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text-indent:-2em; margin-top:1em; } +</style> +</head> +<body> + + +<pre> + +The Project Gutenberg EBook of Light and Peace, by Carlo Giuseppe Quadrupani + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Light and Peace + Instructions for devout souls to dispel their doubts and + allay their fears + +Author: Carlo Giuseppe Quadrupani + +Release Date: December 20, 2011 [EBook #38355] + +Language: English + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK LIGHT AND PEACE *** + + + + +Produced by Stephen Hutcheson, Veronica Brandt and the +Online Distributed Proofreading Team at https://www.pgdp.net + + + + + + +</pre> + +<h1>LIGHT AND PEACE.</h1> +<hr /> +<p class="center"><b>INSTRUCTIONS FOR DEVOUT SOULS +<br /><span class="small">TO DISPEL THEIR DOUBTS AND +<br />ALLAY THEIR FEARS.</span></b></p> +<p class="center"><span class="small">BY</span> +<br />R. P. QUADRUPANI, Barnabite.</p> +<p class="tbcenter"><i>Translated from the French.</i></p> +<p class="tbcenter"><span class="small">With an Introduction by +<br />THE MOST REV. P. J. RYAN, D.D., +<br />Archbishop of Philadelphia, Pa.</span></p> +<p class="tbcenter"><span class="small">ST. LOUIS, MO. 1898. +<br />Published by B. HERDER, +<br />17 South Broadway.</span></p> +<div class="pb" id="Page_ii">[ii]</div> +<p class="tbcenter">NIHIL OBSTAT.</p> +<p><span class="lr"><span class="sc">F. G. Holweck</span>,</span> +<span class="lr"><i>Censor Librorum</i>.</span></p> +<p class="tbcenter">IMPRIMATUR.</p> +<p>St. Louis, Mo., 1. Oct. 1897. +<span class="lr"><span class="sc">H. Muehlsiepen</span>, <i>V. G.,</i></span> +<span class="lr"><i>Adm.</i></span></p> +<p class="tb"><i>The French translation, from which the present +English version has been made, is approved by the +Archbishop of Paris, the Bishop of Versailles and the +Bishop of Meaux.</i></p> +<p class="tbcenter">Copyright, 1898, by Jos. Gummersbach.</p> +<p class="tbcenter">—BECKTOLD— +<br /><span class="small">PRINTING AND BOOK MFG. CO. +<br />ST. LOUIS, MO.</span></p> +<div class="pb" id="Page_iii">[iii]</div> +<h2><br /><span class="small">TRANSLATOR’S PREFACE.</span></h2> +<p>These <i>Instructions for Pious Souls</i>, now +published in English under the title <i>Light +and Peace</i>, were written in 1795 by the illustrious +and saintly Barnabite, Padre Quadrupani. +They contain a summary of spiritual +guidance for earnest Christians in the ordinary +duties of life in the world. The author had +formed his own spirituality on the model presented +by the life and teaching of St. Francis +de Sales, and in this little book he reflects the +wisdom, prudence and sweetness of that +“gentleman Saint.”</p> +<p>The work has passed through uncounted +editions in its original Italian, and through a +large number of editions in both the French +and the German translations. An English +translation was published many years ago, but +besides its present rarity, its many imperfections +warrant the belief that a new rendition +will not be unwelcome. The translator has, +moreover, been encouraged by the persuasion +that the maxims of Father Quadrupani are +<span class="pb" id="Page_iv">[iv]</span> +specially adapted to the American character. +Unlike many foreign religious works, whose +spirituality often fails to touch the Anglo-Saxon +temperament, this author’s teaching +is decidedly practical and practicable, and +appeals in every way to the common sense +and fits in with the busy, matter-of-fact life +of the average American Catholic.</p> +<p>The present translation has been made from +the twentieth French edition and has been +collated with the thirty-second edition of the +original Italian published at Naples in 1818. +The many recommendations from the Episcopacy +of France prefixed to the French translation +are here omitted, as the Introduction by +the Most Reverend Archbishop of Philadelphia +is abundant testimony to the doctrinal solidity +of the work.</p> +<p><span class="lr">I. M. O’R.</span> +<span class="sc">Overbrook, PA.</span></p> +<div class="pb" id="Page_v">[v]</div> +<h2><br /><span class="small">INTRODUCTION.</span></h2> +<p>God’s attributes being infinite and our intellects +limited and also darkened by the +fall, we see these attributes only in part and +“as afar off and through a glass.” In contemplating +His awful sanctity, we are overwhelmed +with fear and forget His ineffable +mercy. Our views are also greatly influenced +by our natural temperaments, whether joyous +or sad, and change with our environments +and moods.</p> +<p>As the blue firmament is ever the same, so +is the great God Himself—“the King of Ages +immortal and invisible, without change or +shadow of vicissitude.” But as the clouds +that hang as veils of the sanctuary are movable +and variegated, now dark and gloomy +and again brilliant in silver or gold, now +opening into vistas of the firmament above +and again closing in darkness, except when +arrows of light pierce them and show their +outlines, so are we variable and inconstant +and need spiritual direction adapted to our +peculiar wants. The naturally joyous, hopeful +<span class="pb" id="Page_vi">[vi]</span> +and sometimes presumptuous, need that +wholesome fear of the Lord which is “the +beginning of wisdom.” The constitutionally +severe, scrupulous and almost despairing, +need to remember God’s tender paternal +character and to learn that “His mercies are +above all His works.” To such souls this +little book must prove invaluable. Its theology +is sound, as the various episcopal approbations +testify. Hence its statements can be +entirely trusted. The fact that it has passed +through twenty editions in French is sufficient +evidence of its appreciation in that country. +May it continue its holy mission of light and +consolation and joy in this country and act +like the angelic messenger to Peter in prison, +liberating the soul from the chains of doubt +and despondency, illuminating her by the +light of God’s holy truth and bringing her out +of the darksome prison into the company of +the confiding, prayerful, joyous saints of God.</p> +<p><span class="lr">✠P. J. RYAN.</span></p> +<div class="pb" id="Page_vii">[vii]</div> +<h2><br /><span class="small">CONTENTS.</span></h2> +<p class="center"><span class="small">PART FIRST.</span> +<br /><i>Exterior Practices.</i></p> +<dl class="toc"> +<dt class="jr">Page.</dt> +<dt><a href="#c1">I. Spiritual Direction</a> 1</dt> +<dt><a href="#c2">II. Temptations</a> 8</dt> +<dt><a href="#c3">III. Prayer</a> 19</dt> +<dt><a href="#c4">IV. Penance</a> 37</dt> +<dt><a href="#c5">V. Confession</a> 43</dt> +<dt><a href="#c6">VI. Holy Communion</a> 62</dt> +<dt><a href="#c7">VII. Sundays and Holydays</a> 76</dt> +<dt><a href="#c8">VIII. Spiritual Reading</a> 81</dt> +</dl> +<p class="center"><span class="small">PART SECOND.</span> +<br /><i>Interior Life.</i></p> +<dl class="toc"> +<dt><a href="#c9">IX. Hope</a> 85</dt> +<dt><a href="#c10">X. The Presence of God</a> 90</dt> +<dt><a href="#c11">XI. Humility</a> 93</dt> +<dt><a href="#c12">XII. Resignation</a> 99</dt> +<dt><a href="#c13">XIII. Scruples</a> 108</dt> +<dt><a href="#c14">XIV. Interior Peace</a> 112</dt> +<dt><a href="#c15">XV. Sadness</a> 116</dt> +<dt><a href="#c16">XVI. Liberty of Spirit</a> 119</dt> +<dt><a href="#c17">XVII. Christian Perfection</a> 130</dt> +</dl> +<p class="center"><span class="small">PART THIRD.</span> +<br /><i>Social Life.</i></p> +<dl class="toc"> +<dt><a href="#c18">XVIII. Charity</a> 146</dt> +<dt><a href="#c19">XIX. Zeal</a> 153</dt> +<dt><a href="#c20">XX. Meekness</a> 162</dt> +<dt><a href="#c21">XXI. Conversation</a> 165</dt> +<dt><a href="#c22">XXII. Dress</a> 173</dt> +<dt><a href="#c23">XXIII. Human Respect</a> 176</dt> +<dt><a href="#c24">XXIV. Resolutions</a> 178</dt> +<dt><a href="#c25">XXV. Conclusion</a> 182</dt> +<dt><a href="#c26">Additions</a> 186</dt> +</dl> +<div class="pb" id="Page_1">[1]</div> +<h1>Light and Peace</h1> +<p class="center"><span class="small"><b>INSTRUCTIONS FOR DEVOUT SOULS</b> +<br />TO DISPEL THEIR DOUBTS AND ALLAY THEIR FEARS.</span></p> +<p class="center"><span class="small">By R. P. QUADRUPANI, Barnabite.</span></p> +<h2><br /><span class="small">PART FIRST.</span> +<br />EXTERIOR PRACTICES.</h2> +<h3 id="c1">I. +<br /><span class="small">SPIRITUAL DIRECTION.</span></h3> +<blockquote> +<p>For it is not you who speak, but +the Holy Ghost. (<span class="scripRef">S. Mark, xiii, 11.</span>)</p> +</blockquote> +<p>1. It is absolutely true that in matters of +conscience obedience to a spiritual director is +obedience to God, for Christ has said to His +ministers on earth: “He that heareth you, +heareth Me.” (<span class="scripRef">St. Luke, x, 16.</span>)</p> +<p>2. A soul possessed of this spirit of obedience +can not be lost: a soul devoid of this +spirit can not be saved. (St. Philip Neri.)</p> +<p>3. Saint Bernard says there is no need for +the devil to tempt those who ignore obedience +and permit themselves to be guided by their +<span class="pb" id="Page_2">[2]</span> +own light and deterred by their fears, for they +act the devil’s part towards themselves.</p> +<p>4. Do not fear that your director may be +mistaken in what he prescribes for your +guidance, or that he does not fully understand +the state of your conscience because you did +not explain it clearly enough to him. Such +doubts cause obedience to be eluded or postponed +and thus frustrate the designs of God +in placing you under the direction of a prudent +guide. It was the priest’s duty to have +questioned you further had he not fully understood +you, and that he did not do so is a positive +proof that he knew enough to enable him +to pronounce a safe judgment. God has +promised his special help to those who represent +Him in the direction of souls. Is not +this assurance enough to induce you to obey +with promptness and simplicity as the Holy +Scripture commands?</p> +<p>5. God does not show the state of our souls +as clearly to us as he does to him who is to +guide us in his place. You should be quite +satisfied, then, if your director tells you the +course you follow is the right one and that +the mercy and grace of your Heavenly Father +are guiding you in it. You should believe and +<span class="pb" id="Page_3">[3]</span> +obey him in this as in all else, for as St. John +of the Cross tells us, “it betrays pride and +lack of faith not to put entire confidence in +what our confessor says.”</p> +<p>6. Spiritual obedience is most needful for +a Christian. Ignore, therefore, the groundless +suspicion that you sin by obeying, and +walk confidently in this path exempt from +danger. “You sometimes fear,” says St. +Bonaventure, “that in obeying you act against +the dictates of your conscience, whereas, on +the contrary, far from incurring guilt, you +really increase your merit before God.”</p> +<p>7. We should allow obedience to regulate +not only our exterior actions but likewise our +mind and our will. Hence do not be satisfied +with performing the works it prescribes, but +let your thoughts and desires be also moulded +according to its direction. In fact, it is in +this interior submission that the merit of +spiritual obedience essentially consists.</p> +<p>8. Obedience should be simple and +prompt, without reservation or disquietude. +Simple, because you ought not to argue +about it, but decide by the one thought: <i><b>I</b> +must obey</i>; prompt, for it is God whom you +obey; without reservation, because obedience +<span class="pb" id="Page_4">[4]</span> +extends to everything that does not violate +God’s law; without disquietude, because in +obeying God you cannot go astray: this +thought should be sufficient to drive away all +fear of doing or of having done wrong.</p> +<p>9. When choosing a director, be careful to +select one who has the necessary qualifications. +He should be not only virtuous, but +prudent, charitable and learned. St. Francis +de Sales gives the following opinion on the +subject:</p> +<p>“Go,” said Tobias to his son, when about +to send him into a strange country, ‘go seek +some wise man to conduct you.’ I say the +same to you, Philothea. If you sincerely +desire to enter upon the way of devotion, seek +a good guide to direct you therein. This +advice is of the utmost importance and necessity. +Whatever one may do, says the devout +Avila, he can never be certain of fulfilling +God’s will, unless he practice that humble +obedience which the saints so strongly recommend +and to which they so faithfully +adhere. And the Scriptures tell us: ‘A +faithful friend is a strong defence: and he +that hath found him, hath found a treasure: +... a faithful friend is the medicine of life +<span class="pb" id="Page_5">[5]</span> +and immortality: and they that fear the Lord +shall find one.’ +(<span class="scripRef">Ecclesiasticus, c. VI, vv. 14-16.</span>)</p> +<p>But who can find such a friend? They +that fear God, the Wise Man answers—that +is to say, those humble souls who ardently +desire their spiritual progress. Since it is so +essential, then, Philothea, to have a skilful +guide in the devout life, ask God fervently to +give you one according to His Heart, and +rest assured that when an angel is necessary +to you as to the young Tobias, He will give +you a wise and faithful director.</p> +<p>In fact, the selection once made, you should +look upon your spiritual guide more as a +guardian angel than as a mere man. You place +your confidence not in him but in God, for it +is God who will lead and instruct you through +his instrumentality by inspiring him with the +sentiments and words necessary for your +guidance. Thus you may safely listen to him +as to an angel sent from heaven to lead you +there. To this confidence, add perfect candor. +Speak quite frankly and tell him unreservedly +all that is good, all that is evil in you, for the +good will thus be strengthened, the evil +weakened, and your soul shall thereby become +<span class="pb" id="Page_6">[6]</span> +firmer in its sufferings and more moderate in +its consolations. Great respect should also be +united with confidence and in such nice proportion +that the one shall not lessen the other: +let your confidence in him be such as a respectful +daughter reposes in her father, your respect +for him such as that with which a son confides +in his mother. In a word, this friendship, +though strong and tender, should be +altogether sacred and spiritual in its nature.</p> +<p>‘Choose one among a thousand,’ says Avila: +“among ten thousand, rather, I should say, for +there are fewer than one would suppose fitted +for this office of spiritual director. Charity, +learning and prudence are indispensable to it, +and if any one of these qualities be absent, +your choice will not be unattended with danger. +I repeat, ask God to inspire your selection +and when you have made it thank Him +sincerely, and then remain constant to your +decision. If you go to God in all simplicity +and with humility and confidence, you will +undoubtedly obtain a favorable answer to +your petition.”</p> +<p>In conclusion, it may be well to remind you +that the director and the confessor have not +necessarily to be the same priest. St. Francis +<span class="pb" id="Page_7">[7]</span> +de Sales was the spiritual director of many +persons to whom he was not the ordinary confessor. +“To a director,” he says, “we should +reveal our entire soul, whereas to a confessor +we simply accuse ourselves of our sins in order +to receive absolution for them.”</p> +<div class="pb" id="Page_8">[8]</div> +<h3 id="c2">II. +<br /><span class="small">TEMPTATIONS.</span></h3> +<blockquote> +<p>My brethren, count it all joy when +ye shall fall into divers temptations. +(<span class="scripRef">Epist. S. Jas., Cat., c. i, v. 2.</span>)</p> +<p>Now if I do that which I will not, +it is no more I that do it, but sin, +which dwelleth in me. +(<span class="scripRef">St. P., Rom., c. vii, v. 20.</span>)</p> +</blockquote> +<p>1. “If we are tempted,” says the Holy +Spirit, “it is a sign that God loves us.” +Those whom God best loves have been most +exposed to temptations. “Because thou wast +acceptable to God,” said the angel to Tobias, +“it was necessary that temptation should +prove thee.” (<span class="scripRef">Tobias, c. xii, v. 13.</span>)</p> +<p>2. Do not ask God to deliver you from +temptations, but to grant you the grace not to +succumb to them and to do nothing contrary +to His divine will. He who refuses the combat, +<span class="pb" id="Page_9">[9]</span> +renounces the crown. Place all your +trust in God and God will Himself do battle +for you against the enemy.<a class="fn" id="fr_1" href="#fn_1">[1]</a></p> +<p>3. “These persistent temptations come +from the malice of the devil,” says St. Francis +de Sales, “but the trouble and suffering they +cause us come from the mercy of God. Thus, +despite the will of the tempter, God converts +his evil machinations into a distress which +we may make meritorious. Therefore I say +your temptations are from the devil and hell, +but your anxiety and affliction are from God +and heaven.” Despise temptation, then, and +open wide your soul to this suffering which +God sends in order to purify you here that He +may reward you hereafter.</p> +<p>4. “Let the wind blow,” remarks the +same Saint, “and do not mistake the rustling +of leaves for the clashing of arms. Be perfectly +convinced that all the temptations of +hell are powerless to defile a soul that does not +love them. St. Paul endured terrible temptations, +yet God, through love, did not deliver +<span class="pb" id="Page_10">[10]</span> +him from them.” Look upon God as an infinitely +good and tender father and believe +that He only allows the devil to try His children +that their merits may increase and their +recompense be correspondingly greater.</p> +<p>5. The more persistent the temptation, +the clearer it is that you have not given consent +to it. “It is a good sign,” says St. +Francis de Sales, “when the tempter makes +so much noise and commotion outside of the +will, for it shows that he is not within.” An +enemy does not besiege a fortress that is +already in his power, and the more obstinate +the attack, the more certain We may be that +our resistance continues.</p> +<p>6. Your fears lead you to believe you are +defeated at the very moment you are gaining +the victory. This comes from the fact that +you confound feeling with consent, and, mistaking +a passive condition of the imagination +for an act of the will, you consider that you +have yielded to the temptation because you +felt it keenly.</p> +<p>*St. Francis de Sales, with his usual simplicity, +thus describes this warring of the +flesh against the spirit:</p> +<p>“You are right, my dear daughter. There +<span class="pb" id="Page_11">[11]</span> +are two women within you ... and the two +children of these different mothers quarrel, +and the good-for-nothing one is so bad that +sometimes the good one can scarcely defend +herself, and then she takes it into her head +that she has been worsted and that the wicked +one is braver than she. Now, surely, this is +not true. The bad one is not the stronger by +any means, but only slyer, more persistent +and more obstinate. When she succeeds in +making you weep she is delighted, because +that is always just so much time lost, and she +is content to make you lose time when she +cannot make you lose eternity.”*<a class="fn" id="fr_2" href="#fn_2">[2]</a></p> +<p>It is not always in our power to restrain +<span class="pb" id="Page_12">[12]</span> +the imagination. St. Jerome had retired into +the desert and still his fancy represented to +him the dances of the Roman ladies. His +body was benumbed, as it were, and his blood +chilled by the severity of his mortifications, +and yet the flames of concupiscence encompassed +and tortured his heart. During these +frightful conflicts the holy anchorite suffered, +but he did not sin; he was tormented but was +not guilty; on the contrary, his merits were +augmented in the sight of God in proportion +to the intensity of the temptations.</p> +<p>7. The holy abbot St. Anthony was wont +to say to the phantoms of his mind: I see you, +but I do not look at you: I see you because +it does not depend upon me that my imagination +places before my eyes things I would +wish not to see; I do not look at you because +with my will I repulse and reject you. “It +is so much the essence of sin to be voluntary,” +says St. Augustine, “that if not voluntary, +it is not sin.”</p> +<p>8. The attraction of the feelings towards the +object presented by the imagination is at times +so strong that the will seems to have been +carried away and overcome by a sort of fascination. +This, however, is not the case. The +<span class="pb" id="Page_13">[13]</span> +will suffered, but did not consent; it was +attacked and wounded, but not conquered. +This state of things coincides with what St. +Paul says of the revolt of the flesh against the +spirit and of their unceasing warfare. The +soul, indeed, experiences strange sensations, +but as she does not consent to them, she +passes through the ordeal unsullied, just as +substances coated with oil may be immersed +in water without absorbing a single drop +of it.</p> +<p>*St. Francis de Sales explains this distinction +so plainly and yet so simply in one of his +letters, that it may be useful to repeat the +passage here: “Courage, my dear soul, I say +it with great love in Jesus Christ, dear soul, +courage! As long as we can exclaim resolutely, +even though without feeling, My +Jesus! there is no cause for alarm. Do not +tell me it appears to you that you say it in a +cowardly way, and only by doing great +violence to yourself. It is precisely this holy +violence that bears away the kingdom of +heaven. Do you not see, my daughter, it is +a sign that the enemy has taken everything +within our fortress except the impenetrable, +unconquerable tower—and that can never +<span class="pb" id="Page_14">[14]</span> +be lost save by wilful surrender. This tower +is the free-will which, perfectly visible to the +eye of God, occupies the highest and most +spiritual region of the soul, dependent on none +but God and oneself; and when all the +other faculties are lost and in subjection to +the enemy, it alone remains free to give or +to refuse consent. Now, you often see souls +afflicted because the enemy, occupying all the +other faculties, makes therein so great a noise +and confusion that they scarce can hear what +this superior will says; for though it has a +clearer and more penetrating voice than the +inferior will, the loud, boisterous cries of the +latter almost drown it: but note this well: +as long as the temptation is displeasing to +you, there is nothing to fear; for why should +it displease you, except because you do not +will it?”*</p> +<p>9. Should it frequently happen that you +have not a distinct consciousness of your success +against temptation, it may be that God +refuses you this satisfaction in order that, lacking +this clear assurance, your knowledge +may come through obedience. Therefore, +when your spiritual director, after hearing +your explanation, says that you have not given +<span class="pb" id="Page_15">[15]</span> +consent, you should be satisfied with his decision +and abide by it with perfect tranquillity, +discarding all fear that he did not understand +you aright or that you did not explain the +matter sufficiently. These doubts are but +fresh artifices of the devil to rob you of the +merit of obedience. As has been said above, +to give way to such inquietude is to offend +seriously against this virtue, for all direction +would thus be rendered impossible, by the +failure of the penitent to recognize God Himself +in the person of his director.</p> +<p>10. To constitute a mortal sin three conditions +must co-exist. First, the matter must +be weighty; secondly, the mind must have +full knowledge of the guilt of the action, omission +or dangerous occasion in question; and, +thirdly, the will, through a criminal preference +for the forbidden action, culpable omission, +or proximate occasion of sin, must give full +consent. These reflections should serve to +reassure your mind if the fear of having committed +a mortal sin disturb it, for it is very +difficult for this threefold union of conditions +to be effected in a God-fearing soul. However, +perfect security can come, and ought to +come, only from spiritual obedience.</p> +<div class="pb" id="Page_16">[16]</div> +<p>11. In temptations against faith and +purity, do not make great efforts to form acts +of these virtues, but simply turn a pleading +glance towards God, without speaking even +to this compassionate Friend concerning the +thought that afflicts you, lest thereby you root +the evil suggestion more firmly. Then, without +disquieting yourself, engage at once in +some exterior occupation or continue what +you were doing. Make no answer to the +tempter, but ignore him, just as though his +assault had never occurred. In this way, +whilst preserving your own peace of soul, you +will cover your enemy with confusion.</p> +<p>*The same counsel is given by St. Francis +de Sales in his characteristic style:</p> +<p>“Do you know how God acts on these +occasions? He permits the wicked maker of +such wares to come and offer them to us for +sale, in order that by the contempt we show +for them we may testify our love for holy +things. And for this is it necessary, my dear +child, to feel anxious, and to change our position? +No, no. It is only the devil who is +prowling around your soul, raging and storming, +to see if he can find an open door.... What! +and you would be annoyed at that? +<span class="pb" id="Page_17">[17]</span> +Let the enemy storm away; only be careful on +your part to keep all the entrances well fastened, +and finally he will grow weary; or if he +do not, God will force him to raise the siege.”*</p> +<p>12. Though you should be assailed by +temptations during your entire life time, do +not be disquieted, for your merits will increase +in proportion to your trials and your crown be +accordingly all the brighter in heaven. The +only thing necessary is to remain firm in your +resolution to despise the efforts of the tempter.</p> +<p>*“This serious trial, and so many others +that have assailed you and left you troubled in +mind, do not at all surprise me, since there +is nothing worse. Do not worry, then, my +beloved daughter. Should we allow ourselves +to be swept away by the current and the +storm? Let Satan rage at the door; he may +knock and stamp, and clamor and howl, and +do his worst, but rest assured that he can +never enter our souls but through the door of +our consent. Let us only keep that closed +tight and often look to see that it is well +secured and we need have no concern about +all the rest—there is no danger.”*—St. +Francis de Sales.</p> +<p>13. The most learned theologians and +<span class="pb" id="Page_18">[18]</span> +masters of the spiritual life agree in saying +that simply to ignore a temptation is a much +more effectual means to repulse it than words +and acts of the contrary virtues. On this +subject read attentively Chapters III. and IV. +of the <i>Introduction to a Devout Life</i>. You will +find much light and consolation in them. See +also Chapter XII. of the <i>Spiritual Combat</i>, +and Chapters VI., VII., XII., XX., +XXIX., LV., and LVII. of the Third Book of +the <i>Imitation</i>.</p> +<div class="pb" id="Page_19">[19]</div> +<h3 id="c3">III. +<br /><span class="small">PRAYER.</span></h3> +<blockquote> +<p>Who can persevere the whole day in the praise of God? I will suggest +a help. Whatsoever thou doest do well, and thou hast praised God. +(S. Aug., on Ps. xxxiv., Disc. 2.)</p> +<p>Oh! what do I suffer interiorly whilst with my mind I consider +heavenly things; and presently a crowd of carnal thoughts interrupt +me as I pray. +(Imit., B. III., c. XLVIII., v. 5.)</p> +</blockquote> +<p>1. We ought to love meditation and should +make it often on the Passion of our divine +Lord, striving above all to derive therefrom +fruits of humility, patience and charity.</p> +<p>2. If you experience great dryness in your +meditations or other prayers, do not feel distressed +and conclude that God has turned His +Face away from you. Far from it. Prayer +said with aridity is usually the most meritorious. +*It is quite a common error to confound +the value of prayer with its sensible +<span class="pb" id="Page_20">[20]</span> +results, and the merit acquired with the satisfaction +experienced. The facility and sweetness +you may have in prayer are favors from +God and for which you will have to account +to him: hence the result is not merit but debt. +(Read the <i>Imitation</i>, B. II, c. IX.)