LIGHT AND PEACE.
INSTRUCTIONS FOR DEVOUT SOULS
TO DISPEL THEIR DOUBTS AND
ALLAY THEIR FEARS.
BY
R. P. QUADRUPANI, Barnabite.
Translated from the French.
With an Introduction by
THE MOST REV. P. J. RYAN, D.D.,
Archbishop of Philadelphia, Pa.
ST. LOUIS, MO. 1898.
Published by B. HERDER,
17 South Broadway.
NIHIL OBSTAT.
F. G. Holweck, Censor Librorum.
IMPRIMATUR.
St. Louis, Mo., 1. Oct. 1897. H. Muehlsiepen, V. G., Adm.
The French translation, from which the present English version has been made, is approved by the Archbishop of Paris, the Bishop of Versailles and the Bishop of Meaux.
Copyright, 1898, by Jos. Gummersbach.
—BECKTOLD—
PRINTING AND BOOK MFG. CO.
ST. LOUIS, MO.
TRANSLATOR’S PREFACE.
These Instructions for Pious Souls, now published in English under the title Light and Peace, were written in 1795 by the illustrious and saintly Barnabite, Padre Quadrupani. They contain a summary of spiritual guidance for earnest Christians in the ordinary duties of life in the world. The author had formed his own spirituality on the model presented by the life and teaching of St. Francis de Sales, and in this little book he reflects the wisdom, prudence and sweetness of that “gentleman Saint.”
The work has passed through uncounted editions in its original Italian, and through a large number of editions in both the French and the German translations. An English translation was published many years ago, but besides its present rarity, its many imperfections warrant the belief that a new rendition will not be unwelcome. The translator has, moreover, been encouraged by the persuasion that the maxims of Father Quadrupani are specially adapted to the American character. Unlike many foreign religious works, whose spirituality often fails to touch the Anglo-Saxon temperament, this author’s teaching is decidedly practical and practicable, and appeals in every way to the common sense and fits in with the busy, matter-of-fact life of the average American Catholic.
The present translation has been made from the twentieth French edition and has been collated with the thirty-second edition of the original Italian published at Naples in 1818. The many recommendations from the Episcopacy of France prefixed to the French translation are here omitted, as the Introduction by the Most Reverend Archbishop of Philadelphia is abundant testimony to the doctrinal solidity of the work.
I. M. O’R. Overbrook, PA.
INTRODUCTION.
God’s attributes being infinite and our intellects limited and also darkened by the fall, we see these attributes only in part and “as afar off and through a glass.” In contemplating His awful sanctity, we are overwhelmed with fear and forget His ineffable mercy. Our views are also greatly influenced by our natural temperaments, whether joyous or sad, and change with our environments and moods.
As the blue firmament is ever the same, so is the great God Himself—“the King of Ages immortal and invisible, without change or shadow of vicissitude.” But as the clouds that hang as veils of the sanctuary are movable and variegated, now dark and gloomy and again brilliant in silver or gold, now opening into vistas of the firmament above and again closing in darkness, except when arrows of light pierce them and show their outlines, so are we variable and inconstant and need spiritual direction adapted to our peculiar wants. The naturally joyous, hopeful and sometimes presumptuous, need that wholesome fear of the Lord which is “the beginning of wisdom.” The constitutionally severe, scrupulous and almost despairing, need to remember God’s tender paternal character and to learn that “His mercies are above all His works.” To such souls this little book must prove invaluable. Its theology is sound, as the various episcopal approbations testify. Hence its statements can be entirely trusted. The fact that it has passed through twenty editions in French is sufficient evidence of its appreciation in that country. May it continue its holy mission of light and consolation and joy in this country and act like the angelic messenger to Peter in prison, liberating the soul from the chains of doubt and despondency, illuminating her by the light of God’s holy truth and bringing her out of the darksome prison into the company of the confiding, prayerful, joyous saints of God.
✠P. J. RYAN.
CONTENTS.
PART FIRST.
Exterior Practices.
PART SECOND.
Interior Life.
PART THIRD.
Social Life.
Light and Peace
INSTRUCTIONS FOR DEVOUT SOULS
TO DISPEL THEIR DOUBTS AND ALLAY THEIR FEARS.
By R. P. QUADRUPANI, Barnabite.
PART FIRST.
EXTERIOR PRACTICES.
I.
SPIRITUAL DIRECTION.
For it is not you who speak, but the Holy Ghost. (S. Mark, xiii, 11.)
1. It is absolutely true that in matters of conscience obedience to a spiritual director is obedience to God, for Christ has said to His ministers on earth: “He that heareth you, heareth Me.” (St. Luke, x, 16.)
2. A soul possessed of this spirit of obedience can not be lost: a soul devoid of this spirit can not be saved. (St. Philip Neri.)
3. Saint Bernard says there is no need for the devil to tempt those who ignore obedience and permit themselves to be guided by their own light and deterred by their fears, for they act the devil’s part towards themselves.
4. Do not fear that your director may be mistaken in what he prescribes for your guidance, or that he does not fully understand the state of your conscience because you did not explain it clearly enough to him. Such doubts cause obedience to be eluded or postponed and thus frustrate the designs of God in placing you under the direction of a prudent guide. It was the priest’s duty to have questioned you further had he not fully understood you, and that he did not do so is a positive proof that he knew enough to enable him to pronounce a safe judgment. God has promised his special help to those who represent Him in the direction of souls. Is not this assurance enough to induce you to obey with promptness and simplicity as the Holy Scripture commands?
5. God does not show the state of our souls as clearly to us as he does to him who is to guide us in his place. You should be quite satisfied, then, if your director tells you the course you follow is the right one and that the mercy and grace of your Heavenly Father are guiding you in it. You should believe and obey him in this as in all else, for as St. John of the Cross tells us, “it betrays pride and lack of faith not to put entire confidence in what our confessor says.”
