The nun sanctified by the virtues of her state
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| Unnecessary transgressions of rule are certainly not acts of virtue; neither can they be said to be indifferent. For how can we call an action indifferent that is performed through self-will, that gives bad example, and destroys the order of regular discipline ? If, then, the violation of the Rule cannot be good or indifferent, it must be sinful. Some perhaps will say: It is enough for me that the violation of the Rule is not a mortal sin. To such persons I would answer, that they are in a very dangerous state. If they are not dead, they are in the last agony. Their unhappy souls are infected with a slow fever which will soon bring on death. Let them read what is said in Chapter V. 60
THIRD EXCUSE. In extenuation of their neglect of the Rule others say that they are advanced in years, and that they cannot bear the rigors practised by young persons. In answer to them I say, that a religious, whether young or old, does injury to herself and the Community by the transgression of the Rule. St. Peter Chrysologus says that " by its shade a barren tree is pernicious not only to itself, but also to the fertile plants by which it is surrounded." 1 Yes, every religious who gives bad example by inattention to the Rule does an injury to her own soul and to her fervent companions. Besides, religious advanced in years are more strictly bound to perfect observance than those who are young in religion. First, because they have been longer in the cloister: and as the more time a person has devoted to study, the more extensive should be his learning; so the longer a religious is engaged in the meditation of Jesus crucified, the greater should be her progress in the science of the saints and in Christian perfection. 1 " Infecunda arbor, dum fundit umbram, inimica, non sibi soli, sed etiam palmitibus fit fecundis." Serm. 106. Secondly, because the example of the more advanced is most efficacious in inducing the juniors to observe or to violate the Rule. Religious of long standing are the torches that enlighten the Community; they are the pillars that sustain regular observance; and by their example they engage the young in the support of order. But if discipline be disregarded by the oldest members of the Community, the Rule will be despised by the novices in religion. Generally speaking, all the irregularities that creep into convents are to be ascribed not so much to the young as to the advanced religious, who by their bad example lead the others to seek a relaxation of the rigor of the Rule. As long as their works contradict their words, all their exhortations and entreaties to the juniors to observe the Rule will be unprofitable. "The eyes," says St. Ambrose, "persuade sooner than the ears." Example is far more persuasive than admonition. And how is it possible to induce novices to observe the Rule when the conduct of Superiors is subversive of regular observance ? " Nothing," says Tertullian, "can be built up by the same means as that by which it is pulled down." When Eleazar was tempted by the wicked Antiochus to transgress the divine command, which forbade the Hebrews to eat swine s flesh, his friends through compassion for his old age besought him, in order to escape death, at least to pretend to comply with the tyrants order. But the venerable old man wisely replied, that he would rather be sent into the other world: for it doth not become our age to dissemble? He would rather sacrifice his life than pretend, at such an advanced age, to break the divine precept, and thus teach his young countrymen to transgress the law. 1 "Citius persuadent oculi, quam aures." Scrm. 76. 2 " Nemo inde strui potest, unde destruitur." De Prescript. " -2 Mac. vi. 1 8. "The look of a just man," says St. Ambrose, "is an admonition." 1 Oh! what an affecting admonition to novices, and how far superior to the most eloquent exhortation, to see an aged religious observing with punctuality all the Rules, great and small ! All the zeal and exertions of religious who love perfection should be directed to the support of discipline in all its rigor. When Jesus Christ, by stretching forth his right hand, showed St. Teresa that he was espoused to her, he said: " Henceforth, as my true spouse, you shall be zealous for my honor." 