Chapter V: Book IV: of The Imitation.) (2)

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 CXXI., XCIX., XLII.)

And God shall wipe away all tears from their eyes. (Apoc. C. XXI., v.
4.)

1. Sadness, says Saint Francis de Sales, is the worst thing in the World, sin alone excepted.

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.

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.

*"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.* (_Imitation_, B. III., Chap. XLVII.)

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 nature, is contrary to order and consequently to virtue.

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.

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.

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.

XVI.
LIBERTY OF SPIRIT.

Now the Lord is a spirit: and where the spirit of the Lord is, there is
liberty. (St. Paul, II. Cor., c. III., v. 17.)

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. (St. Paul, Romans, c. VIII., v. 15.)

Love God and do what you will. (Saint Augustine.)

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 all our actions with cheerful confidence and devout courage.

*"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."[16] (_Imitation_, B. III., Chap. XXVI.)*

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."

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 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.

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.

*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 the exercise of this virtue and its limitations may be well understood.

"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.

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.

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.

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 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.

It remains for me to give you some examples 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.

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. 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.

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.

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 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.

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.*

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 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.

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.

7. Many pious persons are too prone to advise obligations of this kind. If they do 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.

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.

9. To bind one's self by arbitrary vows without compromising salvation, three things 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.

XVII.
CHRISTIAN PERFECTION.

Conduct me, O Lord, in Thy way, and I will walk in Thy truth. (Psalm
LXXXV.)

Except the Lord build the house, they labor in vain who build it.
(Psalm CXXVI.)

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.

*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.

"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 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."

... "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 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.*

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 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.

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 not consist in doing great things, but in doing common and ordinary things perfectly. _Communia facere, sed non communiter_.[17]

*"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.

This will, perfectly simple and entirely devoted to God, you should bear with you 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 _joyeusetés_, 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 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.*

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 and sanctity are grounded. When God created the world He commanded the plants to produce fruit, but each one according to its kind: _juxta genus suum_.[18] 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, _juxta genus suum_, and hence they do not fulfil the will of God.

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 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: _Omnis spiritus laudet Dominum_.[19] Consult your director as to whom and what may be most suitable for your imitation.

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 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."

* "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.*

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 _Confession_, [S] 14.) Affection for 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.

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.

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.

*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 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.

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.

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:

"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 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?

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. 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."

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. (_The Imitation of Christ_, B. III., Ch. LIV.)*

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.

PART THIRD.
SOCIAL LIFE.

XVIII.
CHARITY.

By this shall all men know that ye are my disciples, if ye have love
one for another. (St. John, c. XIII., v. 35.)

He who saith he is in the light, and hateth his brother, he is in
darkness even until now. (St. John, Ep. I., c. II., v. 9.)

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.

2. Assist your brethren in their needs whenever you can. However, you should 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.

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?

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 which therefore has nothing in common with charity.

*"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 St. Luke, C. VI., vv. 32-33-34.)

The literal and exact fulfilment of the evangelical precept is often found impracticable. 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 _au pied de la lettre_, 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:

"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."*

5. But although it is forbidden us to show hatred or to entertain it voluntarily against the 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.

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.

*"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 from the fact that it is extravagant and peculiar."*

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.

8. Suspicion is permissible when it has for its aim measures of just prudence; charity forbids gratuitously malevolent thoughts, but not vigilance and precaution.

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.

10. As to simple mistrust, which should not be confused with suspicion, it is only an 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.

XIX.
ZEAL.

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. (St. James,
Cath. Ep., c. III, vv. 14 and 15.)

For the anger of man worketh not the justice of God. (St. James, Cath.
Ep., c. I., v. 20.)

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.

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 reprimanded them for asking Him to cause fire from heaven to fall upon the Samaritans.[20]

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.

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.[21] Prudent zeal is silent when it realizes that to be so is less hurtful than to speak.

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.

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 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. _Omnis spiritus laudet Dominum:_ let every spirit praise the Lord, says the royal prophet.[22]

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 the holiest things are infallibly displeasing to God when they do not accord with the duties of our state of life.

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?[23] 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 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.

9. "If your zeal is bitter," says Saint James, "it is not wisdom descending from on high, but earthly, sensual, diabolical."[24] 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.

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."[25]

*"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 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.*

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.

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 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.

*"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 feeble efforts such fruit as shall please Thee,--none if Thou so wishest."--Fénelon.*

XX.
MEEKNESS.

Blessed are the meek for they shall possess the land. (S. Matth., c.
V., v. 4.)

Learn of me because I am meek. (St. Matthew, c. XI., v. 29.)

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."

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 Christian not to allow himself to be overcome by it.

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.