intention_, ever aiming purely at the glory of His Heavenly Father. This
also we can and we ought to imitate, with the help of grace offered us
for this purpose. Here lies in fact the principal means of improving our
resemblance to Christ. And we can do so constantly, even in our
commonest actions, as the Apostle teaches us saying: “Whether you eat or
drink or whatever you do, do all to the glory of God” (I Cor. x, 31).
It is a very appropriate occupation for the time of the yearly retreat
to examine carefully to what extent we act habitually for a supernatural
intention, one resting on the faith, and not merely directed to some
natural advantage. It is the intention that determines the true value of
every human act. Whatever is done for some temporal good alone can only
claim a temporal reward. What am I habitually working for? Is it only
for some material or intellectual success? Or am I actuated to a great
extent by a merely natural impulse? Even though such impulse be not
sinful, not opposed to reason, still it is so much time and energy
wasted on the things of earth, and cannot add to my eternal happiness.
To act thus, as far as supernatural reward is concerned, is without
result, as one would waste his time and labor who would spend hours in
sewing without thread, or writing without ink in his pen.
People do not act so foolishly in the affairs of this life; but very
many do so in the things of eternity. Is not a great portion of my own
life thus habitually wasted by the want of a supernatural intention?
What improvement can I make in this matter?
III
We are explicitly warned by our Blessed Saviour against _two copious
sources of waste of time and labor_.
1. The first regards actions which appear to be very reasonable and
virtuous; for instance the exercises of kindness to our friends and
relatives, or the practice of any other natural virtues in human
intercourse. Of all these Christ said: “If you love them that love you,
what reward shall you have? Do not even the publicans this? And if you
salute your brethren only, what do you do more? Do not also the heathens
this?” (St. Matth. v, 46-47). We ought to love our friends for God’s
sake.
2. The second source of waste is a very copious one among men, even
among religious; namely doing what is quite proper, but only to gain the
esteem of others.
This regard for the good opinion of our fellow-men is not sinful in
itself, as is erroneously supposed by some pious writers, who would have
penitents accuse themselves in Confession of vanity when they have said
or done anything to attract favorable attention or gain praise. Every
sin is essentially a violation of a law of God. But there is no law of
God forbidding us to seek the approbation of sensible persons. Does a
boy sin by trying to please his parents? Does a student sin by trying to
gain a prize? Jansenists would think so, but such is not Catholic
doctrine.
The desire of praise is a constant encouragement to the practice of the
natural virtues. Sin enters when praise is sought for doing what is
unreasonable, or when we take all the credit of good conduct to
ourselves, forgetting that our very goodness is a gift of God. For this
is blamed by St. Paul: “What hast thou that thou hast not received? and
if thou hast received, why dost thou glory as if thou hadst not
received?” (I Cor. iv, 7). There is unfortunately plenty of sin in the
world; but we must avoid increasing it by forming false consciences.
Yet, even when reasonable praise is sought, and no sin committed, there
may be great evil in the loss of merit for Heaven; and the imitation of
Christ will teach us to avoid that evil. He acted in all things for the
glory of His Heavenly Father. “I seek not my own glory,” He said to the
Jews; and again: “He that sends me is with me,—for I do always the
things that please him” (St. John viii, 50, 29). By imitating the
Saviour in this, we become more and more like unto Him, and we lay up
abundant treasures for Heaven.
But He earnestly warns us not to lose such precious merit, saying: “Take
heed that you do not your justice before men, to be seen by them;
otherwise you shall not have reward of your Father, who is in Heaven”
(St. Matth. vi, 1). And speaking, in the next verse of the hypocrites
who gave alms that they might be seen by men, the Saviour adds: “They
have received their reward.”
But the loss of supernatural reward is not the only evil resulting from
the seeking of human praise; for, though, as we have seen, seeking such
honor is not in itself a sin, still it is very often the cause of sin,
even of mortal sin. For praise is very apt to affect the mind somewhat
as intoxicants affect the body; it arouses an inordinate greed of more
and more of the stimulant. The more we get of it, the more are various
passions aroused within us, and we are likely to become ambitious of
honor and of superiority over others, conceited and contemptuous of
others, becoming infatuated with our supposed good qualities; in a word
we gradually become proud, and a proud man is an abomination to the
Lord, or, as St. Luke expresses it: “That which is high to men is an
abomination before God” (xvi, 15).
