Introduction to the Devout Life-PART III-CHAPTER XIII—How to maintain Purity

 

Be exceedingly quick in turning aside from the slightest thing leading to impurity, for it is an evil which approaches stealthily, and in which the very smallest beginnings are apt to grow rapidly. It is always easier to fly from such evils than to cure them.

Human bodies are like glasses, which cannot come into collision without risk of breaking; or to fruits, which, however fresh and ripe, are damaged by pressure. Never permit any one to take any manner of foolish liberty with you, since, although there may be no evil intention, the perfectness of purity is injured thereby.

Purity has its source in the heart, but it is in the body that its material results take shape, and therefore it may be forfeited both by the exterior senses and by the thoughts and desires of the heart. All lack of modesty in seeing, hearing, speaking, smelling, or touching, is impurity, especially when the heart takes pleasure therein. S. Paul says without any hesitation that impurity and uncleanness, or foolish and unseemly talking, are not to be “so much as named” among Christians. The bee not only shuns all carrion, but abhors and flies far from the faintest smell proceeding therefrom. The Bride of the Canticles is represented with “hands dropping with myrrh.” a preservative against all corruption; her “lips are like a thread of scarlet,” the type of modest words; her eyes are “dove’s eyes,” clear and soft; her “nose is as the tower of Lebanon which looketh towards Damascus” an incorruptible wood; her ears are hung with earrings of pure gold; and even so the devout soul should be pure, honest and transparent in hand, lip, eye, ear, and the whole body.

Remember that there are things which blemish perfect purity, without being in themselves downright acts of impurity. Anything which tends to lessen its intense sensitiveness, or to cast the slightest shadow over it, is of this nature; and all evil thoughts or foolish acts of levity or heedlessness are as steps towards the most direct breaches of the law of chastity. Avoid the society of persons who are wanting in purity, especially if they are bold, as indeed impure people always are. If a foul animal licks the sweet almond tree its fruit becomes bitter; and so a corrupt pestilential man can scarcely hold communication with others, whether men or women, without damaging their perfect purity—their very glance is venomous, and their breath blighting like the basilisk.

On the other hand, seek out good and pure men, read and ponder holy things; for the Word of God is pure, and it will make those pure who study it: wherefore David likens it to gold and precious stones. Always abide close to Jesus Christ Crucified, both spiritually in meditation and actually in Holy Communion; for as all those who sleep upon the plant called Agnus castus become pure and chaste, so, if you rest your heart upon Our Dear Lord, the Very Lamb, Pure and Immaculate, you will find that soon both heart and soul will be purified of all spot or stain.

Introduction to the Devout Life-PART III-CHAPTER XII—On Purity

 

Purity is the lily among virtues—by it men approach to the Angels. There is no beauty without purity, and human purity is chastity. We speak of the chaste as honest, and of the loss of purity as dishonour; purity is an intact thing, its converse is corruption. In a word, its special glory is in the spotless whiteness of soul and body.

No unlawful pleasures are compatible with chastity; the pure heart is like the mother of pearl which admits no drop of water save that which comes from Heaven,—it is closed to every attraction save such as are sanctified by holy matrimony. Close your heart to every questionable tenderness or delight, guard against all that is unprofitable though it may be lawful, and strive to avoid unduly fixing your heart even on that which in itself is right and good.

Every one has great need of this virtue: those living in widowhood need a brave chastity not only to forego present and future delights, but to resist the memories of the past, with which a happy married life naturally fills the imagination, softening and weakening the will. Saint Augustine lauds the purity of his beloved Alipius, who had altogether forgotten and despised the carnal pleasures in which his youth was passed. While fruits are whole, you may store them up securely, some in straw, some in sand or amid their own foliage, but once bruised there is no means of preserving them save with sugar or honey. Even so the purity which has never been tampered with may well be preserved to the end, but when once that has ceased to exist nothing can ensure its existence but the genuine devotion, which, as I have often said, is the very honey and sugar of the mind.

The unmarried need a very simple sensitive purity, which will drive away all over-curious thoughts, and teach them to despise all merely sensual satisfactions. The young are apt to imagine that of which they are ignorant to be wondrous sweet, and as the foolish moth hovers around a light, and, persisting in coming too near, perishes in its inquisitive folly, so they perish through their unwise approach to forbidden pleasures. And married people need a watchful purity whereby to keep God ever before them, and to seek all earthly happiness and delight through Him Alone, ever remembering that He has sanctified the state of holy matrimony by making it the type of His own union with the Church.

The Apostle says, “Follow peace with all men, and holiness, without which no man shall see the Lord:” by which holiness he means purity. Of a truth, my daughter, without purity no one can ever see God; nor can any hope to dwell in His tabernacle except he lead an uncorrupt life; and our Blessed Lord Himself has promised the special blessing of beholding Him to those that are pure in heart.

Introduction to the Devout Life-PART III-CHAPTER XI. On Obedience.

 

Love alone leads to perfection, but the three chief means for acquiring it are obedience, chastity, and poverty. Obedience is a consecration of the heart, chastity of the body, and poverty of all worldly goods to the Love and Service of God. These are the three members of the Spiritual Cross, and all three must be raised upon the fourth, which is humility. I am not going here to speak of these three virtues as solemn vows, which only concern religious, nor even as ordinary vows, although when sought under the shelter of a vow all virtues receive an enhanced grace and merit; but it is not necessary for perfection that they should be undertaken as vows, so long as they are practised diligently. The three vows solemnly taken put a man into the state of perfection, whereas a diligent observance thereof brings him to perfection. For, observe, there is a great difference between the state of perfection and perfection itself, inasmuch as all prelates and religious are in the former, although unfortunately it is too obvious that by no means all attain to the latter. Let us then endeavour to practise these three virtues, according to our several vocations, for although we are not thereby called to a state of perfection, we may attain through them to perfection itself, and of a truth we are all bound to practise them, although not all after the same manner.

There are two kinds of obedience, one necessary, the other voluntary. The first includes a humble obedience to your ecclesiastical superiors, whether Pope, Bishop, Curate, or those commissioned by them. You are likewise bound to obey your civil superiors, king and magistrates; as also your domestic superiors, father, mother, master or mistress. Such obedience is called necessary, because no one can free himself from the duty of obeying these superiors, God having appointed them severally to bear rule over us. Therefore do you obey their commands as of right, but if you would be perfect, follow their counsels, and even their wishes as far as charity and prudence will allow: obey as to things acceptable; as when they bid you eat, or take recreation, for although there may be no great virtue in obedience in such a case, there is great harm in disobedience. Obey in things indifferent, as concerning questions of dress, coming and going, singing or keeping silence, for herein is a very laudable obedience. Obey in things hard, disagreeable and inconvenient, and therein lies a very perfect obedience. Moreover, obey quietly, without answering again, promptly, without delay, cheerfully, without reluctance; and, above all, render a loving obedience for His Sake Who became obedient even to the death of the Cross for our sake; Who, as Saint Bernard says, chose rather to resign His Life than His Obedience.

If you would acquire a ready obedience to superiors, accustom yourself to yield to your equals, giving way to their opinions where nothing wrong is involved, without arguing or peevishness; and adapt yourself easily to the wishes of your inferiors as far as you reasonably can, and forbear the exercise of stern authority so long as they do well.

It is a mistake for those who find it hard to pay a willing obedience to their natural superiors to suppose that if they were professed religious they would find it easy to obey.

Voluntary obedience is such as we undertake by our own choice, and which is not imposed by others. Persons do not choose their own King or Bishop, or parents—often not even their husband; but most people choose their confessor or director. And whether a person takes a vow of obedience to him (as Saint Theresa, beyond her formal vow to the Superior of her Order, bound herself by a simple vow to obey Father Gratian), or without any vow they resolve to obey their chosen spiritual guide, all such obedience is voluntary, because it depends upon our own will.