* The +very fact that we derive less gratification from +such prayer, makes it all the more pleasing to +God, because we are thus suffering for love of +him. Let us call to mind at such times that +our Lord prayed without consolation throughout +his bitter agony.</p> +<p>*“All this trouble comes from self-love +and from the good opinion we have of ourselves. +If our hearts do not melt with tenderness, +if we have no relish or sensible feeling +in prayer, if we do not enjoy great interior +sweetness during meditation, we are at once +overwhelmed with sadness: if we find difficulty +in doing good, if some obstacle is +opposed to our pious designs, we give way to +disquietude and are eager to conquer all this +and to be free from it. Why? Undoubtedly +because we love consolations, our own comfort, +our own convenience. We wish to +pray immersed in sweetness, and to be virtuous +that we may eat sugar; and we do not +<span class="pb" id="Page_21">[21]</span> +contemplate <i>our Saviour Jesus Christ, who, +prone upon the ground, is covered with a sweat +of blood</i> caused by the intense conflict He +feels interiorly between the repugnances of +the inferior portion of his soul and the resolutions +of the superior.”*—St. Francis de Sales.</p> +<p>*The same teaching is given by another +great master of the spiritual life:</p> +<p>“We frequently seek the gratification and +consolation of self-love in the testimony we +desire to render to ourselves. Thus we are +disturbed about our lack of sensible fervor, +whereas in reality we never pray so well as +when we are tempted to think we are not +praying at all. We fear to pray badly then, +but we should fear rather to give way to the +vexation of our cowardly nature, to a philosophical +infidelity, which ever wishes to +demonstrate to itself its own operations—in +fine, to an impatient desire to see and to feel +in order to console ourselves.</p> +<p>There is no penance more bitter than this +state of pure faith without sensible support. +Hence I conclude that it is freer than any +other from illusion. Strange temptation! to +seek impatiently for sensible consolation +through fear of not being sufficiently penitent! +<span class="pb" id="Page_22">[22]</span> +Ah! Why not rather accept as a penance the +deprivation of that consolation we are so +tempted to seek?”*—Fénelon.</p> +<p>3. You will sometimes imagine that at +prayer your soul is not in the presence of God +and that only your body is in the church, like +the statues and candelabras that adorn the +altars. Think, then, that you share with +those inanimate objects the honor of serving +as ornaments for the house of God, and that +in the presence of your Creator even this +humble rôle should seem glorious to you.</p> +<p>*“You tell me that you cannot pray well. +But what better prayer could there be than to +represent to God again and again, as you are +doing, your nothingness and misery? The +most touching appeal beggars can make is +merely to expose to us their deformities and +necessities. But there are times when you +cannot even do this much, you say, and that +you remain there like a statue. Well, even +that is better than nothing. Kings and princes +have statues in their palaces for no other purpose +than that they may take pleasure in +looking at them: be satisfied then to fulfil the +same office in the presence of God, and when +it so pleases Him He will animate the +statue.”*—St. Francis de Sales.</p> +<div class="pb" id="Page_23">[23]</div> +<p>4. When you have not consciously or +voluntarily yielded to distractions, do not stop +to find what may have been their cause, or to +discover if you have in any way given occasion +to them. This would be simply to weary +and disquiet yourself unprofitably. From +whatever direction they come, you can convert +them into a source of merit by casting yourself +into the arms of the Divine Mercy. St. Francis +de Sales when asked how he prayed, replied: +“I cannot say it too often—I receive peacefully +whatever the Lord sends me. If he +consoles me, I kiss the right hand of his +mercy; if I am dry and distracted, I kiss the +left hand of his justice.” This method is +the only good one, for as the same Saint says: +“He who truly loves prayer, loves it for the +love of God: and he who loves it for the love +of God, wishes to experience in it naught +but what God is pleased to send him.” Now, +whatever you may experience in prayer, is +precisely what God wills.</p> +<p>5. St. Francis de Sales teaches us that +merely to keep ourselves peacefully and tranquilly +in the presence of God, without other +desire or pretension than to be near him and +to please him, is of itself an excellent prayer. +<span class="pb" id="Page_24">[24]</span> +“Do not exhaust yourself,” he says, “in +making efforts to speak to your dear Master, +for you are speaking to Him by the sole fact +that you remain there and contemplate Him.”</p> +<p>*“Remember that the graces and favors of +prayer do not come from earth but from +heaven and therefore that no effort of ours can +acquire them, although, it is true, we must +dispose ourselves for their reception diligently, +yet withal humbly and tranquilly. We ought to +keep our hearts wide open and await the blessed +dew from heaven. The following consideration +should never be forgotten when we go to +prayer, namely, that we draw near to God +and place ourselves in His presence principally +for two reasons. The first is to render to God +the honor and the homage we owe Him, and +this can be done without God speaking to us +or we to Him, for the duty is fulfilled by +acknowledging that He is our Creator and we +are His vile creatures, and by remaining before +Him, prostrate in spirit, awaiting His commands. +The second reason is to speak to God +and to listen to Him when He speaks to us by +His inspirations and the interior movements +of grace.... Now, one or other of these two +advantages can never fail to be derived from +<span class="pb" id="Page_25">[25]</span> +prayer. If, then, we can speak to our Lord, +let us do so in praise and supplication: if +we are unable to speak, let us remain in his +presence notwithstanding, offering him our +silent homage; he will see us there, our +patience will touch him and our silence will +plead with him and win his favor. Another +time, to our utter astonishment, he will take +us by the hand, and converse with us, and +make a hundred turns with us in his garden +of prayer. And even should he never do +this, still let us be content to know it is our +duty to be in his retinue, and that it is a +great favor and a greater honor for us that he +suffers us in his presence.</p> +<p>In this way we do not force ourselves to +speak to God, for we know that merely to remain +close to him is as useful, nay, perhaps +more useful to us, though it may be less to +our liking. Therefore when you draw near to +our Lord speak to him if you can; if you +cannot, stay there, let him see you, and do +not be anxious about anything else.... Take +courage, then, tell your Saviour you will not +leave him even should he never grant you +any sensible sweetness; tell him that you will +remain before him until he has given you +his blessing.”*—St. Francis de Sales.</p> +<div class="pb" id="Page_26">[26]</div> +<p>6. The same Saint gives further valuable +advice as follows: “Many persons fail to make +a distinction between the presence of God in +their souls and the consciousness of this adorable +presence, between faith and the sensible +feeling of faith. This shows a great want of +discernment. When they do not realize +God’s presence dwelling within them, they +suppose He has withdrawn himself through +some fault of theirs. This is an ignorant and +hurtful error. A man who endures martyrdom +for love of God does not think actually and +exclusively of God but much of his own sufferings; +and yet the absence of this feeling of +faith does not deprive him of the great merit +due to his faith and the resolutions it caused +him to make and to keep.”</p> +<p>7. Your vocal prayers should be few in +number but said with great fervor. The +strength derived from food does not depend +upon the quantity taken but upon its being +well digested. Far better one Our Father or +one Psalm said with devout attention than +entire rosaries and long offices recited hurriedly +and with restless eagerness.</p> +<p>8. If you feel whilst saying vocal prayers—those +not of obligation—that God invites you +<span class="pb" id="Page_27">[27]</span> +to meditate, gently and promptly follow this +divine impulse. You may be sure that in +doing so you make an exchange most profitable +to yourself and agreeable to God from +whom the inspiration comes.</p> +<p>9. Prepare yourself for prayer by peaceful +recollection and begin it without agitation or +uneasiness. St. Francis de Sales has this to +say on the subject: “Some little time before +you are going to pray, calm and compose your +heart, and be hopeful of doing well; for if you +begin without hope and already devoid of +relish, you will find it difficult to regain an +appetite.... The disquiet you experience in +prayer, accompanied by great eagerness to +discover some object that can fix and satisfy +your thoughts, is of itself sufficient to prevent +you finding what you seek. When a thing is +searched for with too great eagerness, one may +have his hands or his eyes almost upon it a +hundred times and yet fail to perceive it. +This vain and useless anxiety in regard to +prayer can result in nothing but weariness of +mind, and this in turn produces coldness and +apathy in your soul.”</p> +<p>10. Be careful not to overburden yourself +with too many prayers, either mental or vocal. +<span class="pb" id="Page_28">[28]</span> +As soon as you feel uncontrollable weariness +or distaste, postpone your prayers, if possible, +and seek relief in some pleasant pastime, or +conversation, or in any other innocent diversion. +This advice is given by St. Thomas +and other learned Fathers of the Church and +is of the utmost importance. Follow it conscientiously, +for lassitude of mind begets coldness +and a kind of spiritual stupor.</p> +<p>11. Never repeat a prayer, even should +you have said it with many distractions. You +cannot imagine the innumerable difficulties +in which you may become entangled by the +habit of repeating your prayers. Therefore I +beg of you not to do it. *In St. Ignatius’ +time there was a certain religious of the +Society of Jesus who was a victim of this +kind of scruple. The recital of the daily +Office always kept him much longer than +was necessary because he would repeat again +and again and for hours at a time any passage +that he suspected had not been said with +sufficient attention. St. Ignatius tried to correct +him by various means, but in vain. At +length the thought occurred that one scruple +might be cured by another. He therefore +commanded the poor Jesuit, under pain of sin +<span class="pb" id="Page_29">[29]</span> +and in virtue of religious obedience, to close +his breviary every day at the end of a specified +time, this being just enough to allow him to +read the Office through once and rather +quickly. The first day the religious was +obliged to stop before he had half finished. +This caused him such intense regret that ere +long the fear of not being able to say the +entire Office made him contract the habit of +finishing it within the allotted time.* +Begin your prayer with the desire of being +very recollected. This is all that is necessary. +“A desire has the same value in the sight of +God as a good work”, says St. Gregory the +Great, “when the accomplishment of it does +not depend upon our will.” During these +involuntary distractions God withdraws the +sensible feeling of His presence, but His love +remains in the depths of our hearts. St. +Theresa, in the midst of dryness and distractions, +was wont to say: “If I am not praying +I am at least doing penance.” I should +say: you are doing both the one and the +other: you do penance by all that you are +suffering, you pray by the desire and intention +you have to do so.</p> +<p>12. You should never repeat a prayer nor a +<span class="pb" id="Page_30">[30]</span> +point in your meditation even if you have had +in the inferior portion of your soul ideas and +feelings at variance with the words pronounced +by your lips or with the sentiments you wished +to excite in your heart. Nay, do not be induced +to do it, even were these ideas and feelings +injurious to God. Under such conditions, +be careful not to give way to anxiety and +agitation and do not try to make reparation for +an imaginary offence. Continue your prayer +in peace as if nothing had disturbed it, not +taking the trouble to notice these dogs that +come from the devil and that can bark around +you while you pray in order to distract you, if +may be, but that cannot bite you unless you let +them. *“This temptation should be treated +exactly the same as temptations of the flesh: do +not dispute with it at all, rather imitate the +children of Israel who made no attempt to +break the bones of the paschal lamb but cast +them into the fire. You need not answer the +enemy, nor even pretend to hear what he says. +Let the wretch clamor at the door as much as +he wants to, it is not even necessary to call: +Who is there? What you tell me is no doubt +true, you say, but he annoys me and the +uproar he makes prevents those within from +<span class="pb" id="Page_31">[31]</span> +hearing one another speak. That makes no +difference. Have patience, prostrate yourself +before God and remain at his feet. He will +understand from your very attitude, although +you utter no words, that you are his and that +you crave his help. Above all, however, keep +yourself well within and do not on any account +open the door, either to see who it is, or to +drive the importunate fellow away. Eventually +he will tire of shouting and will leave you +in peace.”*<a class="fn" id="fr_3" href="#fn_3">[3]</a> +St. Augustine says that the devil +is a formidable giant to those who fear him, +but only a miserable dwarf to those who +despise him.</p> +<p>13. Should it happen that the whole time +given to prayer be passed in rejecting temptations +or in recalling your mind from its +wanderings, and you do not succeed in +giving birth to a single devout thought or +sentiment, St. Francis de Sales is authority +for saying that your prayer is nevertheless +all the more meritorious from the fact of its +being so unsatisfactory to you. It makes you +more like to our divine Lord when he prayed +in the Garden of Gethsemani and on Mount +Calvary. “Better to eat bread without sugar, +<span class="pb" id="Page_32">[32]</span> +than sugar without bread. We should seek the +God of consolations, not the consolations of +God: and in order to possess God in heaven, +we must now suffer with him and for him.”</p> +<p>*“When your mind wanders or gives way +to distractions, gently recall it and place it +once more close to its Divine Master. If you +should do nothing else but repeat this during +the whole time of prayer, your hour would be +very well spent and you would perform a +spiritual exercise most acceptable to God.”*—St. +Francis de Sales.</p> +<p>14. It is well to bear in mind that in commanding +us to pray always our Saviour did +not mean actual prayer, as that would be an +impossibility. The desire to glorify God by all +our actions suffices for the rigorous fulfilment +of this precept, if this desire be habitual and +permanent. “You pray often,” says St. +Augustine, “if you often have a desire to pay +homage to God by your actions: you pray +always if you always have this desire, no +matter how you may be otherwise employed.”</p> +<p>*“Need we be surprised that St. Augustine +often assures us that the whole Christian life +is but one long, continual tending of our +hearts towards that eternal justice for which +<span class="pb" id="Page_33">[33]</span> +we sigh here below? Our only happiness +consists in ever thirsting for it, and this +thirst is in itself a prayer; consequently if we +always desire this justice, we pray always. +Do not think it necessary to pronounce a great +many words and to struggle much with one’s +self in order to pray. To pray is to ask God +that his will may be done, to form some good +desire, to raise the heart to God, to long for +the riches he promises us, to sigh over our +miseries and the danger we are in of displeasing +him by violating His holy law. Now +this requires neither science nor method nor +reasoning; one can pray without any distinct +thought; no head-work is necessary; only a +moment of time and a loving effusion of the +heart are needed; and even this moment may +be simultaneously occupied with something +else, for so great is God’s condescension to our +weakness that he permits us to divide it when +necessary between him and creatures. Yes, +during this moment you can continue what +you were doing: it is sufficient to offer to God +your most ordinary occupations, or to perform +them with the general intention of glorifying +him. This is the continual prayer required +by St. Paul ... thought by many devout persons +<span class="pb" id="Page_34">[34]</span> +to be impracticable, but in reality very +easy for those who know that the best of all +prayers is to do everything with a pure intention, +and frequently to renew the desire to +perform all our actions for God and in accordance +with his divine will.”—Fénelon.*</p> +<p>15. You should never omit or neglect the +duties of your state of life in order to say certain +self-imposed prayers. These duties are a +substitute for prayers and are equally efficacious, +St. Thomas teaches, for obtaining the +graces you stand in need of and which are +promised to those who ask them properly. It +is even more meritorious to perform some +work for the love of God, to whom we offer +it, than merely to raise the soul to Him by +actual prayer.</p> +<p>*“Every person is bound to observe +strictly the duties of his particular calling. +Whoever fails to do this, although he should +raise the dead to life, is guilty of sin and +should the sin be grave deserves damnation if +he die therein. For example, bishops are +obliged to make a visitation of their diocese +in order to console and instruct their flock +and to rectify whatever may be amiss. If I, +a bishop, neglect this duty I shall be lost +<span class="pb" id="Page_35">[35]</span> +even though I spend my entire time in prayer +and fast all my life.”—St. Francis de Sales.*</p> +<p>16. Make frequent use of the prayers +called <i>ejaculations</i>,—which are short and loving +aspirations that raise the soul to its Creator. +According to St. Francis de Sales, ejaculations +can in case of necessity replace all +other prayers, whereas all other prayers cannot +supply for the omission of ejaculations.</p> +<p>*“Acquire the habit of making frequent +ejaculations. They are sighs of love that dart +upwards to God to sue for His aid and succor. +It will greatly facilitate this custom if you +keep in mind the point of your morning’s +meditation that you liked best and ponder it +over during the day. In sickness let pious +ejaculations take the place of all other prayers.”—St. +Francis de Sales.*</p> +<p>17. Ejaculatory prayers can be made at all +times, wherever we are or whatever we may +be doing. They might be compared to those +aromatic pastilles, which we may always have +about us and take from time to time to +strengthen the stomach and please the palate. +Ejaculations have a like effect on the soul +by refreshing and fortifying it.</p> +<p>18. The monks of old, of whom St. Augustine +<span class="pb" id="Page_36">[36]</span> +speaks, could not say long prayers, obliged +as they were to earn their bread by daily toil. +Ejaculatory prayers, therefore, took the place +of all others for them, and it may be said that +although laboring unceasingly they prayed +continually.</p> +<p>19. I cannot too earnestly urge you to +accustom yourself to the profitable and easy +practice of making frequent ejaculations. It +is far preferable to saying many other vocal +prayers, for these when too numerous are apt +to employ the lips only rather than to reanimate +and enlighten the soul.</p> +<p>20. St. Theresa’s opinion is that the body +should be in a comfortable position when we +pray, as otherwise it is difficult for the mind +to pay the proper attention to prayer and to +the presence of God. Do not then fatigue +your body by remaining too long prostrate +or kneeling: the important thing is that the +soul should humble itself before God in sentiments +of respect, confidence and love.</p> +<p>Read Chap. XIII, Part II, of the +<i>Introduction to a Devout Life</i>.</p> +<div class="pb" id="Page_37">[37]</div> +<h3 id="c4">IV. +<br /><span class="small">PENANCE.</span></h3> +<blockquote> +<p>A sacrifice to God is an afflicted +spirit; a contrite and humble heart, +O God, thou wilt not despise. +(<span class="scripRef">Ps. L., 19.</span>)</p> +</blockquote> +<p>I. According to the teaching of St. Thomas +there are three ways of doing penance, namely, +fasting, prayer, and alms-deeds—either +corporal or spiritual. Therefore you must not +suppose you are prevented from doing penance +when not allowed to subject your body to +severe fasts and painful mortifications. The +other two penitential works, prayer and alms-giving, +can in this case take the place of +corporal austerities in the fulfilment of the +Christian duty of penance. Observe also that +it is not in accordance with the spirit of the +laws of God and of his Church, which prescribe +fasting, to injure your health thereby, +nor to hinder the accomplishment of the +duties of your state of life.</p> +<div class="pb" id="Page_38">[38]</div> +<p>2. Labor, sickness, disappointments, reverse +of fortune, dryness in prayer, all these +when accepted with resignation are penitential +works, such, too, as are the more agreeable to +God from their being so distasteful to ourselves. +All virtues may be divided into two great classes, +active and passive. The characteristic of +the active virtues is to do good, of the passive, +to endure evil. Now the virtues of the second +class are more meritorious and less perilous. +In the active virtues nature can have a large +share, and a dangerous self-complacency, or satisfaction +in their effects, may easily glide into +them. This danger is less to be feared in the +practice of the passive virtues, especially when +the sufferings are not of our own choosing +but come to us direct from the hand of God.</p> +<p>3. St. Jerome teaches that when the devil +cannot turn a soul away from the love of +virtue, he tries to urge it to excessive mortification, +in order that it may thus become +exhausted and lose the vigor indispensable to +its spiritual progress. Numbers of devout +people have fallen into this snare.</p> +<p>4. “I charge you,” says St. Francis de +Sales, “to preserve your health carefully, for +God exacts this of you, and to husband your +<span class="pb" id="Page_39">[39]</span> +strength so as to employ it in his service. It +is even better to save more than the requisite +amount of strength than to reduce it too +much, for we can always lessen it at will, +whereas, once lost, it is no easy matter to +regain it.” Therefore give your body the +nourishment it needs to maintain its strength +and health.</p> +<p>5. We learn from Cassian and St. Thomas +that in a celebrated conference held by the +holy Abbot St. Anthony with the most learned +religious of Egypt, it was decided that of all +virtues moderation is the most useful, as it +guards and preserves all the others. It is +owing to the lack of this essential moderation +in their devotional exercises and mortifications +that many persons whilst seeking +holiness find only ill health. As a consequence +they eventually abandon the path of perfection, +judging it impracticable because they +have attempted to walk in it bound with +fetters.</p> +<p>6. St. Augustine makes the following apt +comparison, which you can look upon as a +good rule in this matter: “The body is a +poor invalid confided to the charity of the +soul, the soul being commissioned to give it +<span class="pb" id="Page_40">[40]</span> +such assistance as it requires. Hunger, thirst, +fatigue, are its habitual ailments; let the soul +then charitably apply to them the needful +remedies, provided these be always within the +bounds of moderation and prudence.” He +who acts in this way fulfils a duty of obedience +to his Creator.</p> +<p>7. From these various opinions it is easy +to see how false are certain maxims met with +in some ascetical works: for example, that it +is of small consequence if one should shorten +his life by ten or fifteen years in order to save +his soul. If this were true, a much surer way +would be to secure a still speedier death, and +see to what that would lead. No: it is not +permissible in ordinary practice to impose +upon ourselves arbitrarily any kind of mortification +that would directly tend to shorten life. +“To kill one’s self with a single blow,” says +St. Jerome, “or to kill one’s self little by little—I +make but slight distinction between these +two crimes.” Life, health and strength are +blessings that have been given us in trust, +and we cannot lawfully dispose of them as +though they belonged to us absolutely.</p> +<p>8. The example of those saints who practised +extraordinary penances deserves our +<span class="pb" id="Page_41">[41]</span> +sincere admiration, but it is not in these exterior +acts that we should try to imitate them; +to do this would necessitate being as holy as +they were. Duplicate their miracles also, +then, if you can. “If we had to copy the +saints in everything they did,” says St. Frances +de Chantal, “it would be necessary to +spend our life in a horrible cave like St. John +Climachus, or on top of a pillar as St. Simon +Stylites did, to live several weeks without +other nourishment than the Holy Eucharist +like St. Catharine of Sienna, or to eat but a +single ounce of food each day as St. Aloysius +did.” Aspirations to imitate the saints in +what is extraordinary are the effect of secret +pride and not of genuine virtue.</p> +<p>*The French translator of these Instructions +had a conversation in Rome with the +learned and pious Jesuit, Rev. Father Rozaven, +on this subject. Speaking of the extraordinary +fasts and mortifications of St. Ignatius, +Father Rozaven said: “Do not let us confound +cause and effect. It is not because he did +these things that Ignatius became a saint: on +the contrary, it is because he was already a +saint that it was possible and permissible for +him to do them.” In truth every act that +<span class="pb" id="Page_42">[42]</span> +exceeds human strength is an act of presumption +unless it be the result of a special inspiration, +and the Church approves it only if she +recognizes this divine impulse which alone can +authorize a deviation from the general rule. +It is owing to such an exception that she +venerates among those who suffered for the +faith Saint Theodora, Saint Pomposa, Saint +Flora and Saint Denys, notwithstanding the +fact that they violated the law which forbids +any one to seek martyrdom. The same spirit +influenced her in sanctioning the voluntary +death of Sampson and of Saint Appolonia, +who might be called pious suicides were it +allowable to connect two such contradictory +words.—Read Chap. XXIII, Part III. of the +<i>Introduction to a Devout Life</i>.*</p> +<div class="pb" id="Page_43">[43]</div> +<h3 id="c5">V. +<br /><span class="small">CONFESSION.</span></h3> +<blockquote> +<p>I said: I will confess against +myself my injustice to the Lord, +and thou hast forgiven the wickedness +of my sin. (<span class="scripRef">Ps. XXXI, 5.</span>)</p> +<p>But if any man sin, we have +an advocate with the Father, +Jesus Christ the Just. +(<span class="scripRef">1st Epist. St. John, c. II, v. 1.</span>)</p> +<p>Whose sins ye shall forgive, +they are forgiven them: and +whose ye shall retain, they are +retained. (<span class="scripRef">St. John, c. XX. v. 23.</span>)</p> +</blockquote> +<p>1. The sacrament of penance is a sacrament +of mercy. We should therefore approach +it with confidence and in peace. Saint Francis +de Sales assures us that for those who go +to confession once a week a quarter of an hour +is enough for the examination of conscience, +and a still shorter time for exciting contrition. +Not even this much is necessary, he adds, for +those who confess more frequently.