IV
A third cause that made the life of Christ so holy was that _He did
everything perfectly well_: “He hath done all things well” (St. Mark
vii, 37). Our goodness does not consist so much in what we do as in the
manner in which we do it. In fact, during the thirty years of His
private life, which we are now studying, Christ did no great things
whatever. His occupations were of the humblest kind; millions of men are
doing the same day after day; but His actions derived their excellence
from the perfection wherewith He did them, and our goodness consists in
imitating His perfect manner of acting.
The excellence of a masterpiece in painting and sculpture results from
the excellent delicacy and appropriateness of every, even the smallest,
detail; the beauty of a specimen of good penmanship does not result from
bold dashes, but from the perfection of every single letter; and so the
excellence of the life of Christ, and the lives of those who wish to
become like unto Him, lies not in doing great things, but in doing
everything excellently well.
Few of us, if any, have occasion of doing many great things in the
course of our life; but we can all, with God’s grace, do a multitude of
little things well, and thus resemble our Divine model. Our crown in
Heaven will not consist of some one or two magnificent jewels, as does
the crown of many glorious Martyrs, but of countless little gems, each
shining with its own peculiar lustre. These are the lessons we should
learn from the private life of the God incarnate.
THE THIRD MEDITATION
On the Public Life of Christ
_1st Prelude._ Recall the facts: Christ began His public labors for the
salvation of souls by leaving His Blessed Mother, by being baptized
among sinners, then fasting forty days. Next He travelled on foot from
town to town during three years, in great poverty, through Galilee and
Judea; selected ignorant men as His Apostles, instructed them most
patiently, and predicted His sacred passion.
_2nd Prelude._ Behold Christ, attended by His Apostles, while He
addresses a miscellaneous multitude.
_3rd Prelude._ Ask earnestly that you may learn from Him an intense zeal
for souls and generosity in following His example.
_POINT I._ Consider the grandeur of the work of saving souls. It is the
noblest occupation possible, as is expressed in the maxim attributed to
St. Dionysius the Areopagite: “The most Divine of all Divine works is
the salvation of souls.” In fact the saving of one soul is a higher
achievement than the creation of the material universe; for the value of
an action is properly measured by the result achieved, and a glorified
soul is as far above all bodily substances as the knowledge, love and
fruition of God is above mere matter. We admire the poet who composes a
grand epic, the painter or sculptor who produces a masterpiece of his
noble art, the architect who erects an imposing structure, etc.; but
what is all this compared to the salvation of a soul, that will be for
eternity an ornament of Heaven. To Christ belongs the glory of all
salvation of souls, but He deigns to share this glory with His
followers, to whom He says: “I have chosen you and have appointed you
that you should go and bring forth fruit and that your fruit should
remain” (St. John xv, 16).
What a noble object to work for! And while a soul is so precious, its
salvation is to be effected in a short time. We may at times achieve
this wonderful success in a single hour.
_POINT II._ Consider the example set us by the Son of God to accomplish
this purpose: 1. He left His Blessed Mother, and we do not read that He
ever returned to her home. This ought to encourage us to make similar
sacrifices. 2. He so humbled Himself as to be baptized among sinners;
and, to call down the blessings of Heaven upon His sacred ministry, He
spent forty days in fasting and prayer. By all this He taught us that
the supernatural work of saving souls is to be accomplished by the
supernatural means of humiliations and penance and prayer; mere
eloquence and logic are not sufficient. 3. He endured many privations.
