The nun sanctified by the virtues of her state
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| CHAPTER VIII. EXTERIOR MORTIFICATION. I. Its Necessity and Advantages. THERE is no alternative: we poor children of Adam must till death live in continual warfare; For, says the Apostle, the flesh lusteth against the spirit 1The flesh desires what the spirit dislikes; and the spirit pants for what the flesh abhors. Now, since it is peculiar to irrational creatures to place all their happiness in sensual enjoyment, and to the angels to seek only the accomplishment of God’s will, surely if we attend to the observance of the divine commands, we shall, as a learned author justly says, he transformed into angels; but if we fix our affections on the gratifications of sense, we shall sink to the level of the brute creation. If the soul do not subdue the body, the flesh will conquer the spirit. To maintain his seat on a furious steed, and to escape danger, the horseman must hold a tight rein; and to avoid the corruption of the flesh, we must keep the body in perpetual restraint. We must treat it as a physician treats a patient, to whom he prescribes nauseous medicine, and to whom he refuses palatable food. Cruel indeed must be the physician who gives to a sick man noxious draughts because they are pleasing to the taste, and who does not administer useful remedies, because they are bitter and disgusting. 1 "Caro enim concupiscit adversus spiritual, spiritus autem adversus carnem." Gal. v. 17.
And great is the cruelty of the sensual, when to escape some trifling corporal pain in this life they expose their souls and bodies to eternal torments in the next. " Such charity," says St. Bernard, " is destructive of charity: such mercy is full of cruelty; because it serves the body so as to destroy the soul." 1 The false love of the flesh destroys the true charity which we owe to ourselves: inordinate compassion towards the body is full of cruelty, because by indulging 70 the flesh it kills the soul. Speaking of sensualists who deride the mortifications of the saints, the same Father says: "If we are cruel in crucifying the flesh, you by sparing it are far more cruel." 2 Yes, for by the pleasures of the body in this life you shall merit for soul and body inexpressible torments forever in the next. Father Rodriguez 3 tells us of a solitary who had emaciated his body by very rigorous austerities. Being asked why he treated his body so badly, he replied: " I only chastise what chastises me." 4 I torment the enemy who persecutes my soul, and who seeks my destruction. The Abbot Moses being once censured for his severity towards his body, replied: " Let the passion cease, and I will also cease to mortify my flesh." 5 When the flesh ceases to molest me, I shall cease to crucify its appetites. If, then, we wish to be saved, and to please God, we must take pleasure in what the flesh refuses, and must reject what the flesh demands. Our Lord once said to St. Francis of Assisi: "If you desire my love, accept the things that are bitter as if they were sweet, and the things that are sweet as if they were bitter." 1 " Ista charitas destruit charitatem, talis misericordia crudelitate plena est, qua ita corpori servitur, ut anima juguletur." Apol. ad Guill, c. 8. 2" Simus nos crudeles interim non parcendo, at vos parcendo crudeliores." in. Ps. xc. s. 10. 3 Practice of Perfec. tr. i, ch. 4. 4 Vexo eum qui vexat me." 5 " Quiescant passiones, quiescam ego." Some will say that perfection does not consist in the mortification of the body, but in the abnegation of the will. To them I answer with Father Pinamonti, that the fruit of the vineyard does not consist in the surrounding hedge; but still if the hedge be taken away, you will seek in vain for the produce of the vine. Where there is no hedge, says the Holy Ghost, the possession shall be spoiled. 1 So ardent was the desire of St. Aloysius to crucify his flesh, that, although weak in health, he sought nothing but mortifications and penitential rigors; and, to a person who once said that sanctity does not consist in corporal works of penance, but in the denial of self-will, he wisely answered in the words of the Redeemer: These things you ought to hare done, and not to have those undone 2 He meant to say that, to keep the flesh in subjection to reason, the mortification of the body is necessary, as well as the denial of the will. I chastise my body, says St. Paul, and bring it into subjection 3 The flesh, when indulged, will be brought with difficulty to obey the divine law. Hence St. John of the Cross, speaking of certain spiritual directors who despise and discourage external penance, says that "he who inculcates loose doctrine regarding the mortification of the flesh, should not be believed though he confirmed his preaching by miracles." The world and the devil are very powerful enemies of our eternal salvation; but our own body, because it is a domestic enemy, is a still more dangerous antagonist. " A domestic enemy," says St. Bernard, " is the worst of foes." 4 1 " Ubi non est sepes, diripietur possessio." Ecclus. xxxvi. 27. 2 " Hæc oportuit facere et ilia non omittere." Matt, xxiii. 