The practice of Christian perfection; from Rodriguez, and other Catholic authors

Front matter

THE

PRACTICE

OF

Chapter II

On some general means to arrive at Christian Perfection. Sect. 1. Earnestly to desire our spiritual improvement, . . 13

2. To strive to improve daily in the service of God, ' . 20

3. To forget the good we have done, and look to what we

have still to do, 22

4. To aim at what is most perfect, 25

5. Not to neglect little things, 27

6. To attend to particulars, 30

7- To commit no fault deliberately, and faithfully keep our

good resolutions, 31

8. To be faithful to our spiritual exercises, to imitate the most

virtuous, and show good examples to all, ... 33

9. To remember the zeal we experienced at the beginning of

our conversion, and reflect on the motives by which we were then animated, 38

10. To derive advantage from sermons, and other religious

instructions, 3S iv

CHAPTER III. On the Perfection of our Ordinary Actions

Sect. 1. The importance of sanctifying our ordinary actions, . 42 2. Means to sanctify our ordinary actions, ... 45

CHAPTER IV. On Purity of Intention, 52

Sect. 1. The greater glory of God is the end which we ought to

propose to ourselves in all our actions, ... 53

2. Marks of purity of intention, ..... 57

3. Means to acquire purity of intention, and its various

degrees, ... 59

4. The nature and evil effects of vain-glory, . . . .62

5. Remedies against vain-glory, 67

CHAPTER V. On Prayer

Sect. 1. The excellence and facility of prayer, . ... 70

2. Necessity and efficacy of prayer, 72

3. Mental prayer, 76

4. Ordinary mental prayer, or meditation— Its necessity and

advantages, 79

5. Cautions, and directions on the practice of mental prayer,

or meditation, . . . . . . . .85

6. Distractions in prayer and their remedies, ... 93

7. Method of mental prayer, 98

1. The commencement or preparation of mental prayer, 98

2. The body of mental prayer, 98

3. The conclusion of mental prayer, .... 100 Remarks, • • • 100

8. Conditions of prayer, 102

CHAPTER VI. On Reading, 119

CONTENTS.

V

Page.

Sect. 1. Bad and prohibited reading, 120

2. Indifferent and tolerated reading, 123

3. Good and pious reading, . . . . . 125

CHAPTER VII. On Examination of Conscience

Sect. 1. The importance of the examination of conscience, . . 130

2. Two sorts of examination of conscience, . . . 131

Particular examination on faith, . . . .133

Particular examination on hope, . . . 134

Particular examination on confidence in God, . 134

Particular examination on the love of God, . 135 Particular examination on the love of our neighbor, 137

Particular examination on our actions in general, 13S Particular examination on our daily religious duties, 139

Particular examination on hearing mass, . .139

Particular examination on confession, . - 140

Particular examination on holy communion, . . 141

CHAPTER VIII. On the Presence of God

Sect. L Importance and advantages of the exercise of the presence

of God, 143

2. The practice of the exercise of God's presence, . - 147

3. The exercise of God's presence exemplified in devout aspi-

rations and fervent ejaculations, taken from holy scripture, which may also serve as subjects of meditation throughout the day, . . . . . . .151

When we rise in the morning, . • • . 151 During mental prayer, . . ' . . . .151

To obtain the pardon of our sins, . . . 152

To give thanks to God for our conversion, and animate ourselves to remain faithful to him, . 153 Against the censure and obloquy of worldlings, 153 To confide in God, in our troubles and afflictions, 154

Vi CONTENTS.

Page.

On withdrawing our affections from the world, and the enjoyments of this life, 155

Against the temptations of diffidence, and pusillanimity, which the most pious sometimes experience in the practice of virtue, . . . . 156 When we have met with humiliation, . . . .156

On humility and pride, 157

On patience and mildness, 158

On the love of God for us, and that which we ought to have for him, 159

CHAPTER IX. On Holt Communion

Sect. 1. The desire and love of holy communion, . . . 160

2. Frequent communion, 167

3. The purity required for a worthy communion, . . 175

4. The piety required for a worthy communion, . . . 179

CHAPTER X. On the Sacrifice of the Mass

Sect. 1. Excellence of the sacrifice of the Mass, . . . 184

2. Assiduous attendance at the holy sacrifice of the Mass, 189

3. The dispositions for hearing Mass, .... 195

CHAPTER XII. On the Spirit of Christianity

Sect. 1. The spirit of Christianity is a spirit of separation from the

world, 209

2. The spirit of Christianity is a spirit of consecration to God, 214 CHAPTER XIII.

On the Pleasures and Diversions of the Worlp,

CONTENTS* "Vii

Page.