For during those three years He and His Apostles had not the comforts of
a home: “The foxes have holes, and the birds of the air nests, but the
son of man hath not where to lay his head” (St. Matth. viii, 20). They
often spent the night in the open air, for instance in the Garden of
Olives. They had no regular supply of food, and must often have endured
bitter hunger. St. Matthew narrates an instance: “At that time Jesus
went through the corn on the Sabbath; and His disciples being hungry
began to pluck the ears and to eat them” (xii, 1). He travelled and
taught the people all day and received visitors during the night, like
Nicodemus and Joseph of Arithmathea, who were His disciples secretly for
fear of the Jews.
The history of the Saints is full of similar hardships; for they had
learned to follow His example. Am I a worthy follower of my King? Do I
make generous sacrifices in His service? Frequently the salvation or the
loss of a soul depends on the zeal of a priest or religious. Neglect in
this matter is often irreparable.
_POINT III._ During His public life Jesus also gave us the example of
earnest prayer, in which He would at times spend the entire night. St.
Luke writes: “He (Jesus) went out into a mountain to pray, and he passed
the whole night in the prayer of God” (vi, 12). He did not need to pray
for His own sake, but He wished to show us by His example the necessity
of fervent prayer for those employed in the active duty of saving souls.
They need it for themselves and for the good of others. For themselves,
because the sacred ministry is full of dangers; it is like striving to
save drowning men, in which task those who lend assistance often perish
themselves. Sad experience teaches that many priests, employed in
constant labors, neglect their own souls, and come to a miserable fall.
And as far as the neighbor is concerned, it is the man of prayer, the
man of God, that does the work of God, and not the priest of a worldly
mind who neglects his prayer.
With what devotion do I offer the holy sacrifice of the Mass? receive
Holy Communion? make my meditation? recite the Divine Office? The annual
retreat is the time to consider all these things and to provide for
improvements.
_Colloquy_ with our Dear Lord, praying for an increase of fervor in
prayer, of zeal for souls, of generosity in the labors of the ministry.
THE SIXTH DAY
After we have meditated on the Kingdom of Christ, His self-annihilation,
His private life and His zealous labors, we must now consider the plots
and efforts of the archenemy Satan, who opposes Him at every point. For
life is a continuous warfare: “The life of man upon earth is a warfare,”
says Job; and in every war there are of course two opposing forces. St.
Augustine in his celebrated work on “The City of God,” compared together
the working of those conflicting powers, the impersonations of virtue
and vice, of humility and pride. St. Ignatius here proposes a similar
parable, for the purpose of discovering the plots and snares of Satan to
ruin souls, contrasting them with Christ’s plans and labors to procure
their eternal happiness.
THE FIRST MEDITATION
On the Two Standards
_1st Prelude._ The figure under which the two opposing forces are
presented by St. Ignatius is that of two armies encamped, the one near
Babylon, the city of confusion, as the name signifies; the other near
Jerusalem, that sacred city of peace. In the former camp Satan is seen
elevated on a throne of fire and smoke, his countenance horrible to
behold. He is surrounded by countless demons, whom he is instructing how
to compass the ruin of souls. In the other camp the Blessed Saviour
stands humbly in the midst of His followers, Angels and men, His
countenance beaming with kindness, while teaching them how to gain all
hearts for virtue and happiness.
_2nd Prelude._ Imagine you behold these two camps with their respective
leaders.
_3rd Prelude._ Ask for light to understand the treacherous schemes of
Satan, that you may oppose them in yourself and in others, and may lead
all to obey Christ.
_POINT I._ Study the special features of Satan’s camp.
1. It is near Babylon, where the tower of Babel once stood, to signify
the pride and the confusion which Satan ever labors to stir up in the
hearts of men. He is elevated on a throne, to denote the ambition he
arouses in all to rise above their fellows. The throne consists of
flames, ever restless, and smoke, darkening the mind of his miserable
dupes. His monstrous features reflect the ugly vices of his heart.
2. Listen to his address: “Go into every country, every province, every
city, town and hamlet, enter into every house, and tempt every man,
woman and child to grasp for the good things of this world. Most of them
are easily enticed to the greed of money and riches, the accumulation of
which seems to them reasonable and proper.