6. Spiritual obedience is most needful for a Christian. Ignore, therefore, the groundless suspicion that you sin by obeying, and walk confidently in this path exempt from danger. “You sometimes fear,” says St. Bonaventure, “that in obeying you act against the dictates of your conscience, whereas, on the contrary, far from incurring guilt, you really increase your merit before God.”
7. We should allow obedience to regulate not only our exterior actions but likewise our mind and our will. Hence do not be satisfied with performing the works it prescribes, but let your thoughts and desires be also moulded according to its direction. In fact, it is in this interior submission that the merit of spiritual obedience essentially consists.
8. Obedience should be simple and prompt, without reservation or disquietude. Simple, because you ought not to argue about it, but decide by the one thought: I must obey; prompt, for it is God whom you obey; without reservation, because obedience extends to everything that does not violate God’s law; without disquietude, because in obeying God you cannot go astray: this thought should be sufficient to drive away all fear of doing or of having done wrong.
9. When choosing a director, be careful to select one who has the necessary qualifications. He should be not only virtuous, but prudent, charitable and learned. St. Francis de Sales gives the following opinion on the subject:
“Go,” said Tobias to his son, when about to send him into a strange country, ‘go seek some wise man to conduct you.’ I say the same to you, Philothea. If you sincerely desire to enter upon the way of devotion, seek a good guide to direct you therein. This advice is of the utmost importance and necessity. Whatever one may do, says the devout Avila, he can never be certain of fulfilling God’s will, unless he practice that humble obedience which the saints so strongly recommend and to which they so faithfully adhere. And the Scriptures tell us: ‘A faithful friend is a strong defence: and he that hath found him, hath found a treasure: ... a faithful friend is the medicine of life and immortality: and they that fear the Lord shall find one.’ (Ecclesiasticus, c. VI, vv. 14-16.)
But who can find such a friend? They that fear God, the Wise Man answers—that is to say, those humble souls who ardently desire their spiritual progress. Since it is so essential, then, Philothea, to have a skilful guide in the devout life, ask God fervently to give you one according to His Heart, and rest assured that when an angel is necessary to you as to the young Tobias, He will give you a wise and faithful director.
In fact, the selection once made, you should look upon your spiritual guide more as a guardian angel than as a mere man. You place your confidence not in him but in God, for it is God who will lead and instruct you through his instrumentality by inspiring him with the sentiments and words necessary for your
‘Choose one among a thousand,’ says Avila: “among ten thousand, rather, I should say, for there are fewer than one would suppose fitted for this office of spiritual director. Charity, learning and prudence are indispensable to it, and if any one of these qualities be absent, your choice will not be unattended with danger. I repeat, ask God to inspire your selection and when you have made it thank Him sincerely, and then remain constant to your decision. If you go to God in all simplicity and with humility and confidence, you will undoubtedly obtain a favorable answer to your petition.”
In conclusion, it may be well to remind you that the director and the confessor have not necessarily to be the same priest. St. Francis de Sales was the spiritual director of many persons to whom he was not the ordinary confessor. “To a director,” he says, “we should reveal our entire soul, whereas to a confessor we simply accuse ourselves of our sins in order to receive absolution for them.”
II.
TEMPTATIONS.
My brethren, count it all joy when ye shall fall into divers temptations. (Epist. S. Jas., Cat., c. i, v. 2.)
Now if I do that which I will not, it is no more I that do it, but sin, which dwelleth in me. (St. P., Rom., c. vii, v. 20.)
1. “If we are tempted,” says the Holy Spirit, “it is a sign that God loves us.” Those whom God best loves have been most exposed to temptations. “Because thou wast acceptable to God,” said the angel to Tobias, “it was necessary that temptation should prove thee.” (Tobias, c. xii, v. 13.)
2. Do not ask God to deliver you from temptations, but to grant you the grace not to succumb to them and to do nothing contrary to His divine will. He who refuses the combat, renounces the crown. Place all your trust in God and God will Himself do battle for you against the enemy.[1]
3. “These persistent temptations come from the malice of the devil,” says St. Francis de Sales, “but the trouble and suffering they cause us come from the mercy of God. Thus, despite the will of the tempter, God converts his evil machinations into a distress which we may make meritorious. Therefore I say your temptations are from the devil and hell, but your anxiety and affliction are from God and heaven.” Despise temptation, then, and open wide your soul to this suffering which God sends in order to purify you here that He may reward you hereafter.
4. “Let the wind blow,” remarks the same Saint, “and do not mistake the rustling of leaves for the clashing of arms. Be perfectly convinced that all the temptations of hell are powerless to defile a soul that does not love them. St. Paul endured terrible temptations, yet God, through love, did not deliver him from them.” Look upon God as an infinitely good and tender father and believe that He only allows the devil to try His children that their merits may increase and their recompense be correspondingly greater.
5. The more persistent the temptation, the clearer it is that you have not given consent to it. “It is a good sign,” says St. Francis de Sales, “when the tempter makes so much noise and commotion outside of the will, for it shows that he is not within.” An enemy does not besiege a fortress that is already in his power, and the more obstinate the attack, the more certain We may be that our resistance continues.
6. Your fears lead you to believe you are defeated at the very moment you are gaining the victory. This comes from the fact that you confound feeling with consent, and, mistaking a passive condition of the imagination for an act of the will, you consider that you have yielded to the temptation because you felt it keenly.
