Serious Hours of a Young Lady Part 2

Countless numbers are indebted to woman for a knowledge of the truth, or the misfortune of forsaking it. Is there one who, in recalling the memories of the past, does not either bless or curse a woman, seeing in her an instrument of G.o.d's mercy, or of the seduction of Satan? Is there one who has not realized in that woman either a daughter of Eve or of the Blessed, Virgin--an Eden or a Nazareth? Behold the two poles between which the history of peoples and the life of each man in particular continually oscillate. Eve and Mary these are two guiding stars, either of which man must follow; the light of the one is deceitful and treacherous, while that of the other is true and beneficent; the one leads humanity along the paths of righteousness, while the other lures to the commission of sin.

Hence it is that the church has given Mary those beautiful names, so significantly true: "Morning Star!" "Star of the Sea!"

This world is, indeed, like a stormy sea, in which are rocks and shoals, upon which man runs the risk of being wrecked unless he keeps his eyes steadfastly fixed upon this star whose brightness no storm can dim, and which, at the most perilous moment, s.h.i.+nes with greater brilliancy, as the cheering sign of grace, hope and happiness. It is by turning our eyes toward Mary with her divine Son in her arms, presenting Him to us as our Saviour, that our troubled souls find the polar star which will quiet all their movements, and tranquilize the fluttering beatings of our troubled hearts. But, woe to us if, instead of fixing our attention upon Mary, virgin mother of G.o.d, we turn to Eve, infected with the contagion of the serpent, and offering to our hearts the doleful fruit of temptation and sin!

At the entrance to every path that leads to heaven or to the abyss of h.e.l.l you will find a woman--the image of Mary, at the former, the image of Eve at the latter. It almost invariably happens that it is woman who deals out to mankind sin and death like Eve, or life, redemption and salvation like Mary. If you meet with one of these privileged men, chosen by G.o.d to be an instrument of His mercy, intimately a.s.sociated with Jesus in the work of the salvation of His people, you may rest a.s.sured that this man owes to a woman, to a mother or a sister, the development of the great qualities which distinguish him. While, on the contrary, if you see one of those men tainted by the curse of some hereditary vice, very often more pernicious than original sin in its effects, you will discover that its source is the lesson or examples of a woman, whose poisoned influence shall oppress generations, just as that of Eve has oppressed the human race. Once again, I repeat it, that, as the corrupt and incredulous generation is the offspring of mothers modeled after Eve, so the holy and faithful generation traces its origin to mothers modeled after Mary.

You must choose between these two models, and on your choice will depend not only your own happiness and salvation, but also that of many yet unborn, whom G.o.d will confide to your care, and who will be dear to your heart. There remains no alternative; you will be either a cause of temptation and sin, or an instrument of grace and benediction for those who will live with you. You will either offer them the forbidden fruit like your mother Eve, or you will give spiritual birth to the Word of Life for them. As one of the greatest torments of the reprobate woman in h.e.l.l will be to see the woeful misery into which she has brought those whom she had loved so dearly upon earth, and to hear the maledictions and reproaches which they shall hurl against her, so, also, one of the greatest joys of the faithful woman in heaven, will be to see those whom she sanctified by word and example now grouped around her, crowning her with a diadem of glory as a mark of everlasting grat.i.tude.

Would you deprive your soul of this saintly joy, and condemn it to suffer the punishment reserved for those women who will be the cause of the ruin and eternal perdition of many? Divine justice shall vindicate itself, even in this life, by making your heart a most cruel torment to itself, that you may expiate, in agonizing torture your infidelity to grace. The cause of your sin shall be the very means of your punishment. G.o.d will employ, to avenge His outraged honor and His violated laws, those whom you have turned away from Him, and who, recognizing in you the cause of their evils, will end, perhaps, by hating you, or, what is still worse, by despising you.

Oh, may it never be your sad fate to feel the withering contempt of those who have been led away from G.o.d by your bad or undue influence, that is, by loving them for _yourself_ and not for _G.o.d and themselves_! Do not, I pray you, store up such bitterness for your old age, such anguish for your death-bed, since, instead of bitter regrets, you can experience a sweet joy, which is a foretaste of never-ending happiness, a special consolation for G.o.d's faithful friends at that last and dreadful moment when the soul stands trembling on the threshold of eternity; may it be your envied privilege to leave after you upon earth souls edified by your example, and grateful for the good you have done them.