23. 3 " Castigo corpus meum, et in servitutem redigo." 1 Cor. ix. 27. 4 " Magis nocet domesticus hostis." Medit. c. 13. A town that is besieged has more to apprehend from the enemies that are within than from those that are without the walls; because it is far more difficult to ward off the attacks of the former than those of the latter. St. Joseph Calasanctius used to say that " we should pay no more attention to the body than to the vilest rag." Such indeed has been the practice of the saints. As the indulgence of the body by sensual pleasures is the sole and constant study of worldlings, so the continual mortification of the flesh is to the saints the only object of their care and of their desires. St. Peter of Alcantara was accustomed to say to his body: O my body, keep your peace; I shall give you no rest here below; pains and torments shall be your portion in this life; when we shall be in paradise, you will then enjoy that repose which shall never end. Similar was the practice of St. Mary Magdalen-e de Pazzi, who, on the bed of death, stated that she did not remember to have ever taken pleasure in any other object than in God alone. If we read the lives of the saints and see the works of penance that they performed, we shall be ashamed of the delicacy and of the reserve with which we chastise the flesh. In the lives of the ancient Fathers 1 we read of a large Community of nuns who never tasted fruit or wine. Some of them took food only once every day; others never ate a meal, except after two or three days of rigorous abstinence: all were clothed and even slept in haircloth. I do not require such austerities from religious of the present day: but is it too much for them to take the discipline several times in the week ? to wear a chain round some part of the body till the hour of dinner? not to approach the fire in winter on some day in each week, and during novenas of devotion ? to abstain from fruit and sweet meats ? and, in honor of the Mother of God, to fast every Saturday on bread and water, or at least to be content with one dish ? 1 Lib. i, rit. S. Euphros. But you will say: I am weak, and my director forbids me to practise any corporal austerity. Obey your confessor, but take care to embrace with peace all the troubles of your infirmities, and all the inconveniences arising from the heat or cold of the seasons. If you cannot chastise your body by positive rigors, abstain at least from some lawful 71 pleasures. St. Francis Borgia, when amusing himself in hawk-hunting, used to cast down his eyes when he saw the hawk about to spring upon its prey. St. Aloysius always turned away his eyes from the objects of curiosity exhibited at the festivities at which he was present. Why cannot you practise similar mortifications ? If denied lawful pleasures, the body will not dare to seek forbidden indulgence; but if continually gratified by every innocent enjoyment, it will soon draw the soul into sinful gratifications. Besides, that great servant of God, Father Vincent Carafa, of the Society of Jesus, used to say that the Almighty has given us the goods of the earth, not only that we may enjoy them, but also that we may have the means of pleasing him by offering to him his own gifts, and by voluntarily renouncing them in order to show our love for him. It is true, indeed, that certain innocent pleasures assist our weakness, and prepare us for spiritual exercises; but it is likewise true that sensual pleasures poison the soul, by attaching her to creatures. Hence, like poison, they must be used sparingly. Poisons, when properly prepared and taken with moderation, are sometimes conducive to health; and sensual delights, because they are poisonous remedies, must be taken with great caution and reserve, without attachment to them, only through necessity, and to be better able to serve God. Besides, for the recovery of bodily health you must take care never to impair the strength of the soul, which will be always weak as long as the flesh is not mortified. " I compassionate," says St. Bernard, " the infirmities of the body; but the infirmity of the soul should be an object of greater alarm." 1 I pity the infirmities of the body, but feel greater commiseration for the more formidable and dangerous maladies of the soul. Oh! how often is bodily weakness made the pretext for unnecessary indulgence. " We leave the choir," says St. Teresa, " to-day, because the head aches; on to-morrow, because it has ached; and on the day after, lest it should ache." Hence on another occasion she thus addresses her dear children: " You have entered religion not to indulge the flesh but to die for Jesus Christ. If we do not resolve to disregard the want of health, we shall do nothing. What injury will death do us ? How often have our bodies molested us ? Shall not we torment them in return ?" St. Joseph Calasanctius says: "Woe to the religious who loves health more than sanctity." St. Bernard considered it indecent in a religious to take costly medicine; for them, he said, decoctions of herbs should be sufficient. I do not require this of you; but I say that small indeed must be the spiritual progress of the religious who is continually seeking physicians and remedies; who is sometimes not content with the prescription of the ordinary physician; and who, by her discontent, disturbs the whole Community. " Men," says Salvian, " devoted to Christ are weak, and wish to be so: if they were robust, they could with difficulty be saints." 