*St. Francis de Sales, with his usual simplicity, thus describes this warring of the flesh against the spirit:
“You are right, my dear daughter. There are two women within you ... and the two children of these different mothers quarrel, and the good-for-nothing one is so bad that sometimes the good one can scarcely defend herself, and then she takes it into her head that she has been worsted and that the wicked one is braver than she. Now, surely, this is not true. The bad one is not the stronger by any means, but only slyer, more persistent and more obstinate. When she succeeds in making you weep she is delighted, because that is always just so much time lost, and she is content to make you lose time when she cannot make you lose eternity.”*[2]
It is not always in our power to restrain the imagination. St. Jerome had retired into the desert and still his fancy represented to him the dances of the Roman ladies. His body was benumbed, as it were, and his blood chilled by the severity of his mortifications, and yet the flames of concupiscence encompassed and tortured his heart. During these frightful conflicts the holy anchorite suffered, but he did not sin; he was tormented but was not guilty; on the contrary, his merits were augmented in the sight of God in proportion to the intensity of the temptations.
7. The holy abbot St. Anthony was wont to say to the phantoms of his mind: I see you, but I do not look at you: I see you because it does not depend upon me that my imagination places before my eyes things I would wish not to see; I do not look at you because with my will I repulse and reject you. “It is so much the essence of sin to be voluntary,” says St. Augustine, “that if not voluntary, it is not sin.”
8. The attraction of the feelings towards the object presented by the imagination is at times so strong that the will seems to have been carried away and overcome by a sort of fascination. This, however, is not the case. The will suffered, but did not consent; it was attacked and wounded, but not conquered. This state of things coincides with what St. Paul says of the revolt of the flesh against the spirit and of their unceasing warfare. The soul, indeed, experiences strange sensations, but as she does not consent to them, she passes through the ordeal unsullied, just as substances coated with oil may be immersed in water without absorbing a single drop of it.
*St. Francis de Sales explains this distinction so plainly and yet so simply in one of his letters, that it may be useful to repeat the passage here: “Courage, my dear soul, I say it with great love in Jesus Christ, dear soul, courage! As long as
9. Should it frequently happen that you have not a distinct consciousness of your success against temptation, it may be that God refuses you this satisfaction in order that, lacking this clear assurance, your knowledge may come through obedience. Therefore, when your spiritual director, after hearing your explanation, says that you have not given consent, you should be satisfied with his decision and abide by it with perfect tranquillity, discarding all fear that he did not understand you aright or that you did not explain the matter sufficiently. These doubts are but fresh artifices of the devil to rob you of the merit of obedience. As has been said above, to give way to such inquietude is to offend seriously against this virtue, for all direction would thus be rendered impossible, by the failure of the penitent to recognize God Himself in the person of his director.
10. To constitute a mortal sin three conditions must co-exist. First, the matter must be weighty; secondly, the mind must have full knowledge of the guilt of the action, omission or dangerous occasion in question; and, thirdly, the will, through a criminal preference for the forbidden action, culpable omission, or proximate occasion of sin, must give full consent. These reflections should serve to reassure your mind if the fear of having committed a mortal sin disturb it, for it is very difficult for this threefold union of conditions to be effected in a God-fearing soul. However, perfect security can come, and ought to come, only from spiritual obedience.
11. In temptations against faith and purity, do not make great efforts to form acts of these virtues, but simply turn a pleading glance towards God, without speaking even to this compassionate Friend concerning the thought that afflicts you, lest thereby you root the evil suggestion more firmly. Then, without disquieting yourself, engage at once in some exterior occupation or continue what you were doing. Make no answer to the tempter, but ignore him, just as though his assault had never occurred. In this way, whilst preserving your own peace of soul, you will cover your enemy with confusion.
*The same counsel is given by St. Francis de Sales in his characteristic style:
“Do you know how God acts on these occasions? He permits the wicked maker of such wares to come and offer them to us for sale, in order that by the contempt we show for them we may testify our love for holy things. And for this is it necessary, my dear child, to feel anxious, and to change our position? No, no. It is only the devil who is prowling around your soul, raging and storming, to see if he can find an open door.... What! and you would be annoyed at that? Let the enemy storm away; only be careful on your part to keep all the entrances well fastened, and finally he will grow weary; or if he do not, God will force him to raise the siege.”*
12. Though you should be assailed by temptations during your entire life time, do not be disquieted, for your merits will increase in proportion to your trials and your crown be accordingly all the brighter in heaven. The only thing necessary is to remain firm in your resolution to despise the efforts of the tempter.
*“This serious trial, and so many others that have assailed you and left you troubled in mind, do not at all surprise me, since there is nothing worse. Do not worry, then, my beloved daughter. Should we allow ourselves to be swept away by the current and the storm? Let Satan rage at the door; he may knock and stamp, and clamor and howl, and do his worst, but rest assured that he can never enter our souls but through the door of our consent. Let us only keep that closed tight and often look to see that it is well secured and we need have no concern about all the rest—there is no danger.”*—St. Francis de Sales.
13. The most learned theologians and masters of the spiritual life agree in saying that simply to ignore a temptation is a much more effectual means to repulse it than words and acts of the contrary virtues. On this subject read attentively Chapters III. and IV. of the Introduction to a Devout Life. You will find much light and consolation in them. See also Chapter XII. of the Spiritual Combat, and Chapters VI., VII., XII., XX., XXIX., LV., and LVII. of the Third Book of the Imitation.
III.
PRAYER.
Who can persevere the whole day in the praise of God? I will suggest a help. Whatsoever thou doest do well, and thou hast praised God. (S. Aug., on Ps. xxxiv., Disc. 2.)
Oh! what do I suffer interiorly whilst with my mind I consider heavenly things; and presently a crowd of carnal thoughts interrupt me as I pray. (Imit., B. III., c. XLVIII., v. 5.)
1. We ought to love meditation and should make it often on the Passion of our divine Lord, striving above all to derive therefrom fruits of humility, patience and charity.
2. If you experience great dryness in your meditations or other prayers, do not feel distressed and conclude that God has turned His Face away from you. Far from it. Prayer said with aridity is usually the most meritorious. *It is quite a common error to confound the value of prayer with its sensible results, and the merit acquired with the satisfaction experienced. The facility and sweetness you may have in prayer are favors from God and for which you will have to account to him: hence the result is not merit but debt. (Read the Imitation, B. II, c. IX.)* The very fact that we derive less gratification from such prayer, makes it all the more pleasing to God, because we are thus suffering for love of him. Let us call to mind at such times that our Lord prayed without consolation throughout his bitter agony.
