The nun sanctified by the virtues of her state
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| 1 "Cœlum et terra, et omnia quæ in eis sunt, mihi dicunt ut te amem." Conf. 1. 10, c. 6. 2 Way of Perf. ch. 29.
To come to what is practical: It is necessary to know that God is present in us, in a manner different from that in which he is present in other creatures; in us he is present as in his own temple and his own house. Know you not, says the Apostle, that you are the temple of God, and that the Spirit of God dwell eth in you. 1 Hence our Saviour says, that into a soul that loves God, he comes with the Father and Holy Ghost, not to remain there for a short time, but to dwell in it forever, and there to establish an everlasting habitation. If, any one love me, . . . my Father will love him, and we will come to him, and will make our abode with him. 2 The kings of the earth, though they have their great palaces, have, notwithstanding, their particular apartments in which they generally live. God is in all places; his presence fills heaven and earth; but he dwells in a particular manner in our souls, and there, as he himself tells us by the mouth of the Apostle, he delights to remain as in so many gardens of pleasure. I will dwell in them, and will walk among them, and I will be their God: 3 There he wishes us to love him and to pray to him: for he remains in us full of love and mercy, to hear our supplications, to receive our affections, to enlighten us, to govern us, to bestow on us his gifts, and to assist us in all that can contribute to our eternal salvation. 174 1" Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis?" I Cor, iii. 16. 2"Siquis diligit me, ... et Pater meus diligit eum, et ad cum veniemus, et mansionem apud eum faciemus. "John, xiv. 23. 3" Inhabitabo in illis, et inambulabo inter eos, et ero illorum Deus." 2 Cor. vi. 16. Let us then often endeavor, on the one hand, to enliven our faith in this great truth, and annihilate ourselves at the sight of the great majesty that condescends to dwell within us; and on the other, let us be careful to make acts at one time of confidence, at another of oblation, and again of love of his infinite goodness; now thanking him for his favors, at another time rejoicing in his glory; and again asking counsel in our doubts; consoling ourselves always in the possession of this Sovereign Good within us, certain that no created power can deprive us of him, and that he will never depart from us unless we first voluntarily banish him from our hearts. This was the little cell that St. Catharine of Sienna built within her heart, in which she lived always retired, always engaged in loving colloquies with God; thus she defended herself against the persecution of her parents, who had forbidden her to retire any more to her chamber for the purpose of praying. And in this little cell the saint made greater progress than she did by retiring to her room; for she was obliged to leave her chamber several times in the day. This interior cell she never left, but remained in it always recollected with God. Hence St. Teresa, speaking of the divine presence in our interior, said: " I believe that they who are able to lock themselves up in this little heaven in their souls, where he who created them is always present, walk in an excellent path, because they make great progress in a short time." 1 In a word, by this exercise of the presence of God the saints have succeeded in acquiring great treasures of merits. I set the Lord always in my sight says the royal prophet, for he is at my right hand that I be. not moved. 2 I endeavor to consider God always present, and observing all my actions. Blessed Henry Suso applied himself with so much attention to this holy exercise that he performed all his actions in the divine presence, and thus continually conversed with God by tender affections. 1 Way of Perf. ch. 29. 2 " Providibam Dominum in conspectu meo semper." Ps. xv. 8. St. Gertrude acquired the habit of this exercise so perfectly, that our Lord said of her to St. Mechtilde: " This beloved spouse always walks in my presence, seeking always to do my will, and directing all her works to my glory." 1 This was also the practice of St. Teresa; for in whatever occupation she found herself she never lost sight of her beloved Lord. If, then, you ask me how often in the day you should remember the presence of God, I will answer you with St. Bernard 2 that you ought to remember it every moment. As there is not a moment, says the saint, in which we do not enjoy the benefits of God, so there is not a moment in which we should not remember God, and prove our gratitude. If you knew that the king was always thinking of you and of your welfare, though he should confer no real benefit, still you could not remember his affection without feeling an interior love for him. It is certain that your God is always thinking of you, and that he incessantly confers favors on you at one time by his lights, at another by internal helps, and again by loving visits. Is it not ingratitude in you to be forgetful of him for any length of time ? It is then a duty to endeavor to remember always, or at least as often as we can, the divine presence. This was the advice of the Lord to Abraham: Walk before me, and be perfect. 