</p> +<div class="pb" id="Page_44">[44]</div> +<p>2. Faults omitted in confession either +because they were forgotten or because they +seemed too trivial to mention, are nevertheless +effaced by the absolution. St. Francis de +Sales has this to say on the subject: “You +must not feel worried if you cannot remember +your sins when preparing for confession, for +it is incredible that any one who often examines +her conscience would overlook or be +unable to recall such faults as are important. +Neither should you be so keenly anxious to +mention every minute imperfection, every +trifling fault; it is enough to speak of these +to our Lord, with a sigh of regret and a +humble heart, whenever you remark them.” +And do not imagine in consequence that you +are guilty of secret sins which you are hiding +from your confessor. This fear is an artifice +made use of by the devil to disturb your peace +of mind.</p> +<p>*“You must not be so anxious to tell everything, +nor to run to your superiors to make a +great ado over each little thing that troubles +you and that will, perhaps, be forgotten in a +quarter of an hour. We must learn to bear +with generosity these trifles which we cannot +remedy, for ordinarily they are only the consequences +<span class="pb" id="Page_45">[45]</span> +of our imperfect nature. That your +will, feelings, and desires are so inconstant; +that you are at one time moody, at another +cheerful; that you now have a wish to speak, +and presently feel the greatest aversion to do +so; and a thousand similar insignificant matters +are infirmities to which we are naturally +prone and will be subject to as long as we live.... +It is needless to accuse yourself in confession +of those fleeting thoughts that like +gnats swarm around you, or of the disgust and +aversion you feel in the observance of your +vows and devotional exercises, for these things +are not sins, they are only inconveniences, +annoyances.”—St. Francis de Sales.*</p> +<p>3. Rest assured that the more closely you +examine your conscience the less you will +discover that is worth the trouble of telling. +Moreover, you must remember that too long +an examen fatigues the mind and cools the +fervor of the heart.</p> +<p>4. To those who in their confessions are +inclined to confuse involuntarily movements +with sins, Saint Francis de Sales gives the +following useful advice: “You tell me that +when you have experienced a strong feeling +of anger, or have had any other temptation, +<span class="pb" id="Page_46">[46]</span> +you are always uneasy if you do not confess it. +When you are not sure that you have given +consent to it, I assure you it is unnecessary +to mention it except it may be in spiritual +conference, and then not by way of accusation, +but to obtain advice how to behave another +time in like circumstances. For if you say: +I accuse myself of having had movements of +violent anger for two days, but I did not give +way to them, you are telling your virtues, not +your sins. A doubt comes into my mind, +though, that I may have committed some fault +during the temptation. You must consider +maturely if this doubt have any foundation in +fact, and if so, speak of the matter in confession +with all simplicity; otherwise it is better +not to mention it, as you would do so only for +your own satisfaction. Even should this +silence cost you some pain, you must endure +it as you would any other to which you can +apply no remedy.”</p> +<p>5. “Omit from your confessions”—we +again quote the same Saint—“those superfluous +accusations which so many persons make +merely through habit: I have not loved God +sufficiently; I have not prayed with enough +fervor; I have not loved my neighbor as much +<span class="pb" id="Page_47">[47]</span> +as I should; I have not received the Sacraments +with all the reverence due to them; and +others of a like nature. You will readily see +the reason for this. It is that in speaking +thus you tell nothing particular that would +make known to the confessor the state of your +conscience, and because the most perfect man +living, as well as all the saints in Paradise +might say the same things were they making +a confession.”</p> +<p>6. Those who go to confession frequently +should always bear in mind what the saintly +director says in addition: “We are not obliged +to confess our venial sins, but if we do so it +must be with a firm resolution to correct them, +otherwise it is an abuse of the sacrament to +mention them.”</p> +<p>7. After confession keep your soul in peace, +and be on your guard—this is a point of cardinal +importance—against giving access to any +fear about the validity of the sacrament, either +as regards the examination of conscience, the +contrition, or anything else whatsoever. +These fears are suggestions of the devil whose +aim it is to instil bitterness into a sacrament +of consolation and love.</p> +<p>*“After confession is not the time to +<span class="pb" id="Page_48">[48]</span> +examine ourselves to find if we have told all +our sins. We should rather remain attentively +and in peace near our Lord, with whom We +have just been reconciled, and thank Him for +His great mercy. Nor is it necessary subsequently +to search out what we may have +forgotten. We must tell simply all that comes +to mind; after that we need think no more +about it.”—St. Francis de Sales.*</p> +<p>8. It is essential to be sorry for our sins—it +is not essential to be troubled about them. +Repentance is an effect of love of God, anxiety +is an effect of self-love. In the midst of the +keenest and most sincere repentance we can +still thank God that He has not permitted us +to become yet more culpable. Let us promise +Him a solid amendment, relying for success +solely upon the assistance of divine grace; +and should we fall again a hundred times a +day, let us never cease to renew the promise +and the hope. God can in an instant raise up +from the very stones children to Abraham and +exalt the most corrupt natures to the highest +degree of sanctity. At times He does so, but +usually it is His will that we long continue +to bear the burden of our infirmity: let us +not then lose our trust in Him, nor mistake +a state of trial for a state of reprobation.</p> +<div class="pb" id="Page_49">[49]</div> +<p>*God has, indeed, on some occasions cured +sinners instantaneously and without leaving +in them any trace of their previous maladies. +Such, for instance, was the case with the +Magdalen. In a moment her soul was changed +from a sink of corruption into a well-spring +of perfection, never again to be contaminated +by sin. But, on the other hand, in several of +the beloved disciples this same God allowed +many marks of their evil inclinations to remain +for some time after their conversion, and this +for their greater good. Witness Saint Peter, +who, even after the divine call, was guilty of +various imperfections and once fell totally and +miserably by the triple denial of his Lord +and Master.</p> +<p>“Solomon says there is no one more insolent +than a servant who has suddenly become +mistress.<a class="fn" id="fr_4" href="#fn_4">[4]</a> +A soul that after a long slavery to its +passions should in a moment subjugate them +completely, would be in great danger of becoming +a prey to pride and vanity. This +dominion must be gained little by little, step +by step; it cost the saints long years of labor +<span class="pb" id="Page_50">[50]</span> +to acquire it. Hence the necessity of having +patience with every one, but first of all with +yourself.”—St. Francis de Sales.*</p> +<p>*There is no sight more pleasing to Heaven +than to witness the persevering and determined +struggle of a soul which, throughout, +remains united to God by a sincere desire and +a firm resolution not to offend him—and +maintaining this struggle calmly and patiently +even when it is to all appearance fruitless. +Such a soul, resigned to retain its defects if it +is God’s will, yet determined notwithstanding +to fight against them relentlessly, is more +precious in the eyes of God than if the practice +of virtue were easy for it and it were in peaceful +possession of spiritual gifts. Labor, then, +in the presence of your heavenly Father; +struggle on with strength and courage; but do +not be too desirous of success, for when this +craving for self-satisfaction is excessive it is +sure to be accompanied by vexation and impatience.</p> +<p>“Evil things must not be desired at all,” +says Saint Francis de Sales, “nor good things +immoderately.” And elsewhere: “I entreat +of you, love nothing too ardently, not even +the virtues, for these we sometimes forfeit by +<span class="pb" id="Page_51">[51]</span> +exceeding the bounds of moderation.” And +again: “Why is it that if we happen to fall +into some imperfection or sin we are surprised +at ourselves and become disquieted and impatient? +Undoubtedly it is because we thought +there was some good in us, and that we were +resolute and strong. Consequently when we +find this is not the case, that we have tripped +and fallen to the earth, we are anxious, annoyed +and troubled; whereas if we realized +what we truly are, in place of being astonished +at seeing ourselves down, we should wonder +rather how we ever remain erect.”</p> +<p>“We should labor, therefore, without any +uneasiness as to results. God requires efforts +on our part, but not success. If we combat +with perseverance, nothing daunted by our +defeats, these very defeats will be worth as +much to us as victories, and even more. But +beware!—there is a rock here! If this conflict +is not undertaken in perfectly good faith, we +will try to deceive ourselves as to the genuineness +of our efforts by calling the cowardice +which caused us to refuse the battle a defeat, +and by dignifying with the name of trial the +results of our own effeminacy and sloth.”*</p> +<p>9. Contrition is essentially an act of the +<span class="pb" id="Page_52">[52]</span> +will by which we detest our past sins and resolve +not to commit them in future. Hence +sighs, tears, sensible sorrow are not necessary +elements of true contrition. Contrition can +even attain that degree of disinterested perfection +which suffices for the justification of a +sinner, in the midst of the greatest dryness +and an apparent insensibility. Therefore +never allow yourself to be disturbed by the +want of sensible sorrow.</p> +<p>10. Do not make violent efforts to excite +your soul to contrition, for these only have +the effect of producing anxiety, weariness and +oppression of mind. On the contrary seek to +become very calm; say lovingly to God that +you wish sincerely you had never offended +Him and that with the assistance of His grace +you will never offend Him more—that is +contrition. True contrition is a product of +love, and love acts in a calm.</p> +<p>11. “An act of contrition,” says St. Francis +de Sales, “is the work of a moment.” +Cast a rapid glance at yourself to see and +detest your sins, and another towards God to +promise Him amendment and to express a +hope of obtaining His assistance in keeping +this promise. David, one of the most contrite +<span class="pb" id="Page_53">[53]</span> +penitents that ever lived, expressed his act of +contrition in a single word: <i>Peccavi</i>—I have +sinned, and by that one word he was justified.</p> +<p>*“You ask how an act of contrition can be +made in a short time? I answer that a very +good one can be made in almost no time. +Nothing more is needed than to prostrate +oneself before God in a spirit of humility +and of sorrow for having offended Him.”—St. +Francis de Sales.*</p> +<p>12. You say you would wish to have contrition +but cannot succeed in feeling it. Saint +Francis de Sales replies: “The ability to wish +is a great power with God, and you thus have +contrition by the simple fact that you wish to +have it. You do not feel it indeed at the +moment, but neither do you see nor feel a fire +covered with ashes, nevertheless the fire +exists.” The immoderate desire of sensible +sorrow comes from self-love and self-complacency. +A sorrow that satisfies only God is not +sufficient for us, we wish it to satisfy us also; +we like to find in our sensibility a flattering +and reassuring testimony of our love of good.</p> +<p>13. If God does not grant you the enjoyment +of sensible sorrow, it is in order that +you may gain the merit of obedience, which +<span class="pb" id="Page_54">[54]</span> +should suffice to reassure you as to your perfect +reconciliation. Believe therefore with +humility, obey with courage, and you will +earn a twofold reward. The greatest saints +have at times believed they had neither contrition +nor love, but in the midst of this darkness +of the understanding, their will followed +the torch of obedience with heroic submission.</p> +<p>14. Do not conclude that you lack contrition +or that your confessions are defective, +because you fall again into the same faults. +It is very essential to make a distinction in +regard to relapses. Those that are the offspring +of a perverse will which has preserved +an affection for certain venial sins, takes +pleasure and wishes to take pleasure in them,—these +should not be tolerated; we must +vigorously attack them at the very root and +not allow ourselves any respite until they are +utterly exterminated. But those relapses that +proceed from inadvertence, from surprise notwithstanding +constant vigilance, from the +infirmity and frailty of our nature, to these we +shall remain partially subject until our last +breath. “It will be doing very well,” says +Saint Francis de Sales, “if we get free of certain +faults a quarter of an hour before our +<span class="pb" id="Page_55">[55]</span> +death.” And elsewhere: “We are obliged +not only to bear with the failings of our +neighbor, but likewise with our own and to +be patient at the sight of our imperfections.” +We must try to correct ourselves, but we should +do it tranquilly and without anxiety. We +cannot become angels before the proper time.</p> +<p>*“You complain that you still have many +faults and failings notwithstanding your desire +for perfection and a pure love of God. I +assure you that it is impossible to be entirely +divested of self whilst we are here below. We +shall always be obliged to bear ourselves about +with us until God transfers us to heaven; and +whilst we do this we carry something that is +of no value. It is necessary, therefore, to +have patience, and not to expect to cure ourselves +in a day of the numerous bad habits +contracted through past carelessness in regard +to our spiritual welfare. Pray do not look +here, there and everywhere: look only at God +and yourself; you will never see God devoid +of goodness, nor yourself without wretchedness +and that wretchedness the object of God’s +goodness and mercy.”—St. Francis de Sales. +(After the examination of conscience read the +<i>Following of Christ</i>, B. III., Chap. XX.)*</p> +<div class="pb" id="Page_56">[56]</div> +<p>*Fénelon speaks in the same tone: “You +should never be surprised or discouraged at +your faults. You must bear with them patiently +yet without flattering yourself or sparing +correction. Treat yourself as you would +another. As soon as you find you have committed +a fault make an interior act of self-condemnation, +turn to God to receive a penance, +and then tell your fault with simplicity +to your director. Begin over again to do well +as though it were the first time, and do not +grow weary if you have to make a fresh start +every day. Nothing is more touching to the +Sacred Heart of Jesus than this humble and +patient courage. We should not be cast down +if we have many temptations and even commit +numerous faults. ‘Virtue,’ says the Apostle, +‘is made perfect in +infirmity.’<a class="fn" id="fr_5" href="#fn_5">[5]</a> +Spiritual progress is effected less by sensible devotion, +relish and spiritual consolations, than by +means of interior humiliation and frequent +recourse to God.”*</p> +<p>15. Habitually add to your confession some +general accusation of all the sins of your past +life, or of such of them as occasion you most +<span class="pb" id="Page_57">[57]</span> +remorse. Say, for example, I accuse myself +of sins against purity, or charity, or temperance. +You thus preclude the possibility of +there being lack of sufficient matter for the +validity of the Sacrament.</p> +<p>16. Banish from your mind the dread of +having omitted any sins in either your general +or ordinary confessions, or of not having explained +their circumstances clearly enough. +The learned theologian Janin sets forth the +following rules on the subject: The Church, the +interpreter of the will of Jesus Christ, requires +sacramental integrity in confession, and not +material integrity. The former consists in +the confession of all the sins we can remember +after a sufficient examination, the duration of +which should be regulated by the actual state +of the conscience. Material integrity would +require a rigorously complete accusation of all +the sins we have committed with their number +and circumstances, without the slightest +omission. Now sacramental integrity may be +reasonably exacted since it exceeds no one’s +ability; whilst material integrity, on the contrary, +could not be exacted without the sacrament +becoming an impossibility; for, no +matter how carefully we make our examination +<span class="pb" id="Page_58">[58]</span> +of conscience, some sin, or some detail +in regard to number or circumstance, will +always escape us. In a word, all that the +Church demands of the faithful is a sincere +and humble avowal of every sin that can be +brought to mind after a suitable examen: for +the rest, she intends good will to supply for +any defect of memory.</p> +<p>*Do not be uneasy because you fail to +remember all your failings in order to tell +them in confession. This is unnecessary, because +as you often fall almost without being +aware of it, so you often get up again without +perceiving it; just as in the passage you quote +it is not said that the just man sees or feels +himself fall seven times a day, but simply that +he falls seven times a day: in like manner he +gets up again without noticing particularly +that he has done so. Hence have no anxiety +about this, but frankly and humbly confess +whatever you remember, and commit the rest +to the tender mercies of him who puts his +hand under those who fall without malice +that they may not be bruised, and raises them +up again so gently and swiftly that they +scarcely realize they had fallen.—St. Francis +de Sales.*</p> +<div class="pb" id="Page_59">[59]</div> +<p>17. By a diligent examination of conscience +you have thoroughly satisfied all the +requirements for sacramental integrity; therefore +banish whatever doubts and fears may +come to beset you, for they are nothing but +temptations.</p> +<p>18. Should you suspect that you failed to +fulfil these requirements owing to not having +been particular enough about your examination +of conscience, you may feel sure that +your confessor has by prudent interrogations +supplied for whatever may have been wanting +on your part. And if he did not question you +further it was due to the fact that he understood +clearly enough the nature of your sins +and the state of your soul, and this is the +object of sacramental accusation.</p> +<p>19. How great then is the error of those +poor souls who wish continually to make their +general confessions over again, either through +fear of incomplete examination or of insufficient +sorrow; and how blameworthy the +weak complaisance of those confessors who +offer no opposition to their doing so! If such +fears were to be listened to, every one would +be obliged to pass his entire life in making +and repeating general confessions, for they +<span class="pb" id="Page_60">[60]</span> +would incessantly spring up afresh and even +the greatest saints would not be exempt from +them. A sacrament of consolation and love +would thus be transformed into a perfect torture +for the soul—an heretical perversion +anathematized by the Council of Trent.</p> +<p>*“I have found in your general confession +all the marks of a sincere, good and earnest +confession. Never have I heard one that +more thoroughly satisfied me. You may rely +on this, for in these matters I speak very +plainly. However, if you really omitted something +that ought to have been told, consider +if you did so consciously and voluntarily, in +which case, if it was a mortal sin or you +thought it one at the time, you would undoubtedly +have to make the confession over +again. But if it were only a venial sin, or +though mortal you omitted it out of forgetfulness +or some defect of memory, have no +scruples; for at my soul’s peril, I assure you +there is no obligation to repeat your confession. +It will be quite sufficient to mention +the matter to your ordinary confessor. I will +answer for this.”—St. Francis de Sales.*</p> +<p>20. It is the teaching of the saints and +doctors of the Church that when a general +<span class="pb" id="Page_61">[61]</span> +confession has been made with a sincere and +upright intention and with a desire to change +one’s life, the penitent should remain in peace +in regard to it, and not make it over again +under any pretext whatsoever. Those who do +otherwise recall to their memory things that +should be banished from it, and increase the +trouble of their soul by a too eager desire to +purify it. For, as Saint Philip de Neri so +well expresses it: <i>the harder we sweep, the +more dust we raise</i>.</p> +<p>21. Remember, in conclusion, that according +to the common opinion of the saints, the +fear of sin is no longer salutary when it +becomes excessive.</p> +<div class="pb" id="Page_62">[62]</div> +<h3 id="c6">VI. +<br /><span class="small">HOLY COMMUNION.</span></h3> +<blockquote> +<p>Unless ye eat the flesh of the Son of Man, and drink His blood, +ye shall not have life in you. +(<span class="scripRef">St. John, c. vi., v. 54.</span>)</p> +<p>And he sent ... to say to those who were invited, that they should +come; for now all things were ready. And they began all at once +to make excuse. +(<span class="scripRef">St. Luke, c. xiv., vv. 17-18.</span>)</p> +<p>And if I send them away fasting ... they will faint in the way. +(<span class="scripRef">St. Mark, c. viii., v. 3.</span>)</p> +<p>My heart is withered; because I forgot to eat my bread. +(<span class="scripRef">Ps. ci.</span>)</p> +</blockquote> +<p>1. Frequent communion is the most efficacious +of all means to unite us to God. “He +that eateth my flesh,” said our divine Saviour, +“abideth in Me and I in +him.”<a class="fn" id="fr_6" href="#fn_6">[6]</a></p> +<div class="pb" id="Page_63">[63]</div> +<p>2. St. Bernard calls the Holy Eucharist +<i>the love of loves</i>. Hence you should desire +to receive it frequently in order to be filled +with this divine love.</p> +<p>3. St. Francis de Sales says there are two +classes of persons who should often receive +holy communion; the perfect, to unite themselves +more closely to the Source of all perfection, +and the imperfect to labor to attain +perfection; the strong that they may not become +weak, the weak that they may become +strong; the sick that they may be cured, and +those in health that they may be preserved +from sickness. You tell me that your imperfections, +your weakness, your littleness make +you unworthy to receive communion frequently; +and I assure you it is precisely because +of these that you ought to receive it frequently +in order that He who possesses all things +may give you whatever is wanting to you.</p> +<p>*The following words on this subject will +not perhaps be considered by others as giving +much additional value to the authority of the +saintly Bishop of Geneva. They do so, however, +in ours, because they are from the lips +of a holy religious whose memory will always +be dear to us——from a man whose last moments +<span class="pb" id="Page_64">[64]</span> +were the occasion of the greatest edification +it has ever pleased God to accord us. The +Rev. Father Margottet, a Jesuit, died at Nice, +April 1st, 1835, shortly after his return from +Portugal where he had suffered a most cruel +captivity with the courage that faith alone +can inspire. During the last months of +his life he took great pleasure in conversing +with a certain young man who visited +him regularly to be instructed and edified +by his pious discourse. One day this young +man confided to him the confusion he felt in +availing himself of his director’s permission +to receive holy Communion several times +a week. This was due especially to the +thought that St. Aloysius, whilst a novice of +the Society of Jesus, went to Communion on +Sundays only. “Come, come, my dear sir,” +laughingly replied the good Father, “continue +your frequent Communions—you need them +much more than St. Aloysius did.” It is +indeed an error to consider holy Communion +a reward of virtue, and, in a measure, a guage +of perfection, whereas it is above all a means +to attain perfection, and the one pre-existing +virtue required in order to employ this means +is the desire to profit by it. Our divine Lord +<span class="pb" id="Page_65">[65]</span> +did not say: <i>Venite ad me qui perfecti estis</i>—<i>Come +to Me all ye who are perfect</i>: He said: +<i>Venite ad me qui laboratis et onerati +estis</i><a class="fn" id="fr_7" href="#fn_7">[7]</a>—<i>Come +to me all ye who labor and are burdened</i>. +(Read Chapters XX. and XXI., Part II., of the +<i>Introduction to a Devout Life</i>; and Chapters X. +and XVI. Book IV. of <i>The Imitation</i>.)</p> +<p>The spirit of the Church has at all times +been the same in regard to this important +subject. Fénelon says in his letter on frequent +Communion that St. Chrysostom admits of no +medium between the state of those who are +in mortal sin and that of the faithful who are +in a state of grace and communicate every +day. In vain certain Christians, believing +themselves purified and just, do no penance as +sinners and nevertheless abstain from Communion, +because, they say, they are not perfect +enough to receive it. This intermediate state +is not only most dangerous for one who wilfully +remains in it, but is also injurious to the +Blessed Sacrament. Far from doing honor to +the Holy Eucharist by depriving ourselves of +it, we offend our divine Lord when we decline +to partake of the Banquet to which He invites +us. In a word, according to this early Father +<span class="pb" id="Page_66">[66]</span> +of the Church, we ought either to communicate +with those who are in a state of grace, +or to do penance that we may be united to +them as soon as possible.</p> +<p>We will quote the Saint’s own words: +“Many of the faithful are weak and languishing, +many among them sleep. And how, +you say, does this happen since we receive +the Blessed Sacrament but once a year? That +is precisely the cause of all the trouble! For +you imagine that merit consists not so much +in purity of conscience as in the length of time +intervening between your Communions. You +consider no higher mark of respect and honor +can be paid to this Sacrament than not to +approach the Holy Table often.... Temerity +does not consist in approaching the Altar +frequently, but in approaching it unworthily +were this but once in an entire life time.... +Why then regulate the number of Communions +by the law of time, instead of by purity of +conscience, which should alone indicate how +many times to receive? This divine Mystery +is nothing more at Easter than at all other +seasons during which it is celebrated continually. +It is ever the same, that is to say, +ever the same gift of the Holy Ghost. Easter +<span class="pb" id="Page_67">[67]</span> +continues throughout the year. You who are +initiated will understand perfectly what I say. +Be it Saturday, or Sunday, or the feasts of the +martyrs, it is always the same Victim, the +same Sacrifice.” “It was not the will of our +divine Lord that His Sacrifice should be restricted +by the observance of time.”</p> +<p>Other Fathers of the Church speak in the +same way of Holy Communion:</p> +<p>“If it is daily bread,” says Saint Ambrose, +“why do you partake of it but once a year?... +Receive it every day in order that every day +you may benefit by it. Live in such a manner +that you may deserve to receive it every day, +for he who does not deserve to receive it every +day will not deserve to receive it at the end of +the year.... Do you not know that every time +the Holy Sacrifice is offered, the death, resurrection +and ascension of our Lord are renewed +to the atonement of sin? And yet you will not +partake daily of this Bread of Life! When +one has received a wound does he not seek a +remedy? Sin which holds us captive is our +wound: our remedy is in this ever adorable +Sacrament.”