"He continued this tormenting exercise for about sixteen years. At the end of this time, when his blood was now chilled, and the fire of his temperament destroyed, there appeared to him in a vision on Whitsunday, a messenger from heaven, who told him that G.o.d required this of him no longer. Whereupon he discontinued it, and threw all these things away into a running stream."

Suso then tells how, to emulate the sorrows of his crucified Lord, he made himself a cross with thirty protruding iron needles and nails.

This he bore on his bare back between his shoulders day and night.

"The first time that he stretched out this cross upon his back his tender frame was struck with terror at it, and blunted the sharp nails slightly against a stone. But soon, repenting of this womanly cowardice, he pointed them all again with a file, and placed once more the cross upon him. It made his back, where the bones are, b.l.o.o.d.y and seared. Whenever he sat down or stood up, it was as if a hedgehog-skin were on him. If any one touched him unawares, or pushed against his clothes, it tore him."

Suso next tells of his penitences by means of striking this cross and forcing the nails deeper into the flesh, and likewise of his self-scourgings--a dreadful story--and then goes on as follows: "At this same period the Servitor procured an old castaway door, and he used to lie upon it at night without any bedclothes to make him comfortable, except that he took off his shoes and wrapped a thick cloak round him. He thus secured for himself a most miserable bed; for hard pea-stalks lay in humps under his head, the cross with the sharp nails stuck into his back, his arms were locked fast in bonds, the horsehair undergarment was round his loins, and the cloak too was heavy and the door hard. Thus he lay in wretchedness, afraid to stir, just like a log, and he would send up many a sigh to G.o.d.

"In winter he suffered very much from the frost. If he stretched out his feet they lay bare on the floor and froze, if he gathered them up the blood became all on fire in his legs, and this was great pain. His feet were full of sores, his legs dropsical, his knees b.l.o.o.d.y and seared, his loins covered with scars from the horsehair, his body wasted, his mouth parched with intense thirst, and his hands tremulous from weakness. Amid these torments he spent his nights and days; and he endured them all out of the greatness of the love which he bore in his heart to the Divine and Eternal Wisdom, our Lord Jesus Christ, whose agonizing sufferings he sought to imitate. After a time he gave up this penitential exercise of the door, and instead of it he took up his abode in a very small cell, and used the bench, which was so narrow and short that he could not stretch himself upon it, as his bed. In this hole, or upon the door, he lay at night in his usual bonds, for about eight years. It was also his custom, during the s.p.a.ce of twenty-five years, provided he was staying in the convent, never to go after compline in winter into any warm room, or to the convent stove to warm himself, no matter how cold it might be, unless he was obliged to do so for other reasons. Throughout all these years he never took a bath, either a water or a sweating bath; and this he did in order to mortify his comfort-seeking body. He practiced during a long time such rigid poverty that he would neither receive nor touch a penny, either with leave or without it. For a considerable time he strove to attain such a high degree of purity that he would neither scratch nor touch any part of his body, save only his hands and feet."[184]

[184] The Life of the Blessed Henry Suso, by Himself, translated by T.

F. Knox, London, 1865, pp. 56-80, abridged.

I spare you the recital of poor Suso's self-inflicted tortures from thirst. It is pleasant to know that after his fortieth year, G.o.d showed him by a series of visions that he had sufficiently broken down the natural man, and that he might leave these exercises off. His case is distinctly pathological, but he does not seem to have had the alleviation, which some ascetics have enjoyed, of an alteration of sensibility capable of actually turning torment into a perverse kind of pleasure. Of the founder of the Sacred Heart order, for example, we read that

"Her love of pain and suffering was insatiable.... She said that she could cheerfully live till the day of judgment, provided she might always have matter for suffering for G.o.d; but that to live a single day without suffering would be intolerable. She said again that she was devoured with two una.s.suageable fevers, one for the holy communion, the other for suffering, humiliation, and annihilation. 'Nothing but pain,' she continually said in her letters, 'makes my life supportable.'"[185]

[185] Bougaud: Hist de la bienheureuse Marguerite Marie, Paris, 1894, pp. 265, 171. Compare, also, pp. 386, 387.

So much for the phenomena to which the ascetic impulse will in certain persons give rise. In the ecclesiastically consecrated character three minor branches of self-mortification have been recognized as indispensable pathways to perfection. I refer to the chast.i.ty, obedience, and poverty which the monk vows to observe; and upon the heads of obedience and poverty I will make a few remarks.