Obedience to lawful superiors is regulated by their official claims. Thus, in all public and legal matters, we are bound to obey our King; in ecclesiastical matters, our Bishop; in domestic matters, our father, master or husband; and in personal matters which concern the soul, our confessor or spiritual guide.

Seek to be directed in your religious exercises by your spiritual father, because thereby they will have double grace and virtue;—that which is inherent in that they are devout, and that which comes by reason of the spirit of obedience in which they are performed. Blessed indeed are the obedient, for God will never permit them to go astray.

Introduction to the Devout Life-PART III-CHAPTER X. We must attend to the Business of Life carefully, but without Eagerness or Over-anxiety

 

The care and diligence due to our ordinary business are very different from solicitude, anxiety and restlessness. The Angels care for our salvation and seek it diligently, but they are wholly free from anxiety and solicitude, for, whereas care and diligence naturally appertain to their love, anxiety would be wholly inconsistent with their happiness; for although care and diligence can go hand in hand with calmness and peace, those angelic properties could not unite with solicitude or anxiety, much less with over-eagerness.

Therefore, my daughter, be careful and diligent in all your affairs; God, Who commits them to you, wills you to give them your best attention; but strive not to be anxious and solicitous, that is to say, do not set about your work with restlessness and excitement, and do not give way to bustle and eagerness in what you do;—every form of excitement affects both judgment and reason, and hinders a right performance of the very thing which excites us.

Our Lord, rebuking Martha, said, “Thou art careful and troubled about many things.”  If she had been simply careful, she would not have been troubled, but giving way to disquiet and anxiety, she grew eager and troubled, and for that our Lord reproved her. The rivers which flow gently through our plains bear barges of rich merchandise, and the gracious rains which fall softly on the land fertilise it to bear the fruits of the earth;—but when the rivers swell into torrents, they hinder commerce and devastate the country, and violent storms and tempests do the like. No work done with impetuosity and excitement was ever well done, and the old proverb, “Make haste slowly,” is a good one, Solomon says, “There is one that laboureth and taketh pains, and maketh haste, and is so much the more behind;” we are always soon enough when we do well. The bumble bee makes far more noise and is more bustling than the honey bee, but it makes nought save wax—no honey; just so those who are restless and eager, or full of noisy solicitude, never do much or well. Flies harass us less by what they do than by reason of their multitude, and so great matters give us less disturbance than a multitude of small affairs. Accept the duties which come upon you quietly, and try to fulfil them methodically, one after another. If you attempt to do everything at once, or with confusion, you will only cumber yourself with your own exertions, and by dint of perplexing your mind you will probably be overwhelmed and accomplish nothing.

In all your affairs lean solely on God’s Providence, by means of which alone your plans can succeed. Meanwhile, on your part work on in quiet co-operation with Him, and then rest satisfied that if you have trusted entirely to Him you will always obtain such a measure of success as is most profitable for you, whether it seems so or not to your own individual judgment.

Imitate a little child, whom one sees holding tight with one hand to its father, while with the other it gathers strawberries or blackberries from the wayside hedge. Even so, while you gather and use this world’s goods with one hand, always let the other be fast in your Heavenly Father’s Hand, and look round from time to time to make sure that He is satisfied with what you are doing, at home or abroad. Beware of letting go, under the idea of making or receiving more—if He forsakes you, you will fall to the ground at the first step. When your ordinary work or business is not specially engrossing, let your heart be fixed more on God than on it; and if the work be such as to require your undivided attention, then pause from time to time and look to God, even as navigators who make for the haven they would attain, by looking up at the heavens rather than down upon the deeps on which they sail. So doing, God will work with you, in you, and for you, and your work will be blessed.

Introduction to the Devout Life-PART III-CHAPTER IX. On Gentleness towards Ourselves.

 

One important direction in which to exercise gentleness, is with respect to ourselves, never growing irritated with one’s self or one’s imperfections; for although it is but reasonable that we should be displeased and grieved at our own faults, yet ought we to guard against a bitter, angry, or peevish feeling about them. Many people fall into the error of being angry because they have been angry, vexed because they have given way to vexation, thus keeping up a chronic state of irritation, which adds to the evil of what is past, and prepares the way for a fresh fall on the first occasion. Moreover, all this anger and irritation against one’s self fosters pride, and springs entirely from self-love, which is disturbed and fretted by its own imperfection. What we want is a quiet, steady, firm displeasure at our own faults. 

A judge gives sentence more effectually speaking deliberately and calmly than if he be impetuous and passionate (for in the latter case he punishes not so much the actual faults before him, but what they appear to him to be); and so we can chasten ourselves far better by a quiet stedfast repentance, than by eager hasty ways of penitence, which, in fact, are proportioned not by the weight of our faults, but according to our feelings and inclinations. Thus one man who specially aims at purity will be intensely vexed with himself at some very trifling fault against it, while he looks upon some gross slander of which he has been guilty as a mere laughing matter. On the other hand, another will torment himself painfully over some slight exaggeration, while he altogether overlooks some serious offence against purity; and so on with other things. All this arises solely because men do not judge themselves by the light of reason, but under the influence of passion.

Believe me, my daughter, as a parent’s tender affectionate remonstrance has far more weight with his child than anger and sternness, so, when we judge our own heart guilty, if we treat it gently, rather in a spirit of pity than anger, encouraging it to amendment, its repentance will be much deeper and more lasting than if stirred up in vehemence and wrath.

For instance:—Let me suppose that I am specially seeking to conquer vanity, and yet that I have fallen conspicuously into that sin;—instead of taking myself to task as abominable and wretched, for breaking so many resolutions, calling myself unfit to lift up my eyes to Heaven, as disloyal, faithless, and the like, I would deal pitifully and quietly with myself. “Poor heart! so soon fallen again into the snare! Well now, rise up again bravely and fall no more. Seek God’s Mercy, hope in Him, ask Him to keep you from falling again, and begin to tread the pathway of humility afresh. We must be more on our guard henceforth.” Such a course will be the surest way to making a stedfast substantial resolution against the special fault, to which should be added any external means suitable, and the advice of one’s director.  If any one does not find this gentle dealing sufficient, let him use sterner self-rebuke and admonition, provided only, that whatever indignation he may rouse against himself, he finally works it all up to a tender loving trust in God, treading in the footsteps of that great penitent who cried out to his troubled soul: “Why art thou so vexed, O my soul, and why art thou so disquieted within me? O put thy trust in God, for I will yet thank Him, Which is the help of my countenance, and my God.” 

So then, when you have fallen, lift up your heart in quietness, humbling yourself deeply before God by reason of your frailty, without marvelling that you fell;—there is no cause to marvel because weakness is weak, or infirmity infirm. Heartily lament that you should have offended God, and begin anew to cultivate the lacking grace, with a very deep trust in His Mercy, and with a bold, brave heart.

Introduction to the Devout Life-PART III-CHAPTER VIII. Gentleness towards others and Remedies against Anger.

 

The holy Chrism, used by the Church according to apostolic tradition, is made of olive oil mingled with balm, which, among other things, are emblematic of two virtues very specially conspicuous in our Dear Lord Himself, and which He has specially commended to us, as though they, above all things, drew us to Him and taught us to imitate Him: “Take My yoke upon you, and learn of Me, for I am meek and lowly in heart.” Humility makes our lives acceptable to God, meekness makes us acceptable to men. Balm, as I said before, sinking to the bottom of all liquids, is a figure of humility; and oil, floating as it does to the top, is a figure of gentleness and cheerfulness, rising above all things, and excelling all things, the very flower of Love, which, so says S. Bernard, comes to perfection when it is not merely patient, but gentle and cheerful. Give heed, then, daughter, that you keep this mystic chrism of gentleness and humility in your heart, for it is a favourite device of the Enemy to make people content with a fair outside semblance of these graces, not examining their inner hearts, and so fancying themselves to be gentle and humble while they are far otherwise. 