</p> +<p>In order that it may be plainly proved that +the faithful of the present day have no reason +<span class="pb" id="Page_68">[68]</span> +to act differently in this respect from those of +the primitive Church, let us see how this ancient +discipline has been confirmed in later +times by the Council of Trent:</p> +<p>“Christians should believe in this Sacrament +and reverence it with such a firm faith, with +so much fervor and piety, that they may often +receive this Super-substantial Bread; that it +may be, in truth, the life of their soul and the +perpetual health of their spirit, and that the +strength they derive therefrom may enable +them to pass from the temptations of this +earthly pilgrimage to the repose of their heavenly +fatherland.... The Council would have +the faithful receive Communion each time +they assist at Mass, not only spiritually, but +sacramentally, that they may derive more +abundant fruit from the Holy Sacrifice.”*</p> +<p>4. The evening before your Communion +devote some little time to recollection in order +to ponder the inestimable gift that God is +about to bestow upon you, and endeavor also +to excite in your soul the desire and the hope +of finding therein your delight.</p> +<p>5. Do not conclude that you derive no +benefit from Holy Communion because you +find no perceptible increase in your virtues. +<span class="pb" id="Page_69">[69]</span> +Consider that it at least serves to keep you in +a state of grace. You give nourishment to +your body every day but you do not pretend +to say that it daily gains in strength. Does +food appear useless to you on that account? +Certainly not; for, though it fail to augment +strength, it preserves it by repairing the constant +waste. Now, this is precisely the case +with the divine Food of our souls.</p> +<p>*Observe, moreover, that there is no real +increase in virtue without a corresponding +growth in humility. Consequently the more +virtuous you are the less so you will esteem +yourself; the worthier you are to approach +your God, the more profoundly will you feel +your unworthiness. For man, no matter to +what degree of virtue he attain, cannot be +otherwise than weak and sinful here below, +and he realizes his baseness more and more +distinctly in proportion to his advancement in +grace and in light.</p> +<p>Fénelon speaks as follows on the same subject: +“Hitherto you lacked the light to discover +in your soul many movements of our +malicious and depraved nature, which now +begin to reveal themselves to you. In proportion +as light increases we find ourselves +<span class="pb" id="Page_70">[70]</span> +more corrupt than we supposed: but we should +be neither surprised nor discouraged, for it is +not that we are in reality worse than we were,—on +the contrary we are better,—but because +whilst our sinfulness decreases the light which +shows it to us increases.”*</p> +<p>6. Do not fear that you are ill-prepared +for Holy Communion and abuse the Sacrament +because in receiving it you are cold, indifferent, +and devoid of feeling. This is a trial +sent or permitted by God to test your faith +and to advance you in merit. All that has +been said in regard to dryness in prayer might +be repeated here. Try to have an abiding +desire to feel for the Blessed Eucharist as ardent +transports of love as were ever experienced by +the saints. A desire is equivalent before God +to the thing desired, as I have already quoted +for you from Saint Gregory the Great; therefore +you should be satisfied with this when +you can attain nothing higher. Everything +over and above this is grace, not merit.</p> +<p>7. If you dare not receive Holy Communion +often because you are not worthy, then you +must never receive it, for you will never be +worthy. What creature could be worthy to +receive a God? Nay more, to follow out this +<span class="pb" id="Page_71">[71]</span> +principle We should have to abandon the +practice of visiting churches and of speaking +to God in prayer; for a miserable, sin-stained +human being is unfit to enter the House of +the Lord or to converse with Him.</p> +<p>*“How many scrupulous Christians do +we not see languishing for want of this divine +Food! They consume themselves with subtle +speculations and sterile efforts, they fear, they +tremble, they doubt, and they vainly seek +for a certainty that cannot be found in this +life. Sweetness, unction, are not for them. +They wish to live for God without living by +him. They are dry, feeble, exhausted: they +are close to the Fountain of Living Water +and yet allow themselves to die of thirst. +They desire to fulfil all exteriorly, yet do not +dare to nourish themselves interiorly: they +wish to carry the burden of the law without +imbibing its spirit and its consolation from +prayer and frequent Communion!”—Fénelon.*</p> +<p>8. In regard to Holy Communion, therefore, +do not confine yourself to a consideration +of your own unworthiness, but temper this +with the thought of God’s mercy. The +guests at the symbolic marriage-feast,—a +<span class="pb" id="Page_72">[72]</span> +figure of the Holy Eucharist,—were not the +great and the rich, but the poor, the blind, +the lame. Whosoever is clothed in the nuptial +garment, that is to say, whosoever is in a +state of grace, is welcome to this banquet.</p> +<p>9. St. Francis de Sales says that when we +cannot go to Holy Communion without giving +annoyance to others, or without failing against +duties of charity, justice or order, we should +be satisfied with spiritual Communion. “Believe +me,” he adds, “this mortification, this +deprivation, will be extremely pleasing to +God and will advance you greatly in His love. +One must sometimes take a step backward in +order to leap the better.” It was not by frequent +Communion that the holy anchorites +sanctified themselves, but by the exact observance +of the duties of their calling. Saint +Paul the Hermit received Holy Communion +but twice during his long, penitential life, +nevertheless he was precious in the sight of +God. A propos of this subject Saint Francis +de Sales gives us this admirable advice: “In +proportion as you are hindered from doing the +good you desire, do all the more ardently the +good that you do not desire. You do not like +to make such or such an act of resignation, +<span class="pb" id="Page_73">[73]</span> +you would prefer to make some other; but +offer the one you do not like, for it will be of +far greater value.” Saint John the Baptist +was more intimately united in spirit with our +Lord than even the Apostles themselves: yet +he never became one of His followers owing +to the fact that his vocation required this +sacrifice on his part and called him elsewhere. +This is the greatest act of spiritual mortification +recorded in the lives of the saints.</p> +<p>*“I have often admired the extreme resignation +of Saint John the Baptist, who remained +so long in the desert, quite near to our Lord, +without going to see, hear and follow Him. +And after baptizing Jesus, how could he have +allowed Him to depart without uniting himself +to Him with his bodily presence, as he was +already so united to Him by the ties of affection! +Ah! the divine Precursor knew that +in his case the Master was best served by +deprivation of His actual presence. Well, +my dear daughter, it will be the same with +you in regard to Holy Communion. I mean +that for the present God will be pleased if in +accordance to the wish of the superiors whom +He has placed over you, you endure the privation +of His actual presence. It will be a great +<span class="pb" id="Page_74">[74]</span> +consolation to me to know that this advice +does not disquiet your heart. Rest assured +that this resignation, this renunciation will be +exceedingly beneficial to you.”—St. Francis +de Sales.*</p> +<p>11. Never refrain from receiving the Holy +Eucharist because you happen to be beset by +temptations; this would be to capitulate to +your enemy without offering any resistance. +The more combats you have to sustain, the +greater the necessity of providing yourself +with the means of defence, and these are to be +found in the Blessed Sacrament. Go courageously +then and renew your strength with +the Food of the strong and victory shall be +yours.</p> +<p>12. Be careful not to frequent the Holy +Table because such and such a person does +so: an imitation common for the most part to +women’s vanity and jealousy, says Saint +Francis de Sales. It is through love that our +divine Saviour gives Himself to us in the +Blessed Sacrament: love alone should lead us +to receive it.</p> +<p>13. Holy Communion should not be partaken +of with the same frequency by all the +faithful. All, indeed, must have the same +<span class="pb" id="Page_75">[75]</span> +object in view, that is union with God, but +the same means to attain that object are not +proper for every one. It is only by obedience +to the advice of a spiritual director that each +person can know what is suitable for him, as +that which would be too little for one might +be too much for another.</p> +<div class="pb" id="Page_76">[76]</div> +<h3 id="c7">VII. +<br /><span class="small">SUNDAYS AND HOLYDAYS.</span></h3> +<blockquote> +<p>The sabbath was made for man, +and not man for the sabbath. +(<span class="scripRef">St. Mark, c. II., v: 27.</span>)</p> +</blockquote> +<p>1. Every day of our life should be employed +in glorifying God, but there are certain days +He has particularly appointed whereon to +receive from us a more special exterior worship. +These are Sundays and holydays.</p> +<p>2. It is therefore obligatory upon us to +sanctify such days. The ordinary means of +fulfilling this duty are, principally, works of +charity, the Holy Sacrifice of the Mass, the +Sacraments, sermons, religious instructions, +and spiritual reading.</p> +<p>3. Nevertheless, we should avoid over-fatiguing +the mind and wearying the body by +too many exercises of devotion. Excess even +in holy things is wrong, as virtue ends where +excess begins. All that was said on this subject +in the chapter on Prayer is equally applicable +here.</p> +<div class="pb" id="Page_77">[77]</div> +<p>4. Moreover it is well to know that a +friendly visit, a walk, a lawful diversion, all +of which can be referred to God, serve also +for the sanctification of Sundays and holydays, +when undertaken with a view to please Him. +The same may be said of such daily occupations +as are required of man by his bodily +needs.</p> +<p>*“How often we are mistaken in our point of +view! I tell you once again it is not the outward +aspect of actions that we must look at, but +their interior spirit, that is to say, whether or +not they are according to the will of God. By +no means regard the nature of the things you +do, but rather the honor that accrues to them, +worthless as they are in themselves, from the +fact that God wishes them, that they are in +the order of his providence and disposed by +His infinite wisdom. In a word, if they are +pleasing to God, and recognized as being so, +to whom should they be displeasing?”—Saint +Francis de Sales.*</p> +<p>5. These things are said for the instruction +of those who are eager and anxious on +Sundays and holydays of obligation to heap +devotion upon devotion and who make a crime +of everything that is not an exterior act of +<span class="pb" id="Page_78">[78]</span> +piety. They apply themselves, it seems, to +the material observance of the sabbath, following +the superstitious custom of the Pharisees, +instead of peacefully sanctifying the Lord’s +day with that sweet and holy liberty of spirit +which our divine Saviour teaches in the +Gospel. Too much dissipation and over long +prayers are two extremes each of which it is +equally necessary to avoid.</p> +<p>6. Should it happen that you are obliged +to travel on Sunday or to attend to some unforseen +business, do not be disquieted about +the impossibility of fulfilling your customary +devout exercises. Replace these with pious +ejaculations, which, as I have already said, +can in case of necessity supply for the omission +of all other prayers.</p> +<p>7. Remark, in conclusion, that to assist at +a low Mass suffices strictly speaking for the +sanctification of the Sunday or holyday. Even +this may be omitted by those persons whom +duty obliges to attend the sick, to mind the +house, or to take care of young children; for +these being works of justice and charity and +good in themselves, may, when performed +with a pure intention and accompanied by +<span class="pb" id="Page_79">[79]</span> +ejaculatory prayers, equal and even surpass in +value all exterior practices of devotion.</p> +<p>I do not speak at all of the sick, for by their +sufferings they can sanctify every day and +make each one equal to the greatest festival.</p> +<p>*“Worldly notions are forever blending +with our thoughts and throwing them out of +perspective. In the house of an earthly +prince it is not so honorable to be a scullion +in the kitchen as to be a gentleman-in-waiting. +But it is different in the house of God, where +those in the humblest positions are oft-times +the most worthy; for although they labor and +drudge it is done for the love of God and in +fulfilment of His divine will; and the true +value of our actions is fixed by this divine will +and not by their exterior character. Therefore +he who truly loves God’s will in the +accomplishment of his duties, does not allow +his affections to become engaged in any of his +spiritual exercises; and so, if sickness or accident +interfere with them he experiences no +regret. I do not say indeed that he does +not love his devotions, but that he is not +attached to them.”—Saint Francis de Sales.*</p> +<p>*“If you have a sincere regard for the virtues +of obedience and submission, I wish that, +<span class="pb" id="Page_80">[80]</span> +should justice or charity demand it, you would +forego your pious exercises, which would be a +sort of obedience, and that this omission +should be supplied by love. I told you on +another occasion: the less we live according +to our own liking, and the less option we have +in our actions, the more goodness and solidity +will there be in our devotion. It is right and +proper sometimes to leave our Lord in order +to oblige others for love of Him.”—Saint +Francis de Sales.*</p> +<div class="pb" id="Page_81">[81]</div> +<h3 id="c8">VIII. +<br /><span class="small">SPIRITUAL READING.</span></h3> +<blockquote> +<p>Blessed is the man whom Thou +shalt instruct, O Lord, and shalt +teach him out of Thy Law. +(<span class="scripRef">Ps. XCIII, v. 12.</span>)</p> +<p>All scripture divinely inspired, +is profitable to teach, to reprove, +to correct, to instruct in justice. +(<span class="scripRef">S. P. Timoth., Ep. II, iii, 16.</span>)</p> +</blockquote> +<p>1. Spiritual reading is to the soul what +food is to the body. Be careful, therefore, to +select such books as will furnish your soul +with the best nourishment. I would recommend +you to become familiar especially with +the works of Saint Francis de Sales.</p> +<p>2. When the choice of reading matter is +made by the advice of a spiritual director the +teaching it contains should be looked upon as +coming from the mouth of God.</p> +<p>3. Do not affect those lives of the Saints +in which the supernatural and marvellous +predominate. The devout imagination becomes +inflamed by such reading and is imbued +<span class="pb" id="Page_82">[82]</span> +with vain and useless desires: it leads some +to aspire to the revelations of Saint Bridget +or the raptures of Saint Joseph of Cupertino, +others to imitate the mortifications of the +Stylites; and thus by losing time in desiring +extraordinary graces, they neglect, to their +great detriment, ordinary duties and real +obligations. Take great care, then, not to +allow yourself to be absorbed in those wonderful +characteristics of the saints which we +should be content to admire; give preference +rather to their simple and interior virtues, for +these alone are imitable for us.</p> +<p>*“We ought not to wish for extraordinary +things, as, for example, that God would take +away our heart, as He did with Saint Catherine +of Sienna’s, and give us His in return. But +we should desire that our poor hearts no longer +live save in subjection to the Heart of our loving +Saviour, and this will be the best way of +imitating Saint Catherine, for we shall thus +become meek, humble and charitable.... True +holiness consists in love of God, and not in +foolish imaginations and dreamings that nourish +self-love whilst they undermine obedience +and humility. The desire to have ecstacies +and visions is a deception. Let us turn rather +<span class="pb" id="Page_83">[83]</span> +to the practice of true meekness and submissiveness, +of self-renunciation and docility, of +ready compliance with the wishes of others. +Thus we shall emulate the saints in what is +more real and more admirable for us than +ecstacies.”—St. Francis de Sales.*</p> +<p>4. Use still greater precautions in regard +to ascetical works. Many of these are carelessly +written, confound precepts with counsels, +badly define the virtues by not showing +the limits beyond which they become extravagances, +and entertain the reader with trifling +and purely exterior practices that are more apt +to flatter self-love than to reform the heart.</p> +<p>5. It has been remarked very justly by a +learned theologian that the ignorance and indiscreet +zeal of certain writers of ascetical +books have furnished the heretics of later +times with arms to attack our holy religion +and to turn it into ridicule.</p> +<p>6. A judicious author expresses himself +thus on the same subject: “In order to write +on spiritual matters it is not enough to have +great piety,—great learning is also necessary. +A man actuated by the best motives in the +world may yet have strange delusions, and +feed his imagination with devout extravagances.” +<span class="pb" id="Page_84">[84]</span> +An author should be equally well +versed in theory and experienced in practice, +otherwise he will err either in regard to principles +or to their application. There is a well +known saying generally attributed to Saint +Thomas: “If a man be good and holy let him +pray for us; if he be learned too, then let him +teach us.” It is essential, in matters of religion +especially, to give none but true and precise +ideas, or else they will do more harm than +good. Doctrines that are not exact create +scruples in weak souls and invite the criticisms +of intelligent Christians, whilst they excite +the railleries of free-thinkers and furnish arguments +to unbelievers.</p> +<p>7. Almost every day we find ascetical +works published which contain many inaccuracies +of the kind described. Exercise great +care, therefore, in the selection of this kind of +reading or you may injure your soul instead of +sanctifying it. The safest course is to consult +your director on the subject.</p> +<div class="pb" id="Page_85">[85]</div> +<h2><br /><span class="small">PART SECOND.</span> +<br />INTERIOR LIFE.</h2> +<h3 id="c9">IX. +<br /><span class="small">HOPE.</span></h3> +<blockquote> +<p>Casting all your solicitude upon +Him for He hath care of you. +(<span class="scripRef">St. Petr., Ep. I., c. V., v. 7.</span>)</p> +<p>Let Thy mercy descend upon +us according to the trust we have +placed in Thee. +(Cant. Saint Ambrose.)</p> +</blockquote> +<p>1. “Blessed is the man who hopes in the +Lord,” says the Holy Spirit. The weakness +of our souls is often attributable to lukewarmness +in regard to the Christian virtue of hope.</p> +<p>2. Hold fast to this great truth: he who +hopes for nothing will obtain nothing; he who +hopes for little will obtain little; he who hopes +for all things will obtain all things.</p> +<p>3. The mercy of God is infinitely greater +than all the sins of the world. We should +not, then, confine ourselves to a consideration +of our own wretchedness, but rather turn our +thoughts to the contemplation of this divine +attribute of mercy.</p> +<div class="pb" id="Page_86">[86]</div> +<p>4. “What do you fear?” says Saint Thomas +of Villanova: “this Judge whose condemnation +you dread is the same Jesus Christ who +died upon the Cross in order not to condemn +you.”</p> +<p>5. Sorrow, not fear, is the sentiment our +sins should awaken in us. When Saint Peter +said to his divine Master: “<i>Depart from me, +O Lord, for I am a sinful man,</i>” what did +our Saviour reply? “<i>Noli timere,</i>—fear +not.”<a class="fn" id="fr_8" href="#fn_8">[8]</a> +Saint Augustine remarks that in the Holy +Scriptures we always find hope and love preferred +to fear.</p> +<p>6. Our miseries form the throne of the +divine mercy, we are told by Saint Francis de +Sales, for if in the world there were neither +sins to pardon, nor sorrows to soothe, nor +maladies of the soul to heal, God would not +have to exercise the most beautiful attribute of His divine +essence. This was our Lord’s reason for saying that He +came into the world not for the just but for +sinners.<a class="fn" id="fr_9" href="#fn_9">[9]</a></p> +<p>7. Assuredly our faults are displeasing to +God, but He does not on their account cease +to cherish our souls.</p> +<div class="pb" id="Page_87">[87]</div> +<p>*It is unnecessary to observe that this +applies only to such faults as are due to the +frailty inherent in our nature, and against +which an upright will, sustained by divine +grace, continually struggles. A perverse will, +without which there can be no mortal sin, +alienates us from God and renders us hateful +in His eyes as long as we are subject to it. +At the feast spoken of in the Gospel, the King +receives with love the poor, the blind, and the +lame who are clothed with the nuptial garment,—that +is to say, all those whom a desire +to please God maintains in a state of grace +notwithstanding their natural defects and +frailty: but his rigorous justice displays itself +against him who dares to appear there without +this garment. This distinction, found everywhere +throughout the Gospels, is essential in +order to inspire us with a tender confidence +when we fall, without diminishing our horror +for deliberate sins.*</p> +<p>A good mother is afflicted at the natural +defects and infirmities of her child, but she +loves him none the less, nor does she refuse +him her compassion or her aid. Far from it; +for the more miserable and suffering and deformed +<span class="pb" id="Page_88">[88]</span> +he may be the greater is her tenderness +and solicitude for him.</p> +<p>8. We have, says Saint Paul, a good and +indulgent High-Priest who knows how to compassionate +our weakness, Jesus Christ, who +has been pleased to become at once our Brother and our +Mediator.<a class="fn" id="fr_10" href="#fn_10">[10]</a></p> +<p>9. Do not forfeit your peace of mind by +wondering what destiny awaits you in eternity. +Your future lot is in the hands of God, and it +is much safer there than if in your own keeping.</p> +<p>10. The immoderate fear of hell, in the +opinion of Saint Francis de Sales, can not be +cured by arguments, but by submission and +humility.</p> +<p>11. Hence it was that Saint Bernard, when +tempted by the devil to a sin of despair, +retorted: “I have not merited heaven, I +know that as well as you do, Satan; but I also +know that Jesus Christ, my Saviour, has +merited it for me. It was not for Himself +that He purchased so many merits,—but for +me: He cedes them to me, and it is by Him +and in Him that I shall save my soul.”</p> +<div class="pb" id="Page_89">[89]</div> +<p>12. Far from allowing yourself to be dejected +by fear and doubt, raise your desires +rather to great virtues and to the most sublime +perfection. God loves courageous souls, Saint +Theresa assures us, provided they mistrust +their own strength and place all their reliance +upon Him. The devil tries to persuade you +that it is pride to have exalted aspirations and +to wish to imitate the virtues of the saints; +but do not permit him to deceive you by this +artifice. He will only laugh at you if he succeed +in making you fall into weakness and +irresolution.</p> +<p>To aspire to the noblest and highest ends +gives firmness and perseverance to the soul. +(Read <i>The Imitation</i>, B. III, C. XXX.)</p> +<div class="pb" id="Page_90">[90]</div> +<h3 id="c10">X. +<br /><span class="small">THE PRESENCE OF GOD.</span></h3> +<blockquote> +<p>Walk before Me and be perfect. +(<span class="scripRef">Genesis, c. XVII, v. 1.</span>)</p> +<p>I have lifted up my eyes to +the mountains, from whence +help shall come to me. +(<span class="scripRef">Psalm CXX, v. 1.</span>)</p> +</blockquote> +<p>1. The constant remembrance of God’s +presence is a means of perfection that Almighty +God Himself prescribed to the Patriarch Abraham. +But this practice must be followed +gently and without effort or disturbance of +mind. The God of love and peace wishes +that all we do for Him should be done lovingly +and peacefully.</p> +<p>2. Only in heaven shall we be able to think +actually and uninterruptedly of God. In this +world to do so is an impossibility, for we are at +every moment distracted by our occupations, +our necessities, our imagination. We but +exhaust ourselves by futile efforts if we try to +lead before the proper time an existence similar +to that of the angels and saints.</p> +<div class="pb" id="Page_91">[91]</div> +<p>3. Frequently the fear comes to you that +you have failed to keep yourself in the presence +of God, because you have not thought of +Him. This is a mistaken idea. You can, +without this definite thought, perform all +your actions for love of God and in His presence, +by virtue of the intention you had in +beginning them. Now, to act is better than +to think. Though the doctor may not have +the invalid in mind while he is preparing the +medicine that is to restore him to health, +nevertheless it is for him he is working, and +he is more useful to his patient in this way +than if he contented himself with merely +thinking of him. In like manner when you +fulfil your domestic or social duties, when you +eat or walk, devote yourself to study or to +manual labor, though it be without definitely +thinking of God, you are acting for Him, and +this ought to suffice to set your mind at rest +in regard to the merit of your actions. Saint +Paul does not say that we must eat, drink and +labor with an actual remembrance of God’s +presence, but with the habitual intention of +glorifying Him and doing His holy will. We +fulfil this condition by making an offering +each morning to God of all the actions of the +<span class="pb" id="Page_92">[92]</span> +day and renewing the act interiorly whenever +we can remember to do so.</p> +<p>4. For this purpose, make frequent use of +ejaculatory prayers. We have already spoken +of them. Accustom yourself to make these +pious aspirations naturally and without effort, +and let them for the most part be expressive +of confidence and love.</p> +<p>5. Should it happen that a considerable +space of time elapses without your having +thought distinctly of God or raised your heart +to Him by any loving ejaculation, do not +allow this omission to worry you. The servant +has performed his duty and deserves well of +his master when he has done his will, even +though he may not have been thinking of him +the while. Always bear in mind the fact +that it is better to work for God than to think +of Him. Thought has its highest spiritual +value when it results in action: action is +meritorious in itself by virtue of the good +intention which preceded it.</p> +<div class="pb" id="Page_93">[93]</div> +<h3 id="c11">XI. +<br /><span class="small">HUMILITY.</span></h3> +<blockquote> +<p>If I glorify myself, my glory +is nothing. +(<span class="scripRef">St. John, c. VIII, v. 54.</span>)</p> +<p>For behold I was born in iniquities: +and in sins did my +mother conceive me. +(<span class="scripRef">Psalm L., v. 7.</span>)</p> +</blockquote> +<p>1. Few persons have a correct idea of this +virtue. It is frequently confused with servility +or littleness.</p> +<p>2. To attribute to God what is God’s, that +is to say everything that is good, and to ourselves +what is ours, that is to say, everything +that is evil: these are the essential characteristics +of true humility.</p> +<p>*Hence it would appear at first sight that +simple good sense ought to suffice to make +men humble. Such would be the case were +it not that our faculties have been impaired +and vitiated in their very source by pride, +that direful and ineffaceable consequence of +original sin. The first man, a creature owing +<span class="pb" id="Page_94">[94]</span> +his existence directly to God, was bound to +dedicate it entirely to Him and to pay continual +homage for it is as for all the other gifts +he had received. This was a duty of simple +justice. The day whereon he asserted a +desire to be independent, he caused an utter +derangement in the relations of the creature +with his Creator. Pride, that tendency to +self-sufficiency, to refer to self the use of the +faculties received from God—pride, introduced +into the soul of the first man by a free act of his +will, has attached itself as an indelible stigma +to the souls of all his descendants, and has +become forevermore a part of their nature. +Thence comes this inclination, ever springing +up afresh, to be independent, to be something +of ourselves, to desire for ourselves esteem, +affection and honor, despite the precepts of the +divine law, the claims of justice and the warnings +of reason; and thus it is that the whole +spiritual life is but one long and painful conflict +against this vicious propensity. Divine +grace though sustaining us in the combat +never gives us a complete victory, for the +struggle must endure until death,—the closing +chastisement of our original degradation and +the only one that can obliterate the last +<span class="pb" id="Page_95">[95]</span> +traces thereof. +(See <i>Imitation</i>, B. III., Ch. XIII.