Growing in surrender to God is not giving up or resigning oneself passively to whatever happens: it is letting grow within oneself that disposition by which the soul entrusts its own will into the hands of God, certain that he loves it better than it loves itself, and that he directs all things to its good. Surrender is the summit of the spiritual life: the moment when one ceases to want to choose in God's place, so as to let him will and choose within us.
The spiritual masters have defined it precisely. For Dom Vital Lehodey, whose Le Saint Abandon (1919) remains the reference treatise, surrender contains two elements: holy indifference — making oneself free with regard to all that is not God — and the total surrender of our will into the hands of Providence[1]. It is therefore neither fatalism nor softness: it is the most active and most loving act there is, "the movement of trusting love by which we entrust ourselves into the hands of Providence, like a child in its mother's arms"[2].
This article is devoted to the practical path: how surrender grows, by what means, distinguishing true surrender — active, laborious, loving — from the false surrender of the Quietists, which was condemned by the Church. For the affective root of surrender — the filial trust from which it springs — see How to Grow in Trust. For the theological virtue that sustains it, see How to Grow in Hope. For its highest fulfillment, living and acting within the very willing of God, see the Divine Will according to Luisa Piccarreta.
Why Seek to Grow in Surrender?
Surrender, the Rest of the Heart in God
The human heart is constantly torn: by anxiety about tomorrow, by the weight of the past, by the desire to control everything. Surrender is the only attitude that truly brings peace, because it unburdens the soul of the impossible load of carrying everything alone. "Cast all your anxiety on him, because he cares for you" (1 Pet 5:7)[3]: this verse sums up the issue. As long as we keep our hand on our life, we carry a crushing weight; as soon as we entrust it to God, we enter into rest.
Saint Faustina experienced this daily. To the restless soul, Jesus reproaches its useless strain:
"Why are you afraid to surrender yourself to me? […] My child, I will turn all your troubles into good, and all your weaknesses into strength." — Jesus to Saint Faustina Kowalska, Petit Journal, § 1485[4]
This word does not invite inaction, but a transfer of weight: what I cannot carry, God carries; what I do not know how to resolve, I entrust to him.
"Father, Into Your Hands I Commit My Spirit"
Surrender is no invention of modern spiritual writers: it stands at the heart of the Gospel, in the last words of Christ on the cross. "Father, into your hands I commit my spirit" (Lk 23:46)[5]: this verse, taken from Psalm 31, is the perfect act of surrender, spoken at the moment when all seems lost. The Christian who wants to grow in surrender does not imitate a technique: he unites himself to the supreme gesture of Jesus, who entrusts all — his life, his death, his work — to the will of the Father.
What Surrender Promises: the Freedom of the Children of God
Seeking to grow in surrender is not aiming at one more virtue, but entering into an inner freedom that nothing can reach anymore. The surrendered soul is no longer the plaything of events: it receives all — consolation and dryness, success and failure, health and sickness — from the same fatherly hand. "All things work together for good for those who love God" (Rom 8:28)[6]. Whoever truly believes this ceases to struggle; he lives in a peace the world does not know.
Understanding What We Seek to Acquire
Surrender Is Neither Fatalism nor Passivity
Before seeking to grow in surrender, one grave misunderstanding must be set aside. Christian surrender has nothing in common with Eastern fatalism ("it was written"), nor with the soft passivity of one who does nothing more on the pretext that "God will provide." The fatalist endures; the surrendered soul consents out of love. The lazy soul folds its arms; the surrendered soul acts with all its strength, then entrusts the outcome to God. The difference lies in one word: surrender is an act of love, not a renunciation of action.
Dom Lehodey insists: true surrender "has nothing of the indolent passivity of the Quietists"[7]. On the contrary, it demands active fidelity to all that God asks — duties of state, commandments, inspirations of grace — and entrusts to Providence only what escapes our power: the future, results, unforeseen crosses.
The Two Components: Holy Indifference and Surrender of the Will
Dom Lehodey's great clarity lies in having distinguished within surrender two elements that the spiritual life must work on separately.
The first is holy indifference: the disposition by which the soul makes itself free, willing "to see and will in all things only the God it loves and his holy will"[8]. This is what Saint Ignatius of Loyola calls indifference in the "Principle and Foundation" of the Exercices spirituels: not preferring of oneself health to sickness, wealth to poverty, honor to contempt, but desiring only what leads to the end for which we were created[9]. This indifference, Lehodey notes, "is not a morbid insensitivity, nor a cowardly and lazy apathy": it is "the singular energy of a will" turned wholly toward God[10].