3 Endeavor to walk always in my presence, and you shall be perfect. Tobias gave the same advice to his son: All the days of thy life have God in thy mind. 4 My son, during your whole life keep God always before your eyes. 1 Insin, 1. I, c. 12. 2 De Int. Domo. c. 27. 3 "Ambula coram me, et esto perfectus." Gen. xvii. i. 4 " Omnibus autem diebus vitae tuæ, in mente habeto Deum "Tobias iv. 6. The exercise of the divine presence St. Dorotheus recommended in a most special manner to his disciple, St. Dositheus, who besought him to tell him what he should do in order to be a saint : " Consider that God is always present, and that he is looking at you." 1 St. Dorotheas relates that the good disciple was so faithful to the advice, that in all his occupations, and even in the severe infirmities with which he was visited, he never lost sight of God. Thus after being a soldier, and a dissolute young man, he attained in five years so high a degree of sanctity, that after death he was seen in heaven seated on a throne of glory equal to that of the most holy among the anchorets. The great servant of God, Father Joseph Anchieta, who by the exercise of the divine presence arrived at such perfection, used to say that nothing else but our inattention to it can divert us from so holy an exercise. The prophet Micheas says: I will show thee, O man, what is good, and what the Lord requireth of thee, . . . to walk solicitous with thy God. 2 O man, I will show you in what your welfare consists, and what the Lord demands of you; behold it: he wishes you to be solicitous, and that your whole concern be to do all your actions in his presence; because then all shall be well done. Hence, St. Gregory Nazianzen has written: "So often should we remember God 175 as we draw breath." 3 He adds, that by doing this we shall do all things. Another devout author says that meditation may in some cases be omitted; for example, in the time of sickness, or of important business, which cannot be deferred; but the exercise of the presence of God must be always practised by acts of purity of intention, of oblation, and the like, as will be more fully explained hereafter. 1 " Dei tantum memor esto, eumque semper tibi pnesentem considera." Bolland. 23 Febr. 2" Indicabo tibi, o homo, quid sit bonum, et quid Dominus r quirat a te: utique . . . solicitum ambulare cum Deo tuo." Mich. vi. 8. 3 " Nee enim tam sæpe spiritum ducere, quam Dei meminisse debemus." De Theol. orat. I. II. Hitherto we have spoken of the operation of the intellect; allow me to speak of the application of the will to the holy exercise of the divine presence. And it is necessary, first, to know that to remain always before God, with the mind always fixed on him, is the happy lot of the saints; but in the present state it is morally impossible to keep up the presence of God without interruption. Hence we should endeavor to practise it to the best of our ability, not with a solicitous inquietude and indiscreet effort of the mind, but with sweetness and tranquillity. There are three means of facilitating the application of the will to this exercise. 1. The first method consists in frequently raising the heart to God, by short but fervent ejaculations, or loving affections towards God, present with us. These may be practised in all places and in all times, in walking, at work, at meals, and at recreation. These affections may be acts of election, of desire, of resignation, of oblation, of love, of renunciation, of thanksgiving, of petition, of humiliation, of confidence, and the like. In whatever occupation you find yourself, you can very easily turn to God from time to time and say to him: My God, I wish only for Thee, and nothing else. • • I desire nothing but to be all Thine. • Dispose as Thou pleasest of me, and of all that I possess. • I give myself entirely to Thee, I love Thee more than myself, • I wish only what Thou wishest. • I renounce all things for the love of Thee, • I thank Thee for the great graces Thou hast bestowed upon me. • Assist me, have mercy on me. • Give me Thy holy love. • Lord, I should be at this moment in hell. • I delight in Thy felicity. • I would wish that all men loved Thee. • Do not permit me to be separated from Thee. • In Thee I place all my confidence. • When shall I see Thee and love Thee face to face. • Let all that I do and suffer be done and suffered for Thee. • May Thy holy will be always done. ! The ancient Fathers set great value on all these short prayers, by which we can practise the presence of God more easily than by long prayers. And St. John Chrysostom used to say, that he that makes use of these short prayers or acts shuts the door against the devil, and prevents him from coming to molest him with bad thoughts. 