# The Practice of the Presence of God - OCDS Ongoing Formation Volume I ## Introduction What is meant by the presence of God? St. John of the Cross uses the phrase “the nature of union of the soul with God” to explain the presence of God in one’s life. First, His presence is in essence, not in holy souls only, but in sinful souls and all creation; for it is by this presence that God gives life to all beings, and once it’s withdrawn all things would return to nothing. John employs the term “substantial union” by which God sustains every soul and dwells in it, substantially, even those in mortal sin (see The Ascent, 2.5:3). This union between God and creatures always exists. John primarily talks about another union which he explains as “the union of likeness” with God. This union does not always exist, except when there is a likeness of love by active participation in it (see A.2.5:3). However, it is important to note that the presence of God – who is naturally communicating Himself to souls through nature and through grace – is not different in kind, but in intensity. The soul is now more aware of the presence of God. This increase of consciousness happens because in the process of purification, the soul’s capacity and receptivity for God has increased; it has made more “room for God” – A.2.5:7 (see Ascent to Joy, The Goal: Union with God, pg. 49, emphasis added). “Finally, God’s presence by spiritual affection, which the Bride in The Spiritual Canticle asks for, is a clear vision of the divine being and beauty but ‘since the conditions of this life will not allow such a manifestation... God communicates to her some semi-clear glimpses of his divine beauty’ (SC.11:3-4). Such glimpses are foretastes of eternal glory. Thus, there are not three kinds of presence that are disclosed to the soul, but three degrees: nature (preconscious awareness – Substantial Union), grace (faith – The Union of Likeness by active participation), and glory (beatific vision)” (Ascent to Joy, pg. 51). Under this study, we will read, discuss, and reflect on the practical wisdom of Brother Lawrence of the Resurrection. In his writings, he shows how to participate in and experience the presence of God throughout his daily life. “For three centuries his simple wisdom has crossed denominational boundaries and theological differences to inspire spiritual seekers throughout the world. The universality of his appeal is extraordinary, but it is due in large part to the very ordinariness he taught [and exemplified]. God is available in ordinary life, in the commonest places and most mundane activities. The practice of God’s presence can be as simple as a little interior glance, as plain as a bare desire.” (The Practice of the Presence of God, Foreword to the American Edition, pg. ix, ICS Publications). Brother Lawrence of the Resurrection Brother Lawrence was born Nicolas Herman in eastern France in 1614 to a peasant family and, although poorly educated, was taught the Christian faith. “At the age of eighteen, a sudden, cosmic intuition of the grandeur and presence of God grasped him profoundly.” It was a silent call of the divine mystery and a first conversion. Nonetheless, Nicolas did not turn toward The Practice of the Presence of God – Introduction 115 religious life but chose military service instead. He became a soldier, fighting in the brutal chaos of the 30-year war where he was captured and suffered wounds that made him permanently lame. Nicolas then returned to his parents’ home. At the age of twenty-six he made a serious decision. In mid-June of 1640 he entered the Order of Discalced Carmelites on the Rue de Vaugirard in Paris as a lay brother. In mid-August Nicolas Herman received the brown Carmelite habit and took the religious name of Lawrence with the devotional title “of the Resurrection,” a mystery he admirably lived in the sight of the living God, Jesus. The two years of his novitiate completed, this young brother made his solemn profession of vows on August 14, 1642, at the age of twenty-eight. Louis de Sainte-Thérèse, his prior, summed up the lay brother’s vocation as one of prayer and manual work. Following his profession, Lawrence served as cook for the Parisian community for fifteen years. Some years, this community numbered up to one hundred friars plus many young men in formation. More and more, however, Lawrence suffered from a kind of sciatic gout that made him limp. The kitchen became too difficult a task for someone physically handicapped, so Brother Lawrence was given the responsibility of repairing sandals for the monks. There he kept in repair more than two hundred sandals of his fellow Discalced Carmelites! His physical suffering increased, however. Lucid up to his last moments, Brother Lawrence of the Resurrection died on February 12, 1691, at the age of seventy-seven. Spiritual Maxims, Letters, and Conversations: In the normal way of things, all memory of such an obscure monk would have soon faded. Yet within a few years, some of his sayings, letters, and conversations, were compiled into a book which came to be called The Practice of the Presence of God. The writings we have by and about Lawrence we owe to his biographer Joseph de Beaufort, priest, and later vicar general of Paris. In it we find the principles by which Brother Lawrence lived. The ideal of a life in which every thought and action remain focused on God, not simply during formal prayer or worship but throughout every daily task, however humble. As Brother Lawrence wrote, “It is enough for me to pick up a straw from the ground for the love of God.” The Practice of the Presence of God has a surprising history. It became popular amongst many Protestants across Europe. “The prestige of the Protestant minister Pierre Poiret (1646-1719), very open to Catholicism and publisher of many authors including Brother Lawrence, had a great deal to do with the international influence exerted through the German and English translations. However, it took more than two centuries before a new French edition was published in 1924, once again due to our Protestant brethren… After the second world war, Father Francois de Sainte-Marie, who had already expressed his regret that his Parisian confrere was ‘so little known,’ included him in his ‘La Vigne du Carmel’ [Vine of Carmel] series” (General Introduction, pgs. xxvii-xxviii, ICS). The Practice of the Presence of God – Introduction 116 The third centenary of the death of Brother Lawrence provided the occasion for a new edition published by ICS in 1994. It’s certainly most appropriate given the impact this humble Brother has had for centuries (see General Introduction, pg. xxix, ICS). “Brother Lawrence belongs neither to Catholicism nor to Protestantism, but to all those who regardless of their religious affiliation, try to make Jesus King in their daily life” (General Introduction, pg. xxviii). Courtesy: ICS Publications. General Introduction, pg. xvii and following. Required Reading: Brother Lawrence of the Resurrection, O.C.D. The Practice of the Presence of God, Critical Edition, Translated by Fr. Salvatore Sciurba, O.C.D. ICS, 1994. (All quotes in the main texts are taken from this edition). Recommended Reading: Practicing the Presence of the Living God; A Retreat with Brother Lawrence of the Resurrection, by Jean Maalouf. ICS, 2011. Read-along materials: “The Prayer of Brother Lawrence of the Resurrection” by Sister Christina Nunn, O.C.D. Spiritual Life, A Quarterly Journal of Contemporary Spirituality, Spring, 2013. Published by Washington Province of Discalced Carmelite Friars, Inc. Brother Lawrence of the Resurrection (1614-1691) Fourth Centenary of His Birth, by Fr. Saverio Cannistra, O.C.D., Superior General. (This is a letter addressed to the members of the Discalced Carmelite Order). Note: In the following sessions participants may include the essential points of the above two articles in their ongoing discussion. The essential points could be used effectively for community formation as well. The Practice of the Presence of God – Session One 117 ### Spiritual Maxims (May Take Multiple Sessions, as needed.) Pages 31-43. After reading the introductory note, prayerfully read and reflect on the entire Maxims. Explanatory Note: At the age of eighteen, Lawrence had a life-changing experience of God: “I saw Brother Lawrence for the first time, and he told me that God had granted him a special grace of conversion at the age of eighteen when he was still in the world. One day in winter while he was looking at a tree stripped of its leaves, and he realized that in a little while its leaves would reappear, followed by its flowers and fruit, he received a profound insight into God’s providence that has never been erased from his soul” (The Practice of the Presence of God, First Conversation, pg. 89). “In order to know Brother Lawrence, nothing is better than to read his ‘Spiritual Maxims’ and ‘Letters’... We find in Brother Lawrence an intelligent and utterly honest man. He was a clear thinker and went to the essential. His doctrine is founded on faith, and at the same time, comes from a profound experience of God. His words are simple but convincing. What he says is always sensible and meaningful... He had an open and upright nature. He was humorous and didn’t beat around the bush” (Fr. Saverio Cannistra, O.C.D., Superior General). Br. Lawrence begins his Spiritual Maxims with the three theological virtues of faith, hope and love. He quickly moves on to one “practice,” the “holiest, the most necessary” — that of the presence of God who penetrates our entire life to the point of making it a prolonged adoration (chapter 3) and an actual union (chapters 5-7). At the end he returns to the theological virtues, coming full circle (see Introduction Notes to Spiritual Maxims). Points for discussion/reflection:  “Everything is possible for one who believes [faith], still more for one who hopes, even more for one who loves, and most of all for one who practices and perseveres in these three virtues” (spiritual maxim 1, pg. 35).  “We must keep our eyes fixed on God in everything we say, do, or undertake” (SM.2).  “When we undertake the spiritual life, we must seriously consider who we are, recognizing that we are worthy of all scorn … and subject to all kinds of miseries and a multitude of setbacks. … In all, we are persons God wants to humble by means of a multitude of internal and external troubles and trials” (SM.3).  “We must believe that it is advantageous for us and pleasing to God to sacrifice ourselves to him…Without this submission of heart and mind to the will of God, devotion and perfection cannot endure” (SM.4).  “The holiest, most ordinary, and most necessary practice of the spiritual life is that of the presence of God. It is to take delight in and become accustomed to his divine company, speaking humbly and conversing lovingly with him all the time, at every moment, without rule or measure, especially in times of temptation, suffering, aridity, weariness, even infidelity and sin” (SM.6, pg. 36, emphasis added). Note: Here, Br. Lawrence speaks about one of the key elements of the Carmelite charism of prayer: “Carmelite prayer is to be understood as being present to God, as The Practice of the Presence of God – Session One 118 relationship with God, rather than as an exercise to be performed. Interior prayer involves no rigorously prescribed method and has little to do with techniques. The primary focus is on the search for God in silence and solitude, our longing for union with Him. ‘For mental prayer in my opinion is nothing else than an intimate sharing between friends; It means taking time frequently to be alone with Him who we know loves us’ — St. Teresa, Life, 8:5” (Formation Handbook for the OCDS, pg. 11).  “We must continually apply ourselves [to the presence of God] so that all our actions, without exception, become a kind of brief conversation with God” (SM.7).  “We must perform all our actions carefully and deliberately, not impulsively or hurriedly, for such would characterize a distracted mind” (SM.8, emphasis added).  “During our work and other activities, even during our reading and writing… and I emphasize, even during our religious exercises and vocal prayers – we must stop for a moment, as often as possible, to adore God in the depths of our hearts… It is a typical error among the spiritually minded not to withdraw from what is external from time to time to adore God within themselves and enjoy his divine presence in peace for a few moments” (SM.9).  “The [practice of the] presence of God is an application of our mind to God, or remembrance of God present, that can be brought about either by the imagination or the understanding” (SM.20, pg. 39).  “It is important, however, to realize that this conversation with God takes place in the depth and center of the soul… always in a deep and profound peace…Everything that takes place outside the soul means no more to it than a lit straw that goes out as soon as it is ignited, and almost never, or very rarely, disturbs its inner peace.” (SM.23, pg. 40).  How does one acquire the Presence of God?  “The first means is great purity of life” (SM.27, pg. 41).  “The second is great fidelity to the practice of this presence and to the fostering of this awareness of God within, which must always be performed gently, humbly, and lovingly, without giving in to disturbance or anxiety” (SM.28).  “We must take special care that this inner awareness, no matter how brief it may be, precedes our activities … Since much time and effort are required to acquire this practice, we must not get discouraged when we fail, for the habit is only formed with effort, yet once it is formed, we will find contentment in everything” (SM.29, emphasis added). Note: “The etymology of the word ‘contentment’ comes from the fact that everything “tends together” towards its goal, that there is no internal division. Lawrence was a man of one purpose, straightforward, a rock, a stable, free being who found his simplicity, his harmony, and his dynamism in the presence of God” (De Meester – This quote is taken from the article, The Prayers of Brother Lawrence of the Resurrection by Christina Nunn, included in the read-along materials below).  “It would be appropriate for beginners to formulate a few words interiorly, such as: ‘My God, I am completely yours, or ‘God of love, I love you with all my heart….’ But they The Practice of the Presence of God – Session One 119 must take care that their minds do not wander or return to creatures [inordinate attachments]” (SM.30).  “This [practice of the] presence of God, somewhat difficult in the beginning… [however] when practiced faithfully, imperceptibly leads it to this simple awareness, to this loving view of God present everywhere, which is the holiest, the surest, the easiest, and the most efficacious form of prayer” (SM.31).  What are the benefits of the Presence of God?  “The first benefit … is that its faith becomes more intense and efficacious in all life’s situations…For the soul, accustomed to the practice of faith by this exercise, sees and senses God present by a simple remembrance… It can be said that it possesses here something resembling the state of the blessed…” (SM.33, pg. 42).  “The practice of the presence of God strengthens us in hope. Our hope increases in proportion to our knowledge [of God]. It grows and is strengthened to the extent that our faith penetrates the secrets of divinity by this holy exercise… It discovers in God a beauty infinitely surpassing not only that of the bodies we see on earth but even that of the most perfect souls and of the angels” (SM.34).  “This practice inspires the will with a scorn for creatures [inordinate affection and attachment] and inflames it with a sacred fire of love…The soul thus inflamed can live only in the presence of its God, a presence that produces in its heart a holy ardor, a sacred zeal and a strong desire to see this God loved, known, served, and adored by all creatures” (SM.35).  “By turning inward and practicing the presence of God, the soul becomes so intimate with God that it spends practically all its life in continual acts of love, adoration… and thanksgiving” (SM.36, pg. 43). Br. Lawrence, ending as he began, wraps up his Spiritual Maxims with the three theological virtues of faith, hope and love. “What more do you want, O soul! And what else do you search for outside, when within yourself you possess your riches, delights, satisfaction, fullness, and kingdom – your beloved whom you desire and seek? Be joyful and gladdened in your interior recollection with him, for you have him so close to you. Desire him there, adore him there. Do not go in pursuit of him outside yourself. You will only become distracted and wearied thereby, and you shall not find him, or enjoy him more securely, or sooner, or more intimately than by seeking him within you.” St. John of the Cross, “The Spiritual Canticle” Stanza 1:8. The Practice of the Presence of God – Session Two 120 ### Letters of Brother Lawrence (May Take Multiple Sessions, as needed.) Pages 47-81. Read the letters in their entirety for discussion and reflection. Explanatory Note: The letters were written to specific individuals to answer questions on prayer or to deal with a particular situation. Not surprisingly, the general content of these letters is the continuous search for and experience of the presence of God. On several occasions Br. Lawrence also addressed those who were suffering from personal problems. These letters reflect the Carmelite charism of prayer in greater depth and beauty. Points for discussion/reflection: Letter 1, pages 49-51  Br. Lawrence writes to a nun, explaining that at times he is forgetful of this divine presence. “[however,] God makes himself known immediately in his soul to call him back to himself; this often happens when he is most engaged in his activities. He responds with complete fidelity to this inner call: either by lifting up his heart toward God, by gently and lovingly turning inward, or by a few words that love formulates during these encounters, for example: ‘My God, I am all yours; Lord, fashion me according to your heart...’ Once again, we must turn inward; time is flying, and there is no escape” (pg. 49). Letter 2, pages 52-55  “Several days ago, during a discussion with a pious person, I was told the spiritual life was a life of grace that begins with servile fear, that intensifies with the hope of eternal life, and that finds its consummation in pure love; and that there are various ways of ultimately arriving at this blessed consummation. I haven’t followed these methods at all; on the contrary, I don’t know why they provoked such fear in me in the beginning. But for this reason, on my entrance into religious life I made the resolution to give myself entirely to God in atonement for my sins, and to renounce everything else for the sake of his love... carefully applying myself the rest of the day — even during my work — to the presence of God who was always near me, often in the very depths of my heart. This gave me great reverence for God, and in this manner, faith alone was my reassurance” (pg. 52)  “I gave up all devotions and prayers that were not required and I devote myself exclusively to remaining always in his holy presence. I keep myself in his presence by simple attentiveness and a general loving awareness of God that I call ‘actual presence of God’ or better, a quiet and secret conversation of the soul with God that is lasting” (pg. 53, emphasis added). Side note: Footnote 6 refers to the writings of St. John of the Cross. John speaks of “loving attention to God,” involving a “simple loving awareness,” in contrast to the discursive work of the intellect. Lawrence also uses the word “simple” (see pg. 56). The Practice of the Presence of God – Session Two 121 Members of the Secular Order strive to:  practice mental prayer for at least half an hour each day in an atmosphere of interior silence and solitude  pray Morning and Evening Prayer daily from the Liturgy of the Hours, and Night Prayer if possible  attend daily Mass, as able  practice devotion to Mary  participate in the apostolate  attend the community (group) meetings Mercies of the Lord: At one point in his life, Br. Lawrence considered himself “as the most miserable of all human beings, covered with sores, foul, and guilty of all sorts of crimes committed against my King…” But much to his surprise, he was not condemned: “Far from chastising me, this King, full of goodness and mercy, lovingly embraces me, seats me at his table, waits on me himself, gives me the keys to his treasures, and treats me in all things as his favorite; he converses with me and takes delight in me in countless ways, without ever speaking of forgiveness or taking away my previous faults” (pg. 54). Transformation and union: “Regarding the prescribed hours of prayer, they are nothing more than a continuation of this same exercise. Sometimes I think of myself as a piece of stone before a sculptor who desires to carve a statue; presenting myself in this way before God I ask him to fashion his perfect image in my soul, making me entirely like himself” (pg. 54). “I know that some would call this state idleness, self-deception, and self-love. I maintain that it is a holy idleness and a blessed self-love, should the soul in this state be capable of it” (pg. 54). Letter 3, pages 57-58  “There is no way of life in the world more agreeable or delightful than continual conversation with God... [However,] we must not seek consolations from this exercise, but must do it from a motive of love, and because God wants it” (pg. 57).  “If I were a preacher, I would preach nothing but the practice of the presence of God; and if I were a spiritual director, I would recommend it to everyone, for I believe there is nothing so necessary or so easy” (pg. 57). Letter 4, pages 59-60  “I do not say we must put ourselves to a great deal of trouble to do this; no, we must serve God in holy freedom. We must work faithfully, without turmoil or anxiety, gently and peacefully bringing our minds back to God as often as we find ourselves distracted” (pg. 59).  “We must, however, place all our trust in God and let go of all our cares, including a multitude of private devotions, very good in themselves but often carried out for the wrong reason, for these devotions are nothing more than the means to arrive at the end. If, then, we are with the one who is our end by this practice of the presence of God, it is certainly useless to return to the means” (pg. 59, emphasis added). The Practice of the Presence of God – Session Two 122 Letter 6, pages 63-64  “A brief lifting up of the heart is enough. A brief remembrance of God, an act of inner adoration — even though on the run with sword in hand — these prayers, short as they may be, are pleasing to God, and, far from causing those engaged in battle to lose courage in the most dangerous circumstances, fortify them... No one sees it, and there is nothing easier than to repeat these little inner adorations frequently throughout the day” (pg. 63). Letter 7, pages 65-66  “If your mind wanders or withdraws occasionally, don’t get upset. Since these disturbances tend to distract the mind rather than focus it, we must use the will to gently collect our thoughts. If you persevere in this manner God will have mercy on you” (pg. 65). Letter 8, pages 67-68  “Here is my reply to Sister N.’s letter… It seems like her heart is in the right place, but she wants to advance faster than grace would allow. You don’t become a saint in a day!” (pg. 67).  “Since in his mercy he still gives us a little time, let’s take advantage of it! We can make up for lost time and return to this Father of goodness with complete trust. He is always ready to receive us lovingly” (pg. 67).  “We cannot think of him often unless we habitually practice this holy exercise. You will tell me that I always say the same thing. It is true. I know no other means more appropriate or easier than that! And since I practice no other, I recommend it to everyone” (pg. 68).  “We must know before we can love. To know God, we must think of him often. And when our love is strong, we will think of him often for our heart will be where our treasure is [Mt. 6:21]. Think about this often and think about this carefully” (pg. 68). Letter 9, pages 69-70  “We do not always have to be in church to be with God. We can make of our hearts an oratory where we can withdraw from time to time to converse with him there, gently, humbly, and lovingly. Everyone is capable of these familiar conversations with God, some more, some less” (pg. 69). Note: Letters 10, 11, 13, 14, and 15 are important letters on suffering. Read in their entirety. Letter 10, page 71  This letter was addressed to a woman (Mrs. N.) whose husband was suffering from grief over the loss of his best friend. “If only Mr. N. knew how to profit from the loss he has suffered and would place all his trust in God, he would soon give him another more powerful and better-intentioned friend, for God disposes hearts as he pleases. Perhaps his affection for and attachment to the friend he lost were too great; we must love our friends but without prejudice to the love of God, which must come first” (pg. 71). The Practice of the Presence of God – Session Two p. 123 Letter 11, pages 73-74  Suffering: “I will not ask God to deliver you from your trials, but I will ask him earnestly to give you the patience and strength needed to suffer as long as he desires. Find consolation in him who keeps you fixed to the cross; he will release you when he judges it appropriate. Happy are they who suffer with him” (pg. 73).  “The worldly do not understand these truths, and I am not surprised; the reason is that they suffer as citizens of this world and not as Christians... I wish you were convinced that God is often closer to us in times of sickness and suffering than when we enjoy perfect health. Seek no other doctor but him. I think he wants to cure you by himself” (pg. 73). Letter 12, pages 75-76  “I was as faithful to this practice [of the presence of God] during my activities as I was during my periods of mental prayer, for at every moment, all the time, in the most intense periods of my work I banished and rid from my mind everything that was capable of taking the thought of God away from me” (pg. 75). Letter 13, pages 77-78  “If we were truly accustomed to the practice of the presence of God, all physical illnesses would be easy to bear. God often permits us to suffer a little in order to purify our souls, and to make us remain with him. I cannot understand how a soul who is with God, and wants him alone, is capable of suffering; I have enough experience of this not to doubt it” (pg. 77).  “I do not know what God wants to do with me. I am always more content. Everyone is suffering, and I, who should do rigorous penances, experience such continual, profound joys that I have trouble keeping them under control” (pg. 77). Letter 14, pages 79-80  “These prayers … please God greatly and comfort those who love him. Love lightens suffering, and when we love God we suffer for him joyfully and courageously; accept it, I beg you” (pg. 79). Letter 15, page 81  “We must restrain our minds from wandering away for any reason whatsoever. We must make our hearts a spiritual temple where we continually adore him. We must keep constant guard over ourselves, not to do, say, or think anything that might displease him. When we are attentive to God in this way, suffering will no longer be anything but sweetness, balm, and consolation” (pg. 81).  “Suffering is the means of her [the soul] penetrating further, deep into the thicket of the delectable wisdom of God. The purest suffering brings with it the purest and most intimate knowing, and consequently the purest and highest joy, because it is knowing from further within” (St. John of the Cross – The Spiritual Canticle, Stanza 36:12). The Practice of the Presence of God – Session Two 124 Letter 16, pages 83-84  “Let us devote ourselves entirely to knowing God. The more we know him, the more we want to know him. Since love is generally measured by knowledge, the deeper and more extensive the knowledge, the greater will be the love. And if our love is great, we will love him equally in pain and consolation” (pg. 83).  “Let us not settle for seeking or loving God only for the graces he has given or can give us, no matter how great they may be. These favors, impressive as they are, never bring us as close to him as does a simple act of faith; let us seek him often through this virtue” (pg. 83).  “He is in our midst; let us not look for him elsewhere. Aren’t we rude, and even guilty of leaving him alone, when we are occupied with so many trifles that displease and perhaps offend him?” (pg. 83).  “Let us commit ourselves entirely to him, and banish everything else from our hearts and minds... Let us pray for each other” (pg. 84). The Practice of the Presence of God – Session Three 125 ### Conversations (May Take Multiple Sessions, as needed.) Pages 87-100. Read the Conversations in their entirety for discussion and reflection. Explanatory Note: Beginning August 3, 1666, Joseph de Beaufort, his biographer, visited Br. Lawrence frequently. He took notes of his conversations and preserved them for later publications. He explained to the readers at the time of publication: “Brother Lawrence will speak for himself; I will give you his own words taken from the conversations I had with him, which I wrote down as soon as I had left him” (Introductory Note to the Conversations, pg. 87). First Conversation:  “He had asked to be admitted to religious life, thinking he would be skinned alive for his awkwardness and imperfections, and thereby would offer God his life and all its pleasures. But God had fooled him, for he experienced only satisfaction. This led him to tell God frequently: ‘You have tricked me’” (#3, pg. 89).  “We must give ourselves to God entirely and in complete abandonment in the temporal and spiritual realms, finding joy in carrying out his will whether he leads us by the way of suffering or consolation, for it is all the same to one who is completely abandoned” (#5, pg. 90).  In every circumstance and in all things, Br. Lawrence maintained the same posture and attitude as St. Paul: “I am not saying this because I am in need, for I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. I can do all this through him who gives me strength” (Phil. 4:11-13).  “[He recounted] how he was not astonished on hearing every day about miseries and sins; on the contrary, he was surprised there were not more, considering the evil of which the sinner is capable. He did pray for sinners, but knowing that God could set them straight when he wanted, he worried no more about it” (#6, pg. 90).  “[He said] that in order to arrive at self-abandonment to God to the extent that he willed, we must watch over all the movements of the soul, since it can become entangled in spiritual things as well as in the most base. God gives the necessary light to those who have the true desire to be with him…” (#7, pg. 90, emphasis added). Second conversation  “[He said] that he had always been governed by love with no other interest, never worrying whether he would be damned or saved, and having once decided to perform all his actions for the love of God, he was at peace. He was content even when picking up a straw from the ground for the love of God, seeking him alone and nothing else, not even his gifts” (#8, pg. 91).  “[He said] that only the soul that trifles with the gift, instead of rejecting it and going beyond it to God, experiences ecstasy and rapture. Except for wonder, we should not allow ourselves to be carried away! God must always remain the master…” (#10, pg. 91). The Practice of the Presence of God – Session Three 126 Side note: Concerning ecstatic experiences of the soul – locutions, visions, and raptures – St. Teresa says that locutions “can be from God, or from the devil, or from one’s own imagination... One thing I advise you: do not think, even if the locutions are from God, that you are better because of them, for he spoke frequently with the Pharisees. All the good comes from how one benefits by these words, and pay no more attention to those that are not in close conformity with the Scripture... It’s necessary to treat them as if they were temptations in matters of faith, and thus resist them always” (Interior Castle, VI.3:4). St. John of the Cross is of the same view concerning apprehensions (intellectual, corporal, natural, and supernatural) and favors. “It must be known that even though those apprehensions can come to the bodily senses from God, one must never rely on them or accept them” (Ascent, Book 2, 11:2). “If individuals remain both faithful and retiring in the midst of these favors, the Lord will not cease raising them degree by degree until they reach divine union and transformation. Our Lord proves and elevates the soul by first bestowing graces that are exterior, lowly, and proportioned to the small capacity of sense. If the person reacts well by taking these first morsels with moderation for strength and nourishment, God will bestow a more abundant and higher quality of food. If individuals are victorious over the devil in the first degree, they will pass on to the second; and if so in the second, they will go to the third... until the bridegroom puts them in the wine cellar of perfect charity [Sg. 2:4]” (Ascent, 2.11:9). Notice that both Teresa and John relate extraordinary experiences to the progression of prayer. From ecstasies and raptures to contemplative communion, they point to the natural progression of our relationship with God. John’s understanding is that “we have to lead the soul to this dark and general knowledge of contemplation (which is imparted in faith) by guiding it through all these other apprehensions and divesting it of them, beginning with the first” (Ascent, 2.10:4).  “[He said] that in the beginning we must work at forming the habit of continually conversing with God, attributing to him everything we do; but after a little effort we will feel ourselves awakened by love with no more difficulty” (#13, pg. 92). Side note: “Br. Lawrence describes this way of prayer as a habit. This idea has been expanded by Fr. Salvatore Sciurba, O.C.D., in his tape on Lawrence: The more that we work at it, the more we turn to God, the more that we recognize that God is present within us. The more that this becomes a part of our life, it becomes a habit in a good sense, not in the sense of something artificial, forced, mechanical; but rather this is the way we are, this is what we become. We become more and more aware of God’s presence within us; it’s natural and a habit in a good sense” (The Prayer of Brother Lawrence of the Resurrection, Sr. Christina Nunn, O.C.D., included in the read-along materials below.  “When he failed, he did nothing other than acknowledge his failure, telling God, ‘I will never do anything right if you leave me alone; it’s up to you to stop me from falling and correct what is wrong.’ After that he no longer worried about his failure” (#16, pg. 92).  “[He said] that the periods of mental prayer were not at all different for him than other times. He made his retreats when Father Prior told him to do so, but he neither desired them nor asked for them, since his most demanding work in no way turned him away from God” (#20, pg. 93). The Practice of the Presence of God – Session Three 127 Side note: Br. Lawrence displayed the same attitude in all circumstances and found contentment in all things. “The times of activity are not at all different from the hours of prayer,” he said, “for I possess God as peacefully in the commotion of my kitchen, where often enough several people are asking me for different things at the same time, as I do when kneeling before the Blessed Sacrament” (The Ways of Brother Lawrence, #9, pg. 115). Side note: St. Teresa speaks of this kind of prayer in her writings. This prayer (the prayer of quiet) continues amid daily occupations. While one attends to the external service of God in discharging customary business, one’s will remains united to Him. “This is a great favor for those to whom the Lord grants it; the active and the contemplative lives are joined. The faculties all serve the Lord together: the will is occupied in its work and contemplation without knowing how; the other two faculties serve in the work of Martha. Thus, Martha and Mary walk together” (The Way of Perfection, 31:5). “This should serve as a great encouragement to Carmelite Seculars” (OCDS Formation 1, Year A, pg. 20).  “[He said] that he consulted no one in his trouble. With the light of faith and knowledge that God was present, he was satisfied to act for him come what may, and he was willing to lose himself for the love of God, and he was indeed content” (#22, pg. 93).  “[He said] that thoughts [that are contrary to God’s word] spoil everything; that’s how trouble starts! We must be careful to reject them as soon as we notice that they have nothing to do with our present occupation or our salvation, and begin again our conversation with God, which is where our good is found” (#23, pg. 93).  “[He said] that... all penances and other exercises serve only as a means to reach union with God by love. Once he had considered this carefully, he realized it was shorter to go straight there by an exercise of continual love, by doing everything for the love of God!” (#26, pg. 94).  “Even if we did all the penances possible, they would not so much as take away one single sin if they were separated from love! Without worrying, we must look to the blood of Christ for the remission of sin, working only at loving God with our whole heart. God seems to choose the worst sinners to give the greatest graces…” (#28, pg. 94).  [He said] that he thought neither of death, nor of his sins, nor of paradise, nor of hell, but only of doing little things for the love of God, since he was not capable of doing great things. Other than that, whatever happened to him was God’s will, and he was at peace with it” (#29, pg. 94).  “He told me that he was rarely scrupulous. ‘When I realize I have failed, I acknowledge it and say: this is typical; it’s all I can do! If I have succeeded, I thank God and acknowledge that this grace comes from him’” (#31, pg. 94). Third Conversation  “… In his struggle against temptation, he could sense the temptation from the first moment… but at just the right moment he called upon God, and they vanished completely…” (#34, pg. 95). The Practice of the Presence of God – Session Three 128 Side note: “Resisting first movements (the first stirrings of temptation) ‘wins strength, purity, comfort, and many blessings’” (Ascent, 1.12:6). Virtue is made perfect in weakness (2 Cor. 12:9). St. John of the Cross’ solution lies in looking away from self to Jesus who is the fullness of life, for as John says, souls become like the things they love.  “He was more closely united with God during his ordinary activities than when he put them aside to do his retreat exercises, which generally left him in great aridity” (#37, pg. 96).  “We settle for penances and private devotions, leaving aside love, our end. Our works prove this, and that is why we see so little solid virtue [or progress]” (#40, pg. 96). Side note: St. John of the Cross makes important observations about those who practice extraordinary penances and other religious practices (outward observances) without striving to deny their appetites (inner purification). “The ignorance of some is extremely lamentable; they burden themselves with extraordinary penances and many other exercises, thinking these are sufficient to attain union with Divine Wisdom. But such practices are insufficient if these souls do not diligently strive to deny their appetites. If they would attempt to devote only half of that energy to the renunciation of their (inordinate) desires, they would profit more in a month than in years with all these other exercises” (A.1.8:4, emphasis added). John is not against penitential practices. The focus is on inner purification that leads to union of love rather than outward observances. John’s observation is reflected in the teachings of St. Thérèse of Lisieux regarding penance and growth in virtue. “I made a resolution to give myself up more than ever to a serious and mortified life. When I say mortified, this is not to give the impression that I performed acts of penance. Alas, I never made any. Far from resembling beautiful souls who practiced every kind of mortification from their childhood, I had no attraction for this. … My mortification consisted in breaking my will, always so ready to impose itself on others, in holding back a reply, in rendering little services without any recognition, etc., etc. It was through the practice of these nothings that I prepared myself to become the fiancée of Jesus…” (Story of a Soul, Manuscript A: ch. VI, at the end of the chapter). Fourth Conversation  “He told me that what matters is renouncing once and for all everything that we recognize does not lead to God, in order to become accustomed to a continual conversation with him, without mystery or finesse” (#42, pg. 97).  “[He said] that our sanctification depends not on changing our works, but on doing for God what we would normally do for ourselves. It is a pity to see how many people are attached to certain works that they perform rather imperfectly and for human respect, always mistaking the means for the end” (#44, pg. 97).  “[He said] that it is a big mistake to think that the period of mental prayer should be different from any other. We must be just as closely united with God during our activities as we are during our times of prayer” (#46, pg. 98).  “We must never tire of doing little things for the love of God who considers not the magnitude of the work, but the love” (#49, pg. 98). The Practice of the Presence of God – Session Three 129  “We must cultivate faith, hope, and love, for these alone can conform us completely to the will of God. All other things are insignificant, and we must not settle for them, but rather regard them as a bridge to be crossed quickly so we can lose ourselves in our sole end by confidence and love” (#50, pg. 98).  “Everything is possible for one who believes, still more for one who hopes, [even more for one who loves,] and most of all for one who practices and perseveres in these three virtues” (#51, pg. 98). THE WAYS OF BROTHER LAWRENCE, pgs. 111-124  “‘We look for methods,’ he continued, ‘to learn how to love God. We want to get there by I don’t know how many practices. A multitude of methods makes it more difficult for us to remain in God’s presence. Isn’t it much shorter and more direct to do everything for the love of God, to use all the works of our state in life to manifest our love to him, and to foster the awareness of his presence in us by this exchange of our heart with him?’” (#10, pg. 116, emphasis added).  “His sole approach to God was to do everything for his love, and so it made no difference to him what he did, provided that he did it for God. It was God, not the thing itself, that concerned him” (#19, pg. 118).  “I asked him one day who his spiritual director was. He told me he had none and did not think he needed one since the Rule and his religious obligations made clear what his duties were, and the Gospel obliged him to love God with his whole heart. Once he realized this, a director seemed unnecessary to him, but he greatly needed a confessor to absolve his sins” (#21, pg. 119).  “After he received the last sacraments, a friar asked him what he was doing and what was occupying his mind. ‘I am doing what I will be doing throughout eternity’ he replied. ‘I am blessing God, I am praising God, I am adoring God, and I am loving him with my whole heart. This is what our vocation is all about, brothers, to adore God, and to love him without worrying about anything else’” (#28, pg. 121).  “These were Brother Lawrence’s last sentiments. He died shortly thereafter in the same peace and tranquility that had characterized his life. He died on February 12, 1691, at about eighty years of age” (#29, pg. 121). CONCLUSION: Joseph de Beaufort (his biographer), commented on Br. Lawrence’s approach to God for all people: “Although Brother Lawrence lived a hidden life, all people, no matter what their personal circumstances may be, can benefit from his example as given here… He teaches them to turn to God in their conversations, even during their leisure time… This is not a theoretical devotion that can only be practiced in the cloister. Everyone must adore and love God” (The Practice of the Presence of God, Ways of Br. Lawrence, pg. 123, #32). “Lawrence presents us with a way of prayer that transcends time and denominational boundaries. It is as alive and present to us today as when he was writing and speaking in the The Practice of the Presence of God – Session Three 130 seventeenth century. Lawrence managed to combine the active life with an intense life of prayer that all Christians can follow. He shows us how, in the midst of a busy life, we can pray continuously, giving praise to God at all times, in all places, in all circumstances… “Lawrence – with his emphasis on nothing but love of God and the joy found in doing this – is indeed a beacon for the rest of us as we seek God in prayer” (The Prayer of Brother Lawrence of the Resurrection, Sr. Christina Nunn, O.C.D.). The Mission of Brother Lawrence Continues… “Brother Lawrence occupies a privileged place in the heart of a number of seekers of God throughout the world, including our Protestant, Anglican, and Orthodox brothers and sisters. Many Christians love him, listen to him, and revere him as a luminous guide and an authentic saint. By his life in the Son of God and his radiant witness, Brother Lawrence of the Resurrection, true son of Carmel, continues today his beneficial action. By his simplicity and love, he leads us to God, present in our entire life. Let’s not hesitate to get to know him” – Fr. Saverio Cannistra, O.C.D., Superior General We thank you, Lord, for giving us Brother Lawrence of the Resurrection as an example of holiness. Brother Lawrence of the Resurrection, pray for us. The Practice of the Presence of God – Bibliography 131 ## Bibliography Brother Lawrence of the Resurrection. The Practice of the Presence of God, Critical Edition, translated by Salvatore Sciurba, O.C.D. ICS, 1994. Maalouf, Jean. Practicing the Presence of the Living God; a retreat with Brother Lawrence of the Resurrection. ICS, 2011. Nunn, Christina, O.C.D. “The Prayer of Brother Lawrence of the Resurrection,” Spiritual Life, A Quarterly Journal of Contemporary Spirituality, Spring, 2013. Published by Washington Province of Discalced Carmelite Friars, Inc. Cannistra, Saverio, O.C.D. Brother Lawrence of the Resurrection (1614-1691) Fourth Centenary of his Birth. A letter addressed to the members of the Discalced Carmelite Order. Rome, September 14, 2014. The Practice of the Presence of God – Read-Along Materials, Cannistrà 132 ## Read-along Materials Brother Lawrence of the Resurrection (1614-1691) Fourth Centenary of his Birth From Father Saverio Cannistrà, O.C.D. Superior General Dear Brothers and Sisters, During the General Chapter held in Avila in 2009, the friars asked that in the year 2014 and in the shadow of the approaching fifth centenary of the birth of our mother Teresa of Jesus, we commemorate the fourth centenary of the birth of one of her spiritual sons, born in 1614, a humble lay brother, humble, but very much loved by many Christians in the entire world, and even non-Christians: Brother Lawrence of the Resurrection. His simple writings, timely and luminous, have been translated into many languages and edited many times up to now. In 1991, on the occasion of the third centenary of his death, our brother Camilo Maccise, superior general at the time, wrote a remarkable letter on the spirituality and mission of Brother Lawrence (cf. Acta OCD, 1991-1992, pgs. 451-458). I would also like to speak briefly about this son of Carmel beginning with the two major periods of his life, both of which are significant: First of all, “the young layman,” Nicolas Herman (his civil name), and then the Lay Brother OCD, Lawrence of the Resurrection. I. Nicolas Herman, Young Layman Already from a simple human and Christian perspective, this first period of his life is meaningful for us who walk in the light of Christ and of Carmel, whether we are seculars or religious. In 1614, on an uncertain date, Nicolas was baptized in the humble Church of the little village of Hérménil in Lorraine, at that time an independent Grand Duchy, now part of France. We know hardly anything about his family background and of his education in this rural environment. However, an event there marked his entire life. One winter day, at the age of eighteen, while contemplating a tree stripped of its leaves, and reflecting on the cosmic reawakening that takes place in nature every spring, Nicolas was seized by a profound sense of the Divine Presence and of Divine Providence, the source of life that never ceases to reveal itself. His intellect was filled with an entirely new light, an awakened faith. God became close, present in all things. This experience of the living God would engrave itself in the depths of his soul. Life was difficult in the Lorraine of his time, involved in the terrible Thirty Years’ War which was so destructive, murderous, and immoral. Nicolas enlisted in the army of the Grand Duchy. In this gravely troubled period, his soul lost the beautiful vision he had discovered at eighteen. Later on, he would grieve over the sins he had committed, without revealing exactly what they were. Several times he peered into the eyes of death. In 1635, he was seriously wounded during the siege of the town of Rambervilliers that the Duke of Lorraine tried to reconquer. Nicolas was brought back to his native village. While his body was restored, his soul also slowly recovered. The Practice of the Presence of God – Read-Along Materials, Cannistrà 133 Some time later, he met a hermit and decided to share his solitary life. But this was not his path. Yes, he intuited the value of a life wholly given to God, but the spring of prayer didn’t flow as he had dreamed. He moved to Paris where we find him at the service of a prominent man. But that was not what God was asking of him either. Let us remain a few moments with Nicolas our young layman. Through difficult circumstances he had come “to know life and the world.” In the struggle for life, he had survived through the upheaval of a long and terrible war, the irritation and helplessness of many anguishing situations, and the experience of poverty and famine. He had also discovered the weakness of his human nature, of his “sins” of which he was humbly conscious for the rest of his life, as had been his spiritual mother St. Teresa of Jesus before him. But love would triumph. Nicolas would not merit the reproach of the Angel of the Apocalypse. “I hold this against you; you have lost the love you had at first.” (Rev. 2:4) A soldier, wounded, an immigrant and a laborer, the young layman would rediscover the luminous flame of the divine Presence he had experienced at eighteen years of age. There in the midst his struggles, a Christian and Carmelite soul slowly developed in him. He opened unconditionally to God, to his grace, and to his concrete desires. Nicolas remains an example of a spiritual awakening and a slow resurrection: for each of us a silent reminder and a gentle invitation. II. Brother Lawrence of the Resurrection In Paris Nicolas Herman met the large and fervent community of Discalced Carmelite Friars of St. Joseph’s convent located on Rue de Vaugirard. In June of 1640, at 26 years of age, he entered as a “lay brother” (“frater donates” according to the Constitutions) and received the habit two months later. At that time the habit of the lay brothers differed from that of the cleric brothers. The lay brother’s habit lacked the capuche and the white mantle. The lay brothers also sat in the last places in the refectory and the choir. Nonetheless, they received a Carmelite name and title: henceforth Nicolas was called Brother Lawrence of the Resurrection. After two months of postulancy and two years of novitiate, on the 14th of August 1642, the eve of the Feast of the Assumption of the Blessed Virgin Mary, Lawrence, now 28 years old, pronounced his perpetual vows as a “lay brother.” The Constitutions of the Order (Const. edition 1631, section II, ch. 4) stipulated that the “non-cleric” brothers should be “devout, simple, faithful, and devoted to work since they are called to work.” They had no vote in the conventual chapter nor did they participate in the recitation of the Divine Office. When they could not be present at the hours of mental prayer because of their domestic duties, they prayed at other times indicated by the superior, often in the evening or during the night. (cf. Const., section 1, ch. 4) They assumed, therefore, a lot of manual work and we find our brother Lawrence as cook of the large community, then as cobbler, and often as helper in the Church (For example, he served the numerous Masses of the priest friars because Eucharistic Concelebration did not The Practice of the Presence of God – Read-Along Materials, Cannistrà 134 exist at that time.). He was also seen on the street doing errands and sometimes begging for alms. He was even sent to the Burgundy and Auvergne regions to shop for provisions. A Difficult Beginning, then Great Joy Here, therefore, was Nicolas Herman catapulted into a new environment; a major change as we can all recall in our lives whether secular or religious: a move, a new employment, a new work situation and change in living conditions, insertion into a new community, family, or social life. Brother Lawrence did not rush blindly into this new life with new challenges, people and duties. He knew that God’s grace was waiting for him and he wanted to give himself unconditionally to God. To a religious he knew well, he wrote, (speaking in the third person): “His principal concern throughout the more than forty years he has been in religious life has been always to be with God, and to do, say, or think nothing that could displease him. He has no other interest than the pure love of God.” However, to a religious priest, apparently his confessor and spiritual advisor who is “fully aware” of his “great miseries,” as well as the “great graces with which God has favored” his soul, he recalls: On my entrance into religious life, I made the resolution to give myself entirely to God in atonement for my sins, and to renounce everything else for the sake of his love. During the first years I ordinarily thought about death, judgment, hell, paradise, and my sins when I prayed. I continued in this fashion for a few years, carefully applying myself the rest of the day – even during my work – to the practice of the presence of God who was always near me, often in the very depths of