The second element is the total surrender of the will into the hands of Providence. Indifference is only the condition; surrender properly so called is that movement by which the will, having become free, "goes out of itself to give itself wholly to God"[11]. Saint Francis de Sales already said:
"To surrender our soul and let go of ourselves is nothing other than to divest ourselves of our own will in order to give it to God." — Saint Francis de Sales, quoted by Dom Lehodey, Le Saint Abandon[12]
Surrender, Conformity, Indifference: Three Words for One Reality
The spiritual tradition has used several terms for this reality, and it is useful to distinguish them. Conformity to the will of God — the title of a famous treatise by the Jesuit Alphonse Rodriguez[13] — expresses a state rather than an act, and presupposes a model one beholds and strives to imitate. Indifference — the great word of the Exercices of Saint Ignatius — describes the negative state of a soul free from every disordered inclination. But the word that best depicts the movement of love itself, Lehodey teaches, is surrender: it names the filial gesture by which one throws oneself into the arms of God[14]. Conformity, indifference, surrender are thus not three rival virtues, but three facets of a single act: willing what God wills, because he wills it.
The Ripe Fruit of Trust
Surrender is not born of nothing: it is the flowering of trust. One can entrust one's will only into hands in which one has faith. That is why surrender is traditionally presented as the third and highest degree of trust: after the trust that asks, then the trust that rests, comes the trust that surrenders — which no longer merely asks God for what it wants, but entrusts to him the care of willing and choosing[15]. The root is trust; the ripe fruit, surrender. This path of trust is treated in its own right in How to Grow in Trust.
Signified Will and Divine Good Pleasure
To surrender oneself rightly, tradition distinguishes two ways in which God makes his will known to us. The signified will is what God clearly asks of us: the commandments, the duties of state, counsels, inspirations of grace. Before it, no passive surrender: one must obey, act, accomplish. The divine good pleasure (the will of good pleasure) is what God permits or sends without asking it of us: sickness, opposition, failures, unforeseen events. It is there, and there alone, that surrender properly so called comes into play: receiving as from God what escapes our choice[16]. To confuse the two is to open the door to Quietism — surrendering where God expects us to act.
The Trap to Avoid: the False Surrender of the Quietists
A Heresy Born of a Distorted Truth
Surrender is so beautiful that it engendered its counterfeit. In the seventeenth century, the Spanish priest Miguel de Molinos pushed the doctrine of rest in God to total passivity: the "perfect" soul would no longer have to act, nor resist temptations, nor even desire its own salvation. This doctrine, Quietism, was condemned by Pope Innocent XI in the bull Coelestis Pastor of 20 November 1687, which censured sixty-eight propositions of Molinos[17]. A dozen years later, a milder form — the "pure love" of Fénelon, which admitted indifference to salvation — was in turn condemned by Innocent XII in the brief Cum alias of 12 March 1699, concerning twenty-three propositions of the Maximes des saints[18].
Why Is This False Surrender Deadly?
The decisive point of the condemnation sheds light on what true surrender is. Quietism pushed indifference so far as to renounce the desire for one's own salvation — which amounts to abdicating the virtue of hope[19]. Yet authentic surrender never abolishes hope: it presupposes it. We entrust ourselves into the hands of God only because we hope for all from him. False surrender says: "Whether I am saved or lost matters nothing to me"; true surrender says: "I will my salvation with all my strength, and that is why I entrust it to the one who alone can obtain it for me."
"However perfect our trust in God may be, we must not, under the guise of surrender, fall into negligence." — Dom Vital Lehodey, Le Saint Abandon[20]
True Surrender Is Active and Laborious
The practical difference is clear. The Quietist expects everything while doing nothing; the truly surrendered soul works, struggles, fulfills its duty, then entrusts the fruit to God. Saint Jane de Chantal, formed by Saint Francis de Sales, distinguished surrender from spiritual laziness: to surrender oneself is to do with care all that depends on us, without anxiety for what does not depend on us. Surrender does not dispense with rowing; it dispenses with fear of the storm.
The Perfect Model: the "Fiat" of Jesus and Mary
Jesus at Gethsemane: "not my will"
All Christian surrender has its origin and model in Christ. At Gethsemane, faced with the anguish of the Passion, Jesus does not feign insensibility: he begs that the cup be taken away. But at once he entrusts his will to the greater will of his Father:
"Father, if thou art willing, remove this cup from me; nevertheless not my will, but thine, be done." — Jesus at Gethsemane, Gospel according to Saint Luke 22:42[21]
This is surrender in its barest truth: not the absence of suffering, but loving consent in the midst of suffering. Surrender does not erase the cross; it transfigures it into an offering.