*“All this trouble comes from self-love and from the good opinion we have of ourselves. If our hearts do not melt with tenderness, if we have no relish or sensible feeling in prayer, if we do not enjoy great interior sweetness during meditation, we are at once overwhelmed with sadness: if we find difficulty in doing good, if some obstacle is opposed to our pious designs, we give way to disquietude and are eager to conquer all this and to be free from it. Why? Undoubtedly because we love consolations, our own comfort, our own convenience. We wish to pray immersed in sweetness, and to be virtuous that we may eat sugar;
*The same teaching is given by another great master of the spiritual life:
“We frequently seek the gratification and consolation of self-love in the testimony we desire to render to ourselves. Thus we are disturbed about our lack of sensible fervor, whereas in reality we never pray so well as when we are tempted to think we are not praying at all. We fear to pray badly then, but we should fear rather to give way to the vexation of our cowardly nature, to a philosophical infidelity, which ever wishes to demonstrate to itself its own operations—in fine, to an impatient desire to see and to feel in order to console ourselves.
There is no penance more bitter than this state of pure faith without sensible support. Hence I conclude that it is freer than any other from illusion. Strange temptation! to seek impatiently for sensible consolation through fear of not being sufficiently penitent! Ah! Why not rather accept as a penance the deprivation of that consolation we are so tempted to seek?”*—Fénelon.
3. You will sometimes imagine that at prayer your soul is not in the presence of God and that only your body is in the church, like the statues and candelabras that adorn the altars. Think, then, that you share with those inanimate objects the honor of serving as ornaments for the house of God, and that in the presence of your Creator even this humble rôle should seem glorious to you.
*“You tell me that you cannot pray well. But what better prayer could there be than to represent to God again and again, as you are doing, your nothingness and misery? The most touching appeal beggars can make is merely to expose to us their deformities and necessities. But there are times when you cannot even do this much, you say, and that you remain there like a statue. Well, even that is better than nothing. Kings and princes have statues in their palaces for no other purpose than that they may take pleasure in looking at them: be satisfied then to fulfil the same office in the presence of God, and when it so pleases Him He will animate the statue.”*—St. Francis de Sales.
4. When you have not consciously or voluntarily yielded to distractions, do not stop to find what may have been their cause, or to discover if you have in any way given occasion to them. This would be simply to weary and disquiet yourself unprofitably. From whatever direction they come, you can convert them into a source of merit by casting yourself into the arms of the Divine Mercy. St. Francis de Sales when asked how he prayed, replied: “I cannot say it too often—I receive peacefully whatever the Lord sends me. If he consoles me, I kiss the right hand of his mercy; if I am dry and distracted, I kiss the left hand of his justice.” This method is the only good one, for as the same Saint says: “He who truly loves prayer, loves it for the love of God: and he who loves it for the love of God, wishes to experience in it naught but what God is pleased to send him.” Now, whatever you may experience in prayer, is precisely what God wills.
5. St. Francis de Sales teaches us that merely to keep ourselves peacefully and tranquilly in the presence of God, without other desire or pretension than to be near him and to please him, is of itself an excellent prayer. “Do not exhaust yourself,” he says, “in making efforts to speak to your dear Master, for you are speaking to Him by the sole fact that you remain there and contemplate Him.”
*“Remember that the graces and favors of prayer do not come from earth but from heaven and therefore that no effort of ours can acquire them, although, it is true, we must dispose ourselves for their reception diligently, yet withal humbly and tranquilly. We ought to keep our hearts wide open and await the blessed dew from heaven. The following consideration should never be forgotten when we go to prayer, namely, that we draw near to God and place ourselves in His presence principally for two reasons. The first is to render to God the honor and the homage we owe Him, and this can be done without God speaking to us or we to Him, for the duty is fulfilled by acknowledging that He is our Creator and we are His vile creatures, and by remaining before Him, prostrate in spirit, awaiting His commands. The second reason is to speak to God and to listen to Him when He speaks to us by His inspirations and the interior movements of grace.... Now, one or other of these two advantages can never fail to be derived from prayer. If, then, we can speak to our Lord, let us do so in praise and supplication: if we are unable to speak, let us remain in his presence notwithstanding, offering him our silent homage; he will see us there, our patience will touch him and our silence will plead with him and win his favor. Another time, to our utter astonishment, he will take us by the hand, and converse with us, and make a hundred turns with us in his garden of prayer. And even should he never do this, still let us be content to know it is our duty to be in his retinue, and that it is a great favor and a greater honor for us that he suffers us in his presence.
In this way we do not force ourselves to speak to God, for we know that merely to remain close to him is as useful, nay, perhaps more useful to us, though it may be less to our liking. Therefore when you draw near to our Lord speak to him if you can; if you cannot, stay there, let him see you, and do not be anxious about anything else.... Take courage, then, tell your Saviour you will not leave him even should he never grant you any sensible sweetness; tell him that you will remain before him until he has given you his blessing.”*—St. Francis de Sales.
6. The same Saint gives further valuable advice as follows: “Many persons fail to make a distinction between the presence of God in their souls and the consciousness of this adorable presence, between faith and the sensible feeling of faith. This shows a great want of discernment. When they do not realize God’s presence dwelling within them, they suppose He has withdrawn himself through some fault of theirs. This is an ignorant and hurtful error. A man who endures martyrdom for love of God does not think actually and exclusively of God but much of his own sufferings; and yet the absence of this feeling of faith does not deprive him of the great merit due to his faith and the resolutions it caused him to make and to keep.”
7. Your vocal prayers should be few in number but said with great fervor. The strength derived from food does not depend upon the quantity taken but upon its being well digested. Far better one Our Father or one Psalm said with devout attention than entire rosaries and long offices recited hurriedly and with restless eagerness.