First, of Obedience. The secular life of our twentieth century opens with this virtue held in no high esteem. The duty of the individual to determine his own conduct and profit or suffer by the consequences seems, on the contrary, to be one of our best rooted contemporary Protestant social ideals. So much so that it is difficult even imaginatively to comprehend how men possessed of an inner life of their own could ever have come to think the subjection of its will to that of other finite creatures recommendable. I confess that to myself it seems something of a mystery. Yet it evidently corresponds to a profound interior need of many persons, and we must do our best to understand it.

On the lowest possible plane, one sees how the expediency of obedience in a firm ecclesiastical organization must have led to its being viewed as meritorious. Next, experience shows that there are times in every one's life when one can be better counseled by others than by one's self. Inability to decide is one of the commonest symptoms of fatigued nerves; friends who see our troubles more broadly, often see them more wisely than we do; so it is frequently an act of excellent virtue to consult and obey a doctor, a partner, or a wife. But, leaving these lower prudential regions, we find, in the nature of some of the spiritual excitements which we have been studying, good reasons for idealizing obedience. Obedience may spring from the general religious phenomenon of inner softening and self-surrender and throwing one's self on higher powers. So saving are these att.i.tudes felt to be that in themselves, apart from utility, they become ideally consecrated; and in obeying a man whose fallibility we see through thoroughly, we, nevertheless, may feel much as we do when we resign our will to that of infinite wisdom. Add self-despair and the pa.s.sion of self-crucifixion to this, and obedience becomes an ascetic sacrifice, agreeable quite irrespective of whatever prudential uses it might have.

It is as a sacrifice, a mode of "mortification," that obedience is primarily conceived by Catholic writers, a "sacrifice which man offers to G.o.d, and of which he is himself both the priest and the victim. By poverty he immolates his exterior possessions; by chast.i.ty he immolates his body; by obedience he completes the sacrifice, and gives to G.o.d all that he yet holds as his own, his two most precious goods, his intellect and his will. The sacrifice is then complete and unreserved, a genuine holocaust, for the entire victim is now consumed for the honor of G.o.d."[186] Accordingly, in Catholic discipline, we obey our superior not as mere man, but as the representative of Christ. Obeying G.o.d in him by our intention, obedience is easy. But when the text-book theologians marshal collectively all their reasons for recommending it, the mixture sounds to our ears rather odd.

[186] Lejuene: Introduction a la Vie Mystique, 1899, p. 277. The holocaust simile goes back at least as far as Ignatius Loyola.

"One of the great consolations of the monastic life," says a Jesuit authority, "is the a.s.surance we have that in obeying we can commit no fault. The Superior may commit a fault in commanding you to do this thing or that, but you are certain that you commit no fault so long as you obey, because G.o.d will only ask you if you have duly performed what orders you received, and if you can furnish a clear account in that respect, you are absolved entirely. Whether the things you did were opportune, or whether there were not something better that might have been done, these are questions not asked of you, but rather of your Superior. The moment what you did was done obediently, G.o.d wipes it out of your account, and charges it to the Superior. So that Saint Jerome well exclaimed, in celebrating the advantages of obedience, 'Oh, sovereign liberty! Oh, holy and blessed security by which one become almost impeccable!'

"Saint John Climachus is of the same sentiment when he calls obedience an excuse before G.o.d. In fact, when G.o.d asks why you have done this or that, and you reply, it is because I was so ordered by my Superiors, G.o.d will ask for no other excuse. As a pa.s.senger in a good vessel with a good pilot need give himself no farther concern, but may go to sleep in peace, because the pilot has charge over all, and 'watches for him'; so a religious person who lives under the yoke of obedience goes to heaven as if while sleeping, that is, while leaning entirely on the conduct of his Superiors, who are the pilots of his vessel, and keep watch for him continually. It is no small thing, of a truth, to be able to cross the stormy sea of life on the shoulders and in the arms of another, yet that is just the grace which G.o.d accords to those who live under the yoke of obedience. Their Superior bears all their burdens.... A certain grave doctor said that he would rather spend his life in picking up straws by obedience, than by his own responsible choice busy himself with the loftiest works of charity, because one is certain of following the will of G.o.d in whatever one may do from obedience, but never certain in the same degree of anything which we may do of our own proper movement."[187]

[187] Alfonso Rodriguez, S. J.: Pratique de la Perfection Chretienne, Part iii., Treatise v., ch. x.

One should read the letters in which Ignatius Loyola recommends obedience as the backbone of his order, if one would gain insight into the full spirit of its cult.[188] They are too long to quote; but Ignatius's belief is so vividly expressed in a couple of sayings reported by companions that, though they have been so often cited, I will ask your permission to copy them once more:--

[188] Letters li. and cxx. of the collection translated into French by Bouix, Paris, 1870.

