Presence of God

Show me, O Lord, the way of true prudence.

Meditation

I. If we wish to attain union with God, our whole life should be directed toward Him; and as our life is made up ofmany acts, we should see that each one is a step forward on the way that leads to Him. Supernatural prudence is that virtue which suggests to us what we should do and what we should avoid in order to reach the goal we have set for ourselves. If we wish to reach union with God, prudence tells us to conform ourself in everything to His will, to detach ourself from all things, even the least, if it be contrary to His divine will. If we wish to become a saint, we must perform these acts of charity and generosity without recoiling from the sacrifice. If we wish to become a soul of prayer, we must strive to be recollected, to avoid useless conversation, to mortify our curiosity, and to apply ourself diligently to prayer. Thus prudence prescribes what we ought to do and what we ought to avoid, whether in view of our final end—union with God, sanctity—or in view of an immediate goal—such as the acquisition of particular virtues—which, however, always must be ordered to our final end.

The parable of the wise and foolish virgins effectively demonstrates the need of this virtue. They all slept while waiting for the bridegroom to come; when he arrived, the first five were admitted into the banquet hall, the other five were refused simply because they had not had the prudence to provide themselves with sufficient oil to fill their lamps. And the parable concludes : "Watch ye therefore, because you know not the day nor the hour" (Mt. 25, 13). Supernatural prudence counsels us first of all to make good use of the time God gives us and the opportunities He offers us to practice virtue, because "the night cometh, when no man can work" (Jo. 9, 4). When, through indolence or carelessness, we miss an opportunity to do a good deed, it is lost forever; others may present themselves later, it is true, but that one will never return again.

II. The future is in the hands of God; all we have at our disposal is the present moment with its actual circumstances. Therefore, true supernatural prudence consists in setting the highest value on each fleeting moment in view of our eternal goal. Human prudence values time as a means to accumulate earthly goods; supernatural prudence values it as a means to accumulate eternal goods. "Lay not up to yourself treasures on earth. . . but lay up to yourselves treasures in heaven, where neither the rust nor moth doth consume... Seek ye therefore first the kingdom of God, and His justice, and all these things shall be added unto you" (Mt. 6, 19-20, Mt. 6, 33). These are the chief rules of prudence, dictated by Jesus Himself.

St. Therese of the Child Jesus said to a religious who told her that she disliked doing a certain act of charity which required a great spirit of sacrifice, "I would have been glad to do it, since we are on earth to suffer. The more we suffer, the happier we are. Oh! how little you know about regulating your affairs!" (Unedited Souvenirs). Supernatural prudence teaches us exactly how to regulate our affairs, not in view of earthly happiness, but of eternal beatitude; not in view of our own selfish interests, but in view of our progress in the way of perfection; and above all in view of the glory of God and the good of souls.

Supernatural prudence does not judge things according to their human value, according to the pleasure or displeasure they give us; but it evaluates them in the light of faith, in the light of eternity. "Quid hoc ad aeternitatem?" (St. Bernard). "Qiiod Deus non est, nihil est" (Imit. Ill, 31,2). What is this worth in the light of eternity? Whatsoever is not God, is nothing.

Christian prudence is opposed to the prudence of the flesh, which resolves everything with an eye to earthly happiness, without any regard for the law of God. "The wisdom of the flesh is an enemy to God; for it is not subject to the law of God, neither can it be" (Rm. 8, 7). Supernatural prudence far surpasses natural prudence which is not bad, but which is incapable of directing our actions to their supreme end, since it looks only to earthly goals.

Colloquy

"O my God, a soul who loves You listens no more to the suggestions of human prudence. Faith and love alone influence her, making her despise all earthly things, holding them to be worthless, as indeed they are. She cares not for any earthly good, being convinced that all is vanity. When she finds that by doing something she can serve You better, she listens to no objections but acts at once, for she understands that her profit consists entirely in this" (cf. T.J. Con, 3).

"O Lord, if I wish to be a saint, I must live entirely on a supernatural plane, always remembering that ‘ whatsoever is not God, is nothing,’ as the author of the Imitation says; consequently, I must leave all things or make use of all to come to You.

"If I do not watch over myself, I can materialize even spiritual things by considering everything superficially, under its human aspect. Alas! O Lord, I know that at times I have acted in this way.

"Oh no! a life spent for You is so great, so beautiful! But it is not great because of any extraordinary deeds, but rather becauseof the love and fidelity with which I must inform even the least important duties, which transforms these least actions, as well as all my daily occupations; it is great because of the apostolic intentions which vivify my prayers and sacrifices. Teach me, O Lord, to give the greatest amount of love to each instant, to make eternal every passing moment, by giving it the added value of charity" (cf. Sr. Garmela of the Holy Spirit, O.C.D.).