—XXII.)*</p> +<p>3. As God drew from nothingness everything +that exists, in like manner does He wish +to lay the foundations of our spiritual perfection +upon the knowledge of our nothingness. +Saint Bonaventure used to say: <i>Provided +God be all, what matters it that I am nothing!</i></p> +<p>4. When a Christian who is truly humble +commits a fault he repents but is not disquieted, +because he is not surprised that what +is naught but misery, weakness and corruption, +should be miserable, weak and corrupt. +He thanks God on the contrary that +his fall has not been more serious. Thus +Saint Catherine of Genoa, whenever she found +she had been guilty of some imperfection, +would calmly exclaim: <i>Another weed from my +garden!</i> This peaceful contemplation of our +sinfulness was considered very important by +Saint Francis de Sales also, for he says: “Let +us learn to bear with our imperfections if we +wish to attain perfection, for this practice +nourishes the virtue of humility.”</p> +<p>5. Some persons have the erroneous idea +that in order to be humble they must not +recognize in themselves any virtue or talent +<span class="pb" id="Page_96">[96]</span> +whatsoever. The reverse is the case according +to Saint Thomas, for he says it is necessary +to realize the gifts we have received that we +may return thanks for them to Him from +whom we hold them. To ignore them is to +fail in gratitude towards God, and to neglect +the object for which He gave them to us. All +that we have to do is to avoid the folly of +taking glory to ourselves because of them. +Mules, asses and donkeys may be laden with +gold and perfumes and yet be none the less +dull and stupid animals. The graces we have +received, far from giving us any personal +claims, only serve to increase our debt to Him +who is their source and their donor.</p> +<p>6. Praise is naturally more pleasing to us +than censure. There is nothing sinful in this +preference, for it springs from an instinct of +our human nature of which we cannot entirely +divest ourselves. Only the praise must be +always referred to Him to whom it is due, +that is to say, to God; for they are His gifts +that are praised in us as we are but their +bearers and custodians and shall one day have +to render Him an account for them in accordance +with their value.</p> +<div class="pb" id="Page_97">[97]</div> +<p>7. The soul that is most humble will also +have the greatest courage and the most generous +confidence in God; the more it distrusts +itself, the more it will trust in Him on whom +it relies for all its strength, saying with Saint +Paul: <i>I can do all things in Him who strengtheneth +me</i>.<a class="fn" id="fr_11" href="#fn_11">[11]</a> +Saint Thomas clearly +proves that true Christian humility, far from +debasing the soul, is the principle of everything +that is really noble and generous. He +who refuses the work to which God calls him +because of the honor and éclat that accompany +it, is not humble but mistrustful and +pusillanimous. We shall find in obedience +light to show us with certainty that to which +we are called and to preserve us from the illusions +of self-love and of our natural inclinations.</p> +<p>*“We should be actuated by a generous and +noble humility, a humility that does nothing +in order to be praised and omits nothing that +ought to be done through fear of being +praised.”—Saint Francis de Sales.*</p> +<p>8. It is even good and sometimes necessary +to make known the gifts we have received +<span class="pb" id="Page_98">[98]</span> +from God and the good works of which divine +grace has made us the instruments, when this +manifestation can conduce to the glory of His +name, the welfare of the Church, or the edification +of the faithful. It was for this threefold +object that Saint Paul spoke of his apostolic +labors and supernatural revelations.</p> +<div class="pb" id="Page_99">[99]</div> +<h3 id="c12">XII. +<br /><span class="small">RESIGNATION.</span></h3> +<blockquote> +<p>Yea, Father: because so it +has pleased Thee. +(<span class="scripRef">St. Luke, c. X., v. 21.</span>)</p> +<p>O my Father, if it be possible, +let this chalice pass from +me. Nevertheless not as I +will, but as Thou wilt. +(<span class="scripRef">St. Matthew, c. XXVI., v. 39.</span>)</p> +</blockquote> +<p>1. We should recognize and adore the will +of God in everything that happens to us. +The malice of men, nay of the devil himself, +can cause nothing to befall us except what +is permitted by God. Our divine Lord has +declared that not a hair of our heads can fall +unless by the will of our Heavenly +Father.<a class="fn" id="fr_12" href="#fn_12">[12]</a></p> +<p>2. Therefore in every condition painful to +nature, whether you are afflicted by sickness, +assailed by temptations, or tortured by the +injustice of men, consider the divine will and +say to God with a loving and submissive heart: +<i>Fiat voluntas tua</i>—Thy will be done: O my +<span class="pb" id="Page_100">[100]</span> +Saviour, do with me what Thou willest, as +Thou willest, and when Thou willest.</p> +<p>3. By this means we render supportable +the severest pain and the most trying circumstances. +“Do you not feel the infinite +sweetness contained in that one sentence, <i>the +will of God?</i>” asks Saint Mary Magdalen de +Pazzi. Like unto the wood shown to Moses, +that drew from the water all its bitterness, it +sweetens whatever is bitter in our lives.</p> +<p>4. Without this practice, so comformable +to faith, and without the light and strength +that result from it, the pains and afflictions of +life would become unbearable. This is what +Saint Philip de Neri meant when he said: It +rests with man to place himself even in this +life either in heaven or in hell: he who suffers +tribulations with patience enjoys celestial +peace in advance; he who does not do so has +a foretaste of the torments of hell.</p> +<p>5. Not only is it God who sends or permits +our troubles, but He does so for the good of +our souls and for our spiritual progress. Do +not, then, make a matter of complaint that +which should be a motive for gratitude.</p> +<p>6. Saint Francis de Sales says that the +cross is the royal door to the temple of sanctity, +<span class="pb" id="Page_101">[101]</span> +and the only one by which we can enter +it. One moment spent upon the cross is +therefore more conducive to our spiritual +advancement than the anticipated enjoyment +of all the delights of heaven. The happiness +of those who have reached their destination +consists in the possession of God: to suffer +for the love of Him is the only true happiness +which those still on the way can expect to +attain. Our Lord declared that those who +mourn during this exile are <i>blessed</i>, for they +shall be consoled eternally in their celestial +fatherland.<a class="fn" id="fr_13" href="#fn_13">[13]</a></p> +<p>7. Notice that I say, <i>to suffer for the love +of God</i>, for, as Saint Augustine remarks, no +person can love suffering in itself. That is +contrary to nature, and moreover, there would +no longer be any suffering if we could accept +it with natural relish. But a resigned soul +loves to suffer, that is she loves the virtue of +patience and ardently desires the merits that +result from the practice of it. A calm and +submissive longing to be delivered from our +cross if such be the will of God, is not inconsistent +with the most perfect resignation. +<span class="pb" id="Page_102">[102]</span> +This desire is a natural instinct which supernatural +grace regulates, moderates, and teaches +us to control, but which it never entirely +destroys. Our divine Saviour Himself, to +show that He was truly man, was pleased to +feel it as we do, and prayed that the chalice +of His Passion might be spared Him. Hence +you are not required to be stolidly indifferent +or to arm yourself with the stern insensibility +of the Stoics; that would not be either resignation, +or humility, or any virtue whatsoever. +The essential thing is to suffer with Christian +patience and generous resignation everything +that is naturally displeasing to us. This is +what both reason and faith prescribe.</p> +<p>*The Redeemer of the World seems to +wish to show us in His Agony the degree of +perfection which the weakness of human +nature can attain amidst the anguish of sorrow. +In the inferior portion of the soul +where the faculty of feeling resides, instinctive +repugnance to suffering, humble prayer for +relief if it please God to accord it; and in the +superior portion of the soul where the will +resides, entire resignation if this consolation +be denied. A desire for more than this, unless +called to it by a special grace, would be foolish +<span class="pb" id="Page_103">[103]</span> +pride, as we should thus attempt to change +the conditions of our nature, whereas our +duty is to accept them in order to combat them +and to suffer in so doing. +(See <i>Imitation</i>, B. III., Ch. XVIII-XIX.)</p> +<p>In the following terms Saint Francis de +Sales proposes to us this same example of our +Saviour’s resignation during His agony: +“Consider the great dereliction our Divine +Master suffered in the Garden of Olives. See +how this beloved Son, having asked for consolation +from His loving Father and knowing +that it was not His will to grant it, thinks no +more about it, no longer craves or looks for it, +but, as though He had never sought it, valiantly +and courageously completes the work of +our redemption. Let it be the same with you. +If your Heavenly Father sees fit to deny you +the consolation you have prayed for, dismiss +it from your mind and animate your courage +to fulfil your work upon the cross as if you +were never to descend from it nor should ever +again see the atmosphere of your life pure +and serene.” +(Read <i>The Imitation</i>. B. III., Chapters XI and XV.)</p> +<p>The same Saint also gives us some sublime +lessons in resignation applied to the trials and +<span class="pb" id="Page_104">[104]</span> +temptations that beset the spiritual life. He +draws them from this great and simple thought +that serves as foundation for the Exercises of +Saint Ignatius, namely, that salvation being +the sole object of our existence, and all the +attendant circumstances of life but means for +attaining it, nothing has any absolute value; +and that the only way of forming a true estimate +of things is to consider in how far they are +calculated to advance or retard the end in +view. Accordingly, what difference does it +make if we attain this end by riches or poverty, +health or sickness, spiritual consolation or +aridity, by the esteem or contempt of our +fellow-men? So say faith and reason; but +human nature revolts against this indifference, +as it is well it should, else how could we acquire +merit? Hence there is a conflict on this point +between the flesh and the spirit, and it is this +conflict that for a Christian is called life. (On +this subject read <i>The Imitation</i>, B. II., Ch. +XI.; and B. III., Ch. XVIII., XIX., XXXVII., +XLIX., L. and the prayer at the end of Ch. +XXVII.)</p> +<p>“Would to God,” he says elsewhere, +speaking on the same subject, “that we did +not concern ourselves so much about the +<span class="pb" id="Page_105">[105]</span> +road whereon we journey, but rather would +keep our eyes fixed on our Guide and upon +that blessed country whither He is conducting +us. What should it matter to us if it +be through deserts or pleasant fields that we +walk, provided God be with us and we be +advancing towards heaven?... In short, for +the honor of God, acquiesce perfectly in his +divine will, and do not suppose that you can +serve him better in any other way; for no one +ever serves him well who does not serve him +as he wishes. Now he wishes that you +serve him without relish, without feeling, +nay, with repugnance and perturbation of +spirit. This service does not afford you any +satisfaction, it is true, but it pleases him; it +is not to your taste, but it is to his.... Mortify +yourself then cheerfully, and in proportion +as you are prevented from doing the good +you desire, do all the more ardently that +which you do not desire. You do not wish to +be resigned in this case, but you will be so in +some other: resignation in the first instance +will be of much greater value to you.... In +fine, let us be what God wishes, since we are +entirely devoted to him, and would not wish +to be anything contrary to his will; for were +<span class="pb" id="Page_106">[106]</span> +we the most exalted creatures under heaven, of +what use would it be to us, if we were not in +accord with the will of God?...”</p> +<p>And again: “You should resign yourself +perfectly into the hands of God. When you +have done your best towards carrying out +your design (of becoming a religious) he will +be pleased to accept everything you do, even +though it be something less good. You cannot +please God better than by sacrificing to +him your will, and remaining in tranquillity, +humility and devotion, entirely reconciled +and submissive to his divine will and good +pleasure. You will be able to recognize these +plainly enough when you find that notwithstanding +all your efforts it is impossible for +you to gratify your wishes.</p> +<p>For God in his infinite goodness sometimes +sees fit to test our courage and love by depriving +us of the things which it seems to us +would be advantageous to our souls; and if +he finds us very earnest in their pursuit, yet +humble, tranquil and resigned to do without +them if he wishes us to, he will give us more +blessings than we should have had in the possession +of what we craved. God loves those +<span class="pb" id="Page_107">[107]</span> +who at all times and in all circumstances can +say to him simply and heartily: <i>Thy will be +done</i>.”*</p> +<div class="pb" id="Page_108">[108]</div> +<h3 id="c13">XIII. +<br /><span class="small">SCRUPLES.</span></h3> +<blockquote> +<p>Having therefore such hope, we use much confidence. +(<span class="scripRef">St. Paul, II. Cor., c. III., v. 12.</span>)</p> +<p>Fear is not in charity: but perfect charity casteth out fear, +because fear hath pain. And he that feareth is not perfect +in charity. +(<span class="scripRef">St. John, I. Epist., c. IV., v. 18.</span>)</p> +</blockquote> +<p>1. There are persons who look upon scrupulosity +as a virtue, confounding it with delicacy +of conscience, whereas it is, on the contrary, +not only a defect but one of a most +dangerous character. The devout and learned +Gerson says that a scrupulous conscience often +does more injury to the soul than one that is +too lax and remiss.</p> +<p>2. Scruples warp the judgment, disturb +the peace of the soul, beget mistrust of the +Sacraments and estrangement from them, and +impair the health of body and mind. How +many unfortunates have begun by scrupulosity +and ended in insanity! How many, more +<span class="pb" id="Page_109">[109]</span> +unfortunate still, have begun by scruples and +ended in laxity and impiety! Shun then +this insiduous poison, so deadly in its effects +on true piety, and say with Saint Joseph of +Cupertino: <i>Away with sadness and scruples; +I will not have them in my house.</i></p> +<p>3. Scrupulosity is an unreasonable fear of +sin in matters where there is not even material +for sin. But the victim does not call his +doubts and fears scruples, for he would not be +tormented by them if he believed he could +give them that name. He should, however, +place implicit reliance in the opinion of his +spiritual guide when he tells him they are +such and that he must not allow himself to be +influenced by them.</p> +<p>4. In all his actions a scrupulous person +sees only an uninterrupted series of sins, and +in God nothing but vengeance and anger. He +ought, therefore, to consider almost exclusively +the attribute of the divine Master by +which He most delights to manifest Himself, +<i>mercy</i>, and to make it the constant subject of +his thoughts, meditations and affections.</p> +<p>*“We should do everything from love and +nothing from constraint. It is more essential +<span class="pb" id="Page_110">[110]</span> +to love obedience than to fear disobedience.”—Saint +Francis de Sales.*</p> +<p>5. There is but one remedy for scruples +and that is entire and courageous obedience. +“It is a secret pride,” says Saint Francis de +Sales, “that entertains and nourishes scruples, +for the scrupulous person adheres to his opinion +and inquietude in spite of his director’s +advice to the contrary. He always persuades +himself in justification of his disobedience +that some new and unforseen circumstance +has occurred to which this advice cannot be applicable.” +“But submit”, adds the Saint, “without +other reasoning than this: <i>I should obey</i>, +and you will be delivered from this lamentable +malady.”</p> +<p>6. By sadness and anxiety the children of +God do a great injury to their Heavenly +Father. They thereby seem to bear witness +that there is little happiness to be found in +the service of a Master so full of love and +mercy, and to give the lie to the words of Him +who said: “Come unto Me all you that labor +and are heavily burdened and I will refresh +you.”</p> +<p>*“Woe to that narrow and self-absorbed +soul that is always fearful, and because of fear +<span class="pb" id="Page_111">[111]</span> +has no time to love and to go generously forward. +O my God! I know it is your wish +that the heart that loves you should be broad +and free! Hence I shall act with confidence +like to the child that plays in the arms of its +mother; I shall rejoice in the Lord and try to +make others rejoice; I shall pour forth my +heart without fear in the assembly of the +children of God. I wish for nothing but +candor, innocence and joy of the Holy Ghost. +Far, far from me, O my God, be that sad and +cowardly wisdom which is ever consumed in +self, ever holding the balance in hand in order +to weigh atoms!... Such lack of simplicity +in the soul’s dealings with Thee is truly an +outrage against Thee: such rigor imputed to +Thee is unworthy of Thy paternal heart.”—Fénelon.*</p> +<div class="pb" id="Page_112">[112]</div> +<h3 id="c14">XIV. +<br /><span class="small">INTERIOR PEACE.</span></h3> +<blockquote> +<p>Martha, Martha, thou art careful, and art troubled about +many things. +(<span class="scripRef">St. Luke, c. X., v. 41.</span>)</p> +<p>Always active, always at rest. +(St. Augustine.)</p> +</blockquote> +<p>1. Be on your guard lest your zeal degenerate +into anxiety and eagerness. Saint +Francis de Sales was a most pronounced enemy +of these two defects. They cause us to lose +sight of God in our actions and make us very +prone to impatience if the slightest obstacle +should interfere with our designs. It is only +by acting peacefully that we can serve the +God of peace in an acceptable manner.</p> +<p>*“Do not let us suffer our peace to be disturbed +by precipitation in our exterior actions. +When our bodies or minds are engaged in any +work, we should perform it peacefully and +with composure, not prescribing for ourselves +a definite time to finish it, nor being too +anxious to see it completed.”—Scupoli.*</p> +<div class="pb" id="Page_113">[113]</div> +<p>2. Martha was engaged in a good work +when she prepared a repast for our divine +Lord, nevertheless He reproved her because +she performed it with anxiety and agitation. +This goes to show, says Saint Francis de +Sales, that it is not enough to do good, the +good must moreover be done well, that is to +say, with love and tranquillity. If one turn +the spinning-wheel too rapidly it falls and the +thread breaks.</p> +<p>3. Whenever we are doing well we are +always doing enough and doing it sufficiently +fast. Those persons who are restless and +impetuous do not accomplish any more and +what they do is done badly.</p> +<p>4. Saint Francis de Sales was never seen +in a hurry no matter how varied or numerous +might be the demands made upon his time. +When on a certain occasion some surprise was +expressed at this he said: “You ask me how +it is that although others are agitated and flurried +I am not likewise uneasy and in haste. +What would you? I was not put in this +world to cause fresh disturbance: is there not +enough of it already without my adding to it +by my excitability?”</p> +<p>5. However, do not on the other hand succumb +<span class="pb" id="Page_114">[114]</span> +to sloth and indifference. All extremes +are to be avoided. Cultivate a tranquil activity +and an active tranquillity.</p> +<p>6. In order to acquire tranquillity in action +it is necessary to consider carefully what we +are capable of accomplishing and never to +undertake more than that. It is self-love, ever +more anxious to do much than to do well, +which urges us on to burden ourselves with +great undertakings and to impose upon ourselves +numerous obligations. It maintains +and nourishes itself on this tension of mind, +this restless anxiety which it takes for infallible +signs of a superior capacity. Thus Saint +Francis de Sales was wont to say: “Our self-love +is a great braggart, that wishes to undertake +everything and accomplishes nothing.”</p> +<p>*“It appears to me that you are over eager +and anxious in the pursuit of perfection.... +Now I tell you truthfully, as it is said in the Book of +Kings,<a class="fn" id="fr_14" href="#fn_14">[14]</a> +that God is not in the great +and strong wind, nor in the earthquake, nor +in the fire, but in the gentle movement of an +almost imperceptible breeze.... Anxiety and +agitation contribute nothing towards success. +The desire of success is good, but only if it be +<span class="pb" id="Page_115">[115]</span> +not accompanied by solicitude. I expressly +forbid you to give way to inquietude, for it is +the mother of all imperfections.... Peace is +necessary in all things and everywhere. If +any trouble come to us, either of an interior +or exterior nature, we should receive it peacefully: +if joy be ours, it should be received +peacefully: have we to flee from evil, we +should do it peacefully, otherwise we may +fall in our flight and thus give our enemy a +chance to kill us. Is there a good work to be +done? we must do it peacefully, or else we +shall commit many faults by our hastiness: +and even as regards penance,—that too must +be done peacefully: <i>Behold</i>, said the prophet, +<i>in peace is my bitterness most bitter</i>.”<a class="fn" id="fr_15" href="#fn_15">[15]</a>*</p> +<div class="pb" id="Page_116">[116]</div> +<h3 id="c15">XV. +<br /><span class="small">SADNESS.</span></h3> +<blockquote> +<p>I rejoiced at the things that +were said to me: We shall go +into the house of the Lord.... +Sing joyfully to God, all the +earth: serve ye the Lord with +gladness.... Why art thou sad, +O my soul, and why dost thou +trouble me? +(Psalms <span class="scripRef">CXXI.</span>, +<span class="scripRef">XCIX.</span>, +<span class="scripRef">XLII.</span>)</p> +<p>And God shall wipe away all +tears from their eyes. +(<span class="scripRef">Apoc. C. XXI., v. 4.</span>)</p> +</blockquote> +<p>1. Sadness, says Saint Francis de Sales, is +the worst thing in the World, sin alone +excepted.</p> +<p>2. It is a dangerous error to seek recollection +in sadness: it is the spirit of God that +produces recollection; sadness is the work of +the spirit of darkness.</p> +<p>3. Do not forget the rule given by Saint +Francis de Sales for the discernment of spirits: +any thought that troubles and disquiets us +cannot come from the God of peace, who +makes his dwelling-place only in peaceful +souls.</p> +<div class="pb" id="Page_117">[117]</div> +<p>*“Yes, my daughter, I now tell you in +writing what I before said to you in person, +always be as happy as you can in well-doing, +for it gives a double value to good works to be +well done and to be done cheerfully. And +when I say, rejoice in well-doing, I do not +mean that if you happen to commit some +fault you should on that account abandon +yourself to sadness. For God’s sake, no; for +that would be to add defect to defect. But I +mean that you should persevere in the wish +to do well, that you return to it the moment +you realize you have deviated from it, and +that by means of this fidelity you live happily +in the Lord.... May God be ever in our heart, +my daughter.... Live joyfully and be generous, +for this is the will of God, whom we love +and to whose service we are consecrated.”—Saint +Francis de Sales.* +(<i>Imitation</i>, B. III., Chap. XLVII.)</p> +<p>4. It is wrong to deny one’s self all diversion. +The mind becomes fatigued and depressed +by remaining always concentrated in +itself and thus more easily falls a prey to sadness. +Saint Thomas says explicitly that one +may incur sin by refusing all innocent amusement. +Every excess, no matter what its +<span class="pb" id="Page_118">[118]</span> +nature, is contrary to order and consequently to +virtue.</p> +<p>5. Recreations and amusements are to the +life of the soul what seasoning is to our corporal +food. Food that is too highly seasoned +quickly becomes injurious and sometimes +fatal in its effects; that which is not seasoned +at all soon becomes unendurable because of +its insipidity and unpalatableness.</p> +<p>6. As to the amount of diversion it is right +to take, no absolute measure can be given: +the rule is that each person should have as +much as is necessary for him. This quantity +varies according to the bent of the mind, the +nature of the habitual occupations, and the +greater or less predisposition to sadness one +observes in his disposition.</p> +<p>7. When you find your heart growing sad, +divert yourself without a moment’s delay; +make a visit, enter into conversation with +those around you, read some amusing book, +take a walk, sing, do something, it matters +not what, provided you close the door of your +heart against this terrible enemy. As the sound +of a trumpet gives the signal for a combat, so +sad thoughts apprise the devil that a favorable +moment has come for him to attack us.</p> +<div class="pb" id="Page_119">[119]</div> +<h3 id="c16">XVI. +<br /><span class="small">LIBERTY OF SPIRIT.</span></h3> +<blockquote> +<p>Now the Lord is a spirit: and where the spirit of the +Lord is, there is liberty. +(<span class="scripRef">St. Paul, II. Cor., c. III., v. 17.</span>)</p> +<p>For you have not received the spirit of bondage again in +fear; but ye have received the spirit of adoption of sons, +whereby we cry: Abba, Father. +(<span class="scripRef">St. Paul, Romans, c. VIII., v. 15.</span>)</p> +<p>Love God and do what you will. (Saint Augustine.)</p> +</blockquote> +<p>1. Christian liberty of spirit, so earnestly +recommended by the saints, consists in not +becoming the slave of anything, even though +good, unless it be of God’s will. Thus our +purest inclinations, our holiest habits, our +wisest rules of conduct, should yield without +murmur or complaint to every manifestation +of this divine will, in order that they may +never become for us obstacles or impediments +to good or the occasion of trouble and disquietude. +By this means only can we perform +<span class="pb" id="Page_120">[120]</span> +all our actions with cheerful confidence +and devout courage.</p> +<p>*“I leave you the spirit of liberty; not +that liberty which hinders obedience, for +such is the liberty of the flesh, but that which +excludes scruples and constraint.... We ask +of God above all things that his name be hallowed, +that His kingdom come, that His will +be done on earth as it is in heaven. All this +implies the spirit of liberty; for provided +God’s name be sanctified, that His divine +Majesty reign in you, that His will be done, +the spirit desires nothing more.”<a class="fn" id="fr_16" href="#fn_16">[16]</a> +(<i>Imitation</i>, B. III., Chap. XXVI.)*</p> +<p>2. St. Francis de Sales, speaking on this +important subject, says: “He who possesses +the spirit of liberty will on no account allow his +affections to be mastered even by his spiritual +exercises, and in this way he avoids feeling +any regret if they are interfered with by sickness +or accident. I do not say that he does +not love his devotions but that he is not +attached to them.”