And this is easily perceived, because, in spite of their ostentatious gentleness and humility, they are stirred up with pride and anger by the smallest wrong or contradiction. There is a popular belief that those who take the antidote commonly called “Saint Paul’s gift,” do not suffer from the viper’s bite, provided, that is, that the remedy be pure; and even so true gentleness and humility will avert the burning and swelling which contradiction is apt to excite in our hearts. If, when stung by slander or ill-nature, we wax proud and swell with anger, it is a proof that our gentleness and humility are unreal, and mere artificial show. When the Patriarch Joseph sent his brethren back from Egypt to his father’s house, he only gave them one counsel, “See that ye fall not out by the way.” And so, my child, say I to you. This miserable life is but the road to a blessed life; do not let us fall out by the way one with another; let us go on with the company of our brethren gently, peacefully, and kindly. Most emphatically I say it, If possible, fall out with no one, and on no pretext whatever suffer your heart to admit anger and passion. S. James says, plainly and unreservedly, that “the wrath of man worketh not the righteousness of God.” Of course it is a duty to resist evil and to repress the faults of those for whom we are responsible, steadily and firmly, but gently and quietly. Nothing so stills the elephant when enraged as the sight of a lamb; nor does anything break the force of a cannon ball so well as wool.

Correction given in anger, however tempered by reason, never has so much effect as that which is given altogether without anger; for the reasonable soul being naturally subject to reason, it is a mere tyranny which subjects it to passion, and whereinsoever reason is led by passion it becomes odious, and its just rule obnoxious. When a monarch visits a country peaceably the people are gratified and flattered; but if the king has to take his armies through the land, even on behalf of the public welfare, his visit is sure to be unwelcome and harmful, because, however strictly military discipline may be enforced, there will always be some mischief done to the people. Just so when reason prevails, and administers reproof, correction, and punishment in a calm spirit, although it be strict, everyone approves and is content; but if reason be hindered by anger and vexation (which Saint Augustine calls her soldiers) there will be more fear than love, and reason itself will be despised and resisted. The same Saint Augustine, writing to Profuturus, says that it is better to refuse entrance to any even the least semblance of anger, however just; and that because once entered in, it is hard to be got rid of, and what was but a little mote soon waxes into a great beam. For if anger tarries till night, and the sun goes down upon our wrath (a thing expressly forbidden by the Apostle ), there is no longer any way of getting rid of it; it feeds upon endless false fancies; for no angry man ever yet but thought his anger just.

Depend upon it, it is better to learn how to live without being angry than to imagine one can moderate and control anger lawfully; and if through weakness and frailty one is overtaken by it, it is far better to put it away forcibly than to parley with it; for give anger ever so little way, and it will become master, like the serpent, who easily works in its body wherever it can once introduce its head. You will ask how to put away anger. My child, when you feel its first movements, collect yourself gently and seriously, not hastily or with impetuosity. Sometimes in a law court the officials who enforce quiet make more noise than those they affect to hush; and so, if you are impetuous in restraining your temper, you will throw your heart into worse confusion than before, and, amid the excitement, it will lose all self-control.

Having thus gently exerted yourself, follow the advice which the aged S. Augustine gave to a younger Bishop, Auxilius. “Do,” said he, “what a man should do.” If you are like the Psalmist, ready to cry out, “Mine eye is consumed for very anger,” go on to say, “Have mercy upon me, O Lord;” so that God may stretch forth His Right Hand and control your wrath. I mean, that when we feel stirred with anger, we ought to call upon God for help, like the Apostles, when they were tossed about with wind and storm, and He is sure to say, “Peace, be still.” But even here I would again warn you, that your very prayers against the angry feelings which urge you should be gentle, calm, and without vehemence. Remember this rule in whatever remedies against anger you may seek. Further, directly you are conscious of an angry act, atone for the fault by some speedy act of meekness towards the person who excited your anger. It is a sovereign cure for untruthfulness to unsay what you have falsely said at once on detecting yourself in falsehood; and so, too, it is a good remedy for anger to make immediate amends by some opposite act of meekness. There is an old saying, that fresh wounds are soonest closed.

Moreover, when there is nothing to stir your wrath, lay up a store of meekness and kindliness, speaking and acting in things great and small as gently as possible. Remember that the Bride of the Canticles is described as not merely dropping honey, and milk also, from her lips, but as having it “under her tongue;” that is to say, in her heart. So we must not only speak gently to our neighbour, but we must be filled, heart and soul, with gentleness; and we must not merely seek the sweetness of aromatic honey in courtesy and suavity with strangers, but also the sweetness of milk among those of our own household and our neighbours; a sweetness terribly lacking to some who are as angels abroad and devils at home!

Introduction to the Devout Life-PART III-CHAPTER VII. How to combine due care for a Good Reputation with Humility

 

Praise, honour, and glory are not bestowed on men for ordinary, but for extraordinary virtue. By praise we intend to lead men to appreciate the excellence of certain individuals; giving them honour is the expression of our own esteem for them; and I should say that glory is the combination of praise and honour from many persons. If praise and honour are like precious stones, glory is as an enamel thereof. Now, as humility forbids us to aim at excelling or being preferred to others, it likewise forbids us to aim at praise, honour, and glory; but it allows us to give heed, as the Wise Man says, to our good name, and that because a good name does not imply any one particular excellence, but a general straightforward integrity of purpose, which we may recognise in ourselves, and desire to be known as possessing, without any breach of humility. Humility might make us indifferent even to a good reputation, were it not for charity’s sake; but seeing that it is a groundwork of society, and without it we are not merely useless but positively harmful to the world, because of the scandal given by such a deficiency, therefore charity requires, and humility allows, us to desire and to maintain a good reputation with care.

Moreover, just as the leaves of a tree are valuable, not merely for beauty’s sake, but also as a shelter to the tender fruit, so a good reputation, if not in itself very important, is still very useful, not only as an embellishment of life, but as a protection to our virtues, especially to those which are weakly. The necessity for acting up to our reputation, and being what we are thought to be, brings a strong though kindly motive power to bear upon a generous disposition. Let us foster all our virtues, my daughter, because they are pleasing to God, the Chief Aim of all we do. But just as when men preserve fruits, they do not only conserve them, but put them into suitable vessels, so while Divine Love is the main thing which keeps us in the ways of holiness, we may also find help from the effects of a good reputation. But it will not do to be over-eager or fanciful about it. Those who are so very sensitive about their reputation are like people who are perpetually physicking themselves for every carnal ailment; they mean to preserve their health, but practically they destroy it; and those who are so very fastidious over their good name are apt to lose it entirely, for they become fanciful, fretful, and disagreeable, provoking ill-natured remarks.

As a rule, indifference to insult and slander is a much more effectual remedy than resentment, wrath, and vengeance. Slander melts away beneath contempt, but indignation seems a sort of acknowledgment of its truth. Crocodiles never meddle with any but those who are afraid of them, and slander only persists in attacking people who are disturbed by it.

An excessive fear of losing reputation indicates mistrust as to its foundations, which are to be found in a good and true life. Those towns where the bridges are built of wood are very uneasy whenever a sign of flood appears, but they who possess stone bridges are not anxious unless some very unusual storm appears. And so a soul built up on solid Christian foundations can afford to despise the outpour of slanderous tongues, but those who know themselves to be weak are forever disturbed and uneasy. Be sure, my daughter, that he who seeks to be well thought of by everybody will be esteemed by nobody, and those people deserve to be despised who are anxious to be highly esteemed by ungodly, unworthy men.

