7. When you find your heart growing sad, divert yourself without a moment's delay; make a visit, enter into conversation with those around you, read some amusing book, take a walk, sing, do something, it matters not what, provided you close the door of your heart against this terrible enemy. As the sound of a trumpet gives the signal for a combat, so sad thoughts apprise the devil that a favorable moment has come for him to attack us.

XVI.

LIBERTY OF SPIRIT.

Now the Lord is a spirit: and where the spirit of the Lord is, there is liberty. (St. Paul, II. Cor., c. III., v. 17.)

For you have not received the spirit of bondage again in fear; but ye have received the spirit of adoption of sons, whereby we cry: Abba, Father. (St. Paul, Romans, c. VIII., v. 15.)

Love G.o.d and do what you will. (Saint Augustine.)

1. Christian liberty of spirit, so earnestly recommended by the saints, consists in not becoming the slave of anything, even though good, unless it be of G.o.d's will. Thus our purest inclinations, our holiest habits, our wisest rules of conduct, should yield without murmur or complaint to every manifestation of this divine will, in order that they may never become for us obstacles or impediments to good or the occasion of trouble and disquietude. By this means only can we perform all our actions with cheerful confidence and devout courage.

*"I leave you the spirit of liberty; not that liberty which hinders obedience, for such is the liberty of the flesh, but that which excludes scruples and constraint.... We ask of G.o.d above all things that his name be hallowed, that His kingdom come, that His will be done on earth as it is in heaven. All this implies the spirit of liberty; for provided G.o.d's name be sanctified, that His divine Majesty reign in you, that His will be done, the spirit desires nothing more."[16] (_Imitation_, B. III., Chap. XXVI.)*

2. St. Francis de Sales, speaking on this important subject, says: "He who possesses the spirit of liberty will on no account allow his affections to be mastered even by his spiritual exercises, and in this way he avoids feeling any regret if they are interfered with by sickness or accident. I do not say that he does not love his devotions but that he is not attached to them."

3. A soul that is attached to meditation, if interrupted, will show chagrin and impatience: a soul that has true liberty will take the interruption in good part and show a gracious countenance to the person who was the cause of it. For it is all one to it whether it serve G.o.d by meditating or by bearing with its neighbor. Both duties are G.o.d's will, but just at this time patience with others is the more essential.

4. The fruits of this holy liberty of spirit are prompt and tranquil submission and generous confidence. Saint Francis de Sales relates that Saint Ignatius ate flesh meat one day in Holy Week simply because his physician thought it expedient for him to do so on account of a slight illness. A spirit of constraint would have made him allow the doctor to spend three days in persuading him, he adds, and would then very probably have refused to yield. I cite this example for the benefit of timid souls and not for those who seek to elude an obligation by unwarranted dispensations.

*This matter is of such importance and a just medium so difficult to follow in practice, that it seems useful to transcribe the following pa.s.sage from Saint Francis de Sales in its entirety, with the rules and examples it contains, in order that the proper occasions for the exercise of this virtue and its limitations may be well understood.

"A heart possessed of this spirit of liberty is not attached to consolations, but receives afflictions with all the sweetness that is possible to human nature. I do not say that it does not love and desire consolations, but that its affections are not wedded to them.... It seldom loses its joy, for no privation saddens a heart that is not set upon any one thing. I do not say it never loses it, but if it does so it quickly regains it.

The effects of this virtue are sweetness of temper, gentleness, and forbearance towards everything that is not sin or occasion of sin, forming a disposition gently susceptible to the influences of charity and of every other virtue.

The occasions for exercising this holy freedom are found in all those things that happen contrary to our natural inclinations; for one whose affections are not engaged in his own will does not lose patience when his desires are thwarted.

There are two vices opposed to this liberty of spirit,-instability and constraint, or dissipation and servility. The former is a certain excess of freedom which causes us to change our devout exercises or state of life without reason and without knowing if it be G.o.d's will. On the slightest pretext practices, plans and rules are altered and for every trivial obstacle our laudable customs are abandoned. In this way the heart is dissipated and spent and becomes like an orchard open on all sides, the fruit whereof is not for the owner but for the pa.s.sers-by.

Constraint or servility is a certain lack of liberty owing to which the mind is overwhelmed with vexation or anger when we cannot carry out our designs, even though we might be doing something better. For example: I resolve to make a meditation every morning. Now if I have the spirit of instability or dissipation I am apt to defer it until evening for the most insignificant reason,-because I was kept awake by the barking of a dog, or because I have a letter to write, although it be not at all pressing. If on the contrary I have the spirit of constraint or servility I will not give up my meditation even though a sick person has great need of my aid just then, or if I have an important and urgent dispatch to send which should not be deferred; and so on.