CHAPTER XIV. On the Characteristics of Piety, . ... . 229

Sect. 1. The characteristics of piety, with regard to God, . . 231

2. The characteristics of piety, with regard to ourselves, 241

3. The characteristics of piety, with regard to our neighbor, 250

CHAPTER XV. On Fraternal Charity

Sect. 1. The nature and necessity of fraternal charity, . » 256

2. The characteristics of fraternal charity, . . . . 262

3. Faults against charity — injurious tales, and evil reports, 267

4. The subject continued — offensive railleries, warm conten-

tions, ill-timed reprimands, recriminations, desire of revenge, resentment, and prejudices, . . . 271

5. The subject continued— rash judgments, and uncharitable

suspicions, 277

CHAPTER XVI. On Conformity to the Will op God, ... 284

Sect. 1. Two principles concerning conformity to the will of God, 285

2. Advantages we derive from a perfect conformity to the will

of God, 2S6

3. Three degrees of conformity to the will of God, with regard

to sufferings, . 294

4. Conformity to the will of God, as regards our situation in

life, and vocation, 297

5. Conformity to the will of God, in time of sickness, and

public calamities, . . . . . . . 300

6. The remembrance of our sins should make us bear both

public calamities and personal misfortunes, with patience and resignation, 302

7. Conformity to the will of God, with regard to supernatural

gifts, and spiritual consolations, .... 305 viii

CONTENTS.

Page.

CHAPTER XVII. On Mortification

Sect. 1. The necessity of mortification, 307

2. Two sorts of mortification, 311

3. Love and hatred of ourselves, 313

4. The practice of mortification, 317

5. Remarks on the practice of mortification, relative to diffe-

rent sorts of persons, ...... 322

6. Means which facilitate the practice of mortification, . 326

7. Three degrees of mortification, . 330

CHAPTER XVIII. On Humility

Sect. 1. Excellence and necessity of humility, .... 332

2. The subject continued — enumeration of the principal vir-

tues, showing how they are all founded on humility, . 333

3. The knowledge of ourselves is the foundation of humility, 336

4. Three degrees* of humility, 338

5. Humility supplies what is wanting to us in other respects,

and is a sure means to obtain the special protection of God, * . . 343

6. Solid and true greatness of christian humility, . . 346

CHAPTER XIX. On Temptations

Sect. 1. Temptations are unavoidable in this life, and intended by

divine providence to be highly beneficial to us, . . 357

2. Three incontestable principles with regard to the help of

grace in temptations, 359

3. Conduct we are to observe with regard to temptations, 361

THE PRACTICE

OP

CHAPTER r.

ON THE NECESSITY OF ASPIRING TO CHRISTIAN PERFECTION*

When the lukewarm and careless Christian compares the characteristic features of religion with the life which he is leading, he cannot help being struck with the alarming contrast which exists between them. He is candid enough to acknowledge the evil; but, unfortunately, he seldom traces it to its real and primary cause. He is apt to ascribe this criminal discrepancy, between his belief and his conduct, to external circumstances, or to certain internal principles of depravity, which he falsely deems it impossible for him to control : he ascribes it to the difficulties by which he is encompassed, the temptations to which he is exposed, the weakness and corruption of human nature; but these, however, are not so much the cause of his transgressions, as the means which the enemy of our souls employs to multiply them. It is to the erroneous notions which he entertains about perfection and the conditions upon which salvation is to be obtained, that his prevarications must be attributed. Let him once understand, that christian perfection is attainable in every state of life, — that, to aspire to it, is an indispensable duty, — and he will soon be persuaded to desire it, and embrace the means by which 2