8. If you feel whilst saying vocal prayers—those not of obligation—that God invites you to meditate, gently and promptly follow this divine impulse. You may be sure that in doing so you make an exchange most profitable to yourself and agreeable to God from whom the inspiration comes.
9. Prepare yourself for prayer by peaceful recollection and begin it without agitation or uneasiness. St. Francis de Sales has this to say on the subject: “Some little time before you are going to pray, calm and compose your heart, and be hopeful of doing well; for if you begin without hope and already devoid of relish, you will find it
10. Be careful not to overburden yourself with too many prayers, either mental or vocal. As soon as you feel uncontrollable weariness or distaste, postpone your prayers, if possible, and seek relief in some pleasant pastime, or conversation, or in any other innocent diversion. This advice is given by St. Thomas and other learned Fathers of the Church and is of the utmost importance. Follow it conscientiously, for lassitude of mind begets coldness and a kind of spiritual stupor.
11. Never repeat a prayer, even should you have said it with many distractions. You cannot imagine the innumerable difficulties in which you may become entangled by the habit of repeating your prayers. Therefore I beg of you not to do it. *In St. Ignatius’ time there was a certain religious of the Society of Jesus who was a victim of this kind of scruple. The recital of the daily Office always kept him much longer than was necessary because he would repeat again and again and for hours at a time any passage that he suspected had not been said with sufficient attention. St. Ignatius tried to correct him by various means, but in vain. At length the thought occurred that one scruple might be cured by another. He therefore commanded the poor Jesuit, under pain of sin and in virtue of religious obedience, to close his breviary every day at the end of a specified time, this being just enough to allow him to read the Office through once and rather quickly. The first day the religious was obliged to stop before he had half finished. This caused him such intense regret that ere long the fear of not being able to say the entire Office made him contract the habit of finishing it within the allotted time.* Begin your prayer with the desire of being very recollected. This is all that is necessary. “A desire has the same value in the sight of God as a good work”, says St. Gregory the Great, “when the accomplishment of it does not depend upon our will.” During these involuntary distractions God withdraws the sensible feeling of His presence, but His love remains in the depths of our hearts. St. Theresa, in the midst of dryness and distractions, was wont to say: “If I am not praying I am at least doing penance.” I should say: you are doing both the one and the other: you do penance by all that you are suffering, you pray by the desire and intention you have to do so.
12. You should never repeat a prayer nor a point in your meditation even if you have had in the inferior portion of your soul ideas and feelings at variance with the words pronounced by your lips or with the sentiments you wished to excite in your heart. Nay, do not be induced to do it, even were these ideas and feelings injurious to God. Under such conditions, be careful not to give way to anxiety and agitation and do not try to make reparation for an imaginary offence. Continue your prayer in peace as if nothing had disturbed it, not taking the trouble to notice these dogs that come from the devil and that can bark around you while you pray in order to distract you, if may be, but that cannot bite you unless you let them. *“This temptation should be treated exactly the same as temptations of the flesh: do not dispute with it at all, rather imitate the children of Israel who made no attempt to break the bones of the paschal lamb but cast them into the fire. You need not answer the enemy, nor even pretend to hear what he says. Let the wretch clamor at the door as much as he wants to, it is not even necessary to call: Who is there? What you tell me is no doubt true, you say, but he annoys me and the uproar he makes prevents those within from hearing one another speak. That makes no difference. Have patience, prostrate yourself before God and remain at his feet. He will understand from your very attitude, although you utter no words, that you are his and that you crave his help. Above all, however, keep yourself well within and do not on any account open the door, either to see who it is, or to drive the importunate fellow away. Eventually he will tire of shouting and will leave you in peace.”*[3] St. Augustine says that the devil is a formidable giant to those who fear him, but only a miserable dwarf to those who despise him.
13. Should it happen that the whole time given to prayer be passed in rejecting temptations or in recalling your mind from its wanderings, and you do not succeed in giving birth to a single devout thought or sentiment, St. Francis de Sales is authority for saying that your prayer is nevertheless all the more meritorious from the fact of its being so unsatisfactory to you. It makes you more like to our divine Lord when he prayed in the Garden of Gethsemani and on Mount Calvary. “Better to eat bread without sugar, than sugar without bread. We should seek the God of consolations, not the consolations of God: and in order to possess God in heaven, we must now suffer with him and for him.”
*“When your mind wanders or gives way to distractions, gently recall it and place it once more close to its Divine Master. If you should do nothing else but repeat this during the whole time of prayer, your hour would be very well spent and you would perform a spiritual exercise most acceptable to God.”*—St. Francis de Sales.
14. It is well to bear in mind that in commanding us to pray always our Saviour did not mean actual prayer, as that would be an impossibility. The desire to glorify God by all our actions suffices for the rigorous fulfilment of this precept, if this desire be habitual and permanent. “You pray often,” says St. Augustine, “if you often have a desire to pay homage to God by your actions: you pray always if you always have this desire, no matter how you may be otherwise employed.”
*“Need we be surprised that St. Augustine often assures us that the whole Christian life is but one long, continual tending of our hearts towards that eternal justice for which we sigh here below? Our only happiness consists in ever thirsting for it, and this thirst is in itself a prayer; consequently if we always desire this justice, we pray always. Do not think it necessary to pronounce a great many words and to struggle much with one’s self in order to pray. To pray is to ask God that his will may be done, to form some good desire, to raise the heart to God, to long for the riches he promises us, to sigh over our miseries and the danger we are in of displeasing him by violating His holy law. Now this requires neither science nor method nor reasoning; one can pray without any distinct thought; no head-work is necessary; only a moment of time and a loving effusion of the heart are needed; and even this moment may be simultaneously occupied with something else, for so great is God’s condescension to our weakness that he permits us to divide it when necessary between him and creatures. Yes, during this moment you can continue what you were doing: it is sufficient to offer to God your most ordinary occupations, or to perform them with the general intention of glorifying him. This is the continual
15. You should never omit or neglect the duties of your state of life in order to say certain self-imposed prayers. These duties are a substitute for prayers and are equally efficacious, St. Thomas teaches, for obtaining the graces you stand in need of and which are promised to those who ask them properly. It is even more meritorious to perform some work for the love of God, to whom we offer it, than merely to raise the soul to Him by actual prayer.