Mary: the "Fiat" of the Annunciation
After Jesus, Mary is the accomplished model of surrender. To the angel announcing to her a plan that overturns her whole life, she answers with unreserved consent:
"Behold the handmaid of the Lord; be it done unto me according to thy word." — The Virgin Mary, Gospel according to Saint Luke 1:38[22]
This "Fiat" — "be it done unto me" — is the act of surrender par excellence: Mary does not understand everything, controls nothing of the future, yet she entrusts all. Growing in surrender means learning to say this "Fiat" each day, in small things as in great ones. The spirituality of the Divine Will will see in it the seed of a union of the human will with the divine Will.
Abraham and Job: surrendering oneself in the night
The Old Testament offers two figures of surrender in trial. Abraham, whom God asks to sacrifice the son of the promise, obeys "hoping against hope" (Rom 4:18)[23], entrusting to God what he does not understand. Job, stripped of everything in a single day, utters one of the greatest words of surrender in Scripture:
"The Lord gave, and the Lord hath taken away: blessed be the name of the Lord!" — Job, Book of Job 1:21[24]
Job does not deny his pain; he blesses the hand that strikes because he knows it to be fatherly. This is exactly the movement that surrender seeks to form in us.
Concrete Means for Growing in Surrender
Asking for surrender as a grace
Surrender is first a gift, not a conquest of our will alone. The first means is therefore to ask for it, humbly and often. We do not surrender ourselves by heroic decision; we learn to surrender by begging God to teach us. "Teach me to do thy will" (Ps 143:10)[25] is the foundational prayer of whoever wishes to grow in surrender.
Cultivating holy indifference through detachment
Since indifference is the condition of surrender, we grow in surrender by working on detachment. Lehodey is categorical: the will could not place itself in God's hands "unless it has disciplined its passions, unless it has made itself indifferent to all that is not God"[26]. Concretely: renouncing small attachments, accepting daily setbacks without complaining, not demanding that everything go as planned. These small renunciations are the training ground of surrender. This path joins that of detachment.
Living the sacrament of the present moment
The most practical means of all comes to us from the classic of surrender, L'Abandon à la Providence divine, published in 1861 by Fr. Henri Ramière under the name of the Jesuit Jean-Pierre de Caussade (1675-1751)[27]. His central insight: God's will gives itself to us in the present instant, under the guise of the duties and events of each hour. Each moment contains, hidden like a sacrament, what God wants of us:
"The present moment is always filled with infinite treasures; it contains far more than you have capacity to receive. Faith is the measure: you will find according as you believe." — Jean-Pierre de Caussade, L'Abandon à la Providence divine[28]
To practice this is to cease living in regret for yesterday or dread of tomorrow, and to do, at each instant, simply what God asks right now. "Sufficient unto the day is the evil thereof" (Mt 6:34)[29].
Renouncing worry about tomorrow
The direct enemy of surrender is worry. Jesus makes it the subject of a long teaching: "Be not solicitous for your life […]. Behold the birds of the air […]. For your heavenly Father knoweth that you have need of all these things" (Mt 6:25-32)[30]. To surrender oneself is to fight anxiety concretely: bringing one's mind back to the present, refusing to brood over the future, telling God anew that we entrust to him what we cannot resolve. Saint Faustina expressed this struggle as a resolution:
"The past does not belong to me, the future is not mine; with all my strength, I apply myself to making good use of the present moment." — Saint Faustina Kowalska, Petit Journal, § 2[31]
Making the great prayers of surrender one's own
Surrender, like every habit, is formed by the repetition of acts. The saints composed prayers for this purpose which we can make our own. The most famous is the Prayer of Abandonment of Saint Charles de Foucauld (1858-1916), drawn from one of his meditations on the word of Christ on the cross:
"Father, I abandon myself into thy hands; do with me what thou wilt. Whatever thou mayest do, I thank thee: I am ready for all, I accept all […]. I entrust my soul into thy hands […], with boundless confidence, for thou art my Father." — Saint Charles de Foucauld, Prayer of Abandonment[32]
Beside it, the prayer Suscipe of Saint Ignatius — "Take, Lord, and receive all my liberty, my memory, my understanding, and my entire will"[33] — offers another formula of surrender which repetition gradually engraves upon the heart. Reciting these prayers slowly, especially in trial, is one of the surest means of growing.