2 Every spouse, then, of Jesus should ardently seek his glory. But it is for the observance of the Rules, which are the principal support of perfection in the Community, that religious should display all their zeal. And this zeal should be cherished not only by Superiors, but by all, and especially by those whose office or age gives them authority over the other Sisters. Whenever St. Andrew Avellini saw the rules transgressed, he admonished with great fervor not only his companions in religion, but also his Superiors. It is related in the life of Father Torres that one of his penitents, Sister M. Teresa Spinelli, a religious of great zeal and piety, in the convent of the Most Holy Trinity at Naples, seeing certain abuses introduced into the Community, opposed them vehemently without regard to any person, however great his dignity. She had in view only God’s honor; and to uphold it by resisting the introduction of irregularity into religion, she endured many troubles and contradictions. When manifest abuses and relaxation of discipline steal into a convent, it is not pride or temerity, but an act of virtue and zeal, to exclaim against them, and even to oppose the Superiors themselves, should such opposition be necessary for the correction of abuses. 1 " Justi aspectus admonitio est." In Ps. cxviii. s. 10. 2" Deinceps, ut vera sponsa, meum zelabis honorem." Offic. 15 Oct. 61 FOURTH EXCUSE. Through a pretended fear of being troublesome to the Superior, some abstain from asking permission to do what they are forbidden by rule to do without her leave. This, too, is a vain excuse; for Superiors, instead of being annoyed, are edified by the religious who ask permissions as often as they may be required. Besides, how can a Superior complain of the sisters for asking leave to do what their Rule forbids them to do, without her permission ? Be careful, then, never to abstain from asking any permission which your Rule commands you to ask. And when, to support the observance of the Rule, your Superior refuses your request, be not disturbed, but thank her for the refusal, and keep your soul in peace. All the passengers in a ship rejoice, and even feel grateful to the pilot, when they see that he compels all the sailors, without exception, to attend to their duty; for should even one of them neglect his post the vessel might be lost. The rules are burdensome, but they are only the burden of the wings with which we fly to the Lord. " The burden of Christ," says St. Augustine, " has wings." 1 Yes, it has wings which assist us to rise on high. The rules are fetters; but they are bonds of love which unite us to the Supreme Good. When bound by rule, we should say with holy David: The lines are fallen unto me in goodly places 2 To me these cords are not a badge of dishonour, but of nobility; they are the object of my love because they deliver me from the chains of hell. 1" Christi sarcina pennas habet." In Ps. lix. 2" Funes ceciderunt mihi in praeclaris." Ps, xv. 6. And when we feel pain or sorrow in consequence of being deprived by our Rule of any gratification which self-love prompts us to desire, let us rejoice, and say with the Apostle “I, a prisoner in the Lord. “1 As if he said: I see that I am a prisoner, but I exult in those chains which bind me to my God and merit for me an eternal crown. " He would not," says St. Augustine, " put a golden necklace on you if he had not first chained you in iron fetters." 2 The Lord would not give you the golden necklace of eternal glory without having first bound you with the chains of rule. Should a sister, then, ask you to do what without permission you are forbidden to do, tell her without hesitation that you cannot accede to her request. You ought not to be ashamed to refuse when there is question of avoiding a fault, and especially the violation of the Rule. No: should the others be negligent, it is your duty to be singular in regular observance. Be not afraid that your regularity will be an occasion of vainglory. That your example may shine forth, and serve as an incentive to others to observe the Rule and thus give glory to God, it is certainly his will that, if the rest of the Community be careless, you should be singular in attending even to the smallest rules. So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven 3 If you are not able to do great things for God, to perform rigorous penances, or to devote much time to prayer, strive at least to observe your Rule with exactness; and be assured that by its sole observance you will in a short time make rapid progress in perfection. A great servant of God used to say that the punctual observance of the Rule is the short way to sanctity. 1 " Ego vinctus in Domino." Eph. iv. i. 2 " Non tibi imponeret torquem aureum, nisi primum in compedibus ferreis te alligasset." in Ps. cxlix. 3 "Sic luceat lux vestra coram hominibus, ut videant opera vestra bona, et glorificent Patrem vestrum qui in cælis est." Matt. v. 16. " The best perfection," says St. Bonaventure, " is to fulfil all things whatsoever that are prescribed." 