“When they become rich, tempt them to the ambition of honor, by which
they are puffed up with self-esteem and the spirit of independence of
God.” This spirit is the very essence of pride, and the subversion of
the moral order. The world is full of minds independent of God; they are
the conquests of Satan. Beginning with what appears proper enough, they
are gradually led to the abyss of sin.
3. The demon understands full well that the temptation is to be adapted
to each one’s character. With many there is from the beginning an
inordinate love of honor and distinction; these may at once be assailed
on their weak point and more rapidly led into pride. Others are more
readily allured by the bait of pleasure; they may first be tempted by
innocent amusements, then by more inordinate enjoyment, till they cast
off all restraint, loving self to the contempt of the Creator, which is
but another form of pride.
_POINT II._ Now consider the opposing camp.
1. There behold the gentle Saviour, not enthroned, but humbly standing
in the midst of His followers, as it were an equal to the least. His
serene countenance is lit by a genial smile, inspiring all with love and
confidence;
“Beautiful above the sons of men, grace is poured abroad in thy
lips—Thou hast loved justice and hated iniquity; therefore God, thy God,
hath annointed thee with the oil of gladness above thy fellows” (Ps.
44).
2. Listen to the instructions He gives to His Angels and the human
ministers of His mercy. He says: “Go ye into the whole world, to every
country, every province, every city, town and hamlet, enter every house,
and induce every man, woman, and child to labor for their eternal
happiness, by the practice of self-restraint and moderation in all their
desires; let all be satisfied with a decent competency of wealth,
detaching their hearts from earthly possessions, so as to acquire
poverty of spirit, and to be ready to embrace even actual poverty, if
the spirit of God should be pleased to lead them to that perfection.
Induce them next to willingness to be slighted, even despised, so as to
resemble Me more closely. The result will be true humility, which is the
root of all the virtues.”
_Colloquy_, first with your Mother Mary, asking her to obtain from her
Divine Son, true poverty of spirit, and willingness to become actually
poor, if God should wish it. Then ask the Saviour through His love for
Mary, as man, to obtain these graces for you from His Heavenly Father.
Lastly ask the Father to grant you the same through His love for His
Divine Son. This triple colloquy is a powerful prayer.
THE SECOND MEDITATION
On the Three Degrees of Humility
_1st Prelude._ Imagine you behold Christ, who says to you: “My son, I
will now show you the highest point of perfection to which I desire you
to aspire for the present.”
_2nd Prelude._ Speak, O Lord, Thy servant heareth. Give me the grace of
generously complying with Thy invitation.
_POINT I._ _The first degree_ of virtue, also called the first degree of
humility, consists in such a disposition of heart, such firm attachment
to our good Lord, that nothing in the world, not even the danger of
death, can make us even deliberate about committing a mortal sin. This
degree is necessary for all men, it is the habitual state of all good
Christians. Weakness or passion may sometimes cause them to fall; but
they soon rise again, and return to this state of mind. It is in fact
simply the application of the words of Christ: “If thy right hand
scandalize thee, cut it off: it is better for thee to enter into life
maimed, than having two hands to go into hell, into unquenchable fire”
(St. Mark ix, 42). Let us thank God that we have attained this degree at
least; but let us also consider whether any passion is so unrestrained
within us as to expose us to a serious fall. No man is safe as long as
he lives; some make a sad failure in the end. They fare like the vessel
that came from the New World with loads of gold and silver on board, and
was wrecked in sight of the Golden Gate, the harbor of San Francisco,
while its sailors were answering the hurrahs of welcome rising from the
crowd of spectators on the shore.
_POINT II._ _The second degree_ consists in such an habitual state of
mind that we would rather do or suffer anything, even rather die, than
enter into deliberation about committing even a wilful venial sin. This
degree supposes considerable indifference to the good things or the
evils of this world. It is the habitual state of fervent religious; they
may be surprised into venial sins, but they rarely commit them with full
deliberation. Let us try to establish ourselves firmly in this degree;
and if we find difficulty in this, let us pray most earnestly for help,
and do ourselves violence. “The Kingdom of heaven suffereth violence,
and the violent bear it away” (St. Matth. xi, 12). We should not rest
satisfied till, by prayer and efforts, we have confirmed ourselves in
this degree.
