God and the present moment

From Abandonment to Divine Providence:

The present moment is the ambassador of God to declare His mandates. The heart listens and pronounces its “fiat.” Thus the soul advances by all these things and flows out from its centre to its goal. It never stops but sails with every wind. Any and every direction leads equally to the shore of infinity. Everything is a help to it, and is, without exception, an instrument of sanctity. The one thing necessary can always be found for it in the present moment. It is no longer a choice between prayer and silence, seclusion and society, reading and writing, meditation and cessation of thought, flight from and seeking after spiritual consolations, abundance and dearth, feebleness and health, life and death, but it is all that each moment presents by the will of God. In this is despoilment, abnegation, renunciation of all things created, either in reality or affectively, in order to retain nothing of self, or for self, to be in all things submissive to the will of God and to please Him; making it our sole satisfaction to sustain the present moment as though there were nothing else to hope for in the world.

If all that happens to a soul abandoned to God is all that is necessary for it, then we can understand that nothing can be wanting to it, and that it should never pity itself, for this would be a want of faith and living according to reason and the senses which are never satisfied, as they cannot perceive the sufficiency of grace possessed by the soul. To hallow the name of God, is according to the meaning of the holy Scripture, to recognise His sanctity in all things and to love and adore Him in them. Things, in fact, proceed from the mouth of God like words. That which God does at each moment is a divine thought expressed by a created thing, therefore all those things by which He intimates His will to us are so many names and words by which He makes known His wishes. His will is unity and has but one name, unknown, and ineffable; but it is infinitely diverse in its effects, which are, as it were, so many different characters which it assumes. To hallow the Name of God is to know, to adore, and to love the ineffable Being whom this name designates. It is also to know, to adore and to love His adorable will at every moment and in all its decrees, regarding them all as so many veils, shadows and names of this holy and everlasting will.

It is holy in all its works, holy in all its words, holy in all its diverse characters, holy in all the names it bears.

It was for this reason that Job blessed the name of God in his utter desolation. Instead of looking upon his condition as ruin, he called it the name of God and by blessing it he protested that the divine will under whatever name or form it might appear, even though expressed by the most terrible catastrophes, was holy. David also blessed it at all times, and in all places. It is then, by this continual recognition of the will of God as manifested and revealed in all things, that He reigns in us, that His will is done on earth as it is in Heaven, and that our souls obtain nourishment. The whole matter of that incomparable prayer prescribed by Jesus Christ is comprised and contained in abandonment to the divine will.

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