Today, I completed a book about an affective mystic who loved God in every moment, with all his heart, and encouraged others to do the same, wherever they were and whatever they were doing. That quiet consistency drew people to him. He was sought for advice—monks, visitors, even nobles—often left with a sense that knowing God wasn’t just for the few, but for anyone willing to trust Him in the little things. Brother Lawrence lived what he believed: that you could talk to God at any moment, and that doing so, even in small ways, changed everything. His life became proof that deep faith doesn’t require a platform, achievements, status, or asceticism, just a heart set on God.
This book, “The Practice of the Presence of God,” is a spiritual classic that stands as a witness to the message of Brother Lawrence, a 17th-century Carmelite monk (1605–1691). Born Nicolas Herman of Lorraine, Lawrence found his calling in the everyday tasks of monastery life, discovering an extraordinary path to a transcendent spiritual reality while immersed in ordinary daily activities.
Introduction
Joseph de Beaufort titled the compilation of Nicolas Herman’s writings “The Practice of the Presence of God.” This book is a collection of letters, conversations, and spiritual insights, offering readers a unique perspective on cultivating a constant awareness of God’s presence. It surpasses the need for structured prayers or religious rituals, proposing instead that one can reach a deep, ongoing communion with God in every moment of life, even in the most routine tasks. The author’s perspective is rooted in the notion that God is intimately involved in every part of our lives and that awareness of His presence can transform ordinary experiences into profound spiritual activity. Lawrence’s approach is simple, supporting a direct and heartfelt relationship with God, unencumbered by complex theological doctrines.
This reading is a compilation of three separate translations of individual books. The first book was published by H.R. Allenson (1906), the second by Whitaker House (1982), and finally, a reading from a self-published translation, “In Modern English” by Davis (2013; ISBN 978-1-5212997-5-3). The “Spiritual Maxims” notes are omitted from this review, as two of the three books were readings that didn’t closely correspond by prose and word choice to render comparative meaning.
The book is a well-known guide ideal for those seeking a more intimate and continuous connection with God. It appeals to various readers, from devout believers to those interested in growing sanctification in daily life. Lawrence’s gentle wisdom reminds us that God’s presence can be found in every moment and every task, turning the mundane into the spiritual and the ordinary into the extraordinary.
Nicolas Herman, later known as Lawrence, was born around 1614 in Lorraine, now part of modern-day France. Like many of his era, his early years were not well-documented, but what is known provides a deep insight into the life of a man whose humble existence belied an intensely spiritual and influential character. Little is known about Lawrence’s family or upbringing. His early life was largely unremarkable and typical of the time. As a young man, Nicolas Herman enlisted in the army during the Thirty Years’ War, a decision possibly motivated by poverty rather than patriotism or a sense of adventure. His military service, however, was cut short by an injury that left him with a permanent disability.
The turning point in Herman’s life came during his recovery. It is said that, while gazing at a barren tree in winter, he experienced a profound spiritual awakening. He became convinced of the steadfast love and presence of God, much like the tree’s potential to bloom in the spring. This epiphany set him on a spiritual path, leading to his decision to dedicate his life to God. In 1666, Nicolas Herman joined the Discalced Carmelite Priory in Paris. His duties were humble, initially assigned to the monastery’s kitchen and later, due to his advancing age and infirmity, to the task of sandal repair.
The Practice of the Presence of God
Lawrence’s approach was not based on rigorous ascetic practices or theological scholarship but on finding God in ordinary and everyday tasks. He believed that one could and should cultivate a constant, loving awareness of God’s presence, regardless of one’s activity or situation.
Lawrence’s ideas were compiled posthumously from his letters and conversations recorded by others, particularly by Father Joseph de Beaufort, the vicar general to the Archbishop of Paris. This compilation, known as “The Practice of the Presence of God,” has since become a classic in Christian literature. Its appeal lies in its simplicity and the universal nature of its message.