2 All, and particularly nuns who have consecrated themselves to the love of Jesus Christ, are weak in body, and desire to continue in their infirmities: were they strong and vigorous, it would be difficult for them to attain sanctity. The truth of this observation appears from the lives of St. Teresa, St. Rose, St. Mary Magdalene de Pazzi, and other saints. 1 "Compatior infirmitati corporum; seel timenda multo magis ampliusque cavenda infirmitas animarum." Epist. 345. 2" Homines Christo dediti, et infirmi sunt, et volunt esse; si fortes iuerint, sancti esse vix possunt." De Gubern. D. 1. i. The Venerable Beatrix of the Incarnation, the first spiritual daughter of St. Teresa, though afflicted with pains and infirmities, was accustomed to say that she would not exchange her condition for that of the happiest princess on earth. Such was her patience, that in the greatest sufferings she never uttered a word of complaint. Hence a sister once said to her: " You are like one of those wretched paupers who languish for want of food, but continue to endure the pains of hunger rather than submit to the shame of manifesting their poverty." 1 If bodily weakness renders us unable to practise corporal austerities, let us at least learn from her example to embrace with joy the infirmities with which Almighty God visits us. If borne with patience, they will conduct us to perfection better than voluntary works of penance. St. Syncletica used to say, that "as corporal maladies are cured by medicine, so the diseases of the soul are healed by the infirmities of the body." 2 Oh ! how profitable to the spirit are the mortifications of the flesh. They detach the heart from sensual pleasures, which wound the soul, and frequently deprive her of life. "The wounds of charity," says Origen, "make us in sensible to the wounds of the flesh." 3 Moreover, by mortifications we atone in this life for the pains due to our sins. He that has offended God, though the offence may be pardoned, must either by expiatory works in this life, or by the pains of purgatory in the next, make satisfaction for the temporal punishment due to sin after remission of its guilt. His sufferings in purgatory will be infinitely greater than any torments that he could endure on earth. They shall be in very great tribulation, unless they do penance from their deeds. 4 1 Found. ch. 12. 2. Vit. Patr. 1. 5, libell. 7. 72 3 " Vulnera charitatis non faciunt sentire vulnera carnis." 4 " In tribulatione maxima erunt, nisi pœnitentiam ab operibus suis egerint." Apoc. ii. 22. They who have not expiated their sins shall suffer the sharpest torments in the other world. St. Antoninus 1 relates that an angel proposed to a sick man the choice of being confined to purgatory for three days, or of being condemned to a continuation of his infirmities for two years. The sick man chose the three days in purgatory; but scarcely had an hour elapsed in that place of torments when he began to complain of the angel for having condemned him to a purgation not of three days, but of several years. "What!" replied the angel, " your body is still warm on the bed of death, and you speak of having spent years in purgatory." If, dear Sister, you wish to suffer in peace, imagine that you have still to live fifteen or twenty years, and say, This is my purgatory: it is the spirit rather than the body that I must conquer. Mortifications raise the soul to God. St. Francis de Sales used to say, that a soul cannot ascend to the throne of God unless the flesh is mortified and depressed. There are many beautiful remarks on this subject in the works of St. Teresa: " It would be folly," says this great saint, "to think that God admits to his familiar friendship those who seek their own ease." 2 Sensuality and prayer are incompatible. 3 Souls who truly love God cannot desire repose." 4 Mortifications merit great glory in heaven. If "everyone who striveth for the mastery" abstains from whatever is likely to diminish his strength, and thus endanger the conquest of a miserable earthly crown, how much more should we deny the flesh for the attainment of an eternal kingdom ? And they, indeed, says St. Paul, that they may receive a corruptible crown; but we an incorruptible one 5 1 P. 4, tit. 14, c. 10, 4. 2. Way of Perf. ch. 19. 3 Ibid. ch. 4. 4 Found, ch. 5. 5 " Illi quidem, ut corruptibilem coronam accipiant; nos autem, incorruptam." 