NECESSITY OP ASPIRING TO it is to be acquired. It is true, in the beginning, he will meet with difficulties, apparently insuperable : the corruption of nature, the force of habit, the frowns of the world, will unite to retard his progress in the new course he is pursuing : he will have 'to put on the armor of God, that he may be able to resist in the evil day, and to stand perfect in all things.' 1 But, 'the God of all grace, who hath called us unto his eternal glory, when he has suffered a little, will himself perfect, and confirm, and establish him.' % 'Working in him that which is well-pleasing in his sight, through Jesus Christ.' 3

'I wished,' says the wise man, 'and understanding was given me; and I called upon God, and the spirit of wisdom came upon me ; and I preferred her before kingdoms and thrones, and esteemed riches nothing in comparison of her. Neither did I compare unto her any precious stones ; for all gold in comparison of her, is as a little sand ; and silver in respect to her shall be counted as clay.' 4 The true wisdom, to which we should all aspire, is christian perfection, 'esteeming,' with St. Paul, 'all things, to be but loss, for the excellent knowledge of Jesus Christ.' 5

This is the 'one thing necessary' on this earth; — all other things, even the most useful and valuable, are of minor importance; and, when contrasted with it, they appear of none whatsoever ; — -'for what doth it profit a man if he gain the whole world, and lose his own soul?' 6

The rule laid down by him, who has 'the words of eternal life,' 7 is, 'to seek first the kingdom of God, and his justice.' 8 And remark, he gives it, even to the exclusion of what seems most indispensably necessary, — 'food and raiment.' These, he wishes us to regard as secondary things, for which we are to rely on the care of our heavenly Father.

3 Heb. xiii, 21.

5 Philip, iii. 8.

6 Mat. xvi. 26.

7 John vu 69.

chhist:an perfection.

is

'Let not the wise man, glory in his wisdom — the strong man, in his strength — the rich man, in his riches; but let him that glorieth, glory in this, that he understandeth, and knoweth me, saith the Lord. 5 3 As St. Dorotheus was visiting the sick, one of his disciples, who discharged the office of infirmarian with great zeal and assiduity, said to him: — 'Father, I have a thought of vain glory, which tells me, that I do my duty perfectly well in this employment; and raethinks you ought to be well satisfied with me.' — 'I allow,*' replied the abbot, 'that you are a gcod infirmarian; but I do not perceive that you have, as yet, become a good Religious.' Let every one compare his conduct with that of this careful infirmarian, and see if he is not in a similar predicament: an upright, honest, industrious man, perhaps a perfect gentleman, but not, as yet, a good Christian. What we value most in religious persons, says St. Ignatius, is not depth of learning, nor great talents for preaching, nor any other natural endowment; but it is humility, obedience, and a spirit of recollection and prayer.

Jf, therefore, our desire to possess any thing, is to be commensurate to its importance, great indeed ought to be the ardor with which we should aim at christian perfection; — neglecting no opportunity to improve ourselves in whatever relates to our spiritual advancement, — and applying to our temporal affairs and domestic concerns without overlooking, in the slightest degree, this important obligation.

'Blessed are they,' says the gospel, 'that hunger and thirst after justice, for they shall be filled.' 2 The word justice, which generally designates one of the four cardinal virtues, as distinct from the others, is here applied to virtue and sanctity in general. Whence it follows, that it is not enough to have a weak desire of perfection, but that we should hunger and thirst after it; so as to cry out, with the royal prophet, 'As the hart panteth after the fountains of

NECESSITY OF ASPIRING TO waters, so my soul panteth after thee, O God!' 1 This earnest desire is so necessary, that we can have but little hopes of such as do not feel its impulse.

The affair of christian perfection is not to be carried on by constraint; it is the heart that must undertake it. 'if thou wilt be perfect,-— come, follow me,' said our Lord to the man who had kept the commandments from his youth, and asked what was yet wanting to him*, 2 teaching us, by this answer, that an ardent desire of perfection is necessary to its attainment.

It is true, the great work of our salvation and perfection, depends not upon our own will alone; — it presupposes the will, and help of God; but he is always willing, always ready to help us. 'He will have all men to be saved, 5 says St. Paul, 3 — 'our sanctification is his will.' 4 One of the sisters of St. Thomas of Aquin having asked him how she should save her soul — c By willing it,' replied the saint. All, then, depends on our will, and earnest desire — if we will it seriously, if we desire it ardently, we shall save our souls, we shall become perfect—heaven is ours, if we choose to have it.