Despite his menial position within the monastery, Lawrence’s wisdom and humility significantly impacted those around him, both during his life and long after his death in 1691. His approach to spirituality has influenced many individuals seeking a deeper relationship with God, transcending boundaries of tradition or denomination.
Brother Lawrence mattered deeply to the people around him because he showed them what it looked like to walk closely with God in everyday life. He wasn’t a priest or a scholar, and he didn’t hold a high position in the monastery. He worked in the kitchen, cooking meals and fixing sandals. Yet despite the simplicity of his role, those who met him noticed something rare: a deep, steady peace and joy that flowed from his constant awareness of God’s presence.
The Conversations
The conversations begin with the author’s introduction about Lawrence (likely Joseph de Beaufort). He writes about Lawrence’s conversion and his struggles. He describes his approach to life as one of simplicity and a focus on God’s presence. He tells of his first years in the monastery and how he learned to maintain a sense of God’s presence amidst his daily duties.
First Conversation
In his first recorded conversation, dated August 3rd, 1666, Brother Lawrence recounts his conversion at the age of eighteen, prompted by the sight of a leafless tree in winter. Considering how the tree would soon be renewed with leaves, flowers, and fruit, he was struck by a profound awareness of the providence and power of God—a view that permanently marked his soul. From that moment, he became inwardly detached from the world and filled with such love for God that even after forty years, he could not say whether that love had grown, so complete had it been from the beginning. He shared humbly that he had once served as a footman, clumsy and awkward, breaking whatever he handled. Thinking the monastic life would provide correction through suffering, he was instead surprised to find only satisfaction in the life God had given him.
He exhorted that the soul should be established in the presence of God by continual conversation with Him. It is, he said, a shame to leave this holy company for empty thoughts or distractions. The soul, rather, should be nourished on great and lofty thoughts of God, from which flows joy in devotion. He lamented that faith was so little alive in most Christians, who entertained themselves with changing and superficial devotions instead of letting faith govern their lives. This, he affirmed, was the true spirit of the Church and sufficient to lead one to a high degree of holiness. To be entirely given to God in all things, and to find satisfaction only in His will—this was the pattern of life he urged.
Brother Lawrence also expressed his response to the world’s evils not with surprise, but with peace and prayer, trusting God’s power to heal where He willed. He encouraged careful watch over one’s passions, even in spiritual matters, trusting that God gives light to those who sincerely desire to serve Him. He concluded the conversation by offering to receive the visitor as often as he wished—provided he truly desired to seek and serve God. Otherwise, he advised, it would be better not to return.
Second Conversation
In this second letter, Brother Lawrence reflects on a life governed wholly by love for God, without seeking reward, consolation, or even certainty of salvation. He shares that for years he endured deep interior suffering under the belief that he was lost, a conviction none could dissuade him from. Yet his response to this trial was simple fidelity: he resolved to act always out of love for God, whether saved or condemned. That resolve, maintained over four years of darkness, eventually gave way to a life of inward liberty and joy. He continued to place his sins before God, not to excuse them, but to acknowledge his unworthiness—yet God, in mercy, continued to bless him. What began with effort became habitual, as the love of God stirred him inwardly to continual communion without strain or method.
He notes that all his labors—however mundane, distasteful, or difficult—were offered entirely for God. Whether rolling over wine barrels while lame, working in the kitchen, or praying in obscurity, he found peace by making God the sole object of his attention. He distinguished between the understanding and the will, saying that acts of love and desire for God far surpassed intellectual exercises or bodily mortifications. These, he believed, had value only insofar as they led to union with God through love. Meditation and structured devotions, useful at first, later fell away as unnecessary. He did not burden himself with spiritual directors, for he knew clearly his obligation to love God in all things and trusted the confessional for forgiveness, not for guidance in that love.