"I ought," an early biographer reports him as saying, "on entering religion, and thereafter, to place myself entirely in the hands of G.o.d, and of him who takes His place by His authority. I ought to desire that my Superior should oblige me to give up my own judgment, and conquer my own mind. I ought to set up no difference between one Superior and another, ... but recognize them all as equal before G.o.d, whose place they fill. For if I distinguish persons, I weaken the spirit of obedience. In the hands of my Superior, I must be a soft wax, a thing, from which he is to require whatever pleases him, be it to write or receive letters, to speak or not to speak to such a person, or the like; and I must put all my fervor in executing zealously and exactly what I am ordered. I must consider myself as a corpse which has neither intelligence nor will; be like a ma.s.s of matter which without resistance lets itself be placed wherever it may please any one; like a stick in the hand of an old man, who uses it according to his needs and places it where it suits him. So must I be under the hands of the Order, to serve it in the way it judges most useful.

"I must never ask of the Superior to be sent to a particular place, to be employed in a particular duty.... I must consider nothing as belonging to me personally, and as regards the things I use, be like a statue which lets itself be stripped and never opposes resistance."[189]

[189] Bartoli-Michel, ii. 13

The other saying is reported by Rodriguez in the chapter from which I a moment ago made quotations. When speaking of the Pope's authority, Rodriguez writes:--

"Saint Ignatius said, when general of his company, that if the Holy Father were to order him to set sail in the first bark which he might find in the port of Ostia, near Rome, and to abandon himself to the sea, without a mast, without sails, without oars or rudder or any of the things that are needful for navigation or subsistence, he would obey not only with alacrity, but without anxiety or repugnance, and even with a great internal satisfaction."[190]

[190] Rodriguez: Op. cit., Part iii., Treatise v., ch. vi.

With a solitary concrete example of the extravagance to which the virtue we are considering has been carried, I will pa.s.s to the topic next in order.

"Sister Marie Claire [of Port Royal] had been greatly imbued with the holiness and excellence of M. de Langres. This prelate, soon after he came to Port Royal, said to her one day, seeing her so tenderly attached to Mother Angelique, that it would perhaps be better not to speak to her again. Marie Claire, greedy of obedience, took this inconsiderate word for an oracle of G.o.d, and from that day forward remained for several years without once speaking to her sister."[191]

[191] Sainte-Beuve: Histoire de Port Royal, i. 346.

Our next topic shall be Poverty, felt at all times and under all creeds as one adornment of a saintly life. Since the instinct of ownership is fundamental in man's nature, this is one more example of the ascetic paradox. Yet it appears no paradox at all, but perfectly reasonable, the moment one recollects how easily higher excitements hold lower cupidities in check. Having just quoted the Jesuit Rodriguez on the subject of obedience, I will, to give immediately a concrete turn to our discussion of poverty, also read you a page from his chapter on this latter virtue. You must remember that he is writing instructions for monks of his own order, and bases them all on the text, "Blessed are the poor in spirit."

"If any one of you," he says, "will know whether or not he is really poor in spirit, let him consider whether he loves the ordinary consequences and effects of poverty, which are hunger, thirst, cold, fatigue, and the denudation of all conveniences. See if you are glad to wear a worn-out habit full of patches. See if you are glad when something is lacking to your meal, when you are pa.s.sed by in serving it, when what you receive is distasteful to you, when your cell is out of repair. If you are not glad of these things, if instead of loving them you avoid them, then there is proof that you have not attained the perfection of poverty of spirit." Rodriguez then goes on to describe the practice of poverty in more detail. "The first point is that which Saint Ignatius proposes in his const.i.tutions, when he says, 'Let no one use anything as if it were his private possession.' 'A religious person,' he says, 'ought in respect to all the things that he uses, to be like a statue which one may drape with clothing, but which feels no grief and makes no resistance when one strips it again. It is in this way that you should feel towards your clothes, your books, your cell, and everything else that you make use of; if ordered to quit them, or to exchange them for others, have no more sorrow than if you were a statue being uncovered. In this way you will avoid using them as if they were your private possession. But if, when you give up your cell, or yield possession of this or that object or exchange it for another, you feel repugnance and are not like a statue, that shows that you view these things as if they were your private property.'