my heart. This gave me a great reverence for God, and in this matter faith alone was my reassurance. I gradually did the same thing during mental prayer, and this gave me great joy and consolation. This is how I began. However, there was a painful side to his spiritual experience: I will admit that during the first ten years I suffered a great deal. The apprehension that I did not belong to God as I wished, my past sins always before my eyes, and the lavish graces God was giving me, were the sum and substance of all my woes. During this period I fell often, but I got back up just as quickly. It seemed to me that all creatures, reason, and God himself were against me, and that faith alone was on my side. I was sometimes troubled by thoughts that this was the result of my presumption, in that I pretended to be all at once where others were able to arrive only with difficulty. Other times I thought I was willingly damning myself, that there was no salvation for me. When I accepted the fact that I might spend my life suffering from these troubles and anxieties – which in no way diminished the trust I had in God and served only to increase my faith – I suddenly found myself changed all at once. And my soul, until that time always in turmoil, experienced a deep inner peace as if it had found its center and place of rest. The Practice of the Presence of God – Read-Along Materials, Cannistrà 135 From this letter we can clearly deduce that Brother Lawrence, who had been in “religious life for more than forty years,” went through an intense night of the soul for the “first ten years” of his religious life, and then “for thirty years,” he experienced deep spiritual joys he wrote in a letter to the religious sister previously mentioned. This letter informs us of his constant “practice” of God’s Presence and its happy effects: He is now so accustomed to this divine presence that he receives constant help in every situation. For about thirty years his soul has been enjoying such great and continual inner consolations that he can hardly contain them. If occasionally he becomes too forgetful of this divine presence, God makes himself known immediately in his soul to call him back to himself; this often happens when he is most engaged in his activities. He responds with complete fidelity to this inner call: either by lifting up his heart toward God, by gently and lovingly turning inward, or by a few words that love formulates during these encounters… These experiences make him so certain that God is always in the depths of his soul, that he has no doubts about it, no matter what he may do or what may happen. The Spirit of Carmel Let us note that in entering Carmel Brother Lawrence found a fervent community where the spirit of the Teresian Reform was alive. In Paris the confreres of Brother Lawrence had translated the works of holy mother Teresa and of John of the Cross. Through sermons and conferences, or in counsels from his superiors and confessors, our cook would have often heard the words of our mother St. Teresa reminding us that we must not become discouraged “when obedience calls us to attend to exterior things: if it is in the kitchen, know that the Lord walks among the pots and pans. He will help you interiorly and exteriorly…Moreover, the true lover loves everywhere and is always thinking of the Beloved! … When we are involved in activity, even though these works are done with obedience and charity, do not neglect to turn interiorly towards God” (Foundations, ch. 5). In the search for the harmonious and fruitful union of contemplation and action, our brother Lawrence, very active and deeply contemplative, has a message for everyone: Carmelite friars, students, our contemplative sisters, indeed for all Christians, lay or religious, whenever we are called to daily work and to apostolic service, be it humble and hidden, or outstanding and appreciated. The Man and the Guide In order to know Brother Lawrence, nothing is better than to read his “Spiritual Maxims” and “Letters.” Recently the authentic texts of his writings have providentially been discovered. We find in Brother Lawrence an intelligent and utterly honest man. He was a clear thinker and went to the essential. His doctrine is founded on faith, and at the same time, comes from a profound experience of God. His word is simple but convincing. What he says is always sensible and meaningful. As he said, sometimes he consulted “books” because he never neglected to nourish The Practice of the Presence of God – Read-Along Materials, Cannistrà 136 himself on spiritual reading. He had an open heart and an upright nature. He was humorous and didn’t beat around the bush. He had renowned friends who highly esteemed him. The future biographer of Brother Lawrence, Joseph of Beaufort, vicar general of Bishop Antoine de Noailles (Bishop of Châlonssur-Marne and later Cardinal of Paris, with Beaufort again as vicar general) often consulted Brother and recalled what our mystic cook told him during his first visit: “God gives light to those who have an authentic desire to be with him, and that if I had this intention, I could ask to see him whenever I wanted without fear of bothering him, and if not, I ought not to come to see him at all.” According to some witnesses, Lawrence had a rough exterior, but not in an impolite manner, but direct, like someone from the country or a simple worker. He was not fond of compliments and beautiful formulas. Beaufort sketched a portrait of his good “starets.” “Brother Lawrence’s virtue never made him unsociable. His heart was open, eliciting confidence, letting you feel you could tell him anything, and you had found a friend. For his part, once he knew who he was dealing with, he spoke freely and showed great kindness. What he said was simple, yet always on target, and full of common sense. Once you got past his rough exterior you discovered an unusual wisdom, a freedom beyond the reach of a poor lay brother, an insight that extended far beyond what you would expect.” And again: “He had the best heart in the world. His good appearance, his human and affable air, his simple and modest manner readily won the esteem and high regard of all those who saw him. The more you spoke to him, the more you discovered in him a depth of uprightness and piety that you hardly encountered elsewhere … He was not one of those people who never bend and who regard holiness as incompatible with an honest way of looking at life. He never put on airs, got along with everyone and acted kindly with his brothers and friends, always identifying with them.” The great Fenelon, another admirer of our mystic cook, personally knew him and witnessed: “The words of the saints themselves are quite different from the lectures of those who try to depict them. Saint Catherine of Genoa was prodigious in love. Brother Lawrence was rough by nature yet sensitive by grace. I saw him and I had an excellent conversation with him about death, while he was very ill and yet quite cheerful.” In addressing Bossuet during the subtle disputes about true mysticism, he wrote: “We can learn every day by studying God’s ways in the lives of unlearned people who have experience. For example, could we not have learned about the practice by conversing with the good Brother Lawrence?” The Practice of the Presence of God – Read-Along Materials, Cannistrà 137 Some Principal Ideas of His Teaching Without stopping to consider his theological life of awakened faith, unshakable confidence and unconditional charity, let us listen to Brother Lawrence communicate his strong and mature convictions, such as we find in his “Letters” and “Spiritual Maxims.” A long and personal experience persuaded our brother that the practice of the Presence of God is an excellent way to intensify our union with God. To his spiritual guide, he explained, as we read, how after ten years his prayer evolved from a more meditative prayer to an affectionate contact with the Lord, present “in the depths of my heart.” This affectionate contact was then continued during “the rest of the day and even during my work.” He continued: I felt neither sadness nor doubt about my state since I have no will other than the will of God, which I try to carry out in all things and to which I am so surrendered that I would not so much as pick up a straw from the ground against his order, nor for any other reason than pure love. I gave up all devotions and prayers that were not required and I devote myself exclusively to remaining always in his holy presence. I keep myself in his presence by simple attentiveness and a general loving awareness of God that I call “actual presence of God” or better, a quiet and secret exchange of the soul with God that is hardly every interrupted. This sometimes results in interior, and often exterior, contentment and joys that are so great that I have a hard time keeping them under control and from showing them outwardly. From this time Lawrence became a true prophet and apostle of the way of the Presence of God. He wrote to a nun: If I were a preacher, I would preach nothing but the practice of the presence of God; and if I were a spiritual director, I would recommend it to everyone, for I believe there is nothing as necessary or as easy. I feel that the entire spiritual life consists in this, and it seems to me that in practicing it as we should, we will become spiritual in a short time. However, without effort we do not obtain very much. Already upon entering Carmel, Lawrence considered that we must “give all to obtain All.” In order to learn to live “die ac nocte,” day and night in the Will and the Presence of God, as the Rule of Carmel invites us to, we must have this “determinada determinación” of which St. Teresa of Jesus spoke. Brother Lawrence, spiritual son of Teresa of Jesus and of John of the Cross, doesn’t think otherwise. In the letter cited above, he said: I know that to do this your heart must be empty of all other things because God desires to possess it exclusively, and since he cannot possess it exclusively without first emptying it of everything other than himself; neither can he act within it nor do there what he pleases, if we do not abandon it entirely to him for his good pleasure. The Practice of the Presence of God – Read-Along Materials, Cannistrà 138 But, he continues, union with God sought out of pure love will become a source of great happiness. There is no way of life in the world more agreeable or delightful than continual conversation with God; only those who practice and experience it can understand this. This practice of the Presence of God must therefore be learned, and perhaps be relearned throughout life. Lawrence confessed that he also had difficulties in the beginning. I had much trouble doing this exercise, but continued in spite of all the difficulties I encountered, without getting disturbed or anxious when I was involuntarily distracted. I was as faithful to this practice during my activities as I was during my periods of mental prayer. (…) even in the most intense