</p> +<p>3. A soul that is attached to meditation, if +interrupted, will show chagrin and impatience: +a soul that has true liberty will take the interruption +<span class="pb" id="Page_121">[121]</span> +in good part and show a gracious +countenance to the person who was the cause +of it. For it is all one to it whether it serve +God by meditating or by bearing with its +neighbor. Both duties are God’s will, but +just at this time patience with others is the +more essential.</p> +<p>4. The fruits of this holy liberty of spirit +are prompt and tranquil submission and generous +confidence. Saint Francis de Sales +relates that Saint Ignatius ate flesh meat one +day in Holy Week simply because his physician +thought it expedient for him to do so on +account of a slight illness. A spirit of constraint +would have made him allow the doctor +to spend three days in persuading him, he +adds, and would then very probably have +refused to yield. I cite this example for the +benefit of timid souls and not for those who +seek to elude an obligation by unwarranted +dispensations.</p> +<p>*This matter is of such importance and a +just medium so difficult to follow in practice, +that it seems useful to transcribe the following +passage from Saint Francis de Sales in its +entirety, with the rules and examples it contains, +in order that the proper occasions for +<span class="pb" id="Page_122">[122]</span> +the exercise of this virtue and its limitations +may be well understood.</p> +<p>“A heart possessed of this spirit of liberty +is not attached to consolations, but receives +afflictions with all the sweetness that is possible +to human nature. I do not say that it +does not love and desire consolations, but that +its affections are not wedded to them.... It +seldom loses its joy, for no privation saddens +a heart that is not set upon any one thing. I +do not say it never loses it, but if it does so it +quickly regains it.</p> +<p>The effects of this virtue are sweetness of +temper, gentleness, and forbearance towards +everything that is not sin or occasion of sin, +forming a disposition gently susceptible to the +influences of charity and of every other virtue.</p> +<p>The occasions for exercising this holy freedom +are found in all those things that happen +contrary to our natural inclinations; for one +whose affections are not engaged in his own +will does not lose patience when his desires +are thwarted.</p> +<p>There are two vices opposed to this liberty +of spirit,—instability and constraint, or dissipation +and servility. The former is a certain +excess of freedom which causes us to change +<span class="pb" id="Page_123">[123]</span> +our devout exercises or state of life without +reason and without knowing if it be God’s will. +On the slightest pretext practices, plans and +rules are altered and for every trivial obstacle +our laudable customs are abandoned. In this +way the heart is dissipated and spent and +becomes like an orchard open on all sides, the +fruit whereof is not for the owner but for the +passers-by. Constraint or servility is a certain +lack of liberty owing to which the mind is +overwhelmed with vexation or anger when we +cannot carry out our designs, even though we +might be doing something better. For example: +I resolve to make a meditation every +morning. Now if I have the spirit of instability +or dissipation I am apt to defer it until +evening for the most insignificant reason,—because +I was kept awake by the barking of a +dog, or because I have a letter to write, +although it be not at all pressing. If on the +contrary I have the spirit of constraint or +servility I will not give up my meditation +even though a sick person has great need of +my aid just then, or if I have an important +and urgent dispatch to send which should not +be deferred; and so on.</p> +<p>It remains for me to give you some examples +<span class="pb" id="Page_124">[124]</span> +of true liberty of spirit which will make you +understand it better than I can explain it. +But, before doing so, it is well that I should +say there are two rules which it is necessary +to observe in order not to make any mistake +on the subject.</p> +<p>The first is that a person must never abandon +his pious practices and the common rules +of virtue unless it is plainly evident that God +wills that he do so. Now this will is manifested +in two ways,—through necessity and +through charity. I desire to preach this Lent +in some little corner of my diocese; however, +if I get sick or break my leg I need not give +way to regret or inquietude because I cannot +do as I intended, for it is evident that it is the +will of God that I serve Him by suffering and +not by preaching. Or, even if I am not ill +or crippled, but an occasion presents itself of +going to some other place which if I do not +avail myself of the people there may become +Huguenots, the will of God is sufficiently +manifest to make me amiably change my +plans. The second rule is that when it is +necessary to make use of this liberty of spirit +from motives of charity, care should be taken +that it is done without scandal or injustice. +<span class="pb" id="Page_125">[125]</span> +For instance: I may know that I should be +more useful in some distant place not within +my own diocese: I should have no freedom of +choice in this matter for my obligations are +here and I should give scandal and do an injustice +by abandoning my charge.</p> +<p>Thus it is a false idea of the spirit of liberty +that would induce married women to keep +aloof from their husbands without legitimate +reason under pretext of devotion and charity.... +This spirit rightly understood never interferes +with the duties of one’s vocation nor prejudices +them in any way. On the contrary, it +makes every one contented in his state of life, +as each should know it is God’s will that he +remain in it.</p> +<p>Saint Charles Borromeo was one of the +most austere, exact and determined of men; +bread was his only food, water his only drink; +he was so strict, that during the twenty-four +years he was an Archbishop he went into his +garden but twice, and visited his brothers +only on two occasions and then because they +were ill. Yet this austere priest when dining +with his Swiss neighbors, which he often did +in order to move them to amend their lives, +did not hesitate to join them in drinking toasts +<span class="pb" id="Page_126">[126]</span> +and healths on every occasion and in doing so +to take more than was necessary to quench +his thirst. Here is true liberty of spirit +exemplified in the most mortified man of his +time. An unstable spirit would have gone +too far, a spirit of constraint would have +thought it was committing a mortal sin, a +spirit of liberty would act in this way from a +motive of charity.</p> +<p>Saint Spiridion, a bishop of olden times, +once gave shelter to a pilgrim who was almost +dying of hunger. It was the season of Lent +and in a place where nothing was to be had +but salt meat. This Spiridion ordered to be +cooked and then gave it to the pilgrim. Seeing +that the latter, notwithstanding his great +need, hesitated to eat it, the Saint, although +he did not require it, ate some first in order to +remove the poor man’s scruples. That was a +true spirit of liberty born of charity.”—Saint +Francis de Sales.*</p> +<p>5. Again, it is this Christian spirit of freedom +that excludes fear and uneasiness in +regard to all those things which God has not +permitted us to know. It gives us a sweet +and tender confidence as to the pardon of our +<span class="pb" id="Page_127">[127]</span> +past sins, the present condition of our souls +and our eternal destiny. It reminds us continually +that although we have deserved hell, +our divine Lord has merited heaven for us, +and that it would be doing a great injury to +His goodness not to hope for pardon for the +past, assistance of divine grace for the present, +and salvation after death. Finally, it teaches +us to drown our remorse for sin in the ocean +of the divine mercy.</p> +<p>6. I earnestly exhort you never to make +indiscreet vows in the hope of thus increasing +the merit of your ordinary works. One can +attain the same end by many ways that +are easier and less dangerous. Those who +are guilty of this imprudence often run the +risk of breaking their vows and of thus +sinning gravely. And if they avoid this +misfortune it is only at the expense of their +peace of soul, sacrificed to a craven and +unquiet servitude which is totally incompatible +with the tranquillity and confidence +required in the great work of our spiritual +perfection.</p> +<p>7. Many pious persons are too prone to +advise obligations of this kind. If they do +<span class="pb" id="Page_128">[128]</span> +so to you, humbly excuse yourself by saying +that you do not possess the extraordinary +virtue requisite in order to fulfil them without +disquietude. Saint Francis de Sales disapproved +of all the particular vows made by +Saint Jane Frances de Chantal and declared +them null. I have almost invariably found +persons bound by such solemn obligations +restless and agitated, and have frequently seen +them exposed to the gravest falls.</p> +<p>8. Do not allow yourself to be misled by +the example of some of the saints who made +vows. Rarely is the desire to imitate certain +extraordinary practices of theirs an inspiration +of divine grace: rather is it a temptation +from the devil inciting us to pride and temerity. +Saint Francis de Sales exclaimed: “Give me +the spirit that animated Saint Bernard and I +shall do what Saint Bernard did.” Let us +apply ourselves, I repeat, to the imitation of +those simple and solid virtues by which the +saints attained sanctity, and be content to +admire those supernatural acts that suppose it +already acquired.</p> +<p>9. To bind one’s self by arbitrary vows +without compromising salvation, three things +<span class="pb" id="Page_129">[129]</span> +are necessary: 1st. supernatural inspiration +urging one to make them; 2d. extraordinary +virtue so as never to violate them; 3d. unalterable +tranquillity in order to preserve +peace of soul in keeping them.</p> +<div class="pb" id="Page_130">[130]</div> +<h3 id="c17">XVII. +<br /><span class="small">CHRISTIAN PERFECTION.</span></h3> +<blockquote> +<p>Conduct me, O Lord, in Thy +way, and I will walk in Thy +truth. (<span class="scripRef">Psalm LXXXV.</span>)</p> +<p>Except the Lord build the +house, they labor in vain who +build it. (<span class="scripRef">Psalm CXXVI.</span>)</p> +</blockquote> +<p>1. A Christian is not obliged to be perfect, +but to tend continually towards perfection; +that is to say, he must labor unceasingly and +with all his strength to increase in virtue. +To make no attempt to advance is to go back.</p> +<p>*You see it is a question not of succeeding +but of laboring earnestly and sincerely. Success +does not depend upon us. God grants +that or refuses it or defers it according to what +He knows is best for us.</p> +<p>“Let us do three things, my dear daughter, +says Saint Francis de Sales: first, have a pure +intention to look in all things to the honor +and glory of God; second, do the little we can +towards this end, according to the advice of +our spiritual father; third, leave the care of +<span class="pb" id="Page_131">[131]</span> +all the rest to God. Why should he torment +himself who has God for the object of his intentions +and does all that he can? why should +he be anxious? what has he to fear? God is +not terrible for those whom He loves; He is +satisfied with little for He knows well that we +have not much to give.”</p> +<p>... “Allow yourself to be governed by +God; do not think so much of yourself; make +a general and universal resolution to serve +God in the best manner you are able and do +not waste time in examining and sifting so +minutely to find out what that may be. This +is simply an impertinence due to the condition +of your acute and precise mind which wishes +to tyrannize over your will and to control it +by fraud and subtlety.... You know that in +general God wishes us to serve Him by loving +Him above all things and our neighbor as +ourselves for love of Him; and in particular, +to fulfil the duties of our state of life; that is all. +But it must be done in good faith, without deceit +or subterfuge, and in the ordinary way of +this world, which is not the home of perfection; +humanly, too, and according to the +limitations of time; to do it in a divine and +angelic manner and according to eternity +<span class="pb" id="Page_132">[132]</span> +being reserved for a future life. Do not +therefore be so anxious to know whether +or not you have attained perfection. This +should never be; for were we the most +perfect creatures on earth we ought not to +dwell upon or glory in it but always consider +ourselves imperfect. Our self-examination +must never be for the purpose of discovering +if we are imperfect, for this we should never +doubt. Hence it follows that we must not be +surprised at seeing ourselves imperfect, since +we can never be otherwise in this life; nor on +that account give way to despondency, for +there is no remedy for it. But, yes; we can +correct our faults gently and gradually, for +that is the reason they are left in us. We +shall be inexcusable if we do not try to amend +them, but quite excusable if we are not entirely +successful in doing so, for it is not the same +with imperfections as with sins.”—Saint +Francis de Sales.*</p> +<p>2. Now the means to be employed in laboring +for perfection and in making progress in +virtue do not consist in multiplying prayers, +fasts and other religious practices. Some +good religious who had fasted three times a +week during an entire year, thought that in +<span class="pb" id="Page_133">[133]</span> +order to satisfy the obligation of advancing +more and more in virtue they ought to fast +four times a week the following year. They +consulted Saint Francis de Sales on the subject. +He laughingly answered them: “If you +fast four times a week this year so as to advance +in perfection, you will be obliged for +the same reason to fast five times the next +year, then six, then seven times; and the +number of your fasts being always the guage +of the degree of perfection you shall have +attained, it will be necessary for you, under +pain of advancing no more, thereafter to fast +twice a day, then thrice, then four times, and +so on.” What Saint Francis de Sales said of +fasting is just as applicable to all other devout +practices.</p> +<p>3. Instead, then, of continually adding to +your religious exercises, study to perfect yourself +in the practice of those you already perform, +doing them with more love and peace +of soul, and with greater purity of intention. +Should it happen that you are unable to perform +all your usual devotions conveniently, +omit a portion of them so that the remainder +may be done with greater tranquillity. The +spirit of perfection, says Saint Bernard, does +<span class="pb" id="Page_134">[134]</span> +not consist in doing great things, but in doing +common and ordinary things perfectly. <i>Communia +facere, sed non communiter</i>.<a class="fn" id="fr_17" href="#fn_17">[17]</a></p> +<p>*“Most people when they wish to reform, +pay much more attention to filling their life +with certain difficult and extraordinary actions, +than to purifying their intention and opposing +their natural inclinations in the ordinary +duties of their state. In this they often +deceive themselves, for it would be much +better to make less change in the actions and +more in the dispositions of the soul which +prompt them. When one is already leading +a virtuous and well regulated life it is of far +greater consequence, in order to become truly +spiritual, to change the interior than the exterior. +God is not satisfied with the motions +of the lips, the posture of the body, nor with +external ceremonies: What he demands is a +will no longer divided between Him and any +creature; a will perfectly docile ... that +wishes unreservedly whatever He wishes and +never under any pretext wishes aught that +He does not wish.</p> +<p>This will, perfectly simple and entirely +devoted to God, you should bear with you +<span class="pb" id="Page_135">[135]</span> +into all the circumstances of your life, and +everywhere that divine Providence leads +you.... Even mere amusements may be transformed +into good works, if you enter into +them only through a kindly motive and to +conform to the order of God. Happy indeed +the heart of her for whom God opens this +way of holy simplicity! She walks therein +like a little child holding its mother’s hand +and allowing her to lead it without any concern +as to whither it is going. Content to be +free, she is ready to speak or to be silent; when +she cannot say edifying things she says common-place +things with an equally good grace; +she amuses herself by making what Saint +Francis de Sales calls <i>joyeusetés</i>, playful little +jests, with which she diverts others as well as +herself. You will tell me perhaps that you +would prefer to be occupied with something +more serious and solid. But God would not prefer +it for you, seeing that He chooses what you +would not choose, and you know His taste is +better than yours: you would find more consolation +in solid things for which He has +given you a relish, and it is this consolation of +which He wishes to deprive you, it is this relish +which He wishes to mortify in you, although +<span class="pb" id="Page_136">[136]</span> +it may be good and salutary. The very virtues, +as they are practised by us, need to be +purified by the contradictions that God makes +them suffer in order to detach them the better +from all self will. When piety is founded on +the fundamental principle of God’s holy will, +without consulting our own taste, or temperament +or the sallies of an excessive zeal, oh! +how simple, sweet, amiable, discreet and +reliable it is in all its movements! A pious +person lives much as others do, quite unaffectedly +and without apparent austerity, in a +sociable and genial way; but with a constant +subjection to every duty, an unrelenting renunciation +of everything that does not enter into +God’s designs in her regard, and, finally, with +a clear view of God to whom she sacrifices all +the irregular inclinations of nature. This +indeed is the adoration in spirit and in truth +desired by Jesus Christ, our Lord, and His +eternal Father. Without it all the rest is but +a religion of ceremonial, and rather the +shadow than the reality of Christianity.”—Fénelon.*</p> +<p>4. Apply yourself in a particular manner +to become perfect in the fulfilment of the +duties of your state of life; for on this all perfection +<span class="pb" id="Page_137">[137]</span> +and sanctity are grounded. When +God created the world He commanded the +plants to produce fruit, but each one according +to its kind: <i>juxta genus +suum</i>.<a class="fn" id="fr_18" href="#fn_18">[18]</a> +In like manner our souls are all obliged to produce fruits +of holiness, but each according to its kind; +that is to say, according to the position in +which God has placed us. Elias in the desert +and David on the throne had not to become +holy by a like process; and Joshua amidst the +tumult of arms would have sought in vain to +sanctify himself by the same means as Samuel +in the peaceful retreat of the Temple. This +instruction is addressed to those who being +placed in the world would wish to practise +there the virtues of the cloister, or whilst +residing in palaces would attempt to lead the +life of the solitaries of the desert. They bear +fruits which are excellent in themselves, no +doubt, but not according to their kind, <i>juxta +genus suum</i>, and hence they do not fulfil the +will of God.</p> +<p>5. Perfection has but one aim and it is the +same for all,—to wit, the love of God; but +there are divers ways of attaining it. Among +the saints themselves we find most striking +<span class="pb" id="Page_138">[138]</span> +differences. Saint Benedict was never seen to +laugh, whereas Saint Francis de Sales laughed +frequently and was always animated, bright +and cheerful. Saint Hilarion considered it +an act of sensuality to change his habit, +whilst, on the other hand, Saint Catherine of +Sienna was extremely particular about bodily +cleanliness which she looked upon as a symbol +of purity of soul. If you consult Saint Jerome +you hear only of fear of the terrible judgments +of God: read Saint Augustine and you will find +only the language of confidence and love. +The minds, dispositions and characters of men +are as varied as their physiognomies; grace +perfects them little by little but does not +change their nature. Hence in our endeavors +to imitate the ways of such or such a saint for +whom we feel a particular attraction, we should +not condemn those of the others, but say with +the Psalmist: <i>Omnis spiritus laudet +Dominum</i>.<a class="fn" id="fr_19" href="#fn_19">[19]</a> +Consult your director as to whom and what +may be most suitable for your imitation.</p> +<p>6. Never be afraid that you are not following +the way of perfection because you still +have defects and commit many faults. This +was true of the greatest saints, for Saint +<span class="pb" id="Page_139">[139]</span> +Augustine declares that all of them could exclaim +with the Apostle Saint John: “If we +claim to be without sin, we deceive ourselves +and the truth is not in us.” “He who came +into the world with sin,” says Saint Gregory +the Great, “cannot live there without sin.”</p> +<p>* “Act like the little child who, when it +feels that its mother is holding it by the sleeve, +runs about quite boldly and without being +surprised at all the little falls it gets. Thus, +as long as you find that God is holding you by +the good will and the resolution He has given +you to serve Him, go on bravely and do not +be astonished that you stumble and fall occasionally. +There is no need to be troubled +about it, provided that at certain intervals +you cast yourself into your Father’s arms and +embrace Him with the kiss of charity. Go +on your way, then, cheerfully and heartily, +doing the best you can; and if it cannot +always be cheerfully, let it at least be always +courageously and faithfully.” —Saint Francis +de Sales.*</p> +<p>7. But we must bear in mind the vast difference +that exists between the love of sin and +sin committed inadvertently or from weakness. +(See <i>Confession</i>, § 14.) Affection for +<span class="pb" id="Page_140">[140]</span> +sin is the sole obstacle to perfection. Thus +the most learned Fathers of the Church make +a distinction between two kinds of tepidity: +that which can be avoided and that which +cannot be avoided. The former condition is +that of a soul that retains an attachment for +certain sins; the other, that of one falling into +sin through frailty and from being taken +unawares, which has been the case even with +the greatest saints.</p> +<p>8. Therefore in place of troubling yourself +about these accidental falls, inseparable from +human nature, make them turn to your spiritual +advantage by causing them to increase +your humility. It often happens, says +Saint Gregory the Great, that God allows +great defects to remain in some souls at the +beginning of their spiritual life that by means +of them they may grow in self-knowledge and +learn to place their entire confidence in Him. +Saint Augustine tells us that God in his infinite +wisdom has been better pleased to bring forth +good out of evil than to hinder the evil itself. +Thus when you learn to draw fruits of humility +from your faults, you correspond to the +sublime designs of God’s unspeakable providence.</p> +<div class="pb" id="Page_141">[141]</div> +<p>9. Should you happen to fear that you are +not walking in the true way of perfection, +consult your director and place implicit reliance +upon the answer he gives you. Who is +the saint that has not had to suffer because of +a like doubt? But they were all reassured by +the consideration of God’s infinite goodness +and by obedience to their spiritual father.</p> +<p>*Some persons, although conscious of a +sincere desire to serve God, nevertheless are +disposed to feel alarmed about their spiritual +condition, at the remembrance of all they +have heard and read in regard to false consciences, +self-illusion and the deceptive security +of those who are following a wrong path. +There are two ways of forming a false conscience: +first, by choosing among our duties +those for which we feel most attraction and +natural tendency, and then, in order to give +ourselves up to them more than is necessary, +to persuade ourselves we can neglect the +others. Thus a person with a preference for +exterior acts of religion will spend all day +praying or attending sermons and offices of +the Church and considers herself very devout, +although she may have been neglecting +her temporal duties. Another, being differently +<span class="pb" id="Page_142">[142]</span> +disposed, will apply herself exclusively +to the duties of her state of life, sacrificing to +them without regret those of religion, quite +convinced that one who is faithful in all the +domestic relations, and gives to every one his +due, cannot possibly be otherwise than pleasing +to God. The second way of making a false +conscience consists in giving the preference +in our esteem and practice to those among the +Christian virtues which find their analogies +in our natural dispositions, for there is not one +of the virtues that has not its correlative +amongst the various qualities of the human +character. Persons of a gentle and placid +disposition will affect meekness, the practice of +which will be very easy for them and require +no effort; and imagining they exercise a christian +virtue when in reality they only follow a +natural bent, they are liable to fall into a culpable +weakness. Those who, on the contrary, +have an exact and rigid mind will esteem justice +and order above all else, making small account +of meekness and charity; and thus justifying +themselves falsely by their natural temperament, +they follow the tendency of the flesh +whilst believing they obey the spirit, and may +easily become addicted to excessive severity.</p> +<div class="pb" id="Page_143">[143]</div> +<p>It is evident, therefore, that the first rule to +be observed in order to avoid these dangerous +illusions and to walk securely in the way of +perfection, is to apply ourselves in a special +manner to the practice of those duties for +which we feel least innate attraction, and +always to mistrust our natural virtues however +good they may appear. Then there is one +consideration that should serve to reassure all +Christians who are in earnest about their salvation; +whilst they act in good faith and deal +frankly and sincerely with their confessor, it is +impossible for them to become the victim of a +false conscience.</p> +<p>In the following passage Saint Francis de +Sales recommends us to watch carefully over +our natural tendencies and to substitute for +them as much as possible the inspirations of +grace, which he calls living according to the +spirit:</p> +<p>“To live according to the spirit, my beloved +daughter, is to think, speak and act according +to the virtues that are of the spirit, and not +according to the senses and feelings which are +of the flesh. These latter we should make serve +us, but we must hold them in subjection and +not allow them to control us; whereas with +<span class="pb" id="Page_144">[144]</span> +the spiritual virtues it is just the reverse; we +should serve them and bring everything else +under subjection to them.... See, my daughter, +human nature wishes to have a share in +everything that goes on, and loves itself so +dearly that it considers nothing of any account +unless it be mixed up in it. The spirit, on the +contrary, attaches itself to God and often says +that whatever is not God’s is nothing to it; +and as through a motive of charity it takes +part in things committed to it, so through +humility and self-denial it willingly gives up +all share in those which are denied it.... I am +diffident and have no self-confidence, and +therefore I wish to be allowed to live in a way +congenial to this disposition; any one can see +that this is not according to the spirit.... But, +although I am naturally timorous and retiring, +I desire to try and overcome these traits of +character and to fulfil all the requirements of +the charge imposed upon me by obedience; +who does not see that this is to live according +to the spirit?