It remains for me to give you some examples of true liberty of spirit which will make you understand it better than I can explain it. But, before doing so, it is well that I should say there are two rules which it is necessary to observe in order not to make any mistake on the subject.

The first is that a person must never abandon his pious practices and the common rules of virtue unless it is plainly evident that G.o.d wills that he do so. Now this will is manifested in two ways,-through necessity and through charity. I desire to preach this Lent in some little corner of my diocese; however, if I get sick or break my leg I need not give way to regret or inquietude because I cannot do as I intended, for it is evident that it is the will of G.o.d that I serve Him by suffering and not by preaching. Or, even if I am not ill or crippled, but an occasion presents itself of going to some other place which if I do not avail myself of the people there may become Huguenots, the will of G.o.d is sufficiently manifest to make me amiably change my plans. The second rule is that when it is necessary to make use of this liberty of spirit from motives of charity, care should be taken that it is done without scandal or injustice. For instance: I may know that I should be more useful in some distant place not within my own diocese: I should have no freedom of choice in this matter for my obligations are here and I should give scandal and do an injustice by abandoning my charge.

Thus it is a false idea of the spirit of liberty that would induce married women to keep aloof from their husbands without legitimate reason under pretext of devotion and charity.... This spirit rightly understood never interferes with the duties of one's vocation nor prejudices them in any way. On the contrary, it makes every one contented in his state of life, as each should know it is G.o.d's will that he remain in it.

Saint Charles Borromeo was one of the most austere, exact and determined of men; bread was his only food, water his only drink; he was so strict, that during the twenty-four years he was an Archbishop he went into his garden but twice, and visited his brothers only on two occasions and then because they were ill. Yet this austere priest when dining with his Swiss neighbors, which he often did in order to move them to amend their lives, did not hesitate to join them in drinking toasts and healths on every occasion and in doing so to take more than was necessary to quench his thirst. Here is true liberty of spirit exemplified in the most mortified man of his time. An unstable spirit would have gone too far, a spirit of constraint would have thought it was committing a mortal sin, a spirit of liberty would act in this way from a motive of charity.

Saint Spiridion, a bishop of olden times, once gave shelter to a pilgrim who was almost dying of hunger. It was the season of Lent and in a place where nothing was to be had but salt meat. This Spiridion ordered to be cooked and then gave it to the pilgrim. Seeing that the latter, notwithstanding his great need, hesitated to eat it, the Saint, although he did not require it, ate some first in order to remove the poor man's scruples. That was a true spirit of liberty born of charity."-Saint Francis de Sales.*

5. Again, it is this Christian spirit of freedom that excludes fear and uneasiness in regard to all those things which G.o.d has not permitted us to know. It gives us a sweet and tender confidence as to the pardon of our past sins, the present condition of our souls and our eternal destiny. It reminds us continually that although we have deserved h.e.l.l, our divine Lord has merited heaven for us, and that it would be doing a great injury to His goodness not to hope for pardon for the past, a.s.sistance of divine grace for the present, and salvation after death.

Finally, it teaches us to drown our remorse for sin in the ocean of the divine mercy.

6. I earnestly exhort you never to make indiscreet vows in the hope of thus increasing the merit of your ordinary works. One can attain the same end by many ways that are easier and less dangerous. Those who are guilty of this imprudence often run the risk of breaking their vows and of thus sinning gravely. And if they avoid this misfortune it is only at the expense of their peace of soul, sacrificed to a craven and unquiet servitude which is totally incompatible with the tranquillity and confidence required in the great work of our spiritual perfection.

7. Many pious persons are too p.r.o.ne to advise obligations of this kind.

If they do so to you, humbly excuse yourself by saying that you do not possess the extraordinary virtue requisite in order to fulfil them without disquietude. Saint Francis de Sales disapproved of all the particular vows made by Saint Jane Frances de Chantal and declared them null. I have almost invariably found persons bound by such solemn obligations restless and agitated, and have frequently seen them exposed to the gravest falls.

8. Do not allow yourself to be misled by the example of some of the saints who made vows. Rarely is the desire to imitate certain extraordinary practices of theirs an inspiration of divine grace: rather is it a temptation from the devil inciting us to pride and temerity.

Saint Francis de Sales exclaimed: "Give me the spirit that animated Saint Bernard and I shall do what Saint Bernard did." Let us apply ourselves, I repeat, to the imitation of those simple and solid virtues by which the saints attained sanct.i.ty, and be content to admire those supernatural acts that suppose it already acquired.

9. To bind one's self by arbitrary vows without compromising salvation, three things are necessary: 1st. supernatural inspiration urging one to make them; 2d. extraordinary virtue so as never to violate them; 3d.

unalterable tranquillity in order to preserve peace of soul in keeping them.