Reputation, after all, is but a signboard giving notice where virtue dwells, and virtue itself is always and everywhere preferable. Therefore, if it is said that you are a hypocrite because you are professedly devout, or if you are called a coward because you have forgiven an insult, despise all such accusations. Such judgments are the utterances of foolish men, and you must not give up what is right, even though your reputation suffer, for fruit is better than foliage, that is to say, an inward and spiritual gain is worth all external gains. We may take a jealous care of our reputation, but not idolise it; and while we desire not to displease good men, neither should we seek to please those that are evil. A man’s natural adornment is his beard, and a woman’s her hair; if either be torn out they may never grow again, but if only shaven or shorn, they will grow all the thicker; and in like manner, if our reputation be shorn or even shaven by slanderous tongues (of which David says, that “with lies they cut like a sharp razor ”), there is no need to be disturbed, it will soon spring again, if not brighter, at all events more substantial. But if it be lost through our own vices or meanness or evil living, it will not be easily restored, because its roots are plucked up. And the root of a good name is to be found in virtue and honesty, which will always cause it to spring up afresh, however it may be assaulted. If your good name suffers from some empty pursuit, some useless habit, some unworthy friendship, they must be renounced, for a good name is worth more than any such idle indulgence; but if you are blamed or slandered for pious practices, earnestness in devotion, or whatever tends to win eternal life, then let your slanderers have their way, like dogs that bay at the moon! 

Be sure that, if they should succeed in rousing any evil impression against you (clipping the beard of your reputation, as it were), your good name will soon revive, and the razor of slander will strengthen your honour, just as the pruning-knife strengthens the vine and causes it to bring forth more abundant fruit. Let us keep Jesus Christ Crucified always before our eyes; let us go on trustfully and simply, but with discretion and wisdom, in His Service, and He will take care of our reputation; if He permits us to lose it, it will only be to give us better things, and to train us in a holy humility, one ounce of which is worth more than a thousand pounds of honour. If we are unjustly blamed, let us quietly meet calumny with truth; if calumny perseveres, let us persevere in humility; there is no surer shelter for our reputation or our soul than the Hand of God. Let us serve Him in good report or evil report alike, with S. Paul; so that we may cry out with David, “For Thy Sake have I suffered reproof, shame hath covered my face.” 

Of course certain crimes, so grievous that no one who can justify himself should remain silent, must be excepted; as, too, certain persons whose reputation closely affects the edification of others. In this case all theologians say that it is right quietly to seek reparation.

Introduction to the Devout Life-PART III-CHAPTER VI. Humility makes us rejoice in our own Abjection.

 

But, my daughter, I am going a step further, and I bid you everywhere and in everything to rejoice in your own abjection. Perhaps you will ask in reply what I mean by that. In Latin abjection means humility, and humility means abjection, so that when Our Lady says in the Magnificat that all generations shall call her blessed, because God hath regarded the low estate of His handmaiden, she means that He has accepted her abjection and lowliness in order to fill her with graces and favours. Nevertheless, there is a difference between humility and abjection; for abjection is the poverty, vileness and littleness which exist in us, without our taking heed to them; but humility implies a real knowledge and voluntary recognition of that abjection. And the highest point of humility consists in not merely acknowledging one’s abjection, but in taking pleasure therein, not from any want of breadth or courage, but to give the more glory to God’s Divine Majesty, and to esteem one’s neighbour more highly than one’s self. This is what I would have you do; and to explain myself more clearly, let me tell you that the trials which afflict us are sometimes abject, sometimes honourable. NOW many people will accept the latter, but very few are willing to accept the former. Everybody respects and pities a pious hermit shivering in his worn-out garb; but let a poor gentleman or lady be in like case, and they are despised for it,—and so their poverty is abject. 

A religious receives a sharp rebuke from his superior meekly, or a child from his parent, and every one will call it obedience, mortification, wisdom; but let a knight or a lady accept the like from some one, albeit for the Love of God, and they will forthwith be accused of cowardice. This again is abject suffering. One person has a cancer in the arm, another in the face; the former only has the pain to bear, but the latter has also to endure all the disgust and repulsion caused by his disease; and this is abjection. And what I want to teach you is, that we should not merely rejoice in our trouble, which we do by means of patience, but we should also cherish the abjection, which is done by means of humility. Again, there are abject and honourable virtues; for the world generally despises patience, gentleness, simplicity, and even humility itself, while, on the contrary, it highly esteems prudence, valour, and liberality. Sometimes even there may be a like distinction drawn between acts of one and the same virtue—one being despised and the other respected. Thus almsgiving and forgiveness of injuries are both acts of charity, but while every one esteems the first, the world looks down upon the last. A young man or a girl who refuses to join in the excesses of dress, amusement, or gossip of their circle, is laughed at and criticised, and their self-restraint is called affectation or bigotry. Well, to rejoice in that is to rejoice in abjection. Or, to take another shape of the same thing. 

We are employed in visiting the sick—if I am sent to the most wretched cases, it is an abjection in the world’s sight, and consequently I like it. If I am sent to those of a better class, it is an interior abjection, for there is less grace and merit in the work, and so I can accept that abjection. If one has a fall in the street, there is the ridiculous part of it to be borne, as well as the possible pain; and this is an abjection we must accept. There are even some faults, in which there is no harm beyond their abjection, and although humility does not require us to commit them intentionally, it does require of us not to be disturbed at having committed them. I mean certain foolish acts, incivilities, and inadvertencies, which we ought to avoid as far as may be out of civility and decorum, but of which, if accidentally committed, we ought to accept the abjection heartily, out of humility. To go further still,—if in anger or excitement I have been led to use unseemly words, offending God and my neighbour thereby, I will repent heartily, and be very grieved for the offence, which I must try to repair to the utmost; but meanwhile I will accept the abjection and disgrace which will ensue, and were it possible to separate the two things, I ought earnestly to reject the sin, while I retained the abjection readily.

But while we rejoice in the abjection, we must nevertheless use all due and lawful means to remedy the evil whence it springs, especially when that evil is serious. Thus, if I have an abject disease in my face, I should endeavour to get it cured, although I do not wish to obliterate the abjection it has caused me. If I have done something awkward which hurts no one, I will not make excuses, because, although it was a failing, my own abjection is the only result; but if I have given offence or scandal through my carelessness or folly, I am bound to try and remedy it by a sincere apology. There are occasions when charity requires us not to acquiesce in abjection, but in such a case one ought the more to take it inwardly to heart for one’s private edification.

Perhaps you will ask what are the most profitable forms of abjection. Unquestionably, those most helpful to our own souls, and most acceptable to God, are such as come accidentally, or in the natural course of events, because we have not chosen them ourselves, but simply accepted God’s choice, which is always to be preferred to ours. But if we are constrained to choose, the greatest abjections are best; and the greatest is whatever is most contrary to one’s individual inclination, so long as it is in conformity with one’s vocation; for of a truth our self-will and self-pleasing mars many graces. Who can teach any of us truly to say with David, “I had rather be a doorkeeper in the house of my God, than to dwell in the tents of ungodliness”? None, dear child, save He Who lived and died the scorn of men, and the outcast of the people, in order that we might be raised up. I have said things here which must seem very hard to contemplate, but, believe me, they will become sweet as honey when you try to put them in practice.

Introduction to the Devout Life-PART III-CHAPTER V. On Interior Humility.

 

To you however, my daughter, I would teach a deeper humility, for that of which I have been speaking is almost more truly to be called worldly wisdom than humility. There are some persons who dare not or will not think about the graces with which God has endowed them, fearing lest they should become self-complacent and vain-glorious; but they are quite wrong. For if, as the Angelic Doctor says, the real way of attaining to the Love of God is by a careful consideration of all His benefits given to us, then the better we realise these the more we shall love Him; and inasmuch as individual gifts are more acceptable than general gifts, so they ought to be more specially dwelt upon. Of a truth, nothing so tends to humble us before the Mercy of God as the multitude of His gifts to us; just as nothing so tends to humble us before His Justice as the multitude of our misdeeds. Let us consider what He has done for us, and what we have done contrary to His Will, and as we review our sins in detail, so let us review His Grace in the same. There is no fear that a perception of what He has given you will puff you up, so long as you keep steadily in mind that whatever is good in you is not of yourself. 