*“Every person is bound to observe strictly the duties of his particular calling. Whoever fails to do this, although he should raise the dead to life, is guilty of sin and should the sin be grave deserves damnation if he die therein. For example, bishops are obliged to make a visitation of their diocese in order to console and instruct their flock and to rectify whatever may be amiss. If I, a bishop, neglect this duty I shall be lost even though I spend my entire time in prayer and fast all my life.”—St. Francis de Sales.*
16. Make frequent use of the prayers called ejaculations,—which are short and loving aspirations that raise the soul to its Creator. According to St. Francis de Sales, ejaculations can in case of necessity replace all other prayers, whereas all other prayers cannot supply for the omission of ejaculations.
*“Acquire the habit of making frequent ejaculations. They are sighs of love that dart upwards to God to sue for His aid and succor. It will greatly facilitate this custom if you keep in mind the point of your morning’s meditation that you liked best and ponder it over during the day. In sickness let pious ejaculations take the place of all other prayers.”—St. Francis de Sales.*
17. Ejaculatory prayers can be made at all times, wherever we are or whatever we may be doing. They might be compared to those aromatic pastilles, which we may always have about us and take from time to time to strengthen the stomach and please the palate. Ejaculations have a like effect on the soul by refreshing and fortifying it.
18. The monks of old, of whom St. Augustine speaks, could not say long prayers, obliged as they were to earn their bread by daily toil. Ejaculatory prayers, therefore, took the place of all others for them, and it may be said that although laboring unceasingly they prayed continually.
19. I cannot too earnestly urge you to accustom yourself to the profitable and easy practice of making frequent ejaculations. It is far preferable to saying many other vocal prayers, for these when too numerous are apt to employ the lips only rather than to reanimate and enlighten the soul.
20. St. Theresa’s opinion is that the body should be in a comfortable position when we pray, as otherwise it is difficult for the mind to pay the proper attention to prayer and to the presence of God. Do not then fatigue your body by remaining too long prostrate or kneeling: the important thing is that the soul should humble itself before God in sentiments of respect, confidence and love.
Read Chap. XIII, Part II, of the Introduction to a Devout Life.
IV.
PENANCE.
A sacrifice to God is an afflicted spirit; a contrite and humble heart, O God, thou wilt not despise. (Ps. L., 19.)
I. According to the teaching of St. Thomas there are three ways of doing penance, namely, fasting, prayer, and alms-deeds—either corporal or spiritual. Therefore you must not suppose you are prevented from doing penance when not allowed to subject your body to severe fasts and painful mortifications. The other two penitential works, prayer and alms-giving, can in this case take the place of corporal austerities in the fulfilment of the Christian duty of penance. Observe also that it is not in accordance with the spirit of the laws of God and of his Church, which prescribe fasting, to injure your health thereby, nor to hinder the accomplishment of the duties of your state of life.
2. Labor, sickness, disappointments, reverse of fortune, dryness in prayer, all these when accepted with resignation are penitential works, such, too, as are the more agreeable to God from their being so distasteful to ourselves. All virtues may be divided into two great classes, active and passive. The characteristic of the active virtues is to do good, of the passive, to endure evil. Now the virtues of the second class are more meritorious and less perilous. In the active virtues nature can have a large share, and a dangerous self-complacency, or satisfaction in their effects, may easily glide into them. This danger is less to be feared in the practice of the passive virtues, especially when the sufferings are not of our own choosing but come to us direct from the hand of God.
3. St. Jerome teaches that when the devil cannot turn a soul away from the love of virtue, he tries to urge it to excessive mortification, in order that it may thus become exhausted and lose the vigor indispensable to its spiritual progress. Numbers of devout people have fallen into this snare.
4. “I charge you,” says St. Francis de Sales, “to preserve your health carefully, for God exacts this of you, and to husband your strength so as to employ it in his service. It is even better to save more than the requisite amount of strength than to reduce it too much, for we can always lessen it at will, whereas, once lost, it is no easy matter to regain it.” Therefore give your body the nourishment it needs to maintain its strength and health.
5. We learn from Cassian and St. Thomas that in a celebrated conference held by the holy Abbot St. Anthony with the most learned religious of Egypt, it was decided that of all virtues moderation is the most useful, as it guards and preserves all the others. It is owing to the lack of this essential moderation in their devotional exercises and mortifications that many persons whilst seeking holiness find only ill health. As a consequence they eventually abandon the path of perfection, judging it impracticable because they have attempted to walk in it bound with fetters.
6. St. Augustine makes the following apt comparison, which you can look upon as a good rule in this matter: “The body is a poor invalid confided to the charity of the soul, the soul being commissioned to give it such assistance as it requires. Hunger, thirst, fatigue, are its habitual ailments; let the soul then charitably apply to them the needful remedies, provided these be always within the bounds of moderation and prudence.” He who acts in this way fulfils a duty of obedience to his Creator.