And may not the appeal for the truth of this assertion be made to ourselves? Let us call to mind the days that are past: our fervor, our zeal, at certain periods of our life — at the time of our conversion- — when we made our first communion, &c. Prayer, meditation, pious readings, the sacraments, were then our greatest consolation and comfort. Why were they? because, we were then fully determined to save our souls, and please our God in all things. So long as this fervor lasted, the performance of all our religious duties was easy and pleasing to us; but when it began to cool, they seemed painful and insupportable. If the same person is sometimes delighted, and sometimes disgusted with the performance of his religious duties, let him

CHRISTIAN PERFECTION.

It not impute the blame of this change to them, but to his inconstancy, and the little relish he has for virtue and mortification. A strong healthy man, says Father Avila, will carry, with ease, a burden which a child, or a sick person could not raise from the ground. It is only from the different dispositions of our souls, that the difficulty arises. The duties are always the same. They once seemed to us so easy, that they cost us no trouble; and if they now appear different from what they were before, we are to blame ourselves for it — we have changed, but they have not.

CHAPTER II.

Oil SOME GENERAL MEANS TO ARRIVE AT CHRISTIAN PERFECTION.

SECTION I. Earnestly to desire our spiritual improvement

An ardent desire of our spiritual advancement is one of the best dispositions for obtaining from God the graces necessary to arrive at christian perfection. 'He hath filled the hungry with good things,' 1 says the blessed Virgin in her canticle. The royal prophet had said the same, long before: 'He hath satisfied the empty soul; and hath filled the hungry soul.' 2

This truth is clearly set forth by' Solomon: 'Wisdom,' he says, 'is easily seen by them that love her, and is found by them that seek her.' 3 She is at hand, the moment you wish for her. 'He that awaketh early to seek her, shall not labor; for he shall find her sitting at his door.' 4 How infinite is the goodness and mercy of God! Though you have delayed to open your heart to him, and to comply with his inspirations, yet, he has not, on this account, gone away. He waits at the door till you open: 'He waiteth,' says Isaias, 'that he may show mercy to you.' 5 No man was ever so anxious to see a most intimate friend, than God is to visit our hearts. He is more desirous to communicate himself, and grant his favors to us, than we are to receive them. The only thing he requires of us, is, to hunger and thirst after them. 'To him that thirsteth I will

1 Luke i. 53. 3 Wis. vi. 13. 5 Isai. xxx. 18.

GENERAL MEANS TO ARRIVE AT CHRISTIAN PERFECTION. 19

give of the fountain of the water of life, gratis.' 1 'If any man thirst, let him come to me, and drink.' 2 One of the principal reasons, why we make so little progress in perfection, is, because we do not desire, and long for it so earnestly, as we ought. We have, it is true, some desire of it, but it is so weak and languid, that it expires almost as soon as it is felt. ,

St. Bonaventure says that there are many, who mean well, and who form the best resolutions; but who have not courage enough to overcome themselves so far as to carry them into execution. These resolutions without effect, are mere illusions, with which we may be pleased, but which will never produce a change in our conduct. 'Desires,' says the wise man, 'kill the slothful: for his hands have refused to work at all.' 3 Persons of this description are apt to imagine, while at their prayers, that they would do and suffer any thing for God; but on the first occasion that presents itself, they behave in a manner quite different from what they had fancied to themselves. And, in fact, it was not a real desire, but a sort of dream they had at the time. By some they are compared to soldiers, represented on the canvass, who hold their swords over the enemy's head, but never strike. Such persons pass all their life in indulging vain and imaginary desires of perfection, and they are surprised by death, before they have performed any good work. They not only derive no advantage from these inefficacious resolutions, but they will be severely punished for not having carried them into execution. The reason is obvious: good resolutions are the effect of the grace of God, from whom proceed 'holy desires, right counsels, and just works,' — the abuse of it increases our guilt, in proportion to its frequency. To use St. Paul's comparison, 'The earth that drinketh in the rain, which cometh often upon it, and bringeth forth thorns and briers, is rejected, and

1 Apoc. xxi. 6. 2 John vii. 37. 3 Prov. xxi. 25.

very near to a curse.' 1 True desires require fervor, promptness of execution, and perseverance.