Do mules cease to be clumsy, stinking beasts because they are used to carry the dainty treasures and perfumes of a prince? “What hast thou that thou didst not receive? Now, if thou didst receive it, why dost thou glory as if thou hadst not received it?” On the contrary, a lively appreciation of the grace given to you should make you humble, for appreciation begets gratitude. But if, when realising the gifts God has given you, any vanity should beset you, the infallible remedy is to turn to the thought of all our ingratitude, imperfection, and weakness. Any one who will calmly consider what he has done without God, cannot fail to realise that what he does with God is no merit of his own; and so we may rejoice in that which is good in us, and take pleasure in the fact, but we shall give all the glory to God Alone, Who Alone is its Author.

It was in this spirit that the Blessed Virgin confessed that God had done “great things” to her; only that she might humble herself and exalt Him. “My soul doth magnify the Lord,” she said, by reason of the gifts He had given her.

We are very apt to speak of ourselves as nought, as weakness itself, as the offscouring of the earth; but we should be very much vexed to be taken at our word and generally considered what we call ourselves. On the contrary, we often make-believe to run away and hide ourselves, merely to be followed and sought out; we pretend to take the lowest place, with the full intention of being honourably called to come up higher. But true humility does not affect to be humble, and is not given to make a display in lowly words. It seeks not only to conceal other virtues, but above all it seeks and desires to conceal itself; and if it were lawful to tell lies, or feign or give scandal, humility would perhaps sometimes affect a cloak of pride in order to hide itself utterly. 

Take my advice, my daughter, and either use no professions of humility, or else use them with a real mind corresponding to your outward expressions; never cast down your eyes without humbling your heart; and do not pretend to wish to be last and least, unless you really and sincerely mean it. I would make this so general a rule as to have no exception; only courtesy sometimes requires us to put forward those who obviously would not put themselves forward, but this is not deceitful or mock humility; and so with respect to certain expressions of regard which do not seem strictly true, but which are not dishonest, because the speaker really intends to give honour and respect to him to whom they are addressed; and even though the actual words may be somewhat excessive, there is no harm in them if they are the ordinary forms of society, though truly I wish that all our expressions were as nearly as possible regulated by real heart feeling in all truthfulness and simplicity. 

A really humble man would rather that some one else called him worthless and good-for-nothing, than say so of himself; at all events, if such things are said, he does not contradict them, but acquiesces contentedly, for it is his own opinion. We meet people who tell us that they leave mental prayer to those who are more perfect, not feeling themselves worthy of it; that they dare not communicate frequently, because they do not feel fit to do so; that they fear to bring discredit on religion if they profess it, through their weakness and frailty; while others decline to use their talents in the service of God and their neighbour, because, forsooth, they know their weakness, and are afraid of becoming proud if they do any good thing,—lest while helping others they might destroy themselves. But all this is unreal, and not merely a spurious but a vicious humility, which tacitly and secretly condemns God’s gifts, and makes a pretext of lowliness while really exalting self-love, self-sufficiency, indolence, and evil tempers. 

“Ask thee a sign of the Lord thy God; ask it either in the depth or in the height above.” So spake the prophet to King Ahaz; but he answered, “I will not ask, neither will I tempt the Lord.” Unhappy man! he affects to show exceeding reverence to God, and under a pretence of humility refuses to seek the grace offered by the Divine Goodness. Could he not see that when God wills to grant us a favour, it is mere pride to reject it, that God’s gifts must needs be accepted, and that true humility lies in obedience and the most literal compliance with His Will! Well then, God’s Will is that we should be perfect, uniting ourselves to Him, and imitating Him to the utmost of our powers. The proud man who trusts in himself may well undertake nothing, but the humble man is all the braver that he knows his own helplessness, and his courage waxes in proportion to his low opinion of himself, because all his trust is in God, Who delights to show forth His Power in our weakness, His Mercy in our misery. The safest course is humbly and piously to venture upon whatever may be considered profitable for us by those who undertake our spiritual guidance.

Nothing can be more foolish than to fancy we know that of which we are really ignorant; to affect knowledge while conscious that we are ignorant is intolerable vanity. For my part, I would rather not put forward that which I really do know, while on the other hand neither would I affect ignorance. When Charity requires it, you should readily and kindly impart to your neighbour not only that which is necessary for his instruction, but also what is profitable for his consolation. The same humility which conceals graces with a view to their preservation is ready to bring them forth at the bidding of Charity, with a view to their increase and perfection; therein reminding me of that tree in the Isles of Tylos, which closes its beautiful carnation blossoms at night, only opening them to the rising sun, so that the natives say they go to sleep. Just so humility hides our earthly virtues and perfections, only expanding them at the call of Charity, which is not an earthly, but a heavenly, not a mere moral, but a divine virtue; the true sun of all virtues, which should all be ruled by it, so that any humility which controverts charity is unquestionably false.

I would not affect either folly or wisdom; for just as humility deters me from pretending to be wise, so simplicity and straightforwardness deter me from pretending to be foolish; and just as vanity is opposed to humility, so all affectation and pretence are opposed to honesty and simplicity. If certain eminent servants of God have feigned folly in order to be despised by the world, we may marvel, but not imitate them; for they had special and extraordinary reasons for doing extraordinary things, and cannot be used as a rule for such as we are. When David danced more than was customary before the Ark of the Covenant, it was not with the intention of affecting folly, but simply as expressing the unbounded and extraordinary gladness of his heart. Michal his wife reproached him with his actions as folly, but he did not mind being “vile and base in his own sight,” but declared himself willing to be despised for God’s Sake. And so, if you should be despised for acts of genuine devotion, humility will enable you to rejoice in so blessed a contempt, the cause of which does not lie with you.

Introduction to the Devout Life-PART III-CHAPTER IV. On Greater Humility

 

Elisha bade the poor widow “borrow vessels, even empty vessels not a few, and pour oil into all those vessels;”  and so in order to receive God’s Grace in our hearts, they must be as empty vessels—not filled with self-esteem. The swallow with its sharp cry and keen glance has the power of frightening away birds of prey, and for that reason the dove prefers it to all other birds, and lives surely beside it;—even so humility drives Satan away, and cherishes the gifts and graces of the Holy Spirit within us, and for that reason all the Saints—and especially the King of Saints and His Blessed Mother—have always esteemed the grace of humility above all other virtues.

We call that vainglory which men take to themselves, either for what is not in them, or which being in them is not their own, or which being in them and their own yet is not worthy of their self-satisfaction. For instance, noble birth, favour of great men, popular applause, all these are things nowise belonging to ourselves, but coming from our forefathers, or the opinion of others. Some people are proud and conceited because they ride a fine horse, wear a feather in their hat, and are expensively dressed, but who can fail to see their folly, or that if any one has reason to be proud over such things, it would be the horse, the bird, and the tailor! Or what can be more contemptible than to found one’s credit on a horse, a plume, or a ruff? Others again pride themselves upon their dainty moustaches, their well-trimmed beard or curled hair, their white hands, or their dancing, singing and the like: but is it not a petty vanity which can seek to be esteemed for any such trivial and frivolous matters? Then again, some look for the world’s respect and honour because they have acquired some smatterings of science, expecting all their neighbours to listen and yield to them, and such men we call pedants. Others make great capital of their personal beauty, and imagine that every one is lost in admiration of it; but all this is utterly vain, foolish and impertinent, and the glory men take to themselves for such matters must be called vain, childish and frivolous.