1 God will be liberal to a religious in proportion to her fidelity to him. "A religious," says St. Teresa, "faithful to the minutest of the rules does not walk, but flies to perfection without either wings or feathers." St. Augustine justly calls the Rule the mirror of religious; for by its observance the character of a religious may be known. Yes, says Hugo of Victor, commenting on St. Augustine, the Rule is the best test by which we may discover " whether religious are just or unjust, whether they advance, whether they are pleasing or displeasing to God. " 2 By seeing religious attentive to the Rule, or careless about its observance, we ascertain at once whether they love or do not love perfection; whether they go forward or recede; whether they please or displease God. Be assured that a religious will become a saint not by doing a multiplicity of works, but by the faithful observance of the Rule. At the times set apart by the Rule for labor or for recreation a religious should not go to prayer, to the choir, nor take the discipline. These unseasonable devotions are, says Father Alvarez, sacrifices of rapine, which God does not accept. A certain Capuchin was accustomed to absent himself from the common labors for the purpose of attending to his private devotions. On the bed of sickness Jesus Christ, in quality of his judge, appeared to him, and ordered all the vocal prayers and other devotions performed during the time of the common exercises to be taken from him and to 62 be distributed among those who had labored for the Community. By the mercy of God his life was prolonged, his health was restored, and ever after the good brother assisted most punctually at all the common duties. 1 "Optima religiosi perfectio, communia quaeque servare." Spec, disc. p. 2, c. 2. 2 "Sive justi, sive injusti; utrum quisquam proficiat; utrum Deo placeat, au displiceat." Expos, in Keg. S. Aug. c. 12. St. Mary Magdalene de Pazzi used to say that the best means to acquire great merit is to be present at every assembly of the Community. It is true that in certain circumstances, as when you labor under infirmity or are engaged in some very important duty of office, it is not a fault to break some small rule. But it is likewise true that transgressions committed under pretence of sickness or necessity frequently proceed from sloth, and from a want of affection for the Rule. For others who are perhaps more infirm, and not less occupied in the offices of the convent, never violate the rules that you so often transgress. They who love discipline find the means of observing the Rule, and also of discharging the duties of office. St. Teresa used to say that " sometimes the evil is small, and therefore we imagine that we are not bound to avoid it." 1 To read your Rule frequently for the purpose of seeing what faults you commit and what you .have to correct will contribute greatly to infuse into your soul an affection for exact observance. The reading of the rules is one of the best spiritual readings that you can make. It will also be very profitable to make your particular examination on the rules that you transgress most frequently. Whenever you violate the Rule be not ashamed to acknowledge your fault to the Superior, and to ask penance for it. The devil once said to St. Dominic, that in the chapter at which religious confess their defects, and receive penance and admonition for them, he lost all that he had gained in the refectory, in the parlour, and in the other places of the monastery. Before you confess your fault, dispose your heart to accept whatever reproof or penance may be given to you, lest you should be like the religious who, to show that they are humble and exact in the observance of the Rule, acknowledge their defects, but are at the same time unwilling to be reproved for their transgressions. 1 Way of Perf. ch. 11. But to be profitable, the observance of the Rule, as St. Ignatius has remarked, must above all be accompanied with "the spirit of love, and not the perturbation of fear." 1 You should observe the rules not to escape the rebukes of the Superior, nor to win the admiration of the sisters, but through the spirit of love and to please Jesus Christ. Hence the same saint has declared, that in not annexing the penalty of sin to the violation of the Rule of the Society of Jesus, his object was "to make love take the place of the fear of offending God. " 2 Count," says St. Eucherius of Lyons, " among the days of your life that day only on which you have denied self-will, and which you have spent without any violation of the Rule." 3 St. Mary Magdalene de Pazzi has recommended three very efficacious means of observing the Rule: " 1. Prize the Rule as you esteem God himself. 2. Act as if you only were obliged to observe the Rule. 3. If the others fail in regular observance, endeavor to supply their deficiency." In a word, I say again, you must be persuaded that the perfection of a religious does not consist in great and manifold works, but in performing all her actions well. Great indeed was the praise of the multitude to Jesus Christ when they said: He hath done all things well. 4 To achieve what is difficult and extraordinary is not given to all; nor can extraordinary works be performed at all times. 1 In spiritu amoris, et non cum perturbatione timoris." Const, p. 6, c. i. 2 " Loco timoris offensae succedat amor." Ibid. c. 5. 