Light and Peace Part 6

III., Ch. XVIII-XIX.)

In the following terms Saint Francis de Sales proposes to us this same example of our Saviour's resignation during His agony: "Consider the great dereliction our Divine Master suffered in the Garden of Olives. See how this beloved Son, having asked for consolation from His loving Father and knowing that it was not His will to grant it, thinks no more about it, no longer craves or looks for it, but, as though He had never sought it, valiantly and courageously completes the work of our redemption. Let it be the same with you. If your Heavenly Father sees fit to deny you the consolation you have prayed for, dismiss it from your mind and animate your courage to fulfil your work upon the cross as if you were never to descend from it nor should ever again see the atmosphere of your life pure and serene." (Read _The Imitation_. B. III., Chapters XI and XV.)

The same Saint also gives us some sublime lessons in resignation applied to the trials and temptations that beset the spiritual life. He draws them from this great and simple thought that serves as foundation for the Exercises of Saint Ignatius, namely, that salvation being the sole object of our existence, and all the attendant circ.u.mstances of life but means for attaining it, nothing has any absolute value; and that the only way of forming a true estimate of things is to consider in how far they are calculated to advance or r.e.t.a.r.d the end in view. Accordingly, what difference does it make if we attain this end by riches or poverty, health or sickness, spiritual consolation or aridity, by the esteem or contempt of our fellow-men? So say faith and reason; but human nature revolts against this indifference, as it is well it should, else how could we acquire merit? Hence there is a conflict on this point between the flesh and the spirit, and it is this conflict that for a Christian is called life. (On this subject read _The Imitation_, B. II., Ch. XI.; and B. III., Ch. XVIII., XIX., x.x.xVII., XLIX., L. and the prayer at the end of Ch. XXVII.)

"Would to G.o.d," he says elsewhere, speaking on the same subject, "that we did not concern ourselves so much about the road whereon we journey, but rather would keep our eyes fixed on our Guide and upon that blessed country whither He is conducting us. What should it matter to us if it be through deserts or pleasant fields that we walk, provided G.o.d be with us and we be advancing towards heaven?... In short, for the honor of G.o.d, acquiesce perfectly in his divine will, and do not suppose that you can serve him better in any other way; for no one ever serves him well who does not serve him as he wishes. Now he wishes that you serve him without relish, without feeling, nay, with repugnance and perturbation of spirit.

This service does not afford you any satisfaction, it is true, but it pleases him; it is not to your taste, but it is to his.... Mortify yourself then cheerfully, and in proportion as you are prevented from doing the good you desire, do all the more ardently that which you do not desire. You do not wish to be resigned in this case, but you will be so in some other: resignation in the first instance will be of much greater value to you.... In fine, let us be what G.o.d wishes, since we are entirely devoted to him, and would not wish to be anything contrary to his will; for were we the most exalted creatures under heaven, of what use would it be to us, if we were not in accord with the will of G.o.d?..."

And again: "You should resign yourself perfectly into the hands of G.o.d.

When you have done your best towards carrying out your design (of becoming a religious) he will be pleased to accept everything you do, even though it be something less good. You cannot please G.o.d better than by sacrificing to him your will, and remaining in tranquillity, humility and devotion, entirely reconciled and submissive to his divine will and good pleasure. You will be able to recognize these plainly enough when you find that notwithstanding all your efforts it is impossible for you to gratify your wishes.

For G.o.d in his infinite goodness sometimes sees fit to test our courage and love by depriving us of the things which it seems to us would be advantageous to our souls; and if he finds us very earnest in their pursuit, yet humble, tranquil and resigned to do without them if he wishes us to, he will give us more blessings than we should have had in the possession of what we craved. G.o.d loves those who at all times and in all circ.u.mstances can say to him simply and heartily: _Thy will be done_."*

XIII.

SCRUPLES.

Having therefore such hope, we use much confidence. (St. Paul, II.

Cor., c. III., v. 12.)

Fear is not in charity: but perfect charity casteth out fear, because fear hath pain. And he that feareth is not perfect in charity. (St.

John, I. Epist., c. IV., v. 18.)

1. There are persons who look upon scrupulosity as a virtue, confounding it with delicacy of conscience, whereas it is, on the contrary, not only a defect but one of a most dangerous character. The devout and learned Gerson says that a scrupulous conscience often does more injury to the soul than one that is too lax and remiss.