1 Cor. ix. 25. St. John saw all the saints with palms in their hands 1 From this passage we learn that all the elect must be martyrs, either by the sword of the tyrant or by the voluntary crucifixion of the flesh. But while we meditate on the necessity of works of penance, we should at the same time remember that the pains of this life bear no proportion to the eternal glory that awaits us in paradise. The sufferings of this life, says St. Paul, are not worthy to be compared with the glory to come, that shall be revealed in us. 2 The few transitory mortifications which we practise here below will produce complete and everlasting felicity. For, says the Apostle, that which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an exceeding weight of glory? Let us then animate our faith. Our pilgrimage on earth will not be of long duration: our home is eternity, where he who has practised the greatest mortifications during life shall enjoy the greatest glory. St. Peter says the saints are the living stones of which the celestial Jerusalem is built. 4 But before they are translated to the city which is above, they must be polished by the salutary chisel of penance. Many a blow the biting sculpture Polished well those stones elect, In their places now compacted Fabri polita malleo By the heavenly Architect, Who therewith hath willed forever That his palace should be decked. Hanc saxa molem construunt 5 Scalpri salubris ictibus Et tunsione plurima 1" Et palmæ in manibus eorum." Apoc. vii. 9. 2" Non sunt condignæ passiones hujus temporis ad futuram gloriam, quæ revelabitur in nobis." Rom. viii. 18. 3" Momentaneum et leve tribulationis nostræ . . . æternum gloriæ pondus operatur in nobis." 2 Cor. iv. 17. 4 1 Pet ii- 5 5.Dedic. Eccl. Let us consider each act of self-denial as a work that will prepare us for paradise. This thought will sweeten all our pains and all our toils. How pleasing is the fatigue of a journey to him who is assured that he shall obtain possession of all the territory through which he travels? It is related in the Lives of the Fathers, 1 that a certain monk was anxious to exchange his cell for another nearer to the fountain from which he was accustomed to draw water, but as he was one day going to the fountain, he heard his steps counted by a person behind him. Turning round he saw a young man, who said: "I am an angel: I count your steps, that none of them may be without a reward." The monk immediately abandoned the intention of changing his cell; and even wished it to be more distant from the water, that he might be able to acquire greater merit. Mortified religious enjoy peace and content in this life, as well as in the next. What greater happiness can a soul possess than to know that by her mortifications she pleases God ? The very privation of carnal pleasures, and even the pains of penance, are so many spiritual delights to a loving soul. Love cannot be at rest. He that loves God 73 cannot live without giving continual proofs of his affection. Now a soul cannot give a stronger proof of its love for God than the voluntary renunciation of earthly pleasures for his sake, and the oblation of its pains to him. A Christian enamoured of Jesus Christ feels no pain in his penitential works. "He that loves," says St. Augustine, "labors not."2 " Who," says St. Teresa, " can behold his God covered with wounds and harassed by persecutions, without embracing and even desiring a portion of his Saviours sufferings ?" 3 1 Vit. Patr. I. 5, libell. 7, n. 31. 2 " Qui amat, non laborat. "-In Jo. tr. 48. 3 Life, ch. 26. Hence St. Paul exclaimed, that he wished for no other delight or glory than the Cross of the Redeemer. God forbid that I should glory, save in the cross of our Lord Jesus Christ 1 Again he says, that the crucifixion of the flesh is the test by which the true lovers of Jesus Christ may be known. They that are Christ’s have crucified their flesh, with the vices and concupiscences. 2 Worldlings go in search of sensual gratifications, but the followers of Christ seek only corporal austerities. In conclusion, dear Sister, imagine that death is at hand, and that as yet you have done but little for paradise. Strive from this day forward to mortify yourself as much as possible, at least by abstinence from the pleasures that selflove seeks. Endeavor to profit by every" opportunity of mortification. Let not the part of a good gift overpass you.3 Consider every occasion of self- denial as a gift which God bestows upon you, that you may be able to merit greater glory in another life; and remember that what can be done to-day cannot be performed to-morrow, for time that is past never returns. To animate your fervor in the practice of mortification, I shall here place before your eyes, in his own words, what St. John Climacus saw in a monastery called the Prison of Penitents. " I saw," says the saint, " some of them standing the whole night in the open air, to overcome sleep. I saw others with their eyes fixed on heaven, and with tears begging mercy from God. Others stood with their hands bound behind their shoulders, and their heads bowed down, as if they were unworthy to raise their eyes to heaven. Others remained on ashes, with their heads between their knees, and beat the ground with their foreheads. Others deluged the floor with their tears. Others stood in the burning rays of the sun. Others, parched with thirst, were content with taking a few drops of water to prevent death. Others took a mouthful of bread, and then threw it out, saying that he who has been guilty of beastly actions is unworthy of the food of men. Some had their cheeks furrowed by continual streams of tears; and others had their eyes sunken. Others struck their breast with such violence, that they began to spit blood. And I saw all with faces so pallid and emaciated, that they appeared to be so many corpses."4 1 " Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi." Gal. vi. 14. 