periods of my work. (…) This is what I have practiced since I entered religious life. Although I have practiced it feebly and imperfectly, I have nonetheless received many advantages from it. (…) So, by repeating these acts they become familiar, and the practice of the presence of God becomes more natural. Therefore, learning to practice the Presence is progressive but faithful [gradual but persistent]. As a good teacher, here is Lawrence’s tactful and perspective counsel to a lady: This good God does not ask a great deal of us: a brief remembrance from time to time, a brief act of adoration, at times requesting his grace, at other times offering him your sufferings, finding comfort in him. During your meals and conversations, occasionally lift up your heart to him; the least little remembrance of him will always be most pleasing to him. You need not shout out: he is closer to us than we may think. We do not always have to be in church to be with God. We can make of our hearts an oratory where we can withdraw from time to time to converse with him there, gently, humbly, and lovingly. Everyone is capable of these familiar conversations with God, some more, some less. God knows of what we are capable. Little by little the will and the habit of turning frequently to God’s presence will be formed in us. He recommends to us: A great fidelity to the practice of this presence and to the fostering of this awareness of God within, which must always be carried out gently, humbly, and lovingly…We must take special care that this inner awareness, however brief, precedes our activities somewhat, that it accompanies them from time to time, and that we complete all of them with it. Since much time and effort are required to acquire this practice, we must not become discouraged when we fail. For the habit is only formed with effort, yet once it is formed we will find contentment in everything. To what a profound union with God does Brother Lawrence want to lead us! For the faithful soul, he opens beautiful and happy perspectives: This (practice of the presence) of God, somewhat difficult in the beginning, secretly accomplishes marvelous effects in the soul, draws abundant graces from the Lord, and when practiced faithfully, imperceptibly leads it to this simple attentiveness, to this loving awareness of God present everywhere, which is the holiest, the surest, The Practice of the Presence of God – Read-Along Materials, Cannistrà 139 the easiest, and the most efficacious form of prayer. By turning inward and practicing the presence of God, the soul becomes so intimate with God that it spends practically all its life in continual acts of love, adoration, contrition, trust, thanksgiving, oblation, petition, and all the most excellent virtues. Sometimes it even becomes one continuous act, because the soul is in constant communion with this divine presence. Three months before his death, our brother wrote: What consoles me in this life is that I see God by faith. And I see him in such a way that it could make me say sometimes: “I don’t believe anymore, I see. I experience what faith teaches us.” On this assurance and this practice of faith, I will live and I will die with him. (And again, in speaking of “confidence”) We could never have too much in such a good and faithful friend who will never let us down, either in this world or in the next. Having evoked such a luminous horizon, Lawrence addresses to us this last encouragement, on which we will finish our little anthology. I know that few persons reach this advanced state. It is a grace God bestows only on a few chosen souls, since this simple awareness remains ultimately a gift from his kind hand. But let me say, for the consolation of those who want to embrace this holy practice, that he ordinarily gives it to souls who are disposed to receive it. If he does not give it, we can at least acquire, with the help of ordinary grace, a manner and state of prayer that greatly resembles this simple awareness, by means of this practice of the presence of God. A Providential Discovery of the Writings of Brother Lawrence Regarding the writings of Lawrence, until now we have only had at our disposal the printed text edited in 1691 by the Abbé of Beaufort. This is the text that readers and authors have depended on until the present. However, quite providentially, a manuscript of 1745 was discovered containing the transcription of the writings of some religious authors of the seventeenth century, ending with the Letters and Spiritual Maxims of Brother Lawrence of the Resurrection. This will be the subject of a new critical edition of the texts of Brother Lawrence. Our brother will come forward looking more true, free, and “Teresian.” This will reveal the hagiographical style of Abbé Joseph de Beaufort typical of his time. This doesn’t lessen the great gratitude we owe to Abbé de Beaufort. Without him we would not have known this simple lay brother. He quickly understood the spiritual riches of the mystical cook he had known for a quarter of a century. He also understood the importance of his doctrine and the apostolic influence that his writings and the example he could give. Lawrence is a prophet of the Sun of God who enlightens our life, provided that we prefer not to remain in the shadow. The Practice of the Presence of God – Read-Along Materials, Cannistrà 140 ### The Mission of Brother Lawrence Continues Brother Lawrence occupies a privileged place in the heart of a number of seekers of God throughout the world, including our Protestant, Anglican, and Orthodox brothers and sisters. Many Christians love him, listen to him, and revere him as a luminous guide and an authentic saint. By his life in the Sun of God and his radiant witness, Brother Lawrence of the Resurrection, true son of Carmel, continues today his beneficial action. By his simplicity and love, he leads us to God, present in our entire life. Let’s not hesitate to get to know him. On the Feast of the Glorious Cross, Rome, September 14, 2014 Father Saverio Cannistrà, O.C.D., Superior General The Practice of the Presence of God – Read-Along Materials, Nunn 141 The Prayer of Brother Lawrence of the Resurrection Spiritual Life, Spring 2013 Christina Nunn, O.C.D. AFTER RECEIVING THE LAST SACRAMENTS as he lay dying, Brother Lawrence was asked what he was doing, what he was thinking about. “I am doing what I will be doing throughout eternity,” he replied, I am blessing God, I am praising God, I am adoring God, and I am loving him with my whole heart. This is what our vocation is all about, brothers, to adore God, and to love him without worrying about anything else. This encapsulates Lawrence’s attitude to his prayer and indeed to his: life. Camilo Maccise, former Superior General of the Discalced Carmelites, describes Lawrence as understanding in a remarkable way the charism of Carmel: “To so dwell under the gaze of the living God as to experience, in a mysterious way, the ineffable Presence who lives within us.” Brother Lawrence was born Nicholas Herman in 1614 at Hérimenil, a small village near Lunéville in Lorraine. We know practically nothing about his family and early life, apart from a short note in the Eulogy written by Joseph de Beaufort and published a year after Lawrence’s death in 1692: His mother and father were fine people who led an exemplary life. They inspired the fear of God in him from his childhood and took particular care for his education, presenting him only with holy maxims in keeping with the Gospel. At the age of eighteen Lawrence had a profound experience of God that was to affect him for the rest of his life. One winter’s day he was looking at a tree stripped of its leaves, when he realized that in a little while its leaves would reappear followed by its flowers and fruit. This simple experience of seeing this tree that appeared to be dead and realizing that it would come to life again changed his whole life. It was at this moment that Lawrence began to realize in a very special way the presence of God in his life, and the providence of God, and the power of God [Sciurba (tape)]. Lawrence then became a soldier, fighting in the Thirty-Years War, before returning wounded to his parents’ home in 1635. After an attempt to lead the eremitical life as a hermit and some time as a valet in Paris, Lawrence made the decision in 1640 at the age of twenty-six to enter the Discalced Carmelites on the Rue de Vaugirard in Paris. He entered as a lay brother, taking the name Lawrence of the Resurrection. He was to remain here until his death in 1691, at the age of seventy-seven. The writings we have by and about Lawrence we owe to his biographer Joseph de Beaufort, priest and later vicar general of Paris. These consist of a series of thirty-seven maxims and sixteen letters that were written by Lawrence and four conversations recorded by de Beaufort shortly after each meeting. A resume of Lawrence’s teaching was put together by de Beaufort and called, “The Practice of the Presence of God,” as well as two biographical sketches, the “Eulogy” and “The Ways of Brother Lawrence.” Together these give us a good insight in Lawrence’s way of praying, this “simple The Practice of the Presence of God – Read-Along Materials, Nunn 142 attentiveness and general loving awareness of God.” In this article I shall look at Lawrence’s teaching on prayer and the simplicity of his way, a way that is open and available to us today if only we have the courage to persevere. The Ways of Brother Lawrence The Ways of Brother Lawrence was published in 1694 by de Beaufort, who states at the beginning, “I will write what I myself heard and saw concerning the ways of Brother Lawrence.” This small book gives us a sense of who Brother Lawrence was and what undergirded his life of prayer. Lawrence spent the first fifteen years in the monastery as cook to about one hundred friars, a job to which he had “the strongest natural aversion.” Yet he was able to state that he possessed God as peacefully in the commotion of his kitchen as he did when kneeling before the Blessed Sacrament. De Beaufort describes him as never harsh: His heart was open, eliciting confidence, letting you feel you could tell him anything, and that you had found a friend.... He spoke freely and showed great goodness.... Once you got past his rough exterior you discovered an unusual wisdom. Lawrence lived the virtue of humility to the depths of his being. He was content with any place, any task: Instead of paying attention to his dispositions and examining the road he was walking, he looked only to God, the end of the journey. Therefore he made great strides toward him by practicing justice, charity and humility, more intent on doing than on thinking about what he was doing. When he learned of evil, he was not shocked, rather, he was surprised that things were not worse, given the “malice of which a sinner is capable.” “The Practice of the Presence of God” Lawrence’s description of his way of prayer is the “practice of the presence of God,” that is, to take delight in and