In the pursuit of the pleasures of the world, enjoyment produces satiety, and satiety creates disgust; but the more earnestly we apply ourselves to spiritual things, the more we relish them. 'They that eat me, shall yet hunger; and they that drink me, shall yet thirst.' 2 'OJ taste, and see,' says the royal psalmist, 'that the Lord is sweet!' 3 This spiritual hunger and thirst is one of the surest marks that God dwells in our souls by his grace. For although, without a particular revelation from God, we can have no infallible proof that we are in the state of grace, and 'man knoweth not whether he be worthy of love, or hatred,' 4 yet, He who feels an ardent desire to please God, says a father of the church, may confidently hope that God is pleased with him,

Section II

To strive to improve daily in the service of God.

'The path of the just, as a shining light,' says the Holy Ghost, in the book of proverbs, 'goeth forwards, and increaseth even to perfect day;' 5 but 'the way of the wicked is darksome: they know not where they fall.' 6 They stumble, every step they take; and their blindness is so great, their infatuation so deplorable, that they do not perceive their faults, and, of course, feel no remorse for them. The way of the tepid and negligent, may be compared to the evening twilight, which, decreasing every moment, at length disappears, and leaves us in the darkness of night. Judging of sin, by the false notions which they have imbibed, they either see no harm in the most dangerous

2 Eccl. xxiv, 29. 3

3 Ps. xxxiii. 9.

4 Eccl. ix, 1.

5 Prov. iv. 18.

CHRISTIAN PERFECTION.

tilings, or consider them only as venial sins, and mere imperfections.

It is a maxim among the masters of a spiritual life, that, in the way of God, we certainly go back, if we do not advance. We cannot, says St. Austin, prevent ourselves from descending, but by always striving to ascend; for as soon as we begin to stop, we descend. Not to advance is to go back; so that, if we wish not to go back, we must always run forward without stopping. St. Gregory, St. Chrysostom, St. Leo, and many other saints, say the same, and express themselves, almost in the same terms. But St. Bernard enlarges on this subject, in the following dialogue: W ell! will you not advance? — No. — Why not? will you go back? — By no means. — What will you do then?-— I will remain as I am, and be neither better, nor worse. — Then, you will do what is impossible. Immutability is a privilege appertaining to God alone, 'with whom there is no change, nor shadow of vicissitude.' 1 — 'I am the Lord,' says he, 'and I change not.' 2 But all things, in this world, are subject to a perpetual change. 'All of them shall grow old like a garment,' says the royal psalmist, 'and as a vesture, thou shalt change them; but thou art always the self-same, and thy years shall not fail.' 3 Man, particularly, is liable to change and vicissitude: 'He fleeth as a shadow, and never continueth in the same state.' 4 In the road to perfection, continues St. Bernard, there is no medium, between advancing and going back. The pious are aware of this truth;— they never say, 'it is enough.'

St. Gregory says that the true servants of God are like persons swimming across a rapid river, who, unless they incessantly bear up against the current, run great risk of being carried down. The course of life which they have adopted, is so contrary to the bent of corrupt nature, that if they do not continually urge themselves forward, they will

1 James i, 17. 2 Mai. iii. 6. 3 Ps. ci. 23. 4 Job xiv. 2.

infallibly be hurried back, by the impetuous torrent of their passions. Again, as sailors dread nothing so much as a calm, because then they consume their provisions, and may afterwards find themselves in want of the necessaries of life; so there is nothing more to be dreaded, by those who navigate the tempestuous sea of this world, than a dangerous apathy, which stops them in their course towards* heaven, The few virtues which they possess, soon prove inadequate to their spiritual wants, amid the various temptations which assail them on all sides, and they at last find themselves destitute of every help, and in an eminent danger of losing their souls. Wo to such as are surprised by a calm so dangerous! 'You did once run well,' says the Apostle, 'who hindered you, that you should not obey the truth?' 1 You went, at first, in full sail — what calm, or sand-bank has stopped you? Perhaps you fancy you have done enough, and think yourselves entitled to repose. But reflect, and consider well, that you have still a great way to go. Be persuaded that circumstances may occur, in which you will have need of more humility, more patience and fortitude, than you have hitherto had occasion to practise; and that you may find yourselves unprovided, at the time of your greatest danger — 'He that is just, let him be justified still; and he that is holy, let him be sanctified still.' 8

SECTION in.