</p> +<p>Hence, as I have said before, my dear +daughter, to live according to the spirit is to +have our actions, our words and our thoughts +such as the spirit of God would require of us. +<span class="pb" id="Page_145">[145]</span> +When I say thoughts, I of course mean voluntary +thoughts. I am sad, says some one, consequently +I shall not speak; magpies and parrots +do the same: I am sad, but as charity +requires me to speak, I shall do so; spiritual +persons act thus: I am slighted and I get +angry: so do peacocks and monkeys. I am +slighted and I rejoice thereat: that is what the +Apostles did.”</p> +<p>In fine, to live according to the spirit is to +do in all circumstances and on all occasions +whatever faith, hope and charity demand of +us, without even waiting to consider if we +are or are not influenced by our natural disposition. +(<i>The Imitation of Christ</i>, B. III., Ch. LIV.)*</p> +<p>10. Generally speaking it is only after a +long and painful struggle that one succeeds in +climbing the mount of perfection. There are +some statues, says Saint Francis de Sales, +that it has cost the artist thirty years’ labor +to perfect. Now the perfecting of a soul is a +much more difficult work. We must therefore +set about it with tranquillity, patience +and confidence in God. We shall always +obtain what we wish soon enough if we obtain +it at the time God pleases to grant it.</p> +<div class="pb" id="Page_146">[146]</div> +<h2><br /><span class="small">PART THIRD.</span> +<br />SOCIAL LIFE.</h2> +<h3 id="c18">XVIII. +<br /><span class="small">CHARITY.</span></h3> +<blockquote> +<p>By this shall all men know that ye are my disciples, if ye +have love one for another. +(<span class="scripRef">St. John, c. XIII., v. 35.</span>)</p> +<p>He who saith he is in the light, and hateth his brother, +he is in darkness even until now. +(<span class="scripRef">St. John, Ep. I., c. II., v. 9.</span>)</p> +</blockquote> +<p>1. Our divine Lord has said that His disciples +should be known by their love one for +another. This christian virtue of charity +makes us love our neighbor in God, the +creature for the sake of the Creator. Love of +God, love of our neighbor,—these virtues are +two branches springing from the same trunk +and having but one and the same root.</p> +<p>2. Assist your brethren in their needs +whenever you can. However, you should +<span class="pb" id="Page_147">[147]</span> +always be careful to consult the laws of prudence +in this matter and to be guided by your +means and position. Supply by a desire to +do good for the material aid you are unable to +give.</p> +<p>3. When your neighbor offends you he +does not cease on that account to be the creature +and the image of God; therefore the christian +motive you have for loving him still +exists. He is not, perhaps, worthy of pardon, +but has not our Saviour Jesus Christ, who so +often has forgiven you much more grievous +offences, merited it for him?</p> +<p>4. Observe, however, that we can scarcely +avoid feeling some repugnance for those who +have offended us, but to feel and to consent are +two distinct and widely different things, as we +have already said. When religion commands +us to love our enemies, the commandment is +addressed to the superior portion of the soul, +the will, not to the inferior portion in which +reside the carnal affections that follow the +natural inclinations. In a word, when we +speak of charity the question is not of that +human friendship which we feel for those who +are naturally pleasing to us, a sentiment wherein +we seek merely our own satisfaction and +<span class="pb" id="Page_148">[148]</span> +which therefore has nothing in common with +charity.</p> +<p>*“Charity makes us love God above all +things; and our neighbor as ourselves with a +love not sensual, not natural, not interested, +but pure, strong and unwavering, and having +its foundation in God.... A person is extremely +sweet and agreeable and I love her tenderly: +or, she loves me well and does much to oblige +me, and on that account I love her in return. +Who does not see that this affection is according +to the senses and the flesh? For animals +that have no soul but only a body and senses, +love those who are good and gentle and kind +to them. Then there is another person who +is brusque and uncivil, but apart from this is +really devout and even desirous of becoming +gentler and more courteous: consequently, +not for any gratification she affords me, or for +any self-interested motive whatever, but solely +for the good pleasure of God, I talk to her, +aid her, love her. This is the virtue of charity +indeed, for nature has no share in it.”—Saint +Francis de Sales. +(Read <span class="scripRef">St. Luke, C. VI., vv. 32-33-34.</span>)</p> +<p>The literal and exact fulfilment of the evangelical +precept is often found impracticable. +<span class="pb" id="Page_149">[149]</span> +How, we say, is it possible to have for all +men indiscriminately that extreme sensibility +we feel for everything that touches us individually, +that constant solicitude for our +spiritual or temporal interests, that delicacy +of feeling that we reserve for ourselves and +for certain objects specially dear to us?—And +yet it is literally <i>au pied de la lettre</i>, +that our Lord’s precept should be observed. +What then is to be done? An answer will be +found in the following passage from Fénelon, +and we shall see that it is not a question of +exaggerating the love of one’s neighbor, but +of moderating self-love, and thus making both +the one and the other alike subordinate to the +love of God:</p> +<p>“To love our neighbor as ourselves does not +mean that we should have for him that intense +feeling of affection that we have for ourselves, +but simply that we wish for him, and from +the motive of charity, what we wish for ourselves. +Pure and genuine love, love having +for its sole end the object beloved, should be +reserved for God alone, and to bestow it elsewhere +is a violation of a divine right.”*</p> +<p>5. But although it is forbidden us to show +hatred or to entertain it voluntarily against the +<span class="pb" id="Page_150">[150]</span> +wicked and those who have offended us, this +is not meant to prevent us from defending +ourselves or taking such precautions against +them as prudence suggests. Christian charity +obliges and disposes us to love our enemies +and to be good to them when there is occasion +to do so; but it should not carry us so far +as to protect the wicked, nor leave us without +defence against their aggressiveness. It allows +us to be vigilant in guarding against their +encroachments, and to take precautions +against their machinations.</p> +<p>6. Always be ready and willing to excuse +the faults of your neighbor, and never put an +unfavorable interpretation upon his actions. +The same action, says Saint Francis de Sales, +may be looked upon under many different +aspects: a charitable person will ever suppose +the best, an uncharitable one will just as certainly +choose the worst.</p> +<p>*“Do not weigh so carefully the sayings +and doings of others, but let your thought of +them be simple and good, kindly and affectionate. +You should not exact of your neighbor +greater perfection than of yourself, nor be +surprised at the diversity of imperfections; +for an imperfection is not more an imperfection +<span class="pb" id="Page_151">[151]</span> +from the fact that it is extravagant and +peculiar.”*</p> +<p>7. It is very difficult for a good christian +to become really guilty of rash judgment, in +the true sense of the word,—which is that, +without just reasons or sufficient grounds he +forms and pronounces in his own mind in a +positive manner a condemnation of his neighbor. +The grave sin of rash judgment is frequently +confounded with suspicion or even +simple distrust, which may be justifiable on +much slighter grounds.</p> +<p>8. Suspicion is permissible when it has +for its aim measures of just prudence; charity +forbids gratuitously malevolent thoughts, but +not vigilance and precaution.</p> +<p>9. Suspicion is not only permissible, but +it is at times an important duty for those who +are charged with the direction and guardianship +of others. Thus it is a positive obligation +for a father in regard to his children, and +for a master in regard to his servants, whenever +there is occasion to correct some vice they +know exists, or to prevent some fault they +have reasonable cause to fear.</p> +<p>10. As to simple mistrust, which should +not be confused with suspicion, it is only an +<span class="pb" id="Page_152">[152]</span> +involuntary and purely passive condition, to +which we may be more or less inclined by +our natural disposition without our free-will +being at all involved. Mistrust, suspicion, +rash judgment are then three distinct and very +different things, and we should be careful not +to confound them.</p> +<div class="pb" id="Page_153">[153]</div> +<h3 id="c19">XIX. +<br /><span class="small">ZEAL.</span></h3> +<blockquote> +<p>But if you have bitter zeal, and there be contentions in +your heart, glory not, and be not liars against the truth: for +this is not wisdom descending from above, but earthly, sensual, +diabolical. +(<span class="scripRef">St. James, Cath. Ep., c. III, vv. 14 and 15.</span>)</p> +<p>For the anger of man worketh not the justice of God. +(<span class="scripRef">St. James, Cath. Ep., c. I., v. 20.</span>)</p> +</blockquote> +<p>1. Zeal for the salvation of souls is a sublime +virtue, and yet how many errors and sins +are every day committed in its name! Evil +is never done more effectually and with greater +security, says Saint Francis de Sales, than +when one does it believing he is working for +the glory of God.</p> +<p>2. The saints themselves can be mistaken +in this delicate matter. We see a proof of +this in the incident related of the Apostles +Saint James and Saint John; for our Lord +<span class="pb" id="Page_154">[154]</span> +reprimanded them for asking Him to cause +fire from heaven to fall upon the +Samaritans.<a class="fn" id="fr_20" href="#fn_20">[20]</a></p> +<p>3. Acts of zeal are like coins the stamp +upon which it is necessary to examine attentively, +as there are more counterfeits than good +ones. Zeal to be pure should be accompanied +with very great humility, for it is of all virtues +the one into which self-love most easily glides. +When it does so, zeal is apt to become imprudent, +presumptuous, unjust, bitter. Let us +consider these characteristics in detail, viewing +them, for the sake of greater clearness, +in their practical bearings.</p> +<p>4. In every home there grows some thorn, +something, in other words, that needs correction; +for the best soil is seldom without its +noxious weed. Imprudent zeal, by seeking +awkwardly to pluck out the thorn, often succeeds +only in plunging it farther in, thus rendering +the wound deeper and more painful. +In such a case it is essential to act with reflection +and great prudence. There is a time to +speak and a time to be silent, says the Holy +Spirit.<a class="fn" id="fr_21" href="#fn_21">[21]</a> +Prudent zeal is silent when it realizes +that to be so is less hurtful than to speak.</p> +<div class="pb" id="Page_155">[155]</div> +<p>5. Some persons are even presumptuous +enough in their mistaken zeal to meddle in +the domestic affairs of strange families, blaming, +counselling, attempting to reform without +measure or discretion, thus causing an +evil much greater than the one they wish +to correct. Let us employ the activity of our +zeal in our own reformation, says Saint Bernard, +and pray humbly for that of others. It +is great presumption on our part thus to +assume the rôle of apostles when we are not +as yet even good and faithful disciples. Not +that you should be by any means indifferent +to the salvation of souls: on the contrary you +must wish it most ardently, but do not undertake +to effect it except with great prudence, +humility and diffidence in self.</p> +<p>6. Again, there are pious persons whose +zeal consists in wishing to make everybody +adopt their particular practices of devotion. +Such a one, if she have a special attraction for +meditating on the Passion of our divine Lord +or for visiting the Blessed Sacrament, would +like to oblige every one, under pain of reprobation, +to pass long hours prostrate before the +crucifix or the tabernacle. Another who is +especially devoted to visiting the poor and the +<span class="pb" id="Page_156">[156]</span> +sick and to the other works of corporal mercy, +acknowledges no piety apart from these excellent +practices. Now, this is not an enlightened +zeal. Martha and Mary were sisters, +says Saint Augustine, but they have not a like +office: one acts, the other contemplates. If +both had passed the day in contemplation, no +one would have prepared a repast for their +divine Master; if both had been employed in +this material work, there would have been no +one to listen to His words and garner up His +divine lessons. The same thing may be said +of other good works. In choosing among +them each person should follow the inspirations +of God’s grace, and these are very varied. +The eye that sees but hears not, must neither +envy nor blame the ear that hears but sees +not. <i>Omnis spiritus laudet Dominum:</i> let +every spirit praise the Lord, says the royal +prophet.<a class="fn" id="fr_22" href="#fn_22">[22]</a></p> +<p>7. Bear well in mind that the zeal which +would lead you to undertake works not in conformity +with your position, however good and +useful they may be in themselves, is always a +false one. This is especially true if such +cause us interior trouble or annoyance; for +<span class="pb" id="Page_157">[157]</span> +the holiest things are infallibly displeasing to +God when they do not accord with the duties +of our state of life.</p> +<p>8. Saint Paul condemned in strong terms +those Christians who showed a too exclusive +preference for their spiritual masters; some +admitting as truth only what came from the +mouth of Peter, others acknowledging none +save Paul, and others again none but Apollo. +What! said he to them, is not Jesus Christ +the same for all of you! Is it then Paul who +was crucified for you? Is it in his name you were +baptized?<a class="fn" id="fr_23" href="#fn_23">[23]</a> +This culpable weakness is +often reproduced in our day. Persons otherwise +pious carry to excess the esteem and +affection they have for their spiritual directors, +exalt without measure their wisdom and holiness, +and do not scruple to depreciate all +others. God alone knows the true value of +each human being, and we have not the scales +of the sanctuary to weigh and compare the +respective wisdom and sanctity of this and +that person. If you have a good confessor, +thank God and try to render his wisdom useful +to you by your docility in allowing yourself +to be guided; but do not assume that nobody +<span class="pb" id="Page_158">[158]</span> +else has as good a one. To depreciate +the merits of some in order to exalt those of +others at their expense is a sort of slander, +that ought to be all the more feared because +it is generally so little recognized.</p> +<p>9. “If your zeal is bitter,” says Saint +James, “it is not wisdom descending from on +high, but earthly, sensual, +diabolical.”<a class="fn" id="fr_24" href="#fn_24">[24]</a> +These words of an Apostle should furnish matter of +reflection for those persons who, whilst making +profession of piety, are so prone to irritability, +so harsh and rude in their manners and language, +that they might be taken for angels in +church and for demons elsewhere.</p> +<p>10. The value and utility of zeal are in +proportion to its tolerance and amiability. +True zeal is the offspring of charity: it should, +then, resemble its mother and show itself like +to her in all things. “Charity,” says Saint +Paul, “is patient, is kind, is not ambitious +and seeketh not her own.”<a class="fn" id="fr_25" href="#fn_25">[25]</a></p> +<p>*“You should not only be devout and love +devotion, but you ought to make your piety +useful, agreeable and charming to everybody. +The sick will like your spirituality if they are +<span class="pb" id="Page_159">[159]</span> +lovingly consoled by it; your family, if they +find that it makes you more thoughtful of +their welfare, gentler in every day affairs, +more amiable in reproving, and so on; your +husband, if he sees that in proportion as your +devotion increases you become more cordial +and tender in your affection for him; your +relations and friends, if they find you more +forbearing, and more ready to comply with +their wishes, should these not be contrary to +God’s will. Briefly, you must try as far as +possible to make your devotion attractive to +others; that is true zeal.”—Saint Francis de +Sales.*</p> +<p>11. Never allow your zeal to make you over +eager to correct others, says the same Saint; and +when you must do it remember that the most +important thing to consider is the choice of +the moment. A caution deferred can be given +another time: one given inopportunely is not +only fruitless, but moreover paralyses beforehand +all the good that might have subsequently +been done.</p> +<p>12. Be zealous, therefore, ardently zealous +for the salvation of your neighbor, and to further +it make use of whatever means God has +placed in your power; but do not exceed +<span class="pb" id="Page_160">[160]</span> +these limits nor disquiet yourself about the +good you are unable to do, for God can accomplish +it through others. In conclusion, +zeal, according to the teachings of the Fathers +of the Church, should always have truth for +its foundation, indulgence for its companion, +mildness for its guide, prudence for its counsellor +and director.</p> +<p>*“I must look upon whatever presents itself +each day to be done, in the order of Divine +Providence, as the work God wishes me to do, +and apply myself to it in a manner worthy of +Him, that is with exactness and tranquillity. +I shall neglect nothing, be anxious about nothing; +as it is dangerous either to do God’s work +negligently or to appropriate it to one’s self +through self-love and false zeal. When our +actions are prompted by our own inclinations, +we do them badly, and are pretentious, restless, +and anxious to succeed. The glory of +God is the pretext that hides the illusion. +Self-love disguised as zeal grieves and frets if +it cannot succeed. O my God! give me the +grace to be faithful in action, indifferent to +success. My part is to will what Thou willest +and to keep myself recollected in Thee amidst +all my occupations: Thine it is to give to my +<span class="pb" id="Page_161">[161]</span> +feeble efforts such fruit as shall please Thee,—none +if Thou so wishest.”—Fénelon.*</p> +<div class="pb" id="Page_162">[162]</div> +<h3 id="c20">XX. +<br /><span class="small">MEEKNESS.</span></h3> +<blockquote> +<p>Blessed are the meek for they shall possess the land. +(<span class="scripRef">S. Matth., c. V., v. 4.</span>)</p> +<p>Learn of me because I am meek. +(<span class="scripRef">St. Matthew, c. XI., v. 29.</span>)</p> +</blockquote> +<p>1. Our Lord offers us in His Divine Person +a model of all the virtues. Meekness, however, +is the one that He seems to have wished +more particularly to propose for our imitation +since He said: “Learn of Me for I am meek +and humble of heart.”</p> +<p>2. Try, therefore, to acquire and always +preserve in your soul this christian virtue and +to make all your exterior actions correspond +with it. I do not say that you should never +have the slightest feeling of irritation, as that +would be to expect an impossibility; but you +should be attentive to repress these movements +and never yield to them voluntarily. It is +natural for man to be often assailed by anger, +says Saint Jerome, but it is peculiar to the +<span class="pb" id="Page_163">[163]</span> +Christian not to allow himself to be overcome +by it.</p> +<p>3. A Christian, says Saint Bernard, who +has no one at hand who gives him occasion +to suffer, should seek such a person eagerly +and buy him at any price, that he may have +opportunity to practice meekness and patience. +If you are not disposed to go to this expense, +at least profit of whatever opportunities divine +Providence has given you gratuitously, that +you may accustom yourself to the exercise of +these two inestimable virtues.</p> +<p>4. An excellent rule to follow is to make +a compact with your tongue such as Saint +Francis de Sales did with his, namely, that +the tongue remain silent whenever the feelings +are irritated. Otherwise you will begin +to speak with the sincere resolution to keep +within the bounds of moderation and prudence, +but you will never succeed in so doing, because +the bridle once loosened you will invariably +be carried farther than you wished. Reprimand +from an angry man can do no good. +Reproof is a moral remedy: how would it be +possible for you to select and administer this +remedy with discernment and prudence, when +you yourself are ill and stand in need of both +<span class="pb" id="Page_164">[164]</span> +medicine and physician? Wait therefore until +your soul is at peace, and when you have been +restored to calmness you can speak advantageously. +Even when it is your positive duty +to administer a rebuke, defer it if possible +until free from excitement, remembering that +to have a salutary effect both he who gives it +and he who receives it must be calm. Without +this precaution the remedy will only +aggravate the disease.</p> +<p>5. When obliged to reprove the fault of +another, never fail to pray that God will speak +to the person’s heart whilst your words are +sounding in his ears.</p> +<p>6. Observe, however, with Saint Gregory +the Great and Saint Thomas, that if those it is +your duty to correct abuse your mildness and +considerateness, you are then justified in repressing +their boldness with vigor and firmness. +“Speak to the fool,” says the Holy +Spirit, “the language that his folly renders +necessary, that he may not continue wise in his own +eyes.”<a class="fn" id="fr_26" href="#fn_26">[26]</a> +I repeat it: reproof is a +remedy, and a remedy must be chosen and +proportioned according to the nature and +gravity of the evil.</p> +<div class="pb" id="Page_165">[165]</div> +<h3 id="c21">XXI. +<br /><span class="small">CONVERSATION.</span></h3> +<blockquote> +<p>Neither do men light a candle and put it under a bushel, +but upon a candlestick, that it may give light to all who are +in a house.</p> +<p>Let your light so shine before men that they may see +your good works, and glorify your Father who is in heaven. +(<span class="scripRef">St. Matthew, c. V., vv. 15-16.</span>)</p> +<p>Contend not in words, for it is to no profit, but to the subversion +of the hearers. +(<span class="scripRef">St. Paul, II Tim., c. II., v. 14.</span>)</p> +</blockquote> +<p>1. Conversation should be marked by a +gentle and devout pleasantness, and your manner +when engaged in it, ought to be equable, +composed and gracious. Mildness and cheerfulness +make devotion and those who practice +it attractive to others. The holy abbot Saint +Anthony, notwithstanding the extraordinary +austerities of his penitential life, always +showed such a smiling countenance that no +one could look at him without pleasure.</p> +<div class="pb" id="Page_166">[166]</div> +<p>2. We should be neither too talkative nor +too silent,—it is as necessary to avoid one +extreme as the other. By speaking too much +we expose ourselves to a thousand dangers, +so well known that they need not be mentioned +in detail: by not speaking enough we +are apt to be a restraint upon others, as it +makes it seem as though we did not relish +their conversation, or wished to impress them +with our superiority.</p> +<p>*“Take great care not to be too critical of +conversations in which the rules of devotion +are not very exactly observed. In all such +matters it is necessary that charity should +govern and enlighten us in order to make us +accede to the wishes of our neighbor in whatever +is not in any way contrary to the commandments +of God.”—Saint Francis de +Sales.*</p> +<p>3. Do not conclude from this that it is +necessary to count your words, as it were, so +as to keep your conversation within the proper +limits. This would be as puerile a scruple as +counting one’s steps when walking. A holy +spirit of liberty should dominate our conversations +and serve to instil into them a gentle +and moderate gaiety.</p> +<div class="pb" id="Page_167">[167]</div> +<p>4. If you hear some evil spoken of your +neighbor do not immediately become alarmed, +as the matter may be true and quite public +without your having been aware of it. Should +you be quite certain that there is calumny or +slander in the report, either because the evil +told was false or exaggerated or because it was +not publicly known, then, according to the +place, the circumstances and your relations +towards those present, say with moderation +what appears most fitting to justify or excuse +your neighbor. Or you may try to turn the +conversation into other channels, or simply be +content to show your disapprobation by an +expressive silence. Remember, for the peace +of your conscience, that one does not share in +the sin of slander unless he give some mark +of approbation or encouragement to the person +who is guilty of it.</p> +<p>5. Do not imitate those who are scrupulous +enough to imagine that charity obliges them +to undertake the defence of every evil mentioned +in their presence and to become the self-appointed +advocates of whoever it may be that +has deserved censure. That which is really +wrong cannot be justified, and no one should +attempt the fruitless task: and as to the +<span class="pb" id="Page_168">[168]</span> +guilty, those who may do harm either through +the scandal of their example or the wickedness +of their doctrines, it is right that they +should be shunned and openly denounced. +“To cry out wolf, wolf,” says Saint Francis +de Sales, “is kindness to the sheep.”</p> +<p>6. The regard we owe our neighbor does +not bind us to a politeness that might be construed +as an approval or encouragement of +his vicious habits. Hence if it happen that +you hear an equivocal jest, a witticism +slurring at religion or morals, or anything +else that really offends against propriety, be +careful not to give, through cowardice and in +spite of your conscience, any mark of approbation, +were it only by one of those half smiles +that are often accorded unwillingly and afterwards +regretted. Flattery, even in the eyes +of the world, is one of the most debasing of +falsehoods. Not even in the presence of the +greatest earthly dignitaries, will an honest, +upright man sanction with his mouth that +which he condemns in his heart. He who +sacrifices to vice the rights of truth not only +acts unlike a christian, but renders himself +unworthy the name of man.</p> +<p>7. In small social gatherings try to make +<span class="pb" id="Page_169">[169]</span> +yourself agreeable to everybody present and +to show to each some little mark of attention, +if you can do so without affectation. This +may be done either by directly addressing the +person or by making a remark that you know +will give him occasion to speak of his own +accord,—draw him out, as the saying is. It +was by the charm and urbanity of his conversation +that Saint Francis de Sales prepared +the way for the conversion of numbers of +heretics and sinners, and by imitating him +you will contribute towards making piety in +the world more attractive. In regard to priests +you should always testify your respect for the +sacerdotal dignity quite independently of the +individual.</p> +<p>8. Disputes, sarcasm, bitter language, and +intolerance for dissenting opinions, are the +scourges of conversation.</p> +<p>9. Although this adage comes to us from +a pagan philosopher, we might profitably bear +it always in mind: “In conversation we should +show deference to our superiors, affability to +our equals, and benevolence to our inferiors.”</p> +<p>10. Generally speaking, it is wrong for +those whom God does not call to abandon the +world, to seclude themselves entirely and to +<span class="pb" id="Page_170">[170]</span> +shun all society suited to their position in life. +God, who is the source of all virtue, is likewise +the author of human society. Let the +wicked hide themselves if they will, their +absence is no loss to the world; but good people +make themselves useful merely by being +seen. It is well, moreover, the world should +know that in order to practice the teachings +of the Gospel it is not necessary to bury +one’s self in the desert; and that those +who live for the Creator can likewise live +with the creatures whom He has made according +to His own image and likeness. Well, +again, to show that a devout life is neither +sad nor austere, but simple, sweet and easy; +that far from being for those in the world an +impediment to social relations, it facilitates, +perfects and sanctifies such; that the disciples +of Jesus Christ can, without becoming worldlings, +live in the world; and that, in fine, the +Gospel is the sovereign code of perfection +for persons in society as well as for those who +have renounced the world.