7. From these various opinions it is easy to see how false are certain maxims met with in some ascetical works: for example, that it is of small consequence if one should shorten his life by ten or fifteen years in order to save his soul. If this were true, a much surer way would be to secure a still speedier death, and see to what that would lead. No: it is not permissible in ordinary practice to impose upon ourselves arbitrarily any kind of mortification that would directly tend to shorten life. “To kill one’s self with a single blow,” says St. Jerome, “or to kill one’s self little by little—I make but slight distinction between these two crimes.” Life, health and strength
8. The example of those saints who practised extraordinary penances deserves our sincere admiration, but it is not in these exterior acts that we should try to imitate them; to do this would necessitate being as holy as they were. Duplicate their miracles also, then, if you can. “If we had to copy the saints in everything they did,” says St. Frances de Chantal, “it would be necessary to spend our life in a horrible cave like St. John Climachus, or on top of a pillar as St. Simon Stylites did, to live several weeks without other nourishment than the Holy Eucharist like St. Catharine of Sienna, or to eat but a single ounce of food each day as St. Aloysius did.” Aspirations to imitate the saints in what is extraordinary are the effect of secret pride and not of genuine virtue.
*The French translator of these Instructions had a conversation in Rome with the learned and pious Jesuit, Rev. Father Rozaven, on this subject. Speaking of the extraordinary fasts and mortifications of St. Ignatius, Father Rozaven said: “Do not let us confound cause and effect. It is not because he did these things that Ignatius became a saint: on the contrary, it is because he was already a saint that it was possible and permissible for him to do them.” In truth every act that exceeds human strength is an act of presumption unless it be the result of a special inspiration, and the Church approves it only if she recognizes this divine impulse which alone can authorize a deviation from the general rule. It is owing to such an exception that she venerates among those who suffered for the faith Saint Theodora, Saint Pomposa, Saint Flora and Saint Denys, notwithstanding the fact that they violated the law which forbids any one to seek martyrdom. The same spirit influenced her in sanctioning the voluntary death of Sampson and of Saint Appolonia, who might be called pious suicides were it allowable to connect two such contradictory words.—Read Chap. XXIII, Part III. of the Introduction to a Devout Life.*
V.
CONFESSION.
I said: I will confess against myself my injustice to the Lord, and thou hast forgiven the wickedness of my sin. (Ps. XXXI, 5.)
But if any man sin, we have an advocate with the Father, Jesus Christ the Just. (1st Epist. St. John, c. II, v. 1.)
Whose sins ye shall forgive, they are forgiven them: and whose ye shall retain, they are retained. (St. John, c. XX. v. 23.)
1. The sacrament of penance is a sacrament of mercy. We should therefore approach it with confidence and in peace. Saint Francis de Sales assures us that for those who go to confession once a week a quarter of an hour is enough for the examination of conscience, and a still shorter time for exciting contrition. Not even this much is necessary, he adds, for those who confess more frequently.
2. Faults omitted in confession either because they were forgotten or because they seemed too trivial to mention, are nevertheless effaced by the absolution. St. Francis de Sales has this to say on the subject: “You must not feel worried if you cannot remember your sins when preparing for confession, for it is incredible that any one who often examines her conscience would overlook or be unable to recall such faults as are important. Neither should you be so keenly anxious to mention every minute imperfection, every trifling fault; it is enough to speak of these to our Lord, with a sigh of regret and a humble heart, whenever you remark them.” And do not imagine in consequence that you are guilty of secret sins which you are hiding from your confessor. This fear is an artifice made use of by the devil to disturb your peace of mind.
*“You must not be so anxious to tell everything, nor to run to your superiors to make a great ado over each little thing that troubles you and that will, perhaps, be forgotten in a quarter of an hour. We must learn to bear with generosity these trifles which we cannot remedy, for ordinarily they are only the consequences of our imperfect nature. That your will, feelings, and desires are so inconstant; that you are at one time moody, at another cheerful; that you now have a wish to speak, and presently feel the greatest aversion to do so; and a thousand similar insignificant matters are infirmities to which we are naturally prone and will be subject to as long as we live.... It is needless to accuse yourself in confession of those fleeting thoughts that like gnats swarm around you, or of the disgust and aversion you feel in the observance of your vows and devotional exercises, for these things are not sins, they are only inconveniences, annoyances.”—St. Francis de Sales.*
3. Rest assured that the more closely you examine your conscience the less you will discover that is worth the trouble of telling. Moreover, you must remember that too long an examen fatigues the mind and cools the fervor of the heart.
4. To those who in their confessions are inclined to confuse involuntarily movements with sins, Saint Francis de Sales gives the following useful advice: “You tell me that when you have experienced a strong feeling of anger, or have had any other temptation, you are always uneasy if you do not confess it. When you are not sure that you have given consent to it, I assure you it is unnecessary to mention it except it may be in spiritual conference, and then not by way of accusation, but to obtain advice how to behave another time in like circumstances. For if you say: I accuse myself of having had movements of violent anger for two days, but I did not give way to them, you are telling your virtues, not your sins. A doubt comes into my mind, though, that I may have committed some fault during the temptation. You must consider maturely if this doubt have any foundation in fact, and if so, speak of the matter in confession with all simplicity; otherwise it is better not to mention it, as you would do so only for your own satisfaction. Even should this silence cost you some pain, you must endure it as you would any other to which you can apply no remedy.”
5. “Omit from your confessions”—we again quote the same Saint—“those superfluous accusations which so many persons make merely through habit: I have not loved God sufficiently; I have not prayed with enough fervor; I have not loved my neighbor as much as I should; I have not received the Sacraments with all the reverence due to them; and others of a like nature. You will readily see the reason for this. It is that in speaking thus you tell nothing particular that would make known to the confessor the state of your conscience, and because the most perfect man living, as well as all the saints in Paradise might say the same things were they making a confession.”
6. Those who go to confession frequently should always bear in mind what the saintly director says in addition: “We are not obliged to confess our venial sins, but if we do so it must be with a firm resolution to correct them, otherwise it is an abuse of the sacrament to mention them.”