1 1 " Si crebris precationibus te ipsum accendas, non dabis occasionem diabolo, aut ullum ad tuas cogitationes aditum." De Anna. hom. 4. At certain special times it is necessary more particularly to enliven our faith in the divine presence. First, in the morning when we awake, by saying: My God, I believe that Thou art here present, and that Thou wilt be present with me in every place to which I shall go this day; watch over me, then, in all places, and do not permit me to offend Thee before Thy divine eyes. Secondly, at the beginning of all our prayers, whether mental or vocal. The Venerable Cardinal Caracciolo, Bishop of Aversa, used to say, .that he that makes mental prayer with distractions, shows that he has been negligent in making the act of faith in the presence of God. Thirdly, on occasion of any temptation against patience or chastity; for example, if you are seized with any sharp pain, or receive any grievous insult, or if any scandalous object be presented to you, instantly arm yourself with the divine presence, and excite your courage by remembering that God is looking at you. It was thus that David prepared himself to resist temptations. My eyes are ever towards the Lord; for he shall pluck my feet out of the snare. 1 I will keep my eyes on my God, and he will deliver me from the snares of my enemies. You must do the same when you have occasion to perform any very difficult act of virtue; you must imitate the valorous Judith, who, after having unsheathed the 176 sword, and taken Holofernes, who was asleep, by the hair of the head, turned to God before she gave the stroke, and said: Strengthen me, O Lord, in this hour. 2 Thus she courageously cut off his head. 2. The second method of preserving the presence of God by acts of the will is to renew always in distracting employments the intention of performing them all with the intention of pleasing God. And therefore, in the beginning of every action or occupation, whether you apply yourself to work, go to table, or to recreation, or to repose, say: Lord, I do not intend in this work my pleasure, but only the accomplishment of Thy will. In the course of the action endeavor to renew your intention, saying: My God, may all be for Thy glory. By these acts the presence of God is preserved without fatiguing the mind; for the very desire of pleasing God is a loving remembrance of his presence. It is also useful to fix certain times, or particular signs, in order to remember the divine presence; as when the clock strikes, when you look at the crucifix, when you enter or leave the cell. Some are accustomed to keep in their room some particular sign, to remind them of the presence of God. 3. The third method is, when you find yourself very much distracted during the day, and the mind oppressed with business, to procure leave from the Superior to retire, at least for a little, to the choir or to the cell, in order to recollect yourself with God. 1 "Oculi mei semper ad Dominum; quoniam ipse evellet de laqueo pedes meos. " Ps. xxiv. 15. 2 " Confirma me, Domine Deus, in hac hora." -Judith, xiii. 9. Were you on any day to feel bodily weakness, arising from excess of labor and long fasting, would you not take some refreshment in order to be able to proceed with the work ? How much more careful should you be to treat the soul in a similar manner, when it begins to fail in courage, and to grow cold in divine love, in consequence of being a long time without food; that is, without prayer and recollection with God? I again repeat what Father Balthasar Alvarez used to say, that a soul out of prayer is like a fish out of water; the soul is, as it were, in a state of violence. Hence, after being a long time engaged in business and distracting occupations, a Christian should retire (if I may use the expression), to take breath in solitude, recollecting himself there with God, by affections and petitions. The life of bliss in heaven consists in seeing and loving God, and therefore I infer that the felicity of a soul on this earth consists also in loving and seeing God, not openly as in paradise, but with the eyes of faith, by which it beholds him always present with it; and thus acquires great reverence, confidence, and love towards its beloved Lord. He that lives in this manner, begins, even in this valley of tears, to live like the saints in heaven, who always see God. They always see the face of my Father, 1 and therefore they cannot cease to love him. Thus he that lives in the divine presence will despise all earthly things, knowing that before God all is misery and smoke; and will begin in this life to possess that Sovereign Good who contents the heart more than all other goods. 