Surrendering oneself in suffering and in the night
It is in trial that surrender is tested and grows most. When all succeeds, surrender costs little; when everything collapses, it becomes heroic — and purifying. Saint Thérèse of the Child Jesus, in the darkest depths of her night of faith and her illness, never ceased to surrender herself, making her life an offering to Merciful Love:
"I am willing to receive from your love whatever trials you wish to send me […]. I wish, O my Beloved, at every beating of my heart to renew this offering to you an infinite number of times." — Saint Thérèse of the Child Jesus, Act of Offering to Merciful Love, June 9, 1895[34]
To surrender oneself in the night is not to feel nothing anymore: it is to hold fast, against feeling, in the certainty that the hand that leads remains fatherly. It is there that perseverance and surrender meet.
Praying "Thy will be done"
The most everyday means, finally, is already found in the prayer Christ taught us. "Thy will be done on earth as it is in heaven" (Mt 6:10)[35] is, says the Catechism, the very expression of surrender: we ask that our will be united to that of the Son, to fulfill the Father's plan of salvation[36]. Repeating this petition attentively, several times a day, is each time an act of surrender. The Our Father is the permanent school of surrender.
The Fruits of a Growing Surrender
Unshakable Peace
The first fruit of surrender is a peace that nothing can take away. The soul that has handed everything over has nothing left to defend: it welcomes success and setback with the same heart. This peace is not insensitivity — the surrendered soul suffers, sometimes weeps — but a deep stability beneath the troubled surface. "In quietness, in trust shall be your strength" (Is 30:15)[37].
Interior Freedom and Everyday Holiness
Surrender frees us from the tyranny of results and of what others think. The free soul is no longer enslaved to its plans: it can lose everything without being destroyed, because its treasure lies in God's will, which no trial can take from it. This freedom opens up an everyday holiness: there is no longer any need for great deeds; it suffices to accomplish, at each moment, God's will hidden in the present duty. That is the whole "little way" brought to its fulfillment.
Apostolic Fruitfulness
The paradox of surrender: it is by ceasing to want to produce everything by ourselves that we become most fruitful. The surrendered soul lets God act through it; it no longer puts any obstacle in the way of His grace. "Apart from me, you can do nothing" (Jn 15:5)[38]: surrender is precisely the condition for God to act. The most active saints were the most surrendered.
Surrender in the Divine Will
Surrender finds its crowning in the spirituality of the Divine Will transmitted by the Servant of God Luisa Piccarreta (1865-1947). There, surrender no longer contents itself with enduring God's will: it means living in that Will, letting it operate in us as it operated in Jesus and in Mary. The Fiat is no longer merely consent, but a permanent dwelling.
Jesus assures Luisa Piccarreta of this: the soul that lives in His Will has but one concern, living in this Fiat — for everything else, He takes care of it Himself[39].
This doctrine extends classic surrender without contradicting it: it is its flowering, where the handing over of the will becomes full participation in the divine will. For this spirituality as a whole, see the Divine Will.
A Concrete Path, Day After Day
Growing in surrender is not decided once and for all: it is taken up again each day, through small acts. The table below summarizes the practices mentioned and the spiritual driving force of each.
| When | What to Do | Spiritual Driving Force |
|---|---|---|
| On waking | Offer your day with a Fiat: "Thy will be done" | Renew the act of surrender (Mt 6:10) |
| Each hour | Simply do the present duty, without regretting the past or worrying about tomorrow | The sacrament of the present moment (Caussade) |
| Faced with the unexpected | Welcome as coming from God whatever escapes our choice | Distinguish the divine good pleasure from the signified will |
| In anxiety | Bring your heart back to the present, repeat an act of surrender | Fight worry (Mt 6:25-34) |
| Often | Recite slowly a prayer of surrender (Foucauld, Suscipe) | Repetition forms the habit |
| In trial | Hold firm against feeling, unite yourself to the Fiat of Gethsemane | Surrender is purified in the night |
| In the evening | Hand over to God what has not been settled: "Into your hands…" | Unburden your heart (1 Pt 5:7; Lk 23:46) |
Surrender is not a summit reserved for a few mystics: it is the ordinary path of holiness, open to all, and it begins with a single sincere Fiat, repeated often enough to become, little by little, the very air the soul breathes.
Further reading
- How to Grow in Trust — the affective root of surrender: the childlike trust of which surrender is the ripe fruit.