He spoke candidly about failure and distraction: when he sinned, he simply acknowledged it, confessed it, and returned to God without discouragement. He cautioned that useless thoughts disrupt communion with God and must be quickly rejected. While he had once struggled in prayer with wandering thoughts, over time, the practice of loving God in all things became steady and natural. He affirmed that the greatest torments or joys of this world could not compare with the inward experiences of union with God, which had made him fearless and content. His only desire was not to offend the One he loved, and whether he failed or stood, he traced all to God—his falls to his own nature, and his strength to divine grace.
Third Conversation
In this conversation dated November 22nd, 1666, Brother Lawrence explains that the foundation of his spiritual life was a profound esteem for God conceived in faith. Once this was firmly established, his sole concern was to reject every other thought so that all his actions might be performed purely for the love of God. He did not become troubled when he realized he had forgotten God for a time; instead, he would humbly acknowledge his poverty and return to God with even greater trust. Such trust, he says, greatly honors God and draws down abundant grace. He affirmed that it is not only impossible for God to deceive, but also that He does not permit a surrendered soul to suffer long without comfort. Through repeated experience, Brother Lawrence had learned to rely on divine grace in every task, approaching each moment without forethought or anxiety, confident that when the time came, God would show him what to do as clearly as looking into a mirror.
His manner of life was marked by simplicity and constancy in the presence of God, so much so that he paid no attention to what he was doing, eating, or accomplishing, but gave thanks that God directed each act. If his mind was momentarily drawn away, a gentle and powerful recollection from God would inflame him anew. He confessed he was often more united to God during his regular work than in times of formal devotion, which left him dry. He expected future trials but feared nothing, assured that God’s goodness would sustain him. Experience had taught him that he gained no help from consulting others about his soul; his inner abandonment to God gave him clarity and courage. He warned that many Christians fail to make progress because they fixate on external disciplines rather than the love of God, which is the true end. The way to God, he insisted, required neither learning nor skill—only a heart wholly resolved to love and seek Him in all things.
Fourth Conversation
In his fourth conversation, he begins by stating plainly that the heart of the spiritual life is a decisive and sincere turning away from everything that does not lead to God. From this renunciation comes the habit of speaking with God simply and constantly. This conversation is neither complicated nor reserved for specific times, but consists in acknowledging God’s nearness and addressing Him at every moment, especially for help in knowing what to do when things are unclear, and for rightly doing what is already known. One offers each action to God beforehand and then gives thanks when it is done. In this simple practice, one remains occupied with God by praise and prayer throughout the day. Even when he forgets God or fails in this, Brother Lawrence is not disturbed, but returns with greater trust, recognizing that God always offers grace if one remembers to ask. He notes that failure to receive grace most often occurs when one forgets God’s presence or neglects to seek Him.
“The whole substance of religion is faith, hope, and love. By the practice of these, we become united to the will of God. Everything else is unimportant and should be used as a means to our end, which is to be swallowed up by faith and love.” – Brother Lawrence
He affirms that the way to live with clarity is to have no other goal but to please God in all things. This aim makes even uncertain matters clear in time. Importantly, he warns that our growth does not come from changing what we do, but from doing what we already do out of love for God instead of for self. Many, he observes, confuse the means with the end—becoming attached to particular religious exercises, but doing them with impure motives. The best method he has found is to perform all tasks, however common, without concern for others’ approval, and as much as possible, for God alone. He rejects any division between prayer and work, saying that one is as bound to attend to God while acting as in prayer. For him, prayer is simply the sense of the presence of God. He states that the time of prayer and the time afterward are no different; both are lived in the same continuous attention to God. This produces lasting joy. Yet he hopes that in time, as he grows stronger, God will give him some suffering to bear.