1 "Semper vident faciem Patris." Matt, xviii. 10. Prayer. My adored Jesus, Thou hast not refused to give all Thy blood for me ; and shall I refuse to give Thee all my love ? No, my beloved Redeemer, I offer myself entirely to Thee; accept me and dispose of me as Thou pleasest. But since Thou givest me the desire of Thy pure love, teach me what I ought to do, and I will do it. Grant that this heart that was once miserably deprived of Thy love may now neither love nor seek anything but Thee. Grant that my will may wish only what Thou wishest. Unhappy me ! I once, for the sake of my pleasures, despised Thy will, and forgot Thee. Grant that from this day forward I may forget all things, even myself, to think only of loving and pleasing Thee. O my God, amiable above every good, how bitterly do I regret that hitherto I have had so little regard for Thee ! Lord, pardon me, draw me entirely to Thyself ; do not permit me to love Thee but little, or to love anything but Thee. I hope for all things from Thy goodness, and from Thy merits, O my Jesus ! And I place all confidence in thee, O my Queen, my advocate, and my Mother, Mary. Have pity on me, and recommend me to thy Son, who hears thy prayers, and refuses thee nothing. Amen. 177 THE TRUE CHAPTER XVII. On Spiritual Reading. 1. To a spiritual life the reading o 6. Hence, Blessed Henry Suson used to say (Apud. P. Brencola,) that God does not demand an account of what is done through obedience. St. Philip Neri taught the same to his penitents. Let them, he would say, who desire to advance in the way of God place themselves under a learned confessor and obey him as they would obey God. Whoever acts thus is certain of not having to render to God an account of his actions. Hence the saint exhorts penitents to have confidence in their confessor, because the SPOUSE OF CHRIS To 349 Lord will not allow him to err. Should a person become blind, what other remedy, I ask, can he have than a faithful guide, who will conduct him in the way in which he has to walk ? And in like manner, a soul that finds herself in a state of darkness and confusion, on account of her scruples, should allow herself to be conducted by the guide whom God has given her, and ought to obey him blindly. I say, by the guide whom God has given her, for, ordinarily speaking, a penitent agitated by scruples would do well to speak of her doubts to her own confessor only; for others, though holy and learned, in consequence of not understanding the state of her conscience, may ask a question or drop a word, not in accordance with the sentiments of her own director. Behold, that word will again throw her conscience into a state of confusion, and losing her former confidence in the confessor, she will be for ever, or at least for a long time, disturbed and agitated. 7. Obey, then, your director, O blessed sister, and fear not that in obeying him you may be led astray. This was the practice of the saints, who have been often troubled with perplexities and fears of conscience, and thus they obtained tranquillity of conscience. St. Catherine of Bologna was afflicted with scruples, but she followed in all things the advice of her director. She was sometimes afraid to approach the holy communion, but in spite of all her fears she obeyed her spiritual father and communicated. Jesus Christ appeared one day to her to animate her still more to obedience, and told her to have courage; because by her obedience she gave him great pleasure. Our Saviour also appeared to blessed Stephana Sonziano, of the Order of St. Dominick, and said to her: "Since you have placed your will in the hands of your confessor, who represents my person, ask me for any grace and it shall be granted." The same advice was given by St. Augustine to his friend St. Paulinus, by whom he was consulted about doubts of conscience. "Confer ea," was the reply of the holy doctor, " cum aliquo cordis medico, et quod per ilium tibi loquentem Dominus aperuerit, scribe mihi" — Ep. ad Paul. 20. State your doubts to a spiritual physician, and let me know what the Lord will say to you through him. Hence St. Augustine held as certain, that should St. Paulinus consult a spiritual father, God would certainly have spoken to him through his director, and would make known to him the divine will. St. Antonine relates (p. 1, tit. 3, cap. 10, sec. 10,) that to a religious of the order of St. Dominick, who was harassed by scruples, a deceased re ligious appeared and gave the following advice: "Consule discretos, et acqui- 350 THE TRUE esce eis." Consult with the wise and acquiesce in their advice. The same holy archbishop relates that a disciple oi St. Bernard was reduced to such a state by scruples, that he could no longer say mass; but in this disturbed state he asked advice from his holy master, and St. Bernard said to him, without giving any reason for the counsel: " Go and say mass; I take it on my conscience." The monk obeyed, and thenceforward was freed from all his troubles of conscience. 