You may test real worth as we test balm, which is tried by being distilled in water, and if it is precipitated to the bottom, it is known to be pure and precious. So if you want to know whether a man is really wise, learned, generous or noble, see if his life is moulded by humility, modesty and submission. If so, his gifts are genuine; but if they are only surface and showy, you may be sure that in proportion to their demonstrativeness so is their unreality. Those pearls which are formed amid tempest and storm have only an outward shell, and are hollow within; and so when a man’s good qualities are fed by pride, vanity and boasting, they will soon have nothing save empty show, without sap, marrow or substance.

Honour, rank and dignity are like the saffron, which never thrives so well as when trodden under foot. Beauty only attracts when it is free from any such aim. Self-conscious beauty loses its charm, and learning becomes a discredit and degenerates into pedantry, when we are puffed up by it.

Those who are punctilious about rank, title or precedence, both lay themselves open to criticism and degradation, and also throw contempt on all such things; because an honour which is valuable when freely paid, is worthless when sought for or exacted. When the peacock opens his showy tail, he exhibits the ugliness of his body beneath; and many flowers which are beautiful while growing, wither directly we gather them. And just as men who inhale mandragora from afar as they pass, find it sweet, while those who breathe it closely are made faint and ill by the same, so honour may be pleasant to those who merely taste it as they pass, without seeking or craving for it, but it will become very dangerous and hurtful to such as take delight in and feed upon it.

An active effort to acquire virtue is the first step towards goodness; but an active effort to acquire honour is the first step towards contempt and shame. A well-conditioned mind will not throw away its powers upon such sorry trifles as rank, position or outward forms—it has other things to do, and will leave all that to meaner minds. He who can find pearls will not stop to pick up shells; and so a man who aims at real goodness will not be keen about outward tokens of honour. Undoubtedly every one is justified in keeping his own place, and there is no want of humility in that so long as it is done simply and without contention. Just as our merchant-ships coming from Peru with gold and silver often bring apes and parrots likewise, because these cost but little and do not add to the weight of a cargo, so good men seeking to grow in grace can take their natural rank and position, so long as they are not engrossed by such things, and do not involve themselves in anxiety, contention or ill-will on their account. I am not speaking here of those whose position is public, or even of certain special private persons whose dignity may be important. In all such cases each man must move in his own sphere, with prudence and discretion, together with charity and courtesy.

Introduction to the Devout Life-PART III-CHAPTER III. On Patience

 

“Ye have need of patience, that, after ye have done the Will of God, ye might receive the promise,” says Saint Paul; and the Saviour said, “In your patience possess ye your souls.” The greatest happiness of any one is “to possess his soul;” and the more perfect our patience, the more fully we do so possess our souls. Call often to mind that our Saviour redeemed us by bearing and suffering, and in like manner we must seek our own salvation amid sufferings and afflictions; bearing insults, contradictions and troubles with all the gentleness we can possibly command. Do not limit your patience to this or that kind of trial, but extend it universally to whatever God may send, or allow to befall you. Some people will only bear patiently with trials which carry their own salve of dignity,—such as being wounded in battle, becoming a prisoner of war, being ill-used for the sake of their religion, being impoverished by some strife out of which they came triumphant. Now these persons do not love tribulation, but only the honour which attends it. A really patient servant of God is as ready to bear inglorious troubles as those which are honourable. A brave man can easily bear with contempt, slander and false accusation from an evil world; but to bear such injustice at the hands of good men, of friends and relations, is a great test of patience. I have a greater respect for the gentleness with which the great S. Charles Borromeo long endured the public reproaches which a celebrated preacher of a reformed Order used to pour out upon him, than for all the other attacks he bore with. For, just as the sting of a bee hurts far more than that of a fly, so the injuries or contradictions we endure from good people are much harder to bear than any others. But it is a thing which very often happens, and sometimes two worthy men, who are both highly well-intentioned after their own fashion, annoy and even persecute one another grievously.

Be patient, not only with respect to the main trials which beset you, but also under the accidental and accessory annoyances which arise out of them. We often find people who imagine themselves ready to accept a trial in itself who are impatient of its consequences. We hear one man say, “I should not mind poverty, were it not that I am unable to bring up my children and receive my friends as handsomely as I desire.” And another says, “I should not mind, were it not that the world will suppose it is my own fault;” while another would patiently bear to be the subject of slander provided nobody believed it. Others, again, accept one side of a trouble but fret against the rest—as, for instance, believing themselves to be patient under sickness, only fretting against their inability to obtain the best advice, or at the inconvenience they are to their friends. But, dear child, be sure that we must patiently accept, not sickness only, but such sickness as God chooses to send, in the place, among the people, and subject to the circumstances which He ordains;—and so with all other troubles. If any trouble comes upon you, use the remedies with which God supplies you. Not to do this is to tempt Him; but having done so, wait whatever result He wills with perfect resignation. If He pleases to let the evil be remedied, thank Him humbly; but if it be His will that the evil grow greater than the remedies, patiently bless His Holy Name.

Follow Saint Gregory’s advice: When you are justly blamed for some fault you have committed, humble yourself deeply, and confess that you deserve the blame. If the accusation be false, defend yourself quietly, denying the fact; this is but due respect for truth and your neighbour’s edification. But if after you have made your true and legitimate defence you are still accused, do not be troubled, and do not try to press your defence—you have had due respect for truth, have the same now for humility. By acting thus you will not infringe either a due care for your good name, or the affection you are bound to entertain for peace, humility and gentleness of heart.

Complain as little as possible of your wrongs, for as a general rule you may be sure that complaining is sin; the rather that self-love always magnifies our injuries: above all, do not complain to people who are easily angered and excited. If it is needful to complain to some one, either as seeking a remedy for your injury, or in order to soothe your mind, let it be to some calm, gentle spirit, greatly filled with the Love of God; for otherwise, instead of relieving your heart, your confidants will only provoke it to still greater disturbance; instead of taking out the thorn which pricks you, they will drive it further into your foot.

Some people when they are ill, or in trouble, or injured by any one, restrain their complaints, because they think (and that rightly) that to murmur betokens great weakness or a narrow mind; but nevertheless, they exceedingly desire and maneuvre to make others pity them, desiring to be considered as suffering with patience and courage. Now this is a kind of patience certainly, but it is a spurious patience, which in reality is neither more nor less than a very refined, very subtle form of ambition and vanity. To them we may apply the Apostle’s words, “He hath whereof to glory, but not before God.” A really patient man neither complains nor seeks to be pitied; he will speak simply and truly of his trouble, without exaggerating its weight or bemoaning himself; if others pity him, he will accept their compassion patiently, unless they pity him for some ill he is not enduring, in which case he will say so with meekness, and abide in patience and truthfulness, combating his grief and not complaining of it.

As to the trials which you will encounter in devotion (and they are certain to arise), bear in mind our dear Lord’s words: “A woman, when she is in travail, hath sorrow, because her hour is come; but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a child is born into the world.” You, too, have conceived in your soul the most gracious of children, even Jesus Christ, and before He can be brought forth you must inevitably travail with pain; but be of good cheer, for when these pangs are over, you will possess an abiding joy, having brought such a man into the world. And He will be really born for you, when He is perfected in your heart by love, and in your actions by imitating His life.

When you are sick, offer all your pains and weakness to our Dear Lord, and ask Him to unite them to the sufferings which He bore for you. Obey your physician, and take all medicines, remedies and nourishment, for the Love of God, remembering the vinegar and gall He tasted for love of us; desire your recovery that you may serve Him; do not shrink from languor and weakness out of obedience to Him, and be ready to die if He wills it, to His Glory, and that you may enter into His Presence.