2. Scruples warp the judgment, disturb the peace of the soul, beget mistrust of the Sacraments and estrangement from them, and impair the health of body and mind. How many unfortunates have begun by scrupulosity and ended in insanity! How many, more unfortunate still, have begun by scruples and ended in laxity and impiety! Shun then this insiduous poison, so deadly in its effects on true piety, and say with Saint Joseph of Cupertino: _Away with sadness and scruples; I will not have them in my house._

3. Scrupulosity is an unreasonable fear of sin in matters where there is not even material for sin. But the victim does not call his doubts and fears scruples, for he would not be tormented by them if he believed he could give them that name. He should, however, place implicit reliance in the opinion of his spiritual guide when he tells him they are such and that he must not allow himself to be influenced by them.

4. In all his actions a scrupulous person sees only an uninterrupted series of sins, and in G.o.d nothing but vengeance and anger. He ought, therefore, to consider almost exclusively the attribute of the divine Master by which He most delights to manifest Himself, _mercy_, and to make it the constant subject of his thoughts, meditations and affections.

*"We should do everything from love and nothing from constraint. It is more essential to love obedience than to fear disobedience."-Saint Francis de Sales.*

5. There is but one remedy for scruples and that is entire and courageous obedience. "It is a secret pride," says Saint Francis de Sales, "that entertains and nourishes scruples, for the scrupulous person adheres to his opinion and inquietude in spite of his director's advice to the contrary. He always persuades himself in justification of his disobedience that some new and unforseen circ.u.mstance has occurred to which this advice cannot be applicable." "But submit", adds the Saint, "without other reasoning than this: _I should obey_, and you will be delivered from this lamentable malady."

6. By sadness and anxiety the children of G.o.d do a great injury to their Heavenly Father. They thereby seem to bear witness that there is little happiness to be found in the service of a Master so full of love and mercy, and to give the lie to the words of Him who said: "Come unto Me all you that labor and are heavily burdened and I will refresh you."

*"Woe to that narrow and self-absorbed soul that is always fearful, and because of fear has no time to love and to go generously forward. O my G.o.d! I know it is your wish that the heart that loves you should be broad and free! Hence I shall act with confidence like to the child that plays in the arms of its mother; I shall rejoice in the Lord and try to make others rejoice; I shall pour forth my heart without fear in the a.s.sembly of the children of G.o.d. I wish for nothing but candor, innocence and joy of the Holy Ghost. Far, far from me, O my G.o.d, be that sad and cowardly wisdom which is ever consumed in self, ever holding the balance in hand in order to weigh atoms!... Such lack of simplicity in the soul's dealings with Thee is truly an outrage against Thee: such rigor imputed to Thee is unworthy of Thy paternal heart."-Fenelon.*

XIV.

INTERIOR PEACE.

Martha, Martha, thou art careful, and art troubled about many things.

(St. Luke, c. X., v. 41.)

Always active, always at rest. (St. Augustine.)

1. Be on your guard lest your zeal degenerate into anxiety and eagerness.

Saint Francis de Sales was a most p.r.o.nounced enemy of these two defects.

They cause us to lose sight of G.o.d in our actions and make us very p.r.o.ne to impatience if the slightest obstacle should interfere with our designs. It is only by acting peacefully that we can serve the G.o.d of peace in an acceptable manner.

*"Do not let us suffer our peace to be disturbed by precipitation in our exterior actions. When our bodies or minds are engaged in any work, we should perform it peacefully and with composure, not prescribing for ourselves a definite time to finish it, nor being too anxious to see it completed."-Scupoli.*

2. Martha was engaged in a good work when she prepared a repast for our divine Lord, nevertheless He reproved her because she performed it with anxiety and agitation. This goes to show, says Saint Francis de Sales, that it is not enough to do good, the good must moreover be done well, that is to say, with love and tranquillity. If one turn the spinning-wheel too rapidly it falls and the thread breaks.

3. Whenever we are doing well we are always doing enough and doing it sufficiently fast. Those persons who are restless and impetuous do not accomplish any more and what they do is done badly.

