The first episode of my narration of Lady Georgiana Chatterton’s translation of The Consolation of the Devout Soul; the print version of the book can be found here. Lady Chatterton was a fascinating character and a convert; you can find out more about her here. You can find a transcript below:
CHAPTER I.
All holy persons agree that Christian sanctity consists in charity — that is, in the fulfilment of the Divine Will; so that a soul which executes the Divine Will is a holy soul: and the better this is carried out the more holy is the soul. Of the truth of this doctrine one cannot doubt, and no spiritual teacher has ever doubted it. Remember, then, O devout soul, in whatever state and condition you find yourself, that if you strive to follow the Will of God you are holy, and that the more you try to carry it out perfectly the more holy will you be.
But what is required, you will ask, to fulfil the Holy Will of God? I answer, nothing more and nothing less than the observance of the commandments of God's law, and of the Church which commands us by Divine authority. If you fulfil well these commandments you accomplish the Holy Will of God, and by this you are holy. Such is the doctrine of St. Thomas, the angelic doctor (2—2, q. 184, a. 3).
But we should distinguish two kinds of holiness. The first is simple sanctity, which consists in the possession of sanctifying grace; and this all souls possess that are pure from mortal sin. The second is sanctity perfected; and this consists in the perfect union of our will with the Will of God; so that the soul abhors not only mortal sin, but also deliberate venial sins, and is ready to execute that which we clearly know to be the most pleasing to God, even in things which are not expressly commanded. (St. Thomas, 2—2, q. 184, a. 2.)
In the first place, it is true holiness to keep the soul pure from mortal sin, even though it be stained with venial sins. And this is truly of faith; because the soul which is not guilty of mortal sin has sanctifying grace, which grace is named sanctifying precisely because it is the cause of sanctification, and is a gift of God inherent in the soul, rendering her the friend of God, the daughter of God, sister to our Lord Jesus Christ, heir of Paradise, and in consequence really holy. Hence it is to be observed that by this grace are holy even the blessed in Heaven, as also the great Mother of God herself, the most holy Mary; so that if they were to lose the sanctifying grace of God (which is not possible) even in Heaven they would be no longer saints. Therefore, as St Thomas teaches, this grace is in some sort a beginning of the glory that we shall receive in Heaven (2 — 2, q. 243) ; and that light of glory, by which the souls in Heaven see God with clearness, is nothing but the same grace arrived at its total completeness. Therefore the soul that has never sinned mortally against the law of God or of the Church, or, should it indeed have done so, has obtained pardon by means of the necessary repentance, such a soul possesses real holiness, though it may have defects and venial sins, since these do not deprive it of sanctifying grace. Clearly, then, they are in error who think that those souls only are good and holy who give indications of singular perfection, and that others who have no mortal sins, but frequently fall into defects and failings, are neither saintly nor good. Yet this does not mean (it must be remembered) that venial sins are to be treated lightly; on the contrary, as we shall see, we should consider them of great importance. But I wish clearly to make known the preciousness of sanctifying grace, which of itself constitutes a most happy state — that in which man enjoys the true friendship of God, and in which, if we are surprised by death in any way, it is impossible to lose Paradise. How desirable it is that Christians should know well the preciousness of this gift of God! They would certainly make much more account of it, and they would not so lightly run the risk of losing it, as now they sometimes do. Oh, what a most precious ore this is, although sometimes found in a soul alloyed with many imperfections and defects! Oh, what a pearl, what a gem, although not yet purified and polished! People take little care of the richest jewel if they are not fully aware of its worth, and they easily allow it to be stolen by thieves; but if they are aware of its value, they defend it so zealously that neither skill nor violence on the part of the thief will avail to rob them of it. I could wish that all preachers and confessors and writers of spiritual books would undertake, as their principal employment, that of making known to Christians the preciousness of sanctifying grace.
This sanctity however is a simple holiness, and has its own intrinsic good without the perfection which it ought to have, as gold just taken out of the earth is true gold and precious, but is full of alloy, and has not the beautiful splendour which it afterwards acquires when purified. And therefore perfect sanctity is generally called Christian perfection, which consists not only in the possession of sanctifying grace, but also in the most perfect union of the soul's will with the Will of God. This perfect sanctity those souls possess who, disengaging themselves from every inordinate attachment to creatures, live resolved never to commit anything displeasing to God, and in everything are ready to do whatsoever they clearly know to be pleasing to Him. For this reason they cautiously guard themselves against venial sins, and in things which are not expressly commanded or prohibited by the laws of God and the Church apply themselves always to do that which they see to be most conformable to God's pleasure. We say, 'when they know God's Will clearly’ because we well know in general what are the things that God loves most in themselves; but often we do not know in particular what pleases Him with regard to us. For example, we know that poverty is pleasing to God, and that to renounce all the goods of this life is pleasing to Him, as St. Francis of Assisi did, who deprived himself of everything; but we do not know whether it would be pleasing to God that this renouncement should be made by us or by any other particular person. In the same manner, we know it to be pleasing to God that all Christians should hear Mass daily, even on weekdays; but we do not know whether He wishes us or any other particular person to hear Mass every day, when, owing to family circumstances or necessary works, it is fitting that we should do so, in general, on festivals only. What we ought to do, if we wish to be holy and perfect as far as it is possible to be so in this life, is this: we must guard ourselves not only from mortal sins, but also from venial ones, by resolving never consciously to commit any, from any motive or cause whatsoever; and also in everything we must endeavour to do what is most pleasing to God so far as we know. In this way we shall be pure from all inordinate affections to creatures; we shall have our wills fully conformed to the Will of God; and, in a word, we shall be saintly and perfect. I said indeed, ‘as far as we can be so in this life,' because, as St. Augustine teaches, a perfection absolutely complete is reserved for us in Paradise, and no one has ever possessed it among the pure in this world except the Blessed Virgin Mary. For which reason St. Bernard said that the continual striving after perfection is accounted for perfection in this mortal life: ' Jugis conatus ad perfectionem perfectio reputatur,' — A continual striving after perfection is considered perfection.' And remember that as perfect sanctity consists in the perfect union of our wills with the Will of God, it consists in the perfect love of God; for there is no doubt that two persons love each other perfectly when there is between them a perfect union of will, forming between the two one single heart. Now when our heart is resolved to desire nothing but what the heart of God desires, it becomes united in such a manner with the same that it forms almost one heart; and thus between us and God there is true love, and the perfection of love.
This perfect sanctity is without doubt what God desires in all Christians; in fact, who would dare to say that God permits us to commit venial sins, and will be contented that we should prefer our own will and pleasure to His, leaving undone what we clearly know to be His pleasure? A master will not endure to receive from his servant serious injuries and wrongs, but neither will he be at all content to receive small annoyances from him. A master insists that his servant shall obey him in those things which he absolutely commands, but he also wishes him to carry out any unexpressed desire; and consequently that servant only is considered the best who takes care not to cause his master knowingly any, even the very least, displeasure, and who endeavours to satisfy his desires in all things. Could we imagine that our most wise and most just Master will be content with less? No. This sanctity is certainly the only kind that fully satisfies God, and renders the soul perfect. To this I exhort you, and I propose to show you that it is not too difficult of attainment.