CHAPTER VI.

EVE AND MARY CONTINUED.

The history of the fall of man, caused by Eve, and of his restoration, brought about by Mary, is a subject of grave consideration for women of serious minds, for women who have at heart the preservation of the dignity and vocation of their s.e.x. By a close consideration of these two models, which furnish the solution to so many enigmas, explaining so many truths and throwing so much light upon the most obscure and the most profound questions, they will learn by a short and easy method what they should do, and what they should avoid; they will learn how sin has been propagated, the reason why it still exists; they will learn how justice and virtue flourish upon earth, how men turn away from G.o.d, and how they return to Him.

It was with reason that G.o.d allowed sin and justice to attain us through the agency of woman, and that her free consent was a necessary condition for both the ruin and the restoration of the human race.

It is therefore an interesting and useful study to consider in their detail and most minute circ.u.mstances the acts (so extremely opposed) of these two women, for one of them, according to the beautiful expression of the Church, has restored to us by her divine Son what the other had deprived us of by her disobedience. There is in these two facts, so different in their nature and results, a wonderful gradation which points out to us the fatal declivity by which the human heart insensibly sinks to the lowest abyss of evil, or rises to the highest degree of virtue and glory. In the sin of Eve the first degree was a certain intemperance of language, which led her to reply to the insidious questions of the devil; in appearance this forgetfulness was very slight. To answer a question, give an explanation requested of you, clear up a doubt, render an account of a precept of the Lord, seem at first sight something natural and permitted. It is quite easy to be deceived in this matter. We readily convince ourselves that we are actuated by laudable motives in such like conversations--motives for gloryfying G.o.d and justifying His providence; but we should be extremely cautious: language is something august and sacred, for it is the tie that unites the soul to G.o.d, and man to his fellow-men,--it is the mysterious knot of all societies, divine and human.

Language establishes between those who speak a more intimate relation than they are generally aware of. Few persons realize the prodigious transfusion of thoughts, sentiments, influence and life that arise from conversation. Have you clearly understood this truth in its full force? Language establishes between souls a very close and mysterious union, and this is why discretion, prudence and reserve are so necessary in regulating its use. This is why Jesus Christ warns us in the Gospel, that we shall render an account of _every idle word_, if indeed we may call idle a thing that entails such frightful consequences or fatal results.

If this reserve is necessary for all it is more especially so for woman, who, being more communicative than man, experiences a greater necessity to speak--to express herself more freely, and in terms more explicit. If women were sincere and impartial judges of themselves they for the most part would not fail to recognize that nearly all their faults spring from a useless word--an imprudent answer, or an indiscreet question.

The word why is indeed very short, but in its insidious brevity it comprises a mult.i.tude of things which are all the more dangerous because they are unforeseen, being concealed in a perfidious and cloudy vagueness. Why? This word is the beginning of the greater part of those temptations against frailty. The enemy, seeking our destruction, almost invariably announces his presence by this captious question, either by the mouth of another or by our own mind, in order to fill the heart with doubt and trouble. Why take such and such precautions? Why avoid such a place, such a person, such company? Why renounce such and such amus.e.m.e.nts? Why neglect or cast off that ornament? Why suffer this or that privation? Why abstain from this action, which is not bad in itself? Why turn away the ear from those praises, those compliments, dictated by usage or etiquette, to keep up that intercourse without which society would be impossible? Why not read this book, this novel? Why not a.s.sist at this play which the most rigorous moralist would not condemn; and which has for its object to inspire horror for vice, by placing before our eyes its doleful consequences true to reality? Why restrain to inaction the finest faculties of the soul, and refuse them the aliment they so ardently crave? Why deprive our heart and imagination of the pleasures which the beautiful inspires? Why not form at an early age a taste for worldly beauty, and be possessed of all the resources and advantages that it affords us during life? Why be mistrustful of the mind and heart, at an age when they still possess all their simplicity and freshness, through vain fear which renders after-life almost intolerable? Why not be more confiding in the heart's fidelity and in the goodness of G.o.d, who has not condemned man to constant privations?--Such is the language that the enemy of our eternal salvation and happiness addresses us every day with such perfidious adroitness; and who, spite of the experience of those whom he has already deceived, deceives us every day.