3 " Ilium tantum diem vixisse te computa, in quo voluntates , abnegasti, et quern sine ulla regulæ trangressione duxisti." Ad Monach . hom. 9. 4 " Bene omnia fecit." Mark, vii. 37. But ordinary actions such as the common prayer, the examination of conscience, Communion, the hearing of Mass, the recitation of the divine Office, the fulfilment of the duties annexed to the offices of the Community, and the other obligations imposed by the Rule are duties that may be discharged every day, and by all the members of the convent. Be assured that though in the fulfilment of ordinary duties you should be employed in the meanest occupations, the faithful discharge of them will certainly make you a saint. It is not enough to do what God wills: it is moreover necessary to do it in the manner he wishes. It is related in the Chronicles of the Cistercians, that St. Bernard saw many angels noting what the monks were doing in the choir. The works of one were written in gold, of another in silver, of a third in ink, and of a fourth in water, to denote the perfection or imperfection with which each attended to prayer. Consider then how easily, if you will, you can arrive at perfection: by the discharge of your ordinary duties you may become a saint. The Lord does not require of you lofty flights of contemplation, nor formidable penances: all that he demands is, that you perform all your actions well. Many religious, on days of devotion, for example, during the novena of the Nativity, of the Holy Ghost, and of the Blessed Virgin, practise many exercises of piety, fasts, disciplines, vocal prayers, and similar works of penance. All 63 these are very good; but the best devotion for a religious on such occasions is to perform her ordinary duties with extraordinary perfection. The perfection of an action consists, first, in that it is done through the sole motive of pleasing God; for it is not the external act, but purity of intention, that constitutes perfection. All the glory of the king s daughter is within 1 The perfection of an action consists, secondly, in doing it well; that is, with promptness, attention, and exactness. 1 " Omnis gloria ejus filiæ regis ab intus." Ps. xliv. 14. The following are the means of performing our actions well: 1. The first means is to preserve during the discharge of your duties a lively sense of the presence of God, that thus every act may be worthy of his divine eyes. 2. The second means is, to perform every work as if it were the only duty you had to fulfil. When at prayer, let your sole care be to pray well; when you say the divine Office, direct all your attention to the devout recitation of it; when engaged in any employment enjoined by obedience, your sole concern should be to discharge it well. Think of nothing but the duty in which you are occupied. To examine, during the time of prayer, how you will execute a certain command, or how you will direct a certain work, or to reflect on the means of performing any other duty, is a temptation of the enemy. " When," says Father M. Avila, " any unseasonable thought enters your mind, say: God does not will that I think at this moment on such a subject; and therefore it is not useful for me to reflect upon it: when he commands me, I shall attend to it." 3. The third means is, to perform every action as if it were the last of your life. St. Anthony frequently recommended this means to his disciples. " In every work," says St. Bernard, "let each one say to himself: If I were about to die, would I do this?" 1 Would I do it in this manner ? Were this the last Mass that I should hear, with what devotion would I be present at it ? Were this the last Office that I should recite, with what attention would I say it ! Were this my last Communion or my last meditation, with what fervor would I perform it ! 1 " In omni opere suo, dicat sibi: Si modo moriturus esses, faceres istud ?" Spec. Monach. n. i. When, says St. Basil, you discharge the duties of the morning, imagine that you shall not live till evening; when night approaches, think that you shall not see the morning. 1 It is related of a certain Dominican, who was accustomed to go to confession every morning before he offered the Holy Sacrifice of the Mass, that, being seized with a serious malady, his Superior commanded him to prepare for death by a good confession. The good religious raised his hands to heaven, and exclaimed: Blessed be God, I have confessed every day for the last thirty years, as if I were to die suddenly. Blessed, says the Redeemer, is that servant, whom, when His Lord shall come, he shall find so doing: 2 And happy the religious whom, should death come suddenly upon her, Jesus Christ, her judge, shall find performing the duty in which she may be engaged, as if she knew it to be the last of her life. 4. To think each day only on the labors of the day, is another means which greatly assists weak souls to discharge their duties with fervor. The apprehension of the pains to be