_POINT III._ _The third degree_ consists in such devoted attachment to
our Blessed Saviour that we wish to be like Him, to be in suffering and
forgotten, or even despised by men, as He was; so that, where duty does
not require the contrary, we wish, even without a view to any reward, to
share His afflictions, for no other reason than because Christ, our
dearest friend and Sovereign Lord endured the same.
Thus when a member of a decent family is in a dying condition, all the
other members abstain from feasting or attending pleasure parties; so
too, because our Lord led a poor and humble life, enduring intense
hardships and sufferings, we wish to bear a share in His afflictions.
As an accomplished artist takes great delight in practising his art, in
which a beginner finds only labor and difficulties, so those derive most
happiness from the practice of virtue who have attained in it uncommon
proficiency. The sentiments of this third degree are beautifully
expressed in the Prayer of St. Xavier, “O Deus: ego amo te,” etc. (page
132).
_The colloquy_ is three-fold: 1. Begging the Blessed Virgin to obtain
for us from her Divine Son the grace of frequently eliciting acts of
this third degree. 2. Begging our Divine Lord to ask this grace for us
from His Heavenly Father. 3. Begging our Heavenly Father to grant us the
same, through the love He has for His Divine Son.
CONSIDERATION
On Temptations
In the meditation on the Two Standards we studied the manner in which
the evil spirit tempts the souls of men, leading them from apparently
innocent beginnings to total independence of their Creator. We must now
consider the subject of temptations in further detail.
I
_Why does the Devil hate men?_ Because he hates God, and as he cannot
injure God, he wreaks his vengeance on God’s images and children. Now
man is created in the image of God, and all men are, or at least are
destined to be, elevated to the dignity of children of God. Besides,
they are intended to occupy in Heaven the thrones which the evil angels
have lost. Therefore Satan envies them, and wants to ruin them by every
means in his power. The chief means is mortal sin, by which a man joins
in with the tempter in rebelling against his Sovereign Lord. If Satan
cannot succeed in leading us into mortal sin, he will strive to impair
at least the beauty of the soul by venial sin, and worry it to deprive
it of the peace of God.
God allows all this to happen that man may be further ennobled by his
victories over temptations and be more richly rewarded; also that the
power of the Lord may be more and more manifested, when He enables so
weak a being as man to triumph over such powerful spirits. Thus
Providence draws good out of evil, and the wisdom, power, and goodness
of God are glorified, virtue is perfected in infirmity (II Cor. xii, 9),
and the free creature is exalted. This is beautifully explained in the
book of Tobias: “Thy counsel is not in man’s power. But this every man
is sure of that worshippeth thee, that his life, if it be under trial,
shall be crowned; and if it be under tribulation it shall be delivered,
and if it be under correction, it shall be allowed to come to thy mercy:
because after a storm, thou makest a calm, and after tears and weeping
thou pourest in joyfulness. Be thy name, O God of Israel, blessed
forever” (iii, 20-23).
II
_All must expect to be tried by temptations_; for the Lord assures us:
“the kingdom of heaven suffereth violence and the violent bear it away”
(St. Matth. xi, 12); now our indolence tempts us to shirk this violence.
Our Blessed Saviour allowed Himself to be tempted, and we are to be made
like unto Him: “The disciple is not above his master” (ib. x, 24). Those
who aim at a closer resemblance to their Divine Master must expect to be
more violently tempted; and therefore Ecclesiasticus warns us: “Son,
when thou comest to the service of God, stand in justice and in fear,
and prepare thy soul for temptation. Humble thy heart and endure” (ii,
1). In fact those who please God must be tempted; the two things are
inseparable, as the Angel explained to Tobias: “Because thou wast
acceptable to God, it was necessary that temptation should prove thee”
(xii, 13). Read the lives of the Saints, and you will not find one who
had not to endure severe temptations, from St. Paul and the other
Apostles down to the latest Saint.
III