To forget the good we have done, and look to what we have still to do.

St. Jerom, writing on these words of our Lord, 'blessed are they that hunger and thirst after justice,' remarks that we are taught thereby never to think we are just enough, but always to aspire to greater perfection; and that a

2 Apoc. xxii. 11.

CHRISTIAN PERFECTION.

most efficacious means to do so, is, to forget the good we have done, and to look to what we have actually to do. Happy the man, he says, who does not depend on what he did yesterday, but who considers what he has to do to-day! This means is strongly recommended by all the saints, and was used by St. Paul himself : 'Brethren,' he writes to the Philippians, 1 'I do not count myself to have apprehended. But one thing I do : forgetting the things that are behind, and stretching forth myself to those that are before, I pursue towards the mark, for the prize of the supernal vocation of God, in Christ Jesus.'

Thus, two things are to be done. In the first place, we ought not to rely upon the laudable actions we have performed, the virtues we have practised, or the good habits we may have acquired; but, on the contrary, we should endeavor to forget them. This is important ; for the view of our improvement naturally inspires us with pride, esteem for ourselves, and contempt for others ; it causes us to become remiss, careless, and negligent. It leads to the evil mentioned above; — satisfied with the progress we have made, we cease to aim at a higher degree of perfection ; — we say, 'it is enough,' and we are lost. 'Thou sayest, I am rich, I have need of nothing, — and thou knowest not, that thou art wretched, and miserable, and poor, and blind.' 2

The next thing we have to do, after the example of St. Paul, is, to think seriously on what we are deficient in, to look forward, and see what God still requires of us. The man, says St. Gregory, who owes a thousand crowns, is not satisfied with having paid one or two hundred, but he makes every exertion in his power, to cancel the whole debt : so, in like manner, we ought never to think that we have done enough, as long as there remains any thing undone ; but bearing in mind what we owe to God, the claims of his justice and the requisitions of his grace, we should

1 Philip, iii. 13. 14.

2 Apoc. iii. 17.

constantly endeavor to comply with them. Nor are we to fear lest opportunities might be wanting to us, in the pursuit of this generous undertaking. Our heavenly Father who wishes us 'to be perfect, as also he is perfect,' 1 will place within our reach all the means necessary to accomplish it. Let us only take care to make good use of them. Never lose any degree of perfection, says, St. Ignatius, which, by the mercy of God, it is in your power to attain. Avail yourself of every circumstance which may enable you to practise acts of some virtue, — of patience in afflictions, humility in humiliations, mortification in privations and disappointments.

By this fidelity to make use of all the means of salvation which the Lord gives us, and the help of fervent prayer, we shall obtain the most important of all graces; that without which, all the others are ultimately of no avail,— -the grace of perseverance.

Many begin well, says St. Jerom, but few end well. Thus, we read in holy scripture, 2 that there went out of Egypt about six hundred thousand, besides women and children, and that two persons only entered the land of promise. It will avail us nothing to have begun well, unless we also end well. In Christians, we consider not how they begin, but how they end. St. Paul began ill, but ended well ; Judas began well, but ended ill. What did it avail the latter to have been an apostle of Jesus Christ, and wrought miracles ? It is to perseverance only, that the crown is promised : 'He that shall persevere to the end, 5 says the Son of God, 'shall be saved.' 3 Jacob saw Almighty God, not at the foot, nor in the middle, but at the top of the ladder, — to teach us, that it is not enough to begin well, nor even to continue to do well for a time, but, that we must hold on, and persevere to the end. What does it avail, says St. Bernard, to follow Jesus Christ, unless we overtake him at last ? St. Paul bids us 'run so, that we

1 Mat. v. 48. 2 Exod. xii. 37. 3 Mat. xxiv. 13.

CHRISTIAN PERFECTION.

may gain the prize.' 1 Thy race, O Christian! and thy progress in virtue ought to have no other bounds, than those which Christ prescribed to himself. He rendered himself obedient 'even unto death.' In vain, therefore, do we run, unless we continue to the last moment of our life. Without this, we shall never obtain the crown.