He insists that one must place full trust in God once and for all and continue on with confidence. Nothing done for God is too small. In the beginning, one will often fail, but with time, the habit will form, and the acts of devotion will flow with ease and delight. The entire content of religion, he says, lies in faith, hope, and love—these unite the soul to the will of God. All other practices are indifferent and only useful as tools for reaching that end. He says that what is possible for the one who believes becomes less difficult with hope, easier with love, and easiest for the one who perseveres. The goal we should set for ourselves is to become, in this life, the best worshippers of God we can, as we hope to be in eternity. Beginning the spiritual life, however, requires honest self-examination: to see ourselves as miserable, changeable, and subject to physical and emotional instability. These troubles, both internal and external, are the means by which God humbles us. Therefore, we should not be surprised when we suffer trials or contradiction, but instead receive them with submission and endurance, for they are good for us.
Finally, he explains how this practice began for him: from the moment he entered the monastery, he resolved that God would be the end and aim of all his thoughts and desires. In the beginning, during his private prayer, he focused not on reasoning but on pressing devout awareness of God deeply into his heart. When he went to his kitchen work, he would prepare his duties thoughtfully, then use every spare moment before and after for prayer. He began each task with a prayer for God’s help, offered each action to Him, and maintained a steady conversation with God throughout his work. Afterward, he examined himself—giving thanks if he had done well, asking pardon if he had not, and returning without discouragement to the practice. Over time, this became so natural that forgetting God was more difficult than remembering Him. His example bore quiet testimony: even in the busiest and noisiest moments, he remained recollected and composed, stating that he found God in the kitchen amidst the noise as clearly as if he were kneeling before the Blessed Sacrament.
The Letters
Lawrence’s letters contain correspondence that offers a window into his deep yet simple spirituality. Written to various individuals seeking spiritual counsel, the letters reveal Lawrence’s commitment to living in continual awareness of God’s presence. With warmth and humility, he encourages his correspondents to develop a habitual, intimate communion with God in all areas of daily life. His advice emphasizes that holiness is not confined to grand or common acts of devotion but is instead found in performing even the smallest tasks out of love for God. Through these letters, Lawrence’s message resonates with an enduring clarity: true peace and contentment come from surrendering oneself to God and remaining constantly attuned to His presence, regardless of life’s challenges or distractions.
First Letter
Brother Lawrence writes to a reverend mother, reluctantly sharing how he came to live with a constant awareness of God’s presence. He emphasizes that he’s only doing so because of her persistent requests and insists the letter remain private. He explains that after reading many spiritual books with differing methods on how to approach God, he found them confusing. Instead, he decided to give himself completely to God—surrendering everything that wasn’t of Him—and began living as though it was just God and himself in the world. Whether seeing God as Judge or Father, he worked to keep his thoughts fixed on Him throughout the day. Even when his mind wandered, he calmly brought it back without distress.
He admits it wasn’t easy, but over time, it became more natural, and he began to feel the blessings of living in God’s presence. He stresses that none of it came from his own ability—it was all God’s mercy. Remaining faithful to this practice helped him avoid sin and gave him a kind of freedom and closeness with God, even in the middle of daily work. By continually turning to God in this way, His presence became a habit. He closes by asking her to join him in thanking God for His kindness to someone as unworthy as himself.
The identity of the Reverend Mother addressed in Brother Lawrence’s letters remains uncertain, as historical records do not provide a definitive name. However, considering the context and the titles used, it’s plausible that she was the Mother Superior of a Carmelite convent in 17th-century France, possibly in Paris, where Brother Lawrence resided. As Mother Superior, she would have been responsible for the spiritual and administrative leadership of her religious community.
Second Letter
June 1st, 1682 –
Brother Lawrence shares with the Reverend Mother the experience of a fellow brother in their religious community who has lived for over forty years devoted to God. This man’s main goal has always been to live in a way that pleases God, not for reward or fear, but purely out of love because he believes God deserves that devotion. Over the years, he has become so used to being in God’s presence that he receives constant help and deep joy from it—so much so that he often has to keep those feelings hidden. Even when he’s distracted by work, he feels God gently calling him back. He responds simply with love—short prayers or inward glances toward God—and immediately feels God settle peacefully in his soul again.