This language is the more perfidious for being apparently truthful and natural. When there is question of corrupting a heart that is yet virtuous, vice conceals itself under the mantle of virtue, as otherwise its efforts would be powerless. Now, we can safely say that its venom has already tainted the young lady's heart, when, through inattention and want of vigilance, she has suffered doubt to brood over any of those obligations which are so delicate and difficult to determine, and, nevertheless, most grave and important, since they entail, when neglected, the most disastrous results. Firmness of mind, a.s.surance in her convictions, a clear and strong consciousness of duty, are to her indispensable qualifications; and when she suffers this tenor of conduct to be interfered with by imprudently replying, like Eve, to a captious question, the peace and innocence of her heart are certainly threatened.

The young girl's innocence is something that is very imperfectly known; the delicate and almost imperceptible shades that reflect its beauty and which render it delightful to G.o.d and His angels, escape the general notice of mankind. It is composed of a chaste ignorance of mind, a great simplicity of heart, and a constant and unwavering firmness of will. Now, what merits our greatest attention is the fact that this firmness of will begins to give way in woman the moment she removes, even by a slight doubt, this precious veil of ignorance which protects her virtue, or when, by an indiscreet question, or an imprudent answer, she exposes the simplicity of her heart.

The virtues which adorn the heart of a young lady are concealed from her own knowledge. G.o.d has so enveloped her in mystery that He alone understands her. None other save the penetrating eye of G.o.d should look into the sanctuary of her heart. None other than His light should s.h.i.+ne in this holy and chaste obscurity, and this is why humility, of which we have found so perfect a model in Mary, should be the necessary s.h.i.+eld and guarantee of a young lady's innocence.

She ought not to have the slightest misgivings relative to the value of the treasure she possesses or the loss she would sustain in losing it.

The presence of an angel sufficed to trouble Mary. Oh, young ladies should meditate well and frequently on the conduct that Mary observed in this interview, and imitate her example! She did not answer the Angel's words, but she observed an humble and modest silence. Not so with Eve who, without reflection, answered the devil's question, and by this first reply began a conversation the issue of which has proved so disastrous to the whole human race. Learn from this two-fold example, and from the effects so different which have resulted from both, how much you should fear Eve's curiosity in yourself, and with what care and a.s.siduity you should labor to imitate the reserve and silence of Mary.

Curiosity is a most dangerous rock for a young lady,--this is the rock upon which a countless number of your s.e.x and age have been wrecked. The moment that you pander to the desire of knowing everything, you immediately enter on a most dangerous way, the issue of which is at least precarious. It was for having satisfied this desire that Eve opened the door to all the calamities that afflict and will afflict mankind till the end of time. And, since then, it has caused the ruin of a countless number of women.

Intrench, so to speak, your mind in the citadel of your own heart.

Let it repose in the holy obscurity of an humble and docile faith, and you will learn more useful things in this way than you could ever learn even from the best books and the most eloquent instructions.

Faith and prayer should be the daily food of your soul. Faith, with its imperfect yet celestial light, will meet all the legitimate wants of your mind; and prayer, with its divine unction, will embalm your soul.

Often turn your eyes toward heaven, and earth will soon lose all its attractions. Converse frequently with G.o.d and you will find it easier to dispense with the intercourse of men; keep your mind at a remote distance from all worldly knowledge, and the innocence of your heart will enjoy sweet repose. Seek not to antic.i.p.ate by an indiscreet precipitancy the time when the realities of life shall open out to your view. Perhaps, more than once you will regret the happiness which you now enjoy, and which is due both to your knowledge and ignorance of things.

In reality, you possess by faith the same knowledge that the blessed have in heaven, that knowledge which has been the object of the study, research and love of the most renowned minds and of the most perfect souls in this world. Faith, elevating you above yourself and all earthly things, leads you to regions to which the most distinguished genius, joined to the most profound and persevering study, can never approach. Faith makes you in a certain way the sister of angels and of men,--of men who have been the most remarkable on earth for their excellent qualities of head and heart.

Faith a.s.sociates you with the glorious choirs of heaven, and, when truly lively and active, will bring you unalloyed felicity and ineffable joy.

Why should you envy those women, who, for being older than you, have gained by experience a knowledge of things that you should still ignore? Why seek to compare their knowledge with that which you possess? The knowledge that you have obtained by faith has cost your mind no effort--not a single regret to your heart, no remorse to your conscience. Every step that you make in this illuminated way recalls to your mind a sweet and precious souvenir, the pure reflections of which will be the only light that will dispel the gloom of the trials and anguish of life. It shall be very different with regard to what you must learn in time to come. Experience is a severe teacher, whose lessons are dearly bought; this is clearly and forcibly expressed by the Holy Ghost saying: "He that adds something to the knowledge already acquired, adds at the same time new pains to those he already suffers."