</p> +<p>*Fénelon, who perhaps had even greater +occasion than Saint Francis de Sales to teach +men of the world how to lead a Christian life +in society, wrote as follows to a person at court:</p> +<div class="pb" id="Page_171">[171]</div> +<p>“You ought not to feel worried, it seems to +me, in regard to those diversions in which +you cannot avoid taking part. I know there +are those who think it necessary that one +should lament about everything, and restrain +himself continually by trying to excite disgust +for the amusements in which he must participate. +As for me, I acknowledge that I cannot +reconcile myself to this severity. I prefer +something more simple and I believe that +God, too, likes it better. When amusements +are innocent in themselves and we enter into +them to conform to the customs of the state of +life in which Providence has placed us, then +I believe they are perfectly lawful. It is +enough to keep within the bounds of moderation +and to remember God’s presence. A dry, +reserved manner, conduct not thoroughly ingenuous +and obliging, only serve to give a +false idea of piety to men of the world who +are already too much prejudiced against it, +believing that a spiritual life cannot be otherwise +than gloomy and morose.”*</p> +<p>11. If all confessors agreed in instilling +these maxims, which are as important as they +are true, many persons who now keep themselves +in absolute seclusion and live in a sad +<span class="pb" id="Page_172">[172]</span> +and dreary solitude would remain in society +to the edification of their neighbor and the +great advantage of religion. The world would +thus be disabused of its unjust prejudices +against a devout life and those who have embraced +it.</p> +<p>12. Never remain idle except during the +time you have allotted to rest or recreation. +Idleness begets lassitude, disposes to evil +speaking and gives occasion to the most +dangerous temptations.</p> +<div class="pb" id="Page_173">[173]</div> +<h3 id="c22">XXII. +<br /><span class="small">DRESS.</span></h3> +<blockquote> +<p>Women also in decent apparel, adorning themselves +with modesty and sobriety. +(<span class="scripRef">St. Paul, I. Tim., c. II., v. 9.</span>)</p> +</blockquote> +<p>1. Clothing is worn for a threefold object: +to observe the laws of propriety, to protect +our bodies from the inclemency of the weather, +and, finally, to adorn them, as Saint Paul says, +with <i>modesty and sobriety</i>. This third end +is, as you see, not less legitimate than the other +two, provided you are careful to make it +accord with them by confining it within proper +limits and not permitting it to be the only +one to which you attach any importance, so +that neither health nor propriety be sacrificed +to personal appearance.</p> +<p>2. External ornamentation should correspond +with each one’s condition in life. A +just proportion in this matter, says Saint +Thomas, is an offshoot of the virtues of uprightness +and sincerity, for there is a sort of untruthfulness +in appearing in garments that +<span class="pb" id="Page_174">[174]</span> +are calculated to give a wrong impression as +to the position in which God has placed us in +this world.</p> +<p>3. Be equally careful, then, to avoid over-nicety +and carelessness in respect to matters +of toilet. Excessive nicety sins against +moderation and christian simplicity; negligence, +against the order that should govern +certain externals in human society. This order +requires that each one’s material life, and +accordingly his attire which is a part of it, be +suitable to his rank and condition; that Esther +be clad as a queen, Judith as a woman of +wealth and position, Agar as a bond-woman.</p> +<p>5. I shall not speak of immodest dress, for +these instructions being intended for pious +persons or for those who are endeavoring to +become such, it would seem unnecessary. +Nevertheless, as some false and pernicious +ideas on this subject prevail in the world and +lead into error souls desirous to do right, +here are some fundamental principles that +can serve you as a rule and save you from +similar mistakes.</p> +<p>5. A generally admitted custom can and +even should be followed in all indifferent +matters; but no custom, however universal it +<span class="pb" id="Page_175">[175]</span> +may be, can ever have the power to change +the nature and essence of things or render +allowable that which is in itself indecent and +immodest. Were it otherwise, many sins +could be justified by the sanction they receive +in fashionable society. Remember, therefore, +that the sin of others can never in +the sight of God authorize yours, and that +where it is the fashion to sin it is likewise the +fashion to go to hell. Hence it rests with +yourself whether you prefer to be saved with +the few or to be damned with the many.</p> +<div class="pb" id="Page_176">[176]</div> +<h3 id="c23">XXIII. +<br /><span class="small">HUMAN RESPECT.</span></h3> +<blockquote> +<p>I will pay my vows to the Lord before all his people.... +Lo, I will not restrain my lips.... I have not concealed thy mercy +and thy truth from a great council. +(Psalms <span class="scripRef">CXV.</span> and +<span class="scripRef">XXXIX.</span>)</p> +<p>That which you hear in the ear, preach ye upon the housetops.... +Whosoever shall confess me before men, I will also +confess him before my Father who is in heaven. +(<span class="scripRef">St. Matthew, c. X., vv. 27-32.</span>)</p> +</blockquote> +<p>1. Charity towards your neighbor, tolerance +for his opinions, indulgence for his defects, +compassion for his errors, yes; but no +cowardly and guilty concessions to human +respect. Never allow fear of the ridicule +or contempt of men to make you blush +for your faith.</p> +<p>2. We are not even forbidden to call one +human weakness to the assistance of another +that is contrary to it: men do not like to contradict +<span class="pb" id="Page_177">[177]</span> +themselves, and they dread to be considered +fickle. Well, then, in order that no +person may be ignorant of the fact that you are a +christian, once for all boldly confess your faith +and your firm resolve to practise it, and let it +be known that in all your actions your sole +desire is to seek the glory of God and the +good of your neighbor. Let this profession +be made upon occasion in a gentle and modest +manner, but firmly and positively; and you +will find that subsequently it will be much +easier for you to continue what you have thus +courageously begun. (Read Chapters I. and II., IVth Part of the +<i>Introduction to a Devout Life</i>.)</p> +<div class="pb" id="Page_178">[178]</div> +<h3 id="c24">XXIV. +<br /><span class="small">RESOLUTIONS.</span></h3> +<blockquote> +<p>Long-standing custom will make resistance, but by a better +habit shall it be subdued. +(<i>Imitation</i>, B. III., c. XII.)</p> +<p>To him who shall overcome, I will grant to sit with me in +my throne, as I also have overcome. +(<span class="scripRef">Apocalypse, c. III., v. 21.</span>)</p> +</blockquote> +<p>1. We should not undertake to perfect ourselves +upon all points at once; resolutions as +to details ought to be made and carried out +one by one, directing them first against our +predominant passion.</p> +<p>2. By a predominant passion we mean +the source of that sin to which we oftenest +yield and from which spring the greater number +of our faults.</p> +<p>3. In order to attack it successfully it is +essential to make use of strategy. It must be +approached little by little, besieged with great +caution as if it were the stronghold of an +<span class="pb" id="Page_179">[179]</span> +enemy, and the outposts taken one after +another.</p> +<p>4. For example, if your ruling passion be +anger, simply propose to yourself in the beginning +never to speak when you feel irritated. +Renew this resolution two or three times during +the day and ask God’s pardon for every +time you have failed against it.</p> +<p>5. When the results of this first resolution +shall have become a habit, so that you no +longer have any difficulty in keeping it, you +can take a step forward. Propose, for instance, +to repress promptly every thought +capable of agitating you, or of arousing interior +anger; afterwards you can adopt the +practice of meeting without annoyance persons +who are naturally repugnant to you; then of +being able to treat with especial kindness +those of whom you have reason to complain. +Finally, you will learn to see in all things, +even in those most painful to nature, the will +of God offering you opportunities to acquire +merit; and in those who cause you suffering, +only the instruments of this same merciful +providence. You will then no longer think of +repulsing or bewailing them, but will bless and +thank your divine Saviour for having chosen +<span class="pb" id="Page_180">[180]</span> +you to bear with Him the burden of His cross, +and for deigning to hold to your lips the precious +chalice of His passion.</p> +<p>6. Some saints recommend us to make an +act of hope or love or to perform some act of +mortification when we discover that we have +failed to keep our resolutions. This practice +is good, but if you adopt it do not consider it +of obligation nor bind yourself so strictly to it +as to suppose you have committed a sin when +you neglect it.</p> +<p>7. It is by this progressive method that +you can at length succeed in entirely overcoming +your passions, and will be able to +acquire the virtues you lack. Always begin +with what is easiest. Choose at first external +acts over which the will has greater control, +and in time you can advance from these, little +by little, to the most interior and difficult +details of the spiritual life.</p> +<p>8. Resolutions of too general a character, +such as, for example, to be always moderate +in speech, always patient, chaste, peaceable +and the like, ordinarily do not amount to +much and sometimes to nothing at all.</p> +<p>9. To undertake little at a time, and to pursue +this little with perseverance until one has +<span class="pb" id="Page_181">[181]</span> +by degrees brought it to perfection, is a common +rule of human prudence. The saints +particularly recommend us to apply it to the +subject of our resolutions.</p> +<div class="pb" id="Page_182">[182]</div> +<h3 id="c25">XXV. +<br /><span class="small">CONCLUSION.</span></h3> +<blockquote> +<p>But continue thou in the things which thou hast learned +and which have been committed to thee; knowing of whom +thou hast learned them. +(<span class="scripRef">St. Paul, II Tim., c. III., v. 14.</span>)</p> +</blockquote> +<p>1. The writer of these instructions makes +no pretension to have derived them from his +own wisdom. The material was furnished +him by the greatest saints and the most eminent +doctors of the Church. You can therefore +believe in them with great confidence, +follow them without fear and adopt them as a +safe and reliable guide in your spiritual life.</p> +<p>2. If you try to regulate your practice by +making personal and indiscriminate application +of everything you find in sermons and +books you will never be at rest. <i>One draws +you to the right, the other to the left</i>, says +Saint Francis de Sales: doctrine is one, but +its applications are many, and they vary +<span class="pb" id="Page_183">[183]</span> +according to time, place and person. Besides, +those who speak to a hardened multitude, +from whom they cannot get even a little +without exacting a great deal, insist vehemently +upon the subject with which they +wish to impress their hearers and for the time +being appear to forget everything else. If +they preach on mortification of the senses, +fasting, or any other penitential work, they +fail to explain the proper manner of practising +it, the limits that should not usually be exceeded +and the circumstances under which +we can and should refrain from it. This is +due to the fact that the cowardly and the lukewarm, +whom it is more necessary to excite +than to restrain, will take from these instructions +only just what is suitable for them. +Now as these form the majority, it is for them +above all that it is necessary to speak.</p> +<p>3. It would then be better for you individually, +without lessening your respect and +esteem for books of devotion and for preachers +animated by the spirit of God, to confine +yourself as far as practice is concerned to the +advice of your director and to the teachings +of the saints as presented in this little volume.</p> +<p>4. Recall what has been already said, that +<span class="pb" id="Page_184">[184]</span> +Saint Francis de Sales counsels you to select +your spiritual guide from among ten thousand, +and to allow yourself subsequently to be +entirely directed by him as though he were +an angel come down from heaven to conduct +you there.</p> +<p>5. Without this rule of firm and confident +obedience, books and sermons and all that is +said and written for the multitude, will become +for you a source of fatiguing inquietude, and +of doubts and fears, owing to the fact that +you will try to assimilate things which were +not intended for you.</p> +<p>6. Remember, moreover, the pleasant saying +of Saint Philip de Neri,—namely, that he +had a special predilection for those books the +authors of which had a name beginning with +the letter S.; that is to say, the works of the +saints, because he supposed them to be more +illumined by heavenly wisdom.</p> +<p>Now, in observing these instructions you +will have for guide and director not the poor +sinner who has compiled them for the glory +of God and the good of souls, but Saint +Augustine, Saint Thomas, Saint Philip de +Neri and especially Saint Francis de Sales, +in whom the Church recognizes and admires +<span class="pb" id="Page_185">[185]</span> +such exalted sanctity, profound wisdom, and +rare experience in the direction of souls. +These are the three eminent qualities requisite +to constitute a great doctor in the Catholic +Church, and to form the safest and the most +enlightened guide for those who wish to be +his disciples.</p> +<div class="pb" id="Page_186">[186]</div> +<h3 id="c26">ADDITIONS. +<br /><span class="small">FINAL ADVICE IN REGARD TO HOLY COMMUNION.</span></h3> +<p>A cause of frequent error and trouble, particularly +in regard to Holy Communion, is +that feelings are confused with acts of the +will. The faculty of willing is the only one +we possess as our own, the only one we +can use freely and at all times. Hence it +follows that it is by the will alone that we +can in reality acquire merit or commit sin. +The natural virtues are gratuitous gifts of God. +The world is right in esteeming them for they +come from Him, but it errs when it esteems +them exclusively for they do not of themselves +give us any title to heaven. God has +placed them at the disposal of our will as +means to an end, and we can make a good or +bad use of them just as we can of all God’s +other gifts. We may be deprived of these +natural virtues and live by the will alone, +spiritually dry and devoid of sentiment, and +yet in a state of intimate union with God.</p> +<div class="pb" id="Page_187">[187]</div> +<p>This explanation is intended to reassure +such persons as are disposed to feel anxious +when they find nothing in their hearts to correspond +with the effusions of sensible love +with which books of devotion abound in the +preparation for Holy Communion. These +usually make the mistake of taking for granted +the invariable existence of sentiment, and of +addressing it exclusively. How many souls +do we not see who in consequence grow +alarmed about their condition, believing they +are devoid of grace notwithstanding their firm +will to shun sin and to please God! They +should, however, not give way to anxiety, nor +exhaust themselves by vain efforts to excite in +their hearts a sensibility that God has not +given them. When He has granted us this +gift we owe Him homage for it as for all +others; but God only requires that each of His +creatures should render an account of what he +has received, and free-will is the one thing +that has been accorded indiscriminately to all +men. Thus we find Saint Francis de Sales, +who possessed in such a high degree sensible +love of God and all the natural virtues, making +this positive declaration: “The greatest proof +we can have in this life that we are in the +<span class="pb" id="Page_188">[188]</span> +grace of God, is not sensible love of Him, but +the firm resolution never to consent to any sin +great or small.”</p> +<p>Pious persons can make use of the following +prayers with profit when they are habitually +or accidentally in the condition described +above. They will then see how the will +alone, without the aid of feeling, can produce +acts of all the christian virtues.</p> +<h4>Act of Confidence.</h4> +<blockquote> +<p>I will go unto the altar of God. (<span class="scripRef">Ps. XLII.</span>)</p> +</blockquote> +<p>It is obedience, O my God! that leads me +to Thy Holy Table: the tender words by +which Thou hast invited us would not have +sufficed to draw me, for in the troubled state +of my soul I cannot be sure they are addressed +to me. Misery and infirmity are claims for admission +to Thy Feast, but nothing can dispense +from the nuptial garment. Therefore when +I turn my eyes on myself, after having raised +them to Thee, I doubt, I hesitate, I tremble; +for if I go from Thee I flee from life, and if I +approach unworthily, to my other sins I add +the crime of sacrilege.<a class="fn" id="fr_27" href="#fn_27">[27]</a> But Thy merciful +<span class="pb" id="Page_189">[189]</span> +wisdom, O my God, whilst foreseeing our +every need, has foreseen all our weaknesses +and has prepared helps for us against both +presumption and distrust. For if Thou hast +not willed that, certain of Thy grace, we should +ever advance with the assurance of the Pharisee +and say like him: I come to the altar of +the Lord because I know I am just in His +eyes: neither hast Thou permitted that a +sacrament of love should become for us a torture +and an unavoidable snare. I therefore +obey, O my God, and in the darkness that +envelops me I wish to follow implicitly the +guidance of him whom Thou hast appointed +to lead me to Thee. I shall approach the +Holy Table without wishing for any other +warrant than the words spoken by my confessor, +or rather by Thee: <i>You may receive +Holy Communion</i>. I accept, O my God!—be +it a well merited punishment or a salutary +trial,—this privation of light and sensible +devotion, this coldness and distraction, which +accompany me even into Thy presence when +all the faculties of my soul should be absorbed +and confounded in sentiments of adoration +and of love. Faith, hope and charity seem +to be extinct in my heart, but I know that +<span class="pb" id="Page_190">[190]</span> +Thou never withdrawest these virtues when +we do not voluntarily renounce them.</p> +<h4>Act of Faith.</h4> +<p>Notwithstanding, then, the doubts that +cross my mind, <i>I wish to believe</i>, O my God! +and <i>I do believe</i> all that Thy holy Church has +taught me. I have not forgotten that brilliant +light of Faith which Thou didst cause to +illumine my soul in the days of mercy in order +that the precious remembrance of it should +serve me as support in the days of trial and +temptation.</p> +<h4>Act of Hope.</h4> +<p>In spite of these vague fears that seem to +extinguish hope within my soul, I know that +although Thou art the mighty and strong +God before whom the cherubim veil themselves +with their wings, the just and all-seeing God +who discovers blemishes in the purest souls, +still Thou wishest to be in the most Holy +Sacrament only the Victim whose Blood +effaces the sins of the world; the Good Shepherd +who hastens after the strayed sheep and +carries it tenderly and unreproachfully back +to the fold; the divine Mediator who comes +<span class="pb" id="Page_191">[191]</span> +<i>not to judge but to +save</i>.<a class="fn" id="fr_28" href="#fn_28">[28]</a> All this I know, +O my God! and therefore <i>I hope</i>.</p> +<h4>Act of Love.</h4> +<p>Notwithstanding the coldness and insensibility +that benumb my soul, I know that +<i>I love Thee</i>, O my God! since my will prefers +Thy service to all the joys of this world, since +Thy grace is the sole good to which I aspire, +and because I suffer so much by reason of my +lack of sensible love for Thee.</p> +<h4>Act of Desire.</h4> +<p>No, I am not indifferent, Thou knowest, O +my God! that I am not indifferent to this +Most Holy Sacrament which I approach unmoved +by any sensible feeling: for Thou seest +that although I find in Holy Communion +neither relish nor consolation, I would yet +make any sacrifice in order to receive it.</p> +<h4>Act of Contrition.</h4> +<p>I feel neither hatred nor horror of sins to +which the world does not attach shame and +contempt; I experience no sensible sorrow for +the sins I have committed, but I know, O my +<span class="pb" id="Page_192">[192]</span> +God! that, with the assistance of Thy grace, +my will denounces them, for I am resolved to +commit them no more. I have taken this +resolution because sin displeases Thee and +because all that swerves from eternal order is +abhorrent to Thy infinite sanctity. <i>I believe, +then, that I am contrite</i>, O my God! because I +believe in Thy promises, and if Thou dost not +always grant us the consolation of realizing +our contrition, Thou wilt never refuse its justifying +virtue to those who humbly implore it; +and this I do.</p> +<p>No, my God, I shall not pray Thee to grant +me sensible enjoyment, not even that of Thy +spiritual gifts: what I implore of Thy grace is +to keep my will ever turned towards Thee +and never to permit it to fall or wander anew +on the earth.</p> +<p><i>Lord! into Thy hands I commend my spirit.</i></p> +<p>(Read <i>The Imitation</i>, Chapters IV., XIV., +XV. of B. IV.; and Chapters XXV., XLVIII +and LII of B. III.)</p> +<hr /> +<p>If you have an ardent desire for the sensible +love of God, a desire that cannot but be pleasing +to Him provided you are at the same time +<span class="pb" id="Page_193">[193]</span> +resigned to be deprived of it, remember that +according to Saint John Chrysostom it can be +obtained only by fidelity to prayer. God +wishes, says the Saint, to make us realize by +experience that we cannot have His love but +from Himself, and that this love, which is the +true happiness of our souls, is not to be acquired +by the reflections of our minds or the natural +efforts of our hearts, but by the gratuitous infusion +of the Holy Ghost. Yes, this love is +so great a good that God wishes to be the sole +dispenser of it: He bestows it only in proportion +as we ask it of Him, and ordinarily +makes us wait for some time before He +grants it.</p> +<p>There are few prayers better calculated to +dispose the soul to receive this great grace +than the XVI. and XVII. chapters of the +IVth. Book, and XXI. and XXXIV. of the +IIId. Book of <i>The Imitation</i>.</p> +<p>For thanksgiving after Communion, read +Chapters XXXIV., V., XXI., II. and X. of +the III. Book of <i>The Imitation</i>.</p> +<h3 id="c27">Footnotes</h3> +<div class="fnblock"><div class="fndef"><a class="fn" id="fn_1" href="#fr_1">[1]</a>Saint Paul, +<span class="scripRef">I. Cor. x., 13</span>, +says: ... God is faithful, +Who will not suffer you to be tempted above what you +are able: but will even make with temptation an issue, +that you may be able to bear it. +</div><div class="fndef"><a class="fn" id="fn_2" href="#fr_2">[2]</a>The +Chevalier du Chambon de Mésilliac, who translated +this little work of P. Quadrupani’s into French, +inserted much additional matter, quotations for the +most part from the same authorities frequently cited by +the Italian author. These selections he placed at the +end of each <i>Instruction</i> under the title of “Additions.” +The English translator has changed this arrangement +into one which seems more convenient and better calculated +to maintain the connection of ideas. Therefore +the extracts chosen by the French translator are here +inserted in the body of the text, immediately following +the paragraphs which suggested them, and are marked +by asterisks to distinguish them from the original +matter. +</div><div class="fndef"><a class="fn" id="fn_3" href="#fr_3">[3]</a>St. Francis de Sales. +</div><div class="fndef"><a class="fn" id="fn_4" href="#fr_4">[4]</a><span class="scripRef">Proverbs, XXX, 21-23</span>: +“By three things is the +earth disturbed ... by a bondwoman, when she is heir +to her mistress....” +</div><div class="fndef"><a class="fn" id="fn_5" href="#fr_5">[5]</a><span class="scripRef">II. Cor., xii., 9.</span> +</div><div class="fndef"><a class="fn" id="fn_6" href="#fr_6">[6]</a><span class="scripRef">John, vi, 57.</span> +</div><div class="fndef"><a class="fn" id="fn_7" href="#fr_7">[7]</a><span class="scripRef">Matt. xi., 28.</span> +</div><div class="fndef"><a class="fn" id="fn_8" href="#fr_8">[8]</a><span class="scripRef">Saint Luke, c. V. vv. 8-10.</span> +</div><div class="fndef"><a class="fn" id="fn_9" href="#fr_9">[9]</a><span class="scripRef">Luke V., 32.</span> +<span class="scripRef">Mark II., 17.</span> +<span class="scripRef">Matthew IX., 13.</span> +</div><div class="fndef"><a class="fn" id="fn_10" href="#fr_10">[10]</a><span class="scripRef">Epist. St. Paul to the Hebrews.</span> +</div><div class="fndef"><a class="fn" id="fn_11" href="#fr_11">[11]</a><span class="scripRef">St. Paul to the Philippians, IV., 13.</span> +</div><div class="fndef"><a class="fn" id="fn_12" href="#fr_12">[12]</a><span class="scripRef">Matt. X., 30.</span> +</div><div class="fndef"><a class="fn" id="fn_13" href="#fr_13">[13]</a><span class="scripRef">Matt. X., 30:</span>—<span class="scripRef">Luke XII., 7.</span>—“<i>Blessed are they that +mourn, for they shall be comforted.</i>” +</div><div class="fndef"><a class="fn" id="fn_14" href="#fr_14">[14]</a><span class="scripRef">III Kings, C. XIX.</span> +</div><div class="fndef"><a class="fn" id="fn_15" href="#fr_15">[15]</a>Ecce +in pace est amaritudo mea amarissima. (<span class="scripRef">Isaias.</span>) +</div><div class="fndef"><a class="fn" id="fn_16" href="#fr_16">[16]</a>Saint +Francis de Sales. +</div><div class="fndef"><a class="fn" id="fn_17" href="#fr_17">[17]</a>See P. Rodriguez, S. J., Christian Perfection, C. I. +</div><div class="fndef"><a class="fn" id="fn_18" href="#fr_18">[18]</a><span class="scripRef">Gen. I., 11.</span> +</div><div class="fndef"><a class="fn" id="fn_19" href="#fr_19">[19]</a><span class="scripRef">Psalm CL., 5.</span> +<i>Let every spirit praise the Lord</i>. +</div><div class="fndef"><a class="fn" id="fn_20" href="#fr_20">[20]</a><span class="scripRef">Luke, IX., 54.</span> +</div><div class="fndef"><a class="fn" id="fn_21" href="#fr_21">[21]</a><span class="scripRef">Ecclesiastes III., 7.</span> +</div><div class="fndef"><a class="fn" id="fn_22" href="#fr_22">[22]</a><span class="scripRef">Ps. CL., 5.</span> +</div><div class="fndef"><a class="fn" id="fn_23" href="#fr_23">[23]</a><span class="scripRef">St. Paul, I Cor. I., 13.</span> +</div><div class="fndef"><a class="fn" id="fn_24" href="#fr_24">[24]</a><span class="scripRef">S. James, Cath. Ep. III., 14-15.</span> +</div><div class="fndef"><a class="fn" id="fn_25" href="#fr_25">[25]</a><span class="scripRef">S. Paul, I Cor. XIII., 4-5.</span> +</div><div class="fndef"><a class="fn" id="fn_26" href="#fr_26">[26]</a><span class="scripRef">Proverbs, XXVI., 5.</span> +</div><div class="fndef"><a class="fn" id="fn_27" href="#fr_27">[27]</a><i>Imitation</i>, B. IV., c. VI.: +“For if I do not appeal to +Thee, I fly from life; and if I intrude myself unworthily +I incur Thy displeasure.” +</div><div class="fndef"><a class="fn" id="fn_28" href="#fr_28">[28]</a><span class="scripRef">S. John, c. XII., v. 47</span>: +“For I came not to judge the +world, but to save the world.” +</div> +</div> +<h3 id="c28">Translator’s Notes</h3> +<ul> +<li>Corrected a few palpable typos.</li> +<li>Added several missing quotation marks and asterisks where unpaired ones occurred. +</li> +</ul> + + + + + + + +<pre> + + + + + +End of Project Gutenberg's Light and Peace, by Carlo Giuseppe Quadrupani + +*** END OF THIS PROJECT GUTENBERG EBOOK LIGHT AND PEACE *** + +***** This file should be named 38355-h.htm or 38355-h.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/3/8/3/5/38355/ + +Produced by Stephen Hutcheson, Veronica Brandt and the +Online Distributed Proofreading Team at https://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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