become accustomed to God’s divine company. Lawrence also described it as “attention to God; silent conversation with God; trust in God; the life and soul’s peace.” It is a habit formed by repetition of acts and by frequently bringing the mind back into God’s presence. In order to acquire this way of prayer, Lawrence stresses the need for purity of life and then fidelity to this practice and to the fostering of the awareness of God within. Lawrence understands the needs of those beginning this way of prayer. He gives examples of the words beginners could use interiorly, such as, “My God, I am completely yours” or “God of love, I love you with all my heart.” It doesn’t actually matter what words are used, but rather it is the fact that one can fix one’s mind on God alone. Lawrence is not concerned that, when describing this prayer, he is repeating himself: You will tell me that I always say the same thing. It is true. I know of no other means more appropriate or easier than that! And since I practice no other, I recommend it to everyone. The Practice of the Presence of God – Read-Along Materials, Nunn 143 A necessary prerequisite is the “desire to learn the trade” (De Meester, pg. XXXV). Lawrence accepts that at the beginning it is very difficult and advises us not to be discouraged when we fail: “When I realize I have failed, I acknowledge it and say: this s typical; it’s all I can do!” As he wrote to one of his correspondents about a nun who wanted to advance faster, “You don’t become a saint in a day!” Our only concern in this life should be to please God, or, as he expanded this thought in another letter, “to be with God, and to do, say or think nothing that could displease him.” Whatever we are doing, whether it is manual work, or reading and writing, even during our religious exercises and vocal prayers, we must stop for a moment, as often as possible, to adore God in the depths of our hearts, to savor him. For Lawrence, this simple awareness of God “is the holiest, the surest, the easiest, and the most efficacious form of prayer.” Lawrence described how he would carry out this practice in his periods of activity as well as during prayer, so that “repeating these acts, they become more familiar, and the practice of the presence of God becomes more natural.” This conversation with God takes place “in the depths and center of the soul.” He describes how we should “make an oratory of our hearts, where we can withdraw to converse with him.” When we are aware of the fact that God dwells within us and know this as a reality in our lives then, as Lawrence tells the same correspondent, we do not have to be in Church to be with God. I do not think that Lawrence is saying there is no need for church, as some might interpret this; rather that God can be with us at all times and in all places. This is because prayer had become such an integral part of his life that it didn’t matter where Lawrence was or what he was doing; he was always in the presence of God. This practice of prayer was not an end in itself. As Lawrence would have learned from the writings of St. John of the Cross, we need to go beyond the consolations of God to seek God himself. Lawrence tells one of his correspondents that this exercise—the practice of the presence of God—does not hurt the body, but that it is appropriate “to deprive it occasionally, and even with some frequency, of some innocent, permissible, little consolations” that we might find consolation only in God. But consolations are not the reason for seeking God: “We must not seek consolations from this exercise, but must do it from a motive of love, and because God wants it.” In order to do this, we must empty our heart of all that is not God and renounce all that is not God. Lawrence held to this teaching all his life. In a letter written six days before he died, he wrote: “Let us devote ourselves entirely to knowing God.... Let us not settle for seeking or loving God only for the graces he has given us or can give us.” The last section of his Spiritual Maxims is concerned with the benefits the soul receives from this practice. These are centred on the three theological virtues of faith, hope, and love. For Lawrence, these alone can conform us completely to the will of God, and, for the one who practices these three virtues, everything is possible. The Practice of the Presence of God – Read-Along Materials, Nunn 144 Benefits of this Practice According to Lawrence, the first benefit is that faith increases and “becomes more intense and efficacious in all life’s situations, and especially in times of need.” The person praying in this way “sees and senses God present by a simple remembrance.” It also strengthens us in hope: “[Our hope] grows and is strengthened to the extent that our faith penetrates the secrets of the divinity by this holy exercise.” Finally, this practice inspires the will and “inflames it with a sacred fire of love”: “God who is a consuming fire reduces to ashes all that is opposed to him.” This produces “a holy ardor, a sacred zeal and a strong desire to see this God loved, known, and adored by all creatures.” Lawrence never lost the recognition of his total dependency on God. In conversation with Joseph de Beaufort, he impressed on him the need to ask God for help in events as they happen. He related how when on a trip to buy wine in Burgundy, for which he had no experience and had to cope with a crippled leg and the problems travelling; he did not worry: “He told God it was his problem, after which he discovered that all was accomplished, and all was done well!” Echoing the teaching of St. Teresa of Jesus, he found joy everywhere doing little things for the love of God (cf. Interior Castle, VII.4.15): “The Lord doesn’t look so much at the greatness of our works as at the love with which they are done.” Lawrence said “that our sanctification depends not on changing our works, but on doing for God what we would normally do for ourselves.” There is a real feeling of joy and peace that comes across from Lawrence’s writings. This was not some hard penitential grind done out of fear of a stern God. He had such an intimate relationship with God that he could act in no other way. To a correspondent he wrote, “My tranquility is so great that I fear nothing. What could I fear when I am with him? I cling to him with all my strength.” Lawrence stresses that all too often it is we who ignore God rather than his being unreachable: God paints himself in the depths of our souls, yet we do not want to see him there. We leave him for foolish things and fail to converse with our King, who is always present within us. “Methodless Method” The “Practice of the Presence of God” has been described as a way of orientating ourselves toward God (Moran, pg. 2) and as the “methodless method” (De Meester, pg. XXXV). In fact, Lawrence spurned the methods of his day: We look for methods to learn how to love God. We want to get there by I don’t know how many practices. A multitude of methods makes it more difficult for us to remain in God’s presence. Isn’t it much shorter and more direct to do everything for the love of God? It was love of God alone that led him on. He stripped prayer to its essentials, until what he said was simplicity itself. He described himself as having “no other interest than the pure love of The Practice of the Presence of God – Read-Along Materials, Nunn 145 God.” Lawrence describes this way of prayer as a habit. This idea has been expanded by Fr. Salvatore Sciurba in his tape on Lawrence: The more that we work at it, the more we turn to God, the more that we recognize that God is present within us. The more that this becomes a part of our life, it becomes a habit in a good sense, not in the sense of something artificial, forced, mechanical: but rather this is the way we are, this is what we become. We become more and more aware of God’s presence within us; it’s natural and a habit in a good sense. Lawrence describes private devotions as a means to arrive at the end, but they can be superfluous when our prayer has reached the depths he describes: If, then, we are with the one who is our end by this practice of the presence of God, it is certainly useless to return to the means. We can continue our loving exchange with him, remaining in his holy presence sometimes by an act of adoration, praise, or desire, other times by acts of oblation, thanksgiving, or anything else that our minds can devise. Relevant for All People Lawrence presents us with a way of prayer that transcends time and denominational boundaries. It is as a live aid present to us today as when he was writing and speaking in the seventeenth century. Lawrence managed to combine the active life with an intense life of prayer that all Christians can follow (Moran, pg. 1). He shows us how in the midst of a busy life, we can pray continuously, giving praise to God at all times, in all places, in all circumstances. Just two months before his death, Lawrence wrote in a letter “I am still very content.” De Meester in his general introduction comments: The etymology of the word “contentment” comes from the fact that everything “tends together” towards its goal, that there is no internal division. Lawrence was a man of one purpose, straightforward, a rock, a stable, free being who found his simplicity his harmony, and his dynamism in the presence of God” (pg. xxxviii). Joseph de Beaufort, toward the end of his second book, entitled The Ways of Brother Lawrence, commented on Lawrence’s relevance for all people: Although Brother Lawrence lived a hidden life, all people, no matter what their personal circumstances may be, can benefit from his example as given here. He teaches those involved in the world to turn to God to ask for the grace to fulfill their responsibilities, to deal with their concerns. He teaches them to turn to God in their conversations, even during their leisure time.... This is not a theoretical devotion that can only be practiced in the cloister. Everyone must adore and love God. The Practice of the Presence of God – Read-Along Materials, Nunn 146 De Beaufort goes on to say that the constant prayer St. Paul urges for all Christians (1 Thess. 5:17) consists in just this type of prayer. Lawrence—with his emphasis on nothing but love of God and the joy found in doing this—is indeed a beacon for the rest of us as we seek God in prayer. Brother Lawrence of the Resurrection died on February 12, 1691, “in the same peace and tranquility that had characterized his life.” ***** Sr. Christina Nunn, O.C.D., grew up as an Anglican and, after studying at theological college; she was ordained as a deacon in the Church of England and worked in a parish for three years. She was received into the Catholic Church in 1999 and is a member of the Carmelite Community at Ware, Hertfordshire, England. Community Formation – Introduction 147 --- **Source:** Secular Order of Discalced Carmelites, *Ongoing Formation Volume I: The Path of Mount Carmel, The Perfect Spirit* (US National Formation Program, 2025).