Bear in mind that the bee while making its honey lives upon a bitter food: and in like manner we can never make acts of gentleness and patience, or gather the honey of the truest virtues, better than while eating the bread of bitterness, and enduring hardness. And just as the best honey is that made from thyme, a small and bitter herb, so that virtue which is practised amid bitterness and lowly sorrow is the best of all virtues.

Gaze often inwardly upon Jesus Christ crucified, naked, blasphemed, falsely accused, forsaken, overwhelmed with every possible grief and sorrow, and remember that none of your sufferings can ever be compared to His, either in kind or degree, and that you can never suffer anything for Him worthy to be weighed against what He has borne for you.

Consider the pains which martyrs have endured, and think how even now many people are bearing afflictions beyond all measure greater than yours, and say, “Of a truth my trouble is comfort, my torments are but roses as compared to those whose life is a continual death, without solace, or aid or consolation, borne down with a weight of grief tenfold greater than mine.”

Introduction to the Devout Life-PART III-CHAPTER II. The same Subject continued

 

Saint Augustine says very admirably, that beginners in devotion are wont to commit certain faults which, while they are blameable according to the strict laws of perfection, are yet praiseworthy by reason of the promise they hold forth of a future excellent goodness, to which they actually tend. For instance, that common shrinking fear which gives rise to an excessive scrupulosity in the souls of some who are but just set free from a course of sin, is commendable at that early stage, and is the almost certain forerunner of future purity of conscience. But this same fear would be blameable in those who are farther advanced, because love should reign in their hearts, and love is sure to drive away all such servile fear by degrees.

In his early days, Saint Bernard was very severe and harsh towards those whom he directed, telling them, to begin with, that they must put aside the body, and come to him with their minds only. In confession, he treated all faults, however small, with extreme severity, and his poor apprentices in the study of perfection were so urged onwards, that by dint of pressing he kept them back, for they lost heart and breath when they found themselves thus driven up so steep and high an ascent. Therein, my daughter, you can see that, although it was his ardent zeal for the most perfect purity which led that great Saint so to act, and although such zeal is a great virtue, still it was a virtue which required checking. And so God Himself checked it in a vision, by which He filled S. Bernard with so gentle, tender, and loving a spirit, that he was altogether changed, blaming himself heavily for having been so strict and so severe, and becoming so kindly and indulgent, that he made himself all things to all men in order to win all.

S. Jerome tells us that his beloved daughter, S. Paula, was not only extreme, but obstinate in practising bodily mortifications, and refusing to yield to the advice given her upon that head by her Bishop, S. Epiphanius; and furthermore, she gave way so excessively to her grief at the death of those she loved as to peril her own life. Whereupon S. Jerome says: “It will be said that I am accusing this saintly woman rather than praising her, but I affirm before Jesus, Whom she served, and Whom I seek to serve, that I am not saying what is untrue on one side or the other, but simply describing her as one Christian another; that is to say, I am writing her history, not her panegyric, and her faults are the virtues of others.” He means to say that the defects and faults of S. Paula would have been looked upon as virtues in a less perfect soul; and indeed there are actions which we must count as imperfections in the perfect, which yet would be highly esteemed in the imperfect. When at the end of a sickness the invalid’s legs swell, it is a good sign, indicating that natural strength is returning, and throwing off foul humours; but it would be a bad sign in one not avowedly sick, as showing that nature was too feeble to disperse or absorb those humours.

So, my child, we must think well of those whom we see practising virtues, although imperfectly, since the Saints have done the like; but as to ourselves we must give heed to practise them, not only diligently, but discreetly, and to this end we shall do well strictly to follow the Wise Man’s counsel, and not trust in our own wisdom, but lean on those whom God has given as our guides. And here I must say a few words concerning certain things which some reckon as virtues, although they are nothing of the sort—I mean ecstasies, trances, rhapsodies, extraordinary transformations, and the like, which are dwelt on in some books, and which promise to raise the soul to a purely intellectual contemplation, an altogether supernatural mental altitude, and a life of pre-eminent excellence. But I would have you see, my child, that these perfections are not virtues, they are rather rewards which God gives to virtues, or perhaps, more correctly speaking, tokens of the joys of everlasting life, occasionally granted to men in order to kindle in them a desire for the fulness of joy which is only to be found in Paradise. 

But we must not aspire to such graces, which are in nowise necessary to us in order to love and serve God, our only lawful ambition. Indeed, for the most part, these graces are not to be acquired by labour or industry, and that because they are rather passions than actions, which we may receive, but cannot create. Moreover, our business only is to become good, devout people, pious men and women; and all our efforts must be to that end. If it should please God further to endow us with angelic perfection, we should then be prepared to become good angels; but meanwhile let us practise, in all simplicity, humility and devotion, those lowly virtues to the attainment of which our Lord has bidden us labour,—I mean patience, cheerfulness, self-mortification, humility, obedience, poverty, chastity, kindness to our neighbour, forbearance towards his failings, diligence, and a holy fervour. Let us willingly resign the higher eminences to lofty souls. We are not worthy to take so high a rank in God’s service; let us be content to be as scullions, porters, insignificant attendants in His household, leaving it to Him if He should hereafter see fit to call us to His own council chamber. Of a truth, my child, the King of Glory does not reward His servants according to the dignity of their office, but according to the humility and love with which they have exercised it. 

While Saul was seeking his father’s asses, he found the kingdom of Israel:Rebecca watering Abraham’s camels, became his son’s wife: Ruth gleaning after Boaz’ reapers, and lying down at his feet, was raised up to become his bride. Those who pretend to such great and extraordinary graces are very liable to delusions and mistakes, so that sometimes it turns out that people who aspire to be angels are not ordinarily good men, and that their goodness lies more in high-flown words than in heart and deed. But we must beware of despising or presumptuously condemning anything. Only, while thanking God for the pre-eminence of others, let us abide contentedly in our own lower but  safer path,—a path of less distinction, but more suitable to our lowliness, resting satisfied that if we walk steadily and faithfully therein, God will lift us up to greater things.

Introduction to the Devout Life-PART III-CHAPTER I. How to select that which we should chiefly Practise

 

The queen bee never takes wing without being surrounded by all her Subjects; even so Love never enters the heart but it is sure to bring all other virtues in its train; marshalling and employing them as a captain his soldiers; yet, nevertheless, Love does not set them all to work suddenly, or equally, at all times and everywhere. The righteous man is “like a tree planted by the water side, that will bring forth his fruit in due season;” inasmuch as Love, watering and refreshing the soul, causes it to bring forth good works, each in season as required. There is an old proverb to the effect that the sweetest music is unwelcome at  a time of mourning; and certain persons have made a great mistake when, seeking to cultivate some special virtue, they attempt to obtrude it on all occasions, like the ancient philosophers we read of, who were always laughing or weeping. Worse still if they take upon themselves to censure those who do not make a continual study of this their pet virtue. S. Paul tells us to “rejoice with them that do rejoice, and weep with them that weep;” and Charity is patient, kind, liberal, prudent, indulgent.

At the same time, there are virtues of universal account, which must not only be called into occasional action, but ought to spread their influence over everything. We do not very often come across opportunities for exercising strength, magnanimity, or magnificence; but gentleness, temperance, modesty, and humility, are graces which ought to colour everything we do. There may be virtues of a more exalted mould, but at all events these are the most continually called for in daily life. Sugar is better than salt, but we use salt more generally and oftener. Consequently, it is well to have a good and ready stock in hand of those general virtues of which we stand in so perpetual a need.