So far you have learned the one thing necessary to man, and which meets all his wants: you have learned how to please G.o.d, to love and serve Him by the observance of His commandments, and fidelity to his inspirations, acknowledging and honoring His authority and power over you in your parents, who are, in your regard, His representatives. So that at present duty possessing pleasing attractions offers none of those difficulties which, at a later period of life, will render it oftentimes painful. Your virtues, protected by that reserve which the world itself has imposed upon youth, guarded by the vigilance of a tender and careful mother, aided by her examples, encouraged by her exhortations and love, tranquilly grow up in the modest sanctuary of the family, without the remotest idea of the trials they must one day meet with.

To learn what pertains to faith and salvation, good will suffices.

We are always sure to succeed in pleasing G.o.d when we are sincerely desirous to serve Him; in this regard we can never antic.i.p.ate Him.

Not so with the science which teaches how to please men and secure their good will or favor, to enter into their views, conform to their laws and customs. No matter how great our desire may be to succeed, we are never sure of success, and very often the efforts made to secure it remove us farther from the desired end. Consequently, very often the surest means of securing the esteem of the world is to despise it, and withdraw from its tyranny. If you fail to disengage yourself from it, and if you wish to servilely adhere to its maxims, you will often experience that they are severe and hard; and you will reproach yourself more than once for having desired in your youth to taste of those fruits, externally so beautiful but internally so bitter.

Hence, moderation of the mind's curiosity is necessary, and in order to satisfy its activity apply it to those things that can be of interest to your conscience and salvation, to the knowledge and study of those sublime truths which, while enlightening your intelligence, will elevate your heart and strengthen your will. The knowledge that you will acquire in this way will serve you for the rest of your life, much more than all the profane and useless books that you can read. Accustom your mind to the love and search of serious things; this will prove to be of invaluable utility to you.

There is little consistency in frivolous things, and those, who have fed their souls upon them during youth, find themselves void and abandoned when they arrive at the age when woman can please only by interesting the mind and heart by solid charms and tried virtue. This is the age which you should constantly keep before your mind, because it is the one that lasts the longest, and which disposes us proximately for that awful moment in which our fate will be decided forever. Endeavor to become at an early age what you should be during the greater part of your life, and what you would desire to have been at the hour of death.

CHAPTER VII.

THE WORLD.

The world is like some objects which, when seen from afar, deceive the eyes and allure the imagination; but on approaching or touching them their charms vanish. It is like those carca.s.ses that retain the form of a human body as long as they are buried in the obscurity of the tomb, but which, on being exposed to the air, are immediately reduced to dust. Those who are separated from it without having ever known it are exposed to be deceived by its perfidious allurements; and those who, in order to know it, with a view of despising it, desire to mingle in its feasts and pleasures, run a greater danger of falling a victim to the seductions and corruption of its charms.-- How, then, shall you secure the advantage and escape the danger?

By shunning the world, you secure your heart and conscience against its seductions; but this evasion, leaving you to consider it from a remote standpoint exposes your mind to prejudices favorable to it, and which, later, might become for you the source of many errors and of many faults. How shall you surmount this twofold difficulty? On the one hand you cannot mingle with the world without danger, and on the other hand it will not do for you to ignore its dangers which must be known in order to be avoided. This dilemma would be of no consequence to a frivolous and unreflecting soul, or to a vain and presumptuous mind, which, confiding in its own powers, believes that it has a good knowledge only of what it sees and experiences; and counts for naught the teachings of faith and the experience of those who have gone before.

Let not this be your case, but, listening with an humble and docile heart to the teachings of faith, reason and experience, learn to know the world and its dangers while your age and condition still s.h.i.+eld you from its seductions. Of all the means by which divine Providence enlightens our minds here below, divine faith, as you are aware, is the purest, the brightest and the most reliable,--not only because it comes from G.o.d, but because it is presented to us by an authority which He has established, and which, by His special a.s.sistance, He preserves from all error.