XVII.

CHRISTIAN PERFECTION.

Conduct me, O Lord, in Thy way, and I will walk in Thy truth. (Psalm Lx.x.xV.)

Except the Lord build the house, they labor in vain who build it.

(Psalm CXXVI.)

1. A Christian is not obliged to be perfect, but to tend continually towards perfection; that is to say, he must labor unceasingly and with all his strength to increase in virtue. To make no attempt to advance is to go back.

*You see it is a question not of succeeding but of laboring earnestly and sincerely. Success does not depend upon us. G.o.d grants that or refuses it or defers it according to what He knows is best for us.

"Let us do three things, my dear daughter, says Saint Francis de Sales: first, have a pure intention to look in all things to the honor and glory of G.o.d; second, do the little we can towards this end, according to the advice of our spiritual father; third, leave the care of all the rest to G.o.d. Why should he torment himself who has G.o.d for the object of his intentions and does all that he can? why should he be anxious? what has he to fear? G.o.d is not terrible for those whom He loves; He is satisfied with little for He knows well that we have not much to give."

... "Allow yourself to be governed by G.o.d; do not think so much of yourself; make a general and universal resolution to serve G.o.d in the best manner you are able and do not waste time in examining and sifting so minutely to find out what that may be. This is simply an impertinence due to the condition of your acute and precise mind which wishes to tyrannize over your will and to control it by fraud and subtlety.... You know that in general G.o.d wishes us to serve Him by loving Him above all things and our neighbor as ourselves for love of Him; and in particular, to fulfil the duties of our state of life; that is all. But it must be done in good faith, without deceit or subterfuge, and in the ordinary way of this world, which is not the home of perfection; humanly, too, and according to the limitations of time; to do it in a divine and angelic manner and according to eternity being reserved for a future life. Do not therefore be so anxious to know whether or not you have attained perfection. This should never be; for were we the most perfect creatures on earth we ought not to dwell upon or glory in it but always consider ourselves imperfect. Our self-examination must never be for the purpose of discovering if we are imperfect, for this we should never doubt. Hence it follows that we must not be surprised at seeing ourselves imperfect, since we can never be otherwise in this life; nor on that account give way to despondency, for there is no remedy for it. But, yes; we can correct our faults gently and gradually, for that is the reason they are left in us. We shall be inexcusable if we do not try to amend them, but quite excusable if we are not entirely successful in doing so, for it is not the same with imperfections as with sins."-Saint Francis de Sales.*

2. Now the means to be employed in laboring for perfection and in making progress in virtue do not consist in multiplying prayers, fasts and other religious practices. Some good religious who had fasted three times a week during an entire year, thought that in order to satisfy the obligation of advancing more and more in virtue they ought to fast four times a week the following year. They consulted Saint Francis de Sales on the subject. He laughingly answered them: "If you fast four times a week this year so as to advance in perfection, you will be obliged for the same reason to fast five times the next year, then six, then seven times; and the number of your fasts being always the guage of the degree of perfection you shall have attained, it will be necessary for you, under pain of advancing no more, thereafter to fast twice a day, then thrice, then four times, and so on." What Saint Francis de Sales said of fasting is just as applicable to all other devout practices.

3. Instead, then, of continually adding to your religious exercises, study to perfect yourself in the practice of those you already perform, doing them with more love and peace of soul, and with greater purity of intention. Should it happen that you are unable to perform all your usual devotions conveniently, omit a portion of them so that the remainder may be done with greater tranquillity. The spirit of perfection, says Saint Bernard, does not consist in doing great things, but in doing common and ordinary things perfectly. _Communia facere, sed non communiter_.[17]

*"Most people when they wish to reform, pay much more attention to filling their life with certain difficult and extraordinary actions, than to purifying their intention and opposing their natural inclinations in the ordinary duties of their state. In this they often deceive themselves, for it would be much better to make less change in the actions and more in the dispositions of the soul which prompt them. When one is already leading a virtuous and well regulated life it is of far greater consequence, in order to become truly spiritual, to change the interior than the exterior. G.o.d is not satisfied with the motions of the lips, the posture of the body, nor with external ceremonies: What he demands is a will no longer divided between Him and any creature; a will perfectly docile ... that wishes unreservedly whatever He wishes and never under any pretext wishes aught that He does not wish.