endured, in living till death with so much exactness, and in continually resisting self-love, is one of the causes which make many lose courage in the way of God. The best means of conquering this temptation is, to imagine each morning that you have but one day to live. Whoever represents to himself that only one day of life remains, will certainly perform all the actions of that day with great perfection. This means is very profitable to weak souls; but strong and perfect Christians do not require to conceal from themselves the labors necessary for the attainment of sanctity; they rejoice in suffering, and pant for opportunities of pleasing God. 1 Admon. ad fil. spir. 2 " Beatus ille servus quern, cum venerit Dominus ejus, invenerit sic facientem." Matt. xxiv. 46. 5. To religious beginning to walk in the way of perfection it will be very useful means to consider that what is in itself difficult and painful will by habit soon become easy and agreeable. I will, says the Holy Ghost, lead thee by the paths of equity ; which, when thou shalt have entered, thy steps shall not be straitened ; and when thou run-nest, thou shalt not meet a stumbling-block 1 I will, says the Lord, first conduct you into the narrow paths of virtue; but you shall soon walk through a broad and pleasing way, and there you shall run without difficulties or obstacles. "At first," says St. Bernard, writing to Pope Eugenius, "some duty will seem intolerable; if you accustom yourself to it, in process of time it will not appear so difficult: afterwards you shall not feel it; and in the end you will delight in it." 2 Behold with your eyes, says Ecclesiasticus, how I have labored a little, and have found much rest to myself 3 Prayer. O my God ! I am that unhappy soul that has long since merited the curse of the barren fig-tree. 4 Since I have produced no fruit, why should I occupy a place in religion ? I have deserved to be cut down and cast into the fire. Unhappy me ! I have been for so many years in religion, and favoured with so many helps to sanctity, and what fruit have I brought forth ? But Thou dost not wish that I despair, or doubt in Thy mercy. Thou hast said : Ask, and you 64 1 "Ducam te per semitas æquitatis; quas cum ingressus fueris, non arctabuntur gressus tui, et currens non habebis offendiculum." Prov. iv. n, 12. 2 "Primum, tibi importabile videtur aliquid; processu temporis, si assuescas, judicabis non adeo grave; paulo post, nee senties; paulo post, etiam delectabit." DC Consid. 1. i, c. 2. 3" Modicum laboravi, et inveni mihi multam requiem." Ecclus. li. 35 4 " Succide illam; ut quid etiam terram occupat ?" Luke, xiii. 6. shall receive. Since Thou dost desire me to ask for Thy graces, the first favour I seek is the pardon of all the displeasure that I have given to Thee. I have repaid Thy love and Thy benefits by so many insults; but I repent, my God, with my whole soul. The second grace I ask of Thee is the gift of Thy love, that henceforth I may love Thee, not with tepidity, as in my past life, but with my whole soul, and that I may never more give Thee the least displeasure, but that I may always do whatever I know to be pleasing to Thee. The third grace I ask is holy perseverance in Thy love. I now esteem Thy love more than all the kingdoms of the earth. Thou wishest me to be entirely Thine, and I desire to belong to Thee without reserve. On the Cross and in the Blessed Sacrament Thou hast given Thyself entirely to me ; I offer my whole being to Thee. I thank Thee for enabling me by Thy grace to make this oblation. Since Thou hast inspired, I hope thou hast accepted it. O my Jesus, I am Thine, and I trust that Thou wilt be mine for all eternity. I desire not that my inclinations, but Thy holy will, may live henceforth in me. And I promise from this day forward to observe all, even the smallest, of the rules of religion ; because I know that all of them are approved by Thee. O my Love, my Love ! I will say with St. Catharine of Genoa, no more sins. I beseech Thee to make me always love Thee, or to take me out of life. Either love or death, O my God ! Mary, my mother, speak to thy Son, and obtain for me the grace to love him or to die. VI. The Four Degrees of Perfect Obedience. To be perfect in obedience, a religious must obey with promptness, exactness, cheerfulness, and simplicity. These are the degrees of perfect obedience. THE FIRST DEGREE. The first degree, then, is to obey with promptness, executing immediately and without reply every injunction imposed by obedience. There are some who obey only after many entreaties of the Superior, and after many attempts to elude her commands. Religious that are truly obedient do not act in this manner. " A Christian faithful to obedience," says St. Bernard, " knows not delays, but prepares his ears for hearing, and his hands and his feet for labor." 1 1 " Fidelis obediens nescit moras; parat aures auditui, manus operi, itineri pedes." De Divers, s. 41. |