7. After confession keep your soul in peace, and be on your guard—this is a point of cardinal importance—against giving access to any fear about the validity of the sacrament, either as regards the examination of conscience, the contrition, or anything else whatsoever. These fears are suggestions of the devil whose aim it is to instil bitterness into a
*“After confession is not the time to examine ourselves to find if we have told all our sins. We should rather remain attentively and in peace near our Lord, with whom We have just been reconciled, and thank Him for His great mercy. Nor is it necessary subsequently to search out what we may have forgotten. We must tell simply all that comes to mind; after that we need think no more about it.”—St. Francis de Sales.*
8. It is essential to be sorry for our sins—it is not essential to be troubled about them. Repentance is an effect of love of God, anxiety is an effect of self-love. In the midst of the keenest and most sincere repentance we can still thank God that He has not permitted us to become yet more culpable. Let us promise Him a solid amendment, relying for success solely upon the assistance of divine grace; and should we fall again a hundred times a day, let us never cease to renew the promise and the hope. God can in an instant raise up from the very stones children to Abraham and exalt the most corrupt natures to the highest degree of sanctity. At times He does so, but usually it is His will that we long continue to bear the burden of our infirmity: let us not then lose our trust in Him, nor mistake a state of trial for a state of reprobation.
*God has, indeed, on some occasions cured sinners instantaneously and without leaving in them any trace of their previous maladies. Such, for instance, was the case with the Magdalen. In a moment her soul was changed from a sink of corruption into a well-spring of perfection, never again to be contaminated by sin. But, on the other hand, in several of the beloved disciples this same God allowed many marks of their evil inclinations to remain for some time after their conversion, and this for their greater good. Witness Saint Peter, who, even after the divine call, was guilty of various imperfections and once fell totally and miserably by the triple denial of his Lord and Master.
“Solomon says there is no one more insolent than a servant who has suddenly become mistress.[4] A soul that after a long slavery to its passions should in a moment subjugate them completely, would be in great danger of becoming a prey to pride and vanity. This dominion must be gained little by little, step by step; it cost the saints long years of labor to acquire it. Hence the necessity of having patience with every one, but first of all with yourself.”—St. Francis de Sales.*
*There is no sight more pleasing to Heaven than to witness the persevering and determined struggle of a soul which, throughout, remains united to God by a sincere desire and a firm resolution not to offend him—and maintaining this struggle calmly and patiently even when it is to all appearance fruitless. Such a soul, resigned to retain its defects if it is God’s will, yet determined notwithstanding to fight against them relentlessly, is more precious in the eyes of God than if the practice of virtue were easy for it and it were in peaceful possession of spiritual gifts. Labor, then, in the presence of your heavenly Father; struggle on with strength and courage; but do not be too desirous of success, for when this craving for self-satisfaction is excessive it is sure to be accompanied by vexation and impatience.
“Evil things must not be desired at all,” says Saint Francis de Sales, “nor good things immoderately.” And elsewhere: “I entreat of you, love nothing too ardently, not even the virtues, for these we sometimes forfeit by exceeding the bounds of moderation.” And again: “Why is it that if we happen to fall into some imperfection or sin we are surprised at ourselves and become disquieted and impatient? Undoubtedly it is because we thought there was some good in us, and that we were resolute and strong. Consequently when we find this is not the case, that we have tripped and fallen to the earth, we are anxious, annoyed and troubled; whereas if we realized what we truly are, in place of being astonished at seeing ourselves down, we should wonder rather how we ever remain erect.”
“We should labor, therefore, without any uneasiness as to results. God requires efforts on our part, but not success. If we combat with perseverance, nothing daunted by our defeats, these very defeats will be worth as much to us as victories, and even more. But beware!—there is a rock here! If this conflict is not undertaken in perfectly good faith, we will try to deceive ourselves as to the genuineness of our efforts by calling the cowardice which caused us to refuse the battle a defeat, and by dignifying with the name of trial the results of our own effeminacy and sloth.”*
9. Contrition is essentially an act of the will by which we detest our past sins and resolve not to commit them in future. Hence sighs, tears, sensible sorrow are not necessary elements of true contrition. Contrition can even attain that degree of disinterested perfection which suffices for the justification of a sinner, in the midst of the greatest dryness and an apparent insensibility. Therefore never allow yourself to be disturbed by the want of sensible sorrow.
10. Do not make violent efforts to excite your soul to contrition, for these only have the effect of producing anxiety, weariness and oppression of mind. On the contrary seek to become very calm; say lovingly to God that you wish sincerely you had never offended Him and that with the assistance of His grace you will never offend Him more—that is contrition. True contrition is a product of love, and love acts in a calm.
11. “An act of contrition,” says St. Francis de Sales, “is the work of a moment.” Cast a rapid glance at yourself to see and detest your sins, and another towards God to promise Him amendment and to express a hope of obtaining His assistance in keeping this promise. David, one of the most contrite penitents that ever lived, expressed his act of contrition in a single word: Peccavi—I have sinned, and by that one word he was justified.
*“You ask how an act of contrition can be made in a short time? I answer that a very good one can be made in almost no time. Nothing more is needed than to prostrate oneself before God in a spirit of humility and of sorrow for having offended Him.”—St. Francis de Sales.*
12. You say you would wish to have contrition but cannot succeed in feeling it. Saint Francis de Sales replies: “The ability to wish is a great power with God, and you thus have contrition by the simple fact that you wish to have it. You do not feel it indeed at the moment, but neither do you see nor feel a fire covered with ashes, nevertheless the fire exists.” The immoderate desire of sensible sorrow comes from self-love and self-complacency. A sorrow that satisfies only God is not sufficient for us, we wish it to satisfy us also; we like to find in our sensibility a flattering and reassuring testimony of our love of good.
13. If God does not grant you the enjoyment of sensible sorrow, it is in order that you may gain the merit of obedience, which should suffice to reassure you as to your perfect reconciliation. Believe therefore with humility, obey with courage, and you will earn a twofold reward. The greatest saints have at times believed they had neither contrition nor love, but in the midst of this darkness of the understanding, their will followed the torch of obedience with heroic submission.