This brother no longer searches for God’s presence because he’s already living in it and drawing from it freely. Lawrence says this brother grieves that most people settle for such small tastes of God’s grace—just a passing feeling—when God wants to pour out so much more. He compares God’s grace to a massive ocean, but says we block its flow through our own blindness or neglect. When faith makes space for it, grace rushes in like a flood. He urges the Reverend Mother not to miss the opportunity while there’s still time. Death comes once, and it’s final. Now is the time to break down anything that holds us back from receiving all God has for us.
Lawrence encourages her to stay alert and not lose heart. He believes she’s taken steps in the right direction, but reminds her that we must keep pressing on—because in the spiritual life, if we’re not moving forward, we’re sliding backward. Even when we’re unaware, the Spirit can lead us forward. And when life gets rough, we should call on Christ, who brings peace. He ends by asking her to reflect on these thoughts, to renew her early fire for God, and to be encouraged by the example of this quiet, unknown brother—known not to the world, but deeply known and loved by God. He promises to pray for her and asks her to pray earnestly in return.
Third Letter
1685 –
In this third letter, the author writes with warmth and spiritual earnestness to a revered Mother Superior, acknowledging the receipt of books and a request for intercession on behalf of a sister preparing for religious profession. He urges that their community’s prayers not be withheld, as the sister is placing great spiritual hope in them. Above all, he emphasizes that her offering must be grounded solely in the love of God, with an unwavering resolve to be wholly His. In that context, he offers to send a book treating on the subject of the Presence of God, which he esteems as encompassing the entirety of the spiritual life. The proper practice of divine presence, he insists, depends on a heart emptied of all but God—since God, being jealous for the heart’s full possession, will not work amidst rival affections.
Brother Lawrence then testifies, from experience, to the ineffable sweetness and delight of walking constantly with God, though he warns that such joy must not be the goal. One must enter this practice not for pleasure’s sake but purely out of love and obedience. Were he given a pulpit or the spiritual direction of others, he says, his singular message would be this abiding in God’s presence, so indispensable and accessible does he consider it. He laments how little people perceive their need for God’s grace and help, urging his correspondent to make, in that very moment, a holy and irrevocable resolution never again to willingly depart from God’s presence. Such a surrender, even if it costs one every earthly pleasure, would be love’s proper offering to the God who seeks such devotion.
He concludes with strong encouragement: should the Reverend Mother undertake this discipline with sincere diligence, she will soon perceive its holy effects. Though he considers his own prayers poor, he assures her of his intercession and earnestly entreats hers and that of her community. In closing, he affirms his affectionate bond with them, expressing humility and belonging as their spiritual companion and servant. Through this simple and reverent appeal, Brother Lawrence draws the soul into the heart of true devotion—a life wholly lived in the presence of God, for His sake alone.
Fourth Letter
November 3rd, 1685 –
In this letter to the same Reverend Mother, Brother Lawrence expresses gentle reproach at her silence concerning a spiritual book he previously sent, urging her to begin its practice even in her old age, insisting that it is never too late to enter into the continual presence of God. He declares his own experience of inward retirement with God at the center of his soul, where he finds peace and immunity from fear; but even the smallest departure from this communion is, for him, intolerable. While the exercise does not burden the body, he encourages the voluntary renunciation of innocent pleasures, since God does not allow the soul wholly given to Him to be satisfied with joy outside His presence—a demand that he affirms as entirely just.
Brother Lawrence warns, however, against harsh austerity or the anxious imposition of rigid devotions. True service to God must be undertaken in holy freedom, with minds gently turned back to Him whenever they wander. Trusting fully in God requires even letting go of some external forms of devotion, which—though good—are but means, and become unnecessary once the soul abides with God Himself, who is the true end. In that abiding, the soul may offer acts of adoration, praise, desire, sacrifice, or thanksgiving in whatever form arises from love. He encourages perseverance through natural reluctance, acknowledging that the beginning often feels fruitless, but assuring that faithful continuation to the end will not be in vain. He concludes, as always, commending himself to the prayers of her and her community.
