St. Albertus Magnus: On Cleaving to God

[Stone]

Chapter 15 - How contempt of himself can be produced in a man, and how useful it is

Furthermore the more a man recognises his own insignificance, the more he fully and the more clearly he becomes aware to the divine majesty, and the more a man is low in his own eyes for the sake of God, the  truth and justice, the more precious he is in the eyes of God. For this reason let us strive with the whole strength of our desire to consider ourselves the lowest of all and to consider ourselves unworthy of any favour. We should strive to be displeasing to ourselves and pleasing only to God, while regarded as low and unworthy of consideration by others. Above all not to be moved by difficulties, afflictions and insults, and not to be upset by those who inflict such things on us, or entertain evil thoughts against them or be indignant, but to believe steadfastly and with equanimity in all insults, slights, blows and dereliction that it is only appropriate. For in truth he who is really penitent and grieving before God hates to be honoured and loved by all, and does not try to manipulate things so as to avoid being to some degree hated, neglected and despised right to the end, so that he can be truly humbled and sincerely cleave to God alone with a pure heart.
 
Indeed, for loving God alone and hating oneself more than anything, and desiring to be despised by others we do not require external work or physical strength, but rather physical solitude, the labour of the heart, and peace of mind so that, as it were, by labour of the heart and the disposition of the inmost mind, one may rise up, casting off from oneself lower and physical things, and so soar up, ascending to things heavenly and divine. For indeed in so doing we are changed into God, and this will especially take place when without judgement, condemnation or contempt of our neighbour, we choose rather to be considered as scum and a disgrace by everyone and to be despised as unclean filth by everyone than to experience all sorts of different delicacies or to be honoured and exalted by men, or enjoy all sorts of transitory physical forms of well-being and comfort. We should not    desire any pleasure of this present, mortal and physical life but rather to mourn, bewail and lament our offences, faults and sins without ceasing, and to perfectly despise and annihilate ourselves, and from day to day to be considered more and more abject by others, while in all our significance we become worthless even in our own eyes, so  that we can be pleasing to God alone, love him alone, and cleave to him alone. We should not wish to be concerned about anything except the Lord Jesus Christ himself who alone should reside in our affections, and we should not be concerned or anxious about anything except him on whose dominion and providence everything in general and individually depends.

So from now on it should not be your aim to seek enjoyment but to truly mourn with all your heart. For that reason, if you do not mourn, mourn for that, while if you do mourn, mourn especially that you have brought the cause of your pain on yourself by your own great offences and infinite sins. For just as a condemned man on receiving  his sentence does not concern himself about the seating of the spectators, so he who laments and is genuinely mourning is not interested in pleasures, resentment, fame or wrongs or things of that sort. And just as townsfolk and contemned criminals have different accommodation, the state and position of those who are mourning and have committed offences deserving punishment ought to be completely different from those who are innocent and under no obligation.

Otherwise there would be no difference between the guilty and the innocent in matters of punishment and reward. The result would be great dereliction of duty, and evil behaviour would have more freedom than goodness. So everything must be renounced, everything despised, everything rejected and avoided, so that we can lay a firm foundation of penitent grieving. Then, loving Jesus Christ in reality, yearning for him, and holding him in one's heart, in reality experiencing pain for one's sins and faults, in reality seeking to know the coming Kingdom, while with true faith bearing in mind the reality of the torments and eternal judgement, and firmly and fully taking up the recollection and fear of one's own death, we should be aware of nothing else, and not care or be worried about anything else. For that reason, he who hurries towards the blessed state of impassibility and towards    God should reckon himself to have experienced great loss every day that he is not insulted and despised. Impassibility after all is freedom from vices and passions and purity of heart and the adornment of all virtues.  So consider yourself as already dead since there is no doubt that you have got to die. And as a final thought let this be the test for you of whether any thought, word or action of yours is of God, whether you are made more humble because of it, more inward and more recollected and established in God. If you find it is otherwise in yourself, you should be suspicious about it, whether it be not according to God, unacceptable to you and not to your benefit.