"And this is why our holy founder wished the superiors to test their monks somewhat as G.o.d tested Abraham, and to put their poverty and their obedience to trial, that by this means they may become acquainted with the degree of their virtue, and gain a chance to make ever farther progress in perfection, ... making the one move out of his room when he finds it comfortable and is attached to it; taking away from another a book of which he is fond; or obliging a third to exchange his garment for a worse one. Otherwise we should end by acquiring a species of property in all these several objects, and little by little the wall of poverty that surrounds us and const.i.tutes our princ.i.p.al defense would be thrown down. The ancient fathers of the desert used often thus to treat their companions.... Saint Dositheus, being sick-nurse, desired a certain knife, and asked Saint Dorotheus for it, not for his private use, but for employment in the infirmary of which he had charge.

Whereupon Saint Dorotheus answered him: 'Ha! Dositheus, so that knife pleases you so much! Will you be the slave of a knife or the slave of Jesus Christ! Do you not blush with shame at wishing that a knife should be your master? I will not let you touch it.' Which reproach and refusal had such an effect upon the holy disciple that since that time he never touched the knife again.' . . .

"Therefore, in our rooms," Father Rodriguez continues, "there must be no other furniture than a bed, a table, a bench, and a candlestick, things purely necessary, and nothing more. It is not allowed among us that our cells should be ornamented with pictures or aught else, neither armchairs, carpets, curtains, nor any sort of cabinet or bureau of any elegance. Neither is it allowed us to keep anything to eat, either for ourselves or for those who may come to visit us. We must ask permission to go to the refectory even for a gla.s.s of water; and finally we may not keep a book in which we can write a line, or which we may take away with us. One cannot deny that thus we are in great poverty.

But this poverty is at the same time a great repose and a great perfection. For it would be inevitable, in case a religious person were allowed to own supernuous possessions, that these things would greatly occupy his mind, be it to acquire them, to preserve them, or to increase them; so that in not permitting us at all to own them, all these inconveniences are remedied. Among the various good reasons why the company forbids secular persons to enter our cells, the princ.i.p.al one is that thus we may the easier be kept in poverty. After all, we are all men, and if we were to receive people of the world into our rooms, we should not have the strength to remain within the bounds prescribed, but should at least wish to adorn them with some books to give the visitors a better opinion of our scholarship."[192]

[192] Rodriguez: Op. cit., Part iii, Treatise iii., chaps. vi., vii.

Since Hindu fakirs, Buddhist monks, and Mohammedan dervishes unite with Jesuits and Franciscans in idealizing poverty as the loftiest individual state, it is worth while to examine into the spiritual grounds for such a seemingly unnatural opinion. And first, of those which lie closest to common human nature.

The opposition between the men who HAVE and the men who ARE is immemorial. Though the gentleman, in the old- fashioned sense of the man who is well born, has usually in point of fact been predaceous and reveled in lands and goods, yet he has never identified his essence with these possessions, but rather with the personal superiorities, the courage, generosity, and pride supposed to be his birthright. To certain huckstering kinds of consideration he thanked G.o.d he was forever inaccessible, and if in life's vicissitudes he should become dest.i.tute through their lack, he was glad to think that with his sheer valor he was all the freer to work out his salvation. "Wer nur selbst was hatte," says Lessing's Tempelherr, in Nathan the Wise, "mein Gott, mein Gott, ich habe nichts!" This ideal of the well-born man without possessions was embodied in knight-errantry and templardom; and, hideously corrupted as it has always been, it still dominates sentimentally, if not practically, the military and aristocratic view of life. We glorify the soldier as the man absolutely uninc.u.mbered.

Owning nothing but his bare life, and willing to toss that up at any moment when the cause commands him, he is the representative of unhampered freedom in ideal directions. The laborer who pays with his person day by day, and has no rights invested in the future, offers also much of this ideal detachment. Like the savage, he may make his bed wherever his right arm can support him, and from his simple and athletic att.i.tude of observation, the property-owner seems buried and smothered in ign.o.ble externalities and trammels, "wading in straw and rubbish to his knees." The claims which THINGS make are corrupters of manhood, mortgages on the soul, and a drag anchor on our progress towards the empyrean.

"Everything I meet with," writes Whitefield, "seems to carry this voice with it--'Go thou and preach the Gospel; be a pilgrim on earth; have no party or certain dwelling place.' My heart echoes back, 'Lord Jesus, help me to do or suffer thy will. When thou seest me in danger of NESTLING--in pity--in tender pity--put a THORN in my nest to prevent me from it.'"[193]

[193] R. Philip: The Life and Times of George Whitefield, London, 1842, p. 366.