8. It is useless to say, had I St. Bernard for my confessor, I too would obey him blindly; but my confessor is not a St. Bernard. He is not a St. Bernard, but he is more than a St. Bernard, for he holds the place of God. Listen to the advice of Gerson: "Whoever ye are that speak in this manner, you err; for you have not entrusted your soul to the hands of a man because he is learned, but because he is placed over you. Wherefore, obey him, not as a man but as God" — Tract, de praep. ad Miss. You who speak thus, says this learned author, err; for you have not placed yourself in the hands of a man because he is learned or holy, but because God has given him to you for a guide. Obey, him then, not as a man but as God, and you shall never err. In the beginning of his conversion St. Ignatius of Loyola was so violently assailed by scruples and so encompassed with darkness that he found no peace. But because he had true faith in the words of God ('he that heareth you heareth me,') he said with great confidence: Lord, show me the way in which I ought to walk: and though you should give me a dog for my guide I will faithfully follow him. And because the saint was faithful in obeying his director, he was not only delivered from his scruples but also became an excellent guide for others. Hence, St. Teresa has well said: "Let a soul choose a confessor with a determination not to seek any longer an excuse for selfwill, but to trust in the words of the Lord, " he that heareth you, heareth me." Our Lord sets so great a value on this submission, that though it may be after a thousand struggles, and with a persuasion of the imprudence of the confessor's opinion, that though it may be with or without pain that we follow his advice, he will assist us so much that he will certainly make us conform to his divine will" — Foundations, chap. 18. If, blessed sister, Jesus Christ at judgment should demand an account of what you have done in obedience to your director, you can say in answer: " Lord, I have done this to obey thy minister whom thou hast commanded me to hear." Say this to him, and fear not that he will condemn you. Father James Alvarez has SPOUSE OF CHRIST. 351 •written (lib. 1, p. 3, cap. 12) that though a confessor should by chance make a mistake, the penitent in obeying him is secure and does not err. And are you, in order to be secure against error, obliged to examine whether the confessor has sufficient learning ? When he has been lawfully approved by the bishop, as you are bound to suppose, he holds the place of God in your regard, and you cannot err in following his advice. 9. But, you will say, I am not scrupulous; my anxieties are not vain but well founded fears. I answer: no fool esteems himself foolish, but his folly consists in being a fool without knowing it. And in like manner, I say to you, that you are scrupulous as your director considers you to be, because you do not see the groundlessness of your scruples. Did they appear to you to be vain apprehensions you would disregard them, and would be no longer disturbed by them. Cast off your fears, then, and obey your confessor, who understands the state of your conscience. I hear you say in reply: the defect is not in the confessor but in me who am not able to explain myself, and therefore he cannot understand the miserable state of my soul. But you yield to so many foolish scruples, and you scruple not to charge your spiritual father either with ignorance or with sacrilege. When you confess doubts which, as you say, regard mortal sins, the confessor was obliged to make the interrogations necessary, in order to form a correct judgment of your doubts. Hence, if without just reason, or without understanding you, as you may imagine, he has commanded you to disregard these doubts as vain scruples, he must have acted either through ignorance or through malice. Then, by distrusting his advice, through fear that he did not sufficiently understand you, you, as I have said, charge him either with ignorance or with sacrilege: and for this very rash judgment do you feel no scruple ? To nuns who begin to censure the decisions of their confessors we ought to say what the learned Monsignor Sperelli wrote to a religious who had accused her confessor of heresy, because he had said that the sins which she confessed were not sins: " Tell me," says the learned bishop to her, "in what university have you studied theology that you know better than your confessor how to decide on sins ? Ah ! go to spin, and do not give ear to such follies." 10. I will not say the same to you, but I tell you to acquiesce in all the directions of your spiritual father. When, after having once explained your doubts to him, he says that you have confessed your sins sufficiently, that he will hear no more, or when he tells you to be obedient, or to go |