This will, perfectly simple and entirely devoted to G.o.d, you should bear with you into all the circ.u.mstances of your life, and everywhere that divine Providence leads you.... Even mere amus.e.m.e.nts may be transformed into good works, if you enter into them only through a kindly motive and to conform to the order of G.o.d. Happy indeed the heart of her for whom G.o.d opens this way of holy simplicity! She walks therein like a little child holding its mother's hand and allowing her to lead it without any concern as to whither it is going. Content to be free, she is ready to speak or to be silent; when she cannot say edifying things she says common-place things with an equally good grace; she amuses herself by making what Saint Francis de Sales calls _joyeusetes_, playful little jests, with which she diverts others as well as herself. You will tell me perhaps that you would prefer to be occupied with something more serious and solid. But G.o.d would not prefer it for you, seeing that He chooses what you would not choose, and you know His taste is better than yours: you would find more consolation in solid things for which He has given you a relish, and it is this consolation of which He wishes to deprive you, it is this relish which He wishes to mortify in you, although it may be good and salutary. The very virtues, as they are practised by us, need to be purified by the contradictions that G.o.d makes them suffer in order to detach them the better from all self will. When piety is founded on the fundamental principle of G.o.d's holy will, without consulting our own taste, or temperament or the sallies of an excessive zeal, oh! how simple, sweet, amiable, discreet and reliable it is in all its movements!

A pious person lives much as others do, quite unaffectedly and without apparent austerity, in a sociable and genial way; but with a constant subjection to every duty, an unrelenting renunciation of everything that does not enter into G.o.d's designs in her regard, and, finally, with a clear view of G.o.d to whom she sacrifices all the irregular inclinations of nature. This indeed is the adoration in spirit and in truth desired by Jesus Christ, our Lord, and His eternal Father. Without it all the rest is but a religion of ceremonial, and rather the shadow than the reality of Christianity."-Fenelon.*

4. Apply yourself in a particular manner to become perfect in the fulfilment of the duties of your state of life; for on this all perfection and sanct.i.ty are grounded. When G.o.d created the world He commanded the plants to produce fruit, but each one according to its kind: _juxta genus suum_.[18] In like manner our souls are all obliged to produce fruits of holiness, but each according to its kind; that is to say, according to the position in which G.o.d has placed us. Elias in the desert and David on the throne had not to become holy by a like process; and Joshua amidst the tumult of arms would have sought in vain to sanctify himself by the same means as Samuel in the peaceful retreat of the Temple. This instruction is addressed to those who being placed in the world would wish to practise there the virtues of the cloister, or whilst residing in palaces would attempt to lead the life of the solitaries of the desert. They bear fruits which are excellent in themselves, no doubt, but not according to their kind, _juxta genus suum_, and hence they do not fulfil the will of G.o.d.

5. Perfection has but one aim and it is the same for all,-to wit, the love of G.o.d; but there are divers ways of attaining it. Among the saints themselves we find most striking differences. Saint Benedict was never seen to laugh, whereas Saint Francis de Sales laughed frequently and was always animated, bright and cheerful. Saint Hilarion considered it an act of sensuality to change his habit, whilst, on the other hand, Saint Catherine of Sienna was extremely particular about bodily cleanliness which she looked upon as a symbol of purity of soul. If you consult Saint Jerome you hear only of fear of the terrible judgments of G.o.d: read Saint Augustine and you will find only the language of confidence and love. The minds, dispositions and characters of men are as varied as their physiognomies; grace perfects them little by little but does not change their nature. Hence in our endeavors to imitate the ways of such or such a saint for whom we feel a particular attraction, we should not condemn those of the others, but say with the Psalmist: _Omnis spiritus laudet Dominum_.[19] Consult your director as to whom and what may be most suitable for your imitation.

6. Never be afraid that you are not following the way of perfection because you still have defects and commit many faults. This was true of the greatest saints, for Saint Augustine declares that all of them could exclaim with the Apostle Saint John: "If we claim to be without sin, we deceive ourselves and the truth is not in us." "He who came into the world with sin," says Saint Gregory the Great, "cannot live there without sin."

* "Act like the little child who, when it feels that its mother is holding it by the sleeve, runs about quite boldly and without being surprised at all the little falls it gets. Thus, as long as you find that G.o.d is holding you by the good will and the resolution He has given you to serve Him, go on bravely and do not be astonished that you stumble and fall occasionally. There is no need to be troubled about it, provided that at certain intervals you cast yourself into your Father's arms and embrace Him with the kiss of charity. Go on your way, then, cheerfully and heartily, doing the best you can; and if it cannot always be cheerfully, let it at least be always courageously and faithfully."

-Saint Francis de Sales.*

7. But we must bear in mind the vast difference that exists between the love of sin and sin committed inadvertently or from weakness. (See _Confession_, -- 14.) Affection for sin is the sole obstacle to perfection. Thus the most learned Fathers of the Church make a distinction between two kinds of tepidity: that which can be avoided and that which cannot be avoided. The former condition is that of a soul that retains an attachment for certain sins; the other, that of one falling into sin through frailty and from being taken unawares, which has been the case even with the greatest saints.