In practising any virtue, it is well to choose that which is most according to our duty, rather than most according to our taste. It was Saint Paula’s liking to practise bodily mortifications with a view to the keener enjoyment of spiritual sweetness, but obedience to her superiors was a higher duty; and therefore Saint Jerome acknowledges that she was wrong in practising excessive abstinence contrary to the advice of her Bishop. And the Apostles, whose mission it was to preach the Gospel, and feed souls with the Bread of Life, judged well that it was not right for them to hinder this holy work in order to minister to the material wants of the poor, weighty as that work was also. Every calling stands in special need of some special virtue; those required of a prelate, a prince, or a soldier, are quite different; so are those beseeming a wife or a widow, and although all should possess every virtue, yet all are not called upon to exercise them equally, but each should cultivate chiefly those which are important to the manner of life to which he is called.

Among such virtues as have no special adaptation to our own calling, choose the most excellent, not the most showy. A comet generally looks larger than the stars, and fills the eye more; but all the while comets are not nearly so important as the stars, and only seem so large to us because they are nearer to us than stars, and are of a grosser kind. So there are certain virtues which touch us very sensibly and are very material, so to say, and therefore ordinary people give them the preference. Thus the common run of men ordinarily value temporal almsgiving more than spiritual; and think more of fasting, exterior discipline and bodily mortification than of meekness, cheerfulness, modesty, and other interior mortifications, which nevertheless are far better. Do you then, my daughter, choose the best virtues, not those which are most highly esteemed; the most excellent, not the most visible; the truest, not the most conspicuous.

It is well for everybody to select some special virtue at which to aim, not as neglecting any others, but as an object and pursuit to the mind. Saint John, Bishop of Alexandria, saw a vision of a lovely maiden, brighter than the sun, in shining garments, and wearing an olive crown, who said to him, “I am the King’s eldest daughter, and if thou wilt have me for thy friend, I will bring thee to see His Face.” Then he knew that it was pity for the poor which God thus commended to him, and from that time he gave himself so heartily to practise it, that he is universally known as Saint John the Almoner. 

Eulogius Alexandrinus desired to devote himself wholly to God, but he had not courage either to adopt the solitary life, or to put himself under obedience, and therefore he took a miserable beggar, seething in dirt and leprosy, to live with him; and to do this more thoroughly, he vowed to honour and serve him as a servant does his lord and master. After a while, both feeling greatly tempted to part company, they referred to the great Saint Anthony, who said, “Beware of separating, my sons, for you are both near your end, and if the Angel find you not together, you will be in danger of losing your crowns.”

Saint Louis counted it a privilege to visit the hospitals, where he used to tend the sick with his own royal hands. Saint Francis loved poverty above all things, and called her his lady-love. Saint Dominic gave himself up to preaching, whence his Order takes its name. Saint Gregory the Great specially delighted to receive pilgrims after the manner of faithful Abraham, and like him entertained the King of Glory under a pilgrim’s garb. Tobit devoted himself to the charitable work of burying the dead. Saint Elizabeth, albeit a mighty princess, loved above all things to humble herself. When Saint Catherine of Genoa became a widow, she gave herself up to work in an hospital. 

Cassian relates how a certain devout maiden once besought Saint Athanasius to help her in cultivating the grace of patience; and he gave her a poor widow as companion, who was cross, irritable, and altogether intolerable, and whose perpetual fretfulness gave the pious lady abundant opportunity of practising gentleness and patience. And so some of God’s servants devote themselves to nursing the sick, helping the poor, teaching little children in the faith, reclaiming the fallen, building churches, and adorning the altar, making peace among men. Therein they resemble embroidresses who work all manner of silks, gold and silver on various grounds, so producing beautiful flowers. Just so the pious souls who undertake some special devout practice use it as the ground of their spiritual embroidery, and frame all manner of other graces upon it, ordering their actions and affections better by means of this their chief thread which runs through all.

“Upon Thy Right Hand did stand the Queen in a vesture of gold wrought about with divers colours.” When we are beset by any particular vice, it is well as far as possible to make the opposite virtue our special aim, and turn everything to that account; so doing, we shall overcome our enemy, and meanwhile make progress in all virtue. Thus, if I am beset with pride or anger, I must above all else strive to cultivate humility and gentleness, and I must turn all my religious exercises,—prayer, sacraments, prudence, constancy, moderation, to the same object. The wild boar sharpens its tusks by grinding them against its other teeth, which by the same process are sharpened and pointed; and so when a good man endeavours to perfect himself in some virtue which he is conscious of specially needing, he ought to give it edge and point by the aid of other virtues, which will themselves be confirmed and strengthened as he uses them with that object. It was so with Job, who, while specially exercising the virtue of patience amid the numberless temptations which beset him, was confirmed in all manner of holiness and godly virtues. And Saint Gregory Nazianzen says, that sometimes a person has attained the height of goodness by one single act of virtue, performed with the greatest perfection; instancing Rahab as an example, who, having practised the virtue of hospitality very excellently, reached a high point of glory. Of course, any such  action must needs be performed with a very exceeding degree of fervour and charity.

Introduction to the Devout Life-PART II-CHAPTER XXI. How to Communicate

 

Begin your preparation over-night, by sundry aspirations and loving ejaculations. Go to bed somewhat earlier than usual, so that you may get up earlier the next morning; and if you should wake during the night, fill your heart and lips at once with sacred words wherewith to make your soul ready to receive the Bridegroom, Who watches while you sleep, and Who intends to give you countless gifts and graces, if you on your part are prepared to accept them. In the morning rise with joyful expectation of the Blessing you hope for, and (having made your Confession) go with the fullest trust, but at the same time with the fullest humility, to receive that Heavenly Food which will sustain your immortal life. And after having said the sacred words, “Lord, I am not worthy,” do not make any further movement whatever, either in prayer or otherwise, but gently opening your mouth, in the fulness of faith, hope, and love, receive Him in Whom, by Whom, and through Whom, you believe, hope, and love.

O my child, bethink you that just as the bee, having gathered heaven’s dew and earth’s sweetest juices from amid the flowers, carries it to her hive; so the Priest, having taken the Saviour, God’s Own Son, Who came down from Heaven, the Son of Mary, Who sprang up as earth’s choicest flower, from the Altar, feeds you with that Bread of Sweetness and of all delight. When you have received it kindle your heart to adore the King of our Salvation, tell Him of all your own personal matters, and realise that He is within you, seeking your best happiness. In short, give Him the very best reception you possibly can, and act so that in all you do it may be evident that God is with you. When you cannot have the blessing of actual Communion, at least communicate in heart and mind, uniting yourself by ardent desire to the Life-giving Body of the Saviour.

Your main intention in Communion should be to grow, strengthen, and abound in the Love of God; for Love’s Sake receive that which Love Alone gives you. Of a truth there is no more loving or tender aspect in which to gaze upon the Saviour than this act, in which He, so to say, annihilates Himself, and gives Himself to us as food, in order to fill our souls, and to unite Himself more closely to the heart and flesh of His faithful ones.

If men of the world ask why you communicate so often, tell them that it is that you may learn to love God; that you may be cleansed from imperfections, set free from trouble, comforted in affliction, strengthened in weakness. Tell them that there are two manner of men who need frequent Communion—those who are perfect, since being ready they were much to blame did they not come to the Source and Fountain of all perfection; and the imperfect, that they may learn how to become perfect; the strong, lest they become weak, and the weak, that they may become strong; the sick that they may be healed, and the sound lest they sicken. Tell them that you, imperfect, weak and ailing, need frequently to communicate with your Perfection, your Strength, your Physician. Tell them that those who are but little engaged in worldly affairs should communicate often, because they have leisure; and those who are heavily pressed with business, because they stand so much in need of help; and he who is hard worked needs frequent and substantial food. Tell them that you receive the Blessed Sacrament that you may learn to receive it better; one rarely does that well which one seldom does. Therefore, my child, communicate frequently,—as often as you can, subject to the advice of your spiritual Father. Our mountain hares turn white in winter, because they live in, and feed upon, the snow, and by dint of adoring and feeding upon Beauty, Goodness, and Purity itself in this most Divine Sacrament you too will become lovely, holy, pure.