- How to Grow in Hope — the theological virtue that sustains surrender and that the false surrender of the Quietists did away with.
- The Divine Will — the fulfillment of surrender: no longer merely enduring, but living in the divine Will, according to Luisa Piccarreta.
- How to Grow in Detachment — holy indifference, the necessary condition of surrender.
- How to Grow in Perseverance — holding firm over time and in the night, where surrender is purified.
- What the Saints Say About Trust — a selection of the great words of the saints on trust and surrender.
Notes and References
Dom Vital Lehodey (1857-1948), Le Saint Abandon, Notre-Dame de Bricquebec Abbey / Gabriel Beauchesne publishing house, Paris, 1919: "Surrender contains two elements which we have to study: holy indifference, and the total handing over of our will into the hands of Providence; the first is the necessary condition, the other is the constitutive element."
1Dom Vital Lehodey, Le Saint Abandon, chapter on the nature of holy surrender: surrender is "the movement of trusting love by which we place ourselves back into the hands of Providence, like a child in its mother's arms."
2First Letter of Saint Peter 5:7, official liturgical translation: "Cast all your worries upon him because he cares for you."
3Jesus to Saint Faustina Kowalska (1905-1938), Diary: Divine Mercy in My Soul, § 1485, Hovine publishing house / Congregation of the Sisters of Our Lady of Mercy.
4Gospel according to Saint Luke 23:46, official liturgical translation: "Father, into your hands I commend my spirit." Taken up from Psalm 31 (30):6.
5Letter to the Romans 8:28, official liturgical translation: "We know that all things work for good for those who love God."
6Dom Vital Lehodey, Le Saint Abandon: true surrender "has nothing of the lazy passivity of the Quietists, which disdains" effort and faithfulness to duty; the author clearly contrasts Christian surrender with Quietist passivity.
7Dom Vital Lehodey, Le Saint Abandon, on holy indifference: the soul "penetrated by the conviction that God is all and that the creature is nothing, will want to see and will in all things only the God it loves and desires, and His holy will, which alone will lead it to its goal."
8Saint Ignatius of Loyola (1491-1556), Spiritual Exercises, "Principle and Foundation": "We should make ourselves indifferent to all created things […] in such a way that we do not desire health more than sickness, wealth more than poverty, honor more than contempt, a long life more than a short one." Reference text in the critical edition of the Exercises.
9Dom Vital Lehodey, Le Saint Abandon: indifference "is not a morbid insensitivity, nor a cowardly and lazy apathy; it is no more the proud disdain of the Stoic […]. It is the singular energy of a will" keenly enlightened by reason and faith.
10Dom Vital Lehodey, Le Saint Abandon: "The will must go out of itself in order to give itself wholly to God."
11Saint Francis de Sales (1567-1622), quoted by Dom Vital Lehodey, Le Saint Abandon: "To surrender our soul and let ourselves go […] is nothing other than to strip ourselves of our own will in order to give it to God." Cf. Treatise on the Love of God, Book IX.
12Alfonso Rodriguez (1538-1616), Practice of Christian Perfection, treatise "On Conformity to the Will of God." A classic of Jesuit spirituality, widely reprinted.
13Dom Vital Lehodey, Le Saint Abandon: comparing the terms conformity (Rodriguez), indifference (Saint Ignatius) and surrender, the author concludes that "the proper word here was therefore surrender," for no other "better depicts the movement of trusting love."
14On the three degrees of trust (trust that asks, trust that rests, trust that surrenders), see the article How to Grow in Trust, which develops surrender as the third and highest degree.
15The distinction between the signified will (commandments, duties of state, counsels, inspirations — to be accomplished) and the will of good pleasure (what God permits or sends — to be welcomed) is classic in spiritual theology; it structures the entire treatise of Dom Lehodey, Le Saint Abandon, and Rodriguez's treatise on conformity to the will of God.
16Innocent XI, bull Coelestis Pastor, 20 November 1687, condemning sixty-eight propositions of Miguel de Molinos (1628-1696). Molinos had publicly abjured his errors on 13 September 1687. Cf. Denzinger-Hünermann, Enchiridion symbolorum, no. 2201-2269.
17Innocent XII, brief Cum alias ad apostolatus, 12 March 1699, condemning twenty-three propositions from the Explication des maximes des saints sur la vie intérieure of François de Salignac de La Mothe-Fénelon (1651-1715). Fénelon submitted at once. Cf. Denzinger-Hünermann, no. 2351-2374.