Fifth Letter
In this fifth letter, he tenderly urges Madame to surrender the burdens of worldly care and spend her remaining years in quiet worship of God, whom he describes as gentle and easily pleased by even the smallest acts of remembrance. He emphasizes that God requires no great effort—only simple prayers, offerings of sorrow, thanksgivings, and moments of humble adoration, even in the midst of meals or company. Encouraging her to make an inner oratory of the heart, he insists that private, loving communion with God is accessible to all, regardless of age or station, and that God may be awaiting only one firm, courageous act of devotion. As both approach the end of their earthly life, he exhorts her to live and die in God’s presence, where even suffering becomes sweet, and all joy without Him is empty. Finally, he urges her to cultivate this devotion with sincerity and freedom, not bound by rigid forms, but by faith, love, and humility.
Sixth Letter
In this correspondence, Lawrence is writing to a spiritual father, wanting feedback on how he’s been living his faith. He says he hasn’t really followed the traditional spiritual methods laid out in books or taught by others. Instead, he just gave himself completely to God early in his religious life, letting go of everything else out of love for Him. At first, he spent his prayer time reflecting on sin, judgment, and eternity, but he also tried to keep his mind on God during his daily work. Over time, this simple awareness of God grew into a natural habit, bringing him great peace and joy—even though, for about ten years, he struggled deeply with doubts, guilt over his sins, and fears of self-deception. But one day, unexpectedly, God gave him a lasting inner calm that changed everything.
Now, after thirty years, he lives constantly aware of God’s presence—not through complicated prayers or rituals, but by staying inwardly attentive to God in love. He sees himself as a sinner standing before a merciful King, who—far from punishing him—welcomes and treasures him like a close friend. Sometimes, his love for God feels so deep and sweet it overwhelms him. He even compares it to the way an infant rests at its mother’s breast. Even when his mind wanders, God gently draws him back. In prayer, he simply presents himself like a stone in the hands of a sculptor, asking God to shape him into His likeness. Some might accuse this way of being too passive or self-focused, but he says he desires only God and trusts Him completely. He ends the letter by asking for the Father’s opinion, saying he values it highly.
The “Reverend Father” addressed in Brother Lawrence’s letters is widely believed to be Father Joseph de Beaufort, a cleric who played a significant role in compiling and preserving Brother Lawrence’s teachings. Father de Beaufort conducted interviews with Brother Lawrence and collected his letters, which were later published as The Practice of the Presence of God after Brother Lawrence’s death in 1691.
In the Catholic Church, the title “Reverend Father” is commonly used to address ordained male clergy, such as priests and monks, as a sign of respect and acknowledgment of their spiritual authority. Therefore, Brother Lawrence’s use of this title in his correspondence aligns with the customary practices of his time.
Seventh Letter
Lawrence writes to the Reverend Mother with a steadfast assurance of his prayers for her, encouraging her to persevere in the search for the spiritual Treasure spoken of in the Gospel—a treasure so infinite that the more one labors to find it, the more abundant it becomes. He exhorts continual, unwearied pursuit of this divine wealth until it is fully possessed. Reflecting personally, he confesses a profound inner tranquility that abides even in sleep, so deep that he would consider purgatory itself bearable so long as this peace remains. Uncertain of God’s future purposes for him, he rests without fear, content in the divine Presence, which he strives to remain within as constantly as he is able, ending in a doxology of praise.
