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, 85 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, every one 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 for ever 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.