2 "Qui autem sunt Christi, carnem suam crucifixerunt cum vitiis et concupiscentiis." Gal v. 24. 3 " Particula boni doni non te prætereat." Ecclus. xiv. 14. 4 Scal, par.gr. 5. The saint then concludes by saying, that notwithstanding their fall, he considered them, on account of their penitential rigors, more happy than those who had never sinned and never done penance. What shall be said of them who have fallen and have never atoned for their crime by expiatory works ? Prayer. O my Spouse, assist me and give me strength, that for the future I may serve Thee better than I have done for the past. Hitherto I have sought the gratification of my senses and of self-love, but have been regardless of offending Thee. But for the future I desire only to please Thee, who art so deserving of all my love. For the love of me Thou hast chosen a life of continual pains and sorrows; Thou hast spared nothing to draw me to Thy love, and shall I continue to be as ungrateful as I have been for so many years ? No, my Jesus, it shall not be so : I have sinned enough in my past life. Pardon me all my transgressions ; I am sorry for them, and repent with all my whole heart of all the displeasure I have given Thee by my irregular life. I now love Thee with my whole soul, and desire to do all that I can to please Thee in all things, and without reserve. Through my director, make known to me Thy will. I now purpose, and hope with the assistance of Thy grace, to fulfil Thy will in all things. My beloved Redeemer, replenish my memory with holy thoughts, that I may always remember the sorrows which Thou hast endured for my sake. Inflame my will with holy affections, that I may seek only what pleases Thee, and may desire only the accomplishment of Thy will, and to belong entirely to Thee. Grant, O Lord, that I may love Thee, and that I may love Thee ardently. For if I love Thee, all pains will be sweet and agreeable to me. Holy Virgin Mary, my mother, assist me to please God during the remainder of my life. In thee I place all my hope. 74 II. The Mortification of the Eyes, and Modesty in General. 1. MORTIFICATION OF THE EYES. Almost all our rebellious passions spring from unguarded looks; for, generally speaking, it is by the sight that all inordinate affections and desires are excited. Hence, holy Job made a covenant with his eyes, that he would not so much as think upon a virgin. 1 Why did he say that he would not so much as think upon a virgin ? Should he not have said that he made a covenant with his eyes not to look at a virgin ? No; he very properly said that he would not think upon a virgin; because thoughts are so connected with looks, that the former cannot be separated from the latter, and therefore, to escape the molestation of evil imaginations, he resolved never to fix his eyes on a woman. St. Augustine says: "The thought follows the look; delight comes after the thought; and consent after delight." 2 From the look proceeds the thought; from the thought the desire; for, as St. Francis de Sales says, what is not seen is not desired, and to the desire succeeds the consent. 1 " Pepigi fœdus cum oculis meis, ut ne cogitarem quidem de virgine." Job, xxxi. i. 2 " Visum sequitur cogitatio, cogitationem delectatio, delectationem consensus." If Eve had not looked at the forbid den apple, she should not have fallen; but because she saw that it was good to eat, and fair to the eyes, and beautiful to behold, she took of the fruit thereof, and did eat. 1 The devil first tempts us to look, then to desire, and afterwards to consent. St. Jerome says that Satan requires " only a beginning on our part." 2 If we begin, he will complete our destruction. A deliberate glance at a person of a different sex often .enkindles an infernal spark, which consumes the soul. " Through the eyes," says St. Bernard, " the deadly arrows of love enters." 3 The first dart that wounds and frequently robs chaste souls of life finds admission through the eyes. By them David, the beloved of God, fell. By them was Solomon, once the inspired of the Holy Ghost, drawn into the greatest abominations. Oh ! how many are lost by indulging their sight! The eyes must be carefully guarded by all who expect not to be obliged to join in the lamentation of Jeremiah: My eye hath wasted my soul 4 By the introduction of sinful affections my eyes have destroyed my soul. Hence St. Gregory says, that " the eyes, because they draw us to sin, must be depressed."5 If not restrained, they will become instruments of hell, to force the soul to sin almost against its will. " He that looks at a dangerous object," continues the saint, " begins to will what he wills not." It was this the inspired writer intended to express when he said of Holofernes, that the beauty of Judith made his soul captive. 6 |