Eighth Letter
October 12th, 1688 –
He again write with assurance that God, Who is infinitely gracious and attentive to every need, has permitted Madame to come to extremity so that He might visit her in His own appointed time, unexpectedly yet faithfully. He encourages her to give thanks for the divine graces already received—especially fortitude and patience amid suffering—as clear signs of God’s care. He also commends M. de —— for his courage and good disposition, though noting that youth and worldly influence still linger in him; thus, his present affliction should be embraced as a healing providence to draw him nearer to God. Lawrence urges that even brief inward remembrances of God—acts of worship while on the march or in peril—are sufficient and strengthen true bravery; these exercises, though hidden and easy, are fitting and essential for a soldier frequently in mortal and spiritual danger. He concludes by exhorting that M. de —— accustom himself to this holy habit, offering his prayers and service to the whole household.
Ninth Letter
In this letter, Lawrence responds to the Reverend Mother’s concern about wandering thoughts in prayer by affirming that such distraction is a common human weakness, not unique to her. He identifies the cause as habitual mental dissipation formed through a lack of early discipline in devotion. Since the will governs the faculties, he encourages her to gently recall her mind to God without distress when it strays, for anxiety only furthers distraction. He likens the posture of prayer to that of a helpless beggar waiting silently before a generous master, urging a disposition of humble perseverance in God’s presence, trusting that God will show mercy to one who persists sincerely.
He further counsels that guarding the mind from unnecessary wandering outside of prayer prepares it to remain settled during prayer. Constant recollection throughout the day strengthens the soul’s ability to rest in God when engaged in direct worship. Brother Lawrence reiterates the value he has previously explained about living in the continual presence of God, urging her to take up this sacred practice seriously. He closes by requesting prayer from the sisters, offering his own in return, and signs off with fraternal affection in the Lord.
Tenth Letter
March 28th, 1689 –
In this letter, commends a sister who shows spiritual eagerness, though he cautions that she seeks to progress more swiftly than grace permits. Holiness, he reminds, is not attained instantly, but through patient, obedient growth. He exhorts the Reverend Mother to assist the sister by counsel and godly example, and to keep him informed of her fervor and obedience. Reflecting on their decades of religious life, Brother Lawrence laments the disproportion between God’s abundant mercies and his own inadequate response, urging that they redeem the remaining time by turning wholly to God in trust and love, casting off all that is not His.
He emphasizes that the Christian life cannot be lived safely or fruitfully without God’s constant assistance. Therefore, prayer must be unceasing, and this necessitates constant recollection of God. He admits repeating himself, yet insists that this simple method—continual remembrance of God—is the surest and most effective path. Knowing God comes through frequent meditation on Him; loving God causes the soul to dwell on Him naturally, for where the treasure is, the heart will be also. Thus, he urges her to form this holy habit of thought, promising that in doing so, she will find the grace to do all things well.
Eleventh Letter
October 29th, 1689 –
In this letter, he shows reluctance to write to M. de —— but consents out of obedience to the wishes of Madame and Mme. de ——. He commends Madame’s trust in God and prays it may increase, affirming that no confidence placed in such a faithful Friend is ever misplaced. Encouraging M. de —— to respond to his loss with faith, he suggests that God, who governs hearts, may soon provide a better friend if his attachment was excessive. Brother Lawrence exhorts Madame to maintain continual remembrance of God throughout all activities, comparing divine presence to that of a visiting friend whom it would be rude to ignore. He urges that thinking often of God is the very calling of a Christian and concludes with a promise of his prayers.
Twelfth Letter
November 17th, 1690 –
Lawrence writes with earnest compassion to the Reverend Mother, not asking that her sufferings be removed, but that she might receive from God the strength and patience to bear them well. He exhorts her to take comfort in the One who has fastened her to the cross and will loose her in His own time, reminding her that to suffer with Christ is a blessing incomprehensible to those who love the world. He contrasts the natural view of sickness with the spiritual: the worldly see only pain, while the devout discern mercy and salvation in the affliction. He urges her to entrust herself wholly to God, the true Physician, who often uses bodily illness to heal the soul. Though remedies may be employed, they serve only as far as God allows. He gently corrects any false sense of his own ease, describing how even his communion with God is mingled with sorrow over his sins and the fear of unpardoned guilt, and yet this sorrow becomes his joy.