18The Quietist doctrine, by pushing indifference as far as indifference to eternal salvation, amounted to doing away with the theological virtue of hope — the central point of the condemnations of 1687 and 1699. See How to Grow in Hope on hope as the certain expectation of salvation.
19Dom Vital Lehodey, Le Saint Abandon: "However perfect our trust in God may be, we must not, under the guise of surrender, fall into negligence." The author here quotes Bossuet's warning against the Quietists.
20Gospel according to Saint Luke 22:42, official liturgical translation: "Father, if you are willing, take this cup away from me; still, not my will but yours be done."
21Gospel according to Saint Luke 1:38, official liturgical translation: "Mary said, 'Behold, I am the handmaid of the Lord. May it be done to me according to your word.'"
22Letter to the Romans 4:18, official liturgical translation: Abraham, "hoping against hope, believed"; cf. Genesis 22 (sacrifice of Isaac) and Hebrews 11:17-19.
23Book of Job 1:21, official liturgical translation: "The Lord gave and the Lord has taken away; blessed be the name of the Lord!"
24Psalm 143 (142):10, official liturgical translation: "Teach me to do your will, for you are my God."
25Dom Vital Lehodey, Le Saint Abandon: the will could not place itself back into God's hands "if it has not disciplined its passions, if it has not made itself indifferent to all that is not God and His holy will."
26Jean-Pierre de Caussade (1675-1751), L'Abandon à la Providence divine. Text composed in the first half of the eighteenth century, published for the first time in 1861 by Fr. Henri Ramière (Jesuit), then in a complete two-volume edition in 1870. Recent scholarship debates the exact authorship of the text, which comes from the Lorraine mystical circles for whom Caussade was spiritual director; the doctrine of surrender it carries remains a classic of Catholic spirituality.
27Jean-Pierre de Caussade, L'Abandon à la Providence divine: "The present moment is always filled with infinite treasures; it contains far more than you have the capacity to receive […]. Faith is the measure: you will find according as you believe." Ramière edition; many reprints (Desclée de Brouwer, Salvator).
28Gospel according to Saint Matthew 6:34, official liturgical translation: "Do not worry about tomorrow; tomorrow will take care of itself. Sufficient for a day is its own evil."
29Gospel according to Saint Matthew 6:25-32, official liturgical translation: "Do not worry about your life […]. Look at the birds in the sky […]. Your heavenly Father knows that you need them all."
30Saint Faustina Kowalska, Diary, § 2: "The past does not belong to me, the future is not mine; with all my strength I apply myself to making good use of the present moment."
31Saint Charles de Foucauld (1858-1916), Prayer of Surrender. Text composed by his disciples from a meditation of Foucauld (around 1896) on Christ's last word on the cross (Lk 23:46); it has become one of the most widely circulated prayers of surrender in contemporary spirituality. Charles de Foucauld was canonized on 15 May 2022 by Pope Francis.
32Saint Ignatius of Loyola, Suscipe prayer (Spiritual Exercises, "Contemplation to Attain Love," no. 234): "Take, Lord, and receive all my liberty, my memory, my understanding, and my entire will […]. Give me your love and your grace, for this is sufficient for me."
33Saint Thérèse of the Child Jesus (1873-1897), Act of Oblation of Myself as a Victim of Holocaust to God's Merciful Love, 9 June 1895, Œuvres complètes, Cerf/DDB.
34Gospel according to Saint Matthew 6:10, official liturgical translation: "Thy kingdom come, thy will be done, on earth as it is in heaven."
35Catechism of the Catholic Church, § 2825: by the "Thy will be done," "we ask that our will be united to that of His Son"; cf. § 2611 and § 2824 on the surrender of Jesus to the Father's will. Official French edition, Mame/Plon, 1992.
36Book of Isaiah 30:15, official liturgical translation: "Thus said the Lord, the Holy One of Israel: By waiting and by calm you shall be saved; in quiet and in trust shall be your strength; but you would have none of it!"
37Gospel according to Saint John 15:5, official liturgical translation: "Just as a branch cannot bear fruit on its own […], so neither can you unless you remain in me. […] Apart from me, you can do nothing."
38Paraphrase of Jesus to Luisa Piccarreta (1865-1947), Book of Heaven, volume 27, 21 October 1929 ("Parallel between the coming of the Word upon earth and the Divine Will," French edition Lumen Luminis, for private use), where Jesus asks the soul living in His Will to have but one concern, living in this Fiat: "I take care of all the rest."
39