Chapter VI: Book IV: of The Imitation.) (3)

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 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.

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.

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."[26] I repeat it: reproof is a remedy, and a remedy must be chosen and proportioned according to the nature and gravity of the evil.

XXI.
CONVERSATION.

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.

Let your light so shine before men that they may see your good works,
and glorify your Father who is in heaven. (St. Matthew, c. V., vv.
15-16.)

Contend not in words, for it is to no profit, but to the subversion of
the hearers. (St. Paul, II Tim., c. II., v. 14.)

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.

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.

*"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.*

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.

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.

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 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."

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.

7. In small social gatherings try to make 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.

8. Disputes, sarcasm, bitter language, and intolerance for dissenting opinions, are the scourges of conversation.

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."

10. Generally speaking, it is wrong for those whom God does not call to abandon the world, to seclude themselves entirely and to 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.

*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:

"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."*

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 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.

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.

XXII.
DRESS.

Women also in decent apparel, adorning themselves with modesty and
sobriety. (St. Paul, I. Tim., c. II., v. 9.)

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 _modesty and sobriety_. 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.

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 are calculated to give a wrong impression as to the position in which God has placed us in this world.

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.

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.

5. A generally admitted custom can and even should be followed in all indifferent matters; but no custom, however universal it 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.

XXIII.
HUMAN RESPECT.

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 CXV. and XXXIX.)

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. (St. Matthew, c. X., vv. 27-32.)

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.

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 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 _Introduction to a Devout Life_.)

XXIV.
RESOLUTIONS.

Long-standing custom will make resistance, but by a better habit shall
it be subdued. (_Imitation_, B. III., c. XII.)

To him who shall overcome, I will grant to sit with me in my throne, as
I also have overcome. (Apocalypse, c. III., v. 21.)

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.

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.

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 enemy, and the outposts taken one after another.

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.

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 you to bear with Him the burden of His cross, and for deigning to hold to your lips the precious chalice of His passion.

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.

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.

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.

9. To undertake little at a time, and to pursue this little with perseverance until one has 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.

XXV.
CONCLUSION.

But continue thou in the things which thou hast learned and which have
been committed to thee; knowing of whom thou hast learned them. (St.
Paul, II Tim., c. III., v. 14.)

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.

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. _One draws you to the right, the other to the left_, says Saint Francis de Sales: doctrine is one, but its applications are many, and they vary 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.

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.

4. Recall what has been already said, that 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.

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.

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.

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 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.

ADDITIONS.
FINAL ADVICE IN REGARD TO HOLY COMMUNION.

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.

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 grace of God, is not sensible love of Him, but the firm resolution never to consent to any sin great or small."

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.

Act of Confidence.

I will go unto the altar of God. (Ps. XLII.)

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.[27] But Thy merciful 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: _You may receive Holy Communion_. 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 Thou never withdrawest these virtues when we do not voluntarily renounce them.

Act of Faith.

Notwithstanding, then, the doubts that cross my mind, _I wish to believe_, O my God! and _I do believe_ 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.

Act of Hope.

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 _not to judge but to save_.[28] All this I know, O my God! and therefore _I hope_.

Act of Love.

Notwithstanding the coldness and insensibility that benumb my soul, I know that _I love Thee_, 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.

Act of Desire.

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.

Act of Contrition.

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 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 believe, then, that I am contrite_, 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.

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.

_Lord! into Thy hands I commend my spirit._

(Read _The Imitation_, Chapters IV., XIV., XV. of B. IV.; and Chapters XXV., XLVIII and LII of B. III.)

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 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.

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 _The Imitation_.

For thanksgiving after Communion, read Chapters XXXIV., V., XXI., II. and X. of the III. Book of _The Imitation_.

Footnotes

[1]Saint Paul, I. Cor. x., 13, 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.

[2]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 _Instruction_ 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.

[3]St. Francis de Sales.

[4]Proverbs, XXX, 21-23: "By three things is the earth disturbed ... by a
bondwoman, when she is heir to her mistress...."

[5]II. Cor., xii., 9.

[6]John, vi, 57.

[7]Matt. xi., 28.

[8]Saint Luke, c. V. vv. 8-10.

[9]Luke V., 32. Mark II., 17. Matthew IX., 13.

[10]Epist. St. Paul to the Hebrews.

[11]St. Paul to the Philippians, IV., 13.

[12]Matt. X., 30.

[13]Matt. X., 30:--Luke XII., 7.--"_Blessed are they that mourn, for they
shall be comforted._"

[14]III Kings, C. XIX.

[15]Ecce in pace est amaritudo mea amarissima. (Isaias.)

[16]Saint Francis de Sales.

[17]See P. Rodriguez, S. J., Christian Perfection, C. I.

[18]Gen. I., 11.

[19]Psalm CL., 5. _Let every spirit praise the Lord_.

[20]Luke, IX., 54.

[21]Ecclesiastes III., 7.

[22]Ps. CL., 5.

[23]St. Paul, I Cor. I., 13.

[24]S. James, Cath. Ep. III., 14-15.

[25]S. Paul, I Cor. XIII., 4-5.

[26]Proverbs, XXVI., 5.

[27]_Imitation_, 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."

[28]S. John, c. XII., v. 47: "For I came not to judge the world, but to
save the world."

Translator's Notes

--Corrected a few palpable typos.

--Added several missing quotation marks and asterisks where unpaired ones
occurred.

End of Project Gutenberg's Light and Peace, by Carlo Giuseppe Quadrupani