He then urges her to be content with her lot, declaring that he envies her suffering, for to suffer with God is to dwell in paradise, while to enjoy pleasure without Him is to taste hell. He longs not for relief but for union with Christ through suffering. He confesses that his own time on earth draws to a close, and what strengthens him is not mere belief, but the vivid apprehension of God by faith—so clear that at times it seems sight rather than faith. This experience, he says, will sustain him in life and in death. He entreats the Reverend Mother to persevere in constant communion with God, who alone can sustain her, and assures her of his prayers.
Thirteenth Letter
November 28th, 1690 –
Lawrence, writing to the Reverend Mother, urges her to embrace the exercise of the Presence of God, particularly amid physical suffering, which he views as a divine means of purification and sanctification. He encourages her to continually offer her afflictions to God, seeking strength and conformity to His will through humble, childlike prayer, and to form the habit of constant interior communion with Him. Though he acknowledges that God may sometimes seem hidden, he insists that faith must remain the soul’s foundation, assuring her that God never forsakes those who do not first forsake Him. He confesses his own joy and peace despite his unworthiness and weakness, affirming that this constancy of joy comes from God’s nearness through faith, not merit. In closing, he entreats her to remain always with God, to live and die in His Presence, and to pray for him as he does for her.
Fourteenth Letter
Brother Lawrence, writing with tender compassion to the Reverend Mother, expresses sorrow at her prolonged suffering but urges her to view her afflictions as signs of God’s deep love. He gently counsels her to cease reliance on ineffective human remedies and instead place complete trust in the providence of God, believing that such resignation may be the very condition God awaits to bring healing. He exhorts her to seek not deliverance from pain, but the strength to endure it with courage and love, reminding her that love renders even suffering sweet when it is borne for God. Encouraging her to draw comfort from the divine Physician, who tenderly governs every affliction, he affirms that God, infinitely loving and merciful, will be her only true and needed relief, and assures her of his continued prayers.
Fifteenth Letter
January 22nd, 1691 –
Lawrence writes with deep spiritual affection to the Reverend Mother, expressing gratitude that the Lord has granted her some relief and sharing that he himself has often been near death, yet entirely content in such moments. Rather than praying for deliverance, he sought strength to suffer with grace and love, proclaiming the sweetness of suffering when borne in God’s presence. He exhorts her to commune humbly and lovingly with God at all times, to make the heart a temple of constant adoration, and to vigilantly guard thoughts, words, and deeds so that nothing offends Him. While he acknowledges the difficulty of beginning this path of faith, he assures her that divine grace will supply what is lacking to the earnest soul. Encouraging her to persist in seeking, he promises that God will open the door in due time, and concludes by committing himself to prayer for her, as he prepares with longing to behold the face of God.
Sixteenth Letter
February 6th, 1691 –
Lawrence writes to his spiritual correspondent with a firm conviction that all things, whether bitter or sweet, come from God’s hand for the soul’s good. He exhorts her to see suffering not as a burden, but as a tender expression from a loving Father, whose afflictions, rightly viewed, transform mourning into joy. He urges that the soul’s chief business is to know God more deeply, for such knowledge will proportionately deepen love, which in turn enables the soul to receive both sorrow and joy alike. Spiritual favors, he warns, should not be sought for their own sake; rather, God must be sought by faith alone, simply and frequently, since He dwells within. Brother Lawrence calls for a wholehearted devotion to God, the expulsion of distractions, and a prayerful petition for grace to give God the heart entirely, promising that such surrender will bring about the inward change longed for. As he nears death, he gives thanks for God’s mercy and expresses his hope of soon beholding the Lord, asking mutual remembrance in prayer.
Afterward, Brother Lawrence passed away within a week.