Sacred Scripture, interpreted and explained to you by this authority is, therefore, the great source to which you must have recourse for the knowledge of the things you _should_ know. Now you will find that there is hardly a single page of those sacred writings in which there is not a malediction p.r.o.nounced against the world, and a warning for you to avoid its siren charms. You will find in the gospel according to St. John its true character described by Jesus Christ Himself, who, being the Incarnate Wisdom, could not have any other than the most perfect idea of things according to their just value.

In the first place, it is certain, according to this Apostle, that when the Eternal Word came into the world it knew Him not; when Jesus wished to make the Jews feel the confusion of their own blindness, and see the reason of their opposition to His doctrine, He said: You are from beneath, I am from above, you are of this world, I am not of this world, therefore, I say to you that you shall die in your sins.

(John viii. 23, 24.) Could there be anything more explicit in condemnation of the world? It has its origin and the throne of its power in the lower regions of the earth, while the kingdom of G.o.d resides in the sublime abode of the human heart.

When He promised His disciples that He would send them the Spirit of Truth, to console them, He gave as the distinctive mark by which they would know the Holy Spirit, that the world could not receive Him because it has no knowledge of Him. Hence the opposition that exists between the world and the spirit of the New Law is so great that any compromise is impossible. The world is absolutely incompetent to receive or understand the spirit of Jesus Christ. Another fact will render this manifest opposition still more palpable. When Jesus addressed His eternal Father that beautiful prayer preceding His agony and pa.s.sion, He excluded the world by a positive act of His will, in order to give all to understand that the world could never have any share with Him. "_I pray not for the world but for them whom thou hast given me. The world hath hated them because they are not of the world as I also am not of the world._" (John xvii. 9, 14.)

St. Paul interprets these words in that energetic style so characteristic of his writings, when he says to the Corinthians that "we have not received the spirit of this world whose wisdom is folly before G.o.d." Now shall you adopt as the rule of your conduct and judgment a wisdom which G.o.d has not only reproved, but even branded with the stigma of folly? According to the same Apostle the world proves by its own words that its knowledge is stupidity, since it can see nothing but folly in the cross. The maxims, ideas, judgments, conduct and habits of the world and those of the flock that Jesus came to save are so contradictory, their language is so different, that the wise of the one are fools with the other; and the things regarded as the most sublime by the former are to the latter preposterous absurdities. The reason is simply because the one has its origin, light and end in heaven, while the other draws them from the earth.

Now, if, in order to verify these words of the Sacred Scriptures, you take a view of the doctrine of the world and of that of Jesus Christ, and compare them, you will not find a single point in the one that is not in direct contradiction to the other; so that, by the Gospel, you are enabled to discover the maxims of the world, and _vice versa_. You may rest a.s.sured that what is recommended and sought for by the one is censured and despised by the other. St.

Paul, speaking to the Galatians, says; that "if he was still pleasing to men he would not be the servant of Jesus Christ."

If this be the case, you will say, why remain in the world? Is it not every one's duty to leave it as soon as possible and abandon it to its own corruption? Let the words of our divine Lord answer: "_I do not pray you to remove them from the world, but I pray you to preserve them from evil._" Our peace of conscience in this life, and the joys of heaven hereafter require separation from the world and opposition to its maxims. But this separation is one of mind and heart, which consists in a manner of thinking, judging and acting entirely opposed to that of the world. Man ceases to belong to the world the moment he has ceased to make it the arbitrator of his conduct and judgment, and when he has freed himself from its prejudices, caprices and tyranny. Behold what religion requires of you, and what alone will insure you happiness in this life and in the next.

Now, what is this world from which we must separate in order to lead a Christian life? In any society, that we wish to study with a view to obtain a knowledge of its nature and objects, we may consider either the laws by which it is governed, or the body of men who compose it and who are governed by these laws.

Considered from the first point of view, the world consists in its own maxims, laws, customs and judgments, which are in opposition to the letter and spirit of the Gospel; and which tend to withdraw the soul from the love of spiritual things, or at least to create in her a dislike for them.

Considered from the second point of view, the world comprises a ma.s.s of men who profess its maxims, adopt its usages, obey its laws, and yield to its judgments.

The world thus considered entails a twofold obligation for you, one of which can never admit of any exception or dispensation, while the observance of the other must be always regulated by prudence and charity. Indeed the world, considered in its maxims, should be for you an object of constant aversion and contempt, because it is the arch enemy of Jesus Christ and of the spirit that He communicates to His true disciples. This is the world that you renounced on the day of your baptism; and the solemn engagement that you then made was the first and most important of all those that you have made, or will make, during life.