4. Saint Francis de Sales was never seen in a hurry no matter how varied or numerous might be the demands made upon his time. When on a certain occasion some surprise was expressed at this he said: "You ask me how it is that although others are agitated and flurried I am not likewise uneasy and in haste. What would you? I was not put in this world to cause fresh disturbance: is there not enough of it already without my adding to it by my excitability?"

5. However, do not on the other hand succ.u.mb to sloth and indifference.

All extremes are to be avoided. Cultivate a tranquil activity and an active tranquillity.

6. In order to acquire tranquillity in action it is necessary to consider carefully what we are capable of accomplis.h.i.+ng and never to undertake more than that. It is self-love, ever more anxious to do much than to do well, which urges us on to burden ourselves with great undertakings and to impose upon ourselves numerous obligations. It maintains and nourishes itself on this tension of mind, this restless anxiety which it takes for infallible signs of a superior capacity. Thus Saint Francis de Sales was wont to say: "Our self-love is a great braggart, that wishes to undertake everything and accomplishes nothing."

*"It appears to me that you are over eager and anxious in the pursuit of perfection.... Now I tell you truthfully, as it is said in the Book of Kings,[14] that G.o.d is not in the great and strong wind, nor in the earthquake, nor in the fire, but in the gentle movement of an almost imperceptible breeze.... Anxiety and agitation contribute nothing towards success. The desire of success is good, but only if it be not accompanied by solicitude. I expressly forbid you to give way to inquietude, for it is the mother of all imperfections.... Peace is necessary in all things and everywhere. If any trouble come to us, either of an interior or exterior nature, we should receive it peacefully: if joy be ours, it should be received peacefully: have we to flee from evil, we should do it peacefully, otherwise we may fall in our flight and thus give our enemy a chance to kill us. Is there a good work to be done? we must do it peacefully, or else we shall commit many faults by our hastiness: and even as regards penance,-that too must be done peacefully: _Behold_, said the prophet, _in peace is my bitterness most bitter_."[15]*

XV.

SADNESS.

I rejoiced at the things that were said to me: We shall go into the house of the Lord.... Sing joyfully to G.o.d, all the earth: serve ye the Lord with gladness.... Why art thou sad, O my soul, and why dost thou trouble me? (Psalms CXXI., XCIX., XLII.)

And G.o.d shall wipe away all tears from their eyes. (Apoc. C. XXI., v.

4.)

1. Sadness, says Saint Francis de Sales, is the worst thing in the World, sin alone excepted.

2. It is a dangerous error to seek recollection in sadness: it is the spirit of G.o.d that produces recollection; sadness is the work of the spirit of darkness.

3. Do not forget the rule given by Saint Francis de Sales for the discernment of spirits: any thought that troubles and disquiets us cannot come from the G.o.d of peace, who makes his dwelling-place only in peaceful souls.

*"Yes, my daughter, I now tell you in writing what I before said to you in person, always be as happy as you can in well-doing, for it gives a double value to good works to be well done and to be done cheerfully. And when I say, rejoice in well-doing, I do not mean that if you happen to commit some fault you should on that account abandon yourself to sadness.

For G.o.d's sake, no; for that would be to add defect to defect. But I mean that you should persevere in the wish to do well, that you return to it the moment you realize you have deviated from it, and that by means of this fidelity you live happily in the Lord.... May G.o.d be ever in our heart, my daughter.... Live joyfully and be generous, for this is the will of G.o.d, whom we love and to whose service we are consecrated."-Saint Francis de Sales.* (_Imitation_, B. III., Chap. XLVII.)

4. It is wrong to deny one's self all diversion. The mind becomes fatigued and depressed by remaining always concentrated in itself and thus more easily falls a prey to sadness. Saint Thomas says explicitly that one may incur sin by refusing all innocent amus.e.m.e.nt. Every excess, no matter what its nature, is contrary to order and consequently to virtue.

5. Recreations and amus.e.m.e.nts are to the life of the soul what seasoning is to our corporal food. Food that is too highly seasoned quickly becomes injurious and sometimes fatal in its effects; that which is not seasoned at all soon becomes unendurable because of its insipidity and unpalatableness.

6. As to the amount of diversion it is right to take, no absolute measure can be given: the rule is that each person should have as much as is necessary for him. This quant.i.ty varies according to the bent of the mind, the nature of the habitual occupations, and the greater or less predisposition to sadness one observes in his disposition.