Abbildungen der Seite
PDF
EPUB

slip and fall; and therefore take more content to hear others discourse than to talk thyself;* and preserve in the cabin of thy heart what good words are delivered.

in thy heart

tongue is to

40. As for all other discourses, let the only sound strike thy ears, but keep thy mind fixed upon and ponder thy God. And if thou needs must lend an ear what thy because thy answer is expected, yet let thy utter. soul's eye glance up to heaven, where thy Lord and Love is, and first examine briefly in thy heart what thou intendest thy tongue should utter, whereby thou wilt quickly resolve whether speech or silence be now more to the purpose.t

very careful not to make the imperfections of others any part of the matter of our discourse; and especially not the imperfections of those for whom in our natures we seem to have an aversion. And principally we must take heed of speaking or doing anything to breed a dislike between any. Therefore all secret informings and accusations are most carefully to be avoided, as the ruin of Christian charity in communities. The effects of it are the breeding of discontents generally in all, and the greatest mischief to the souls of private uncharitable informers. St. Sophia, vol. i. p. 295.

* See above, Maxim 17.

Let no one imagine that our author condemns or disparages innocent recreations as destroying or hindering spiritual perfection. The devil sometimes fixes an idea of this kind into the mind of timid, scrupulous, and indiscreet persons, in order to disquiet their souls, to nourish pride, and bring about their spiritual ruin. The natural weakness and infirmity of the body is such, that relaxation is not only profitable, but also necessary, since without it the mind would soon lose its vigour and grasp, and become incapable of divine thoughts. This we find borne out by the practice of the saints. The Fathers of the Desert and the greatest Contemplatives were accustomed to have appointed hours for relaxation and conversation; for the soul cannot remain lifted up above itself beyond a certain time, but at length becomes exhausted and returns again to its ordinary state and condition. St. Teresa, speaking of the prayer of Union, says that a soul is 'never, in my opinion, a full half-hour immersed in the greatness of God, and united closely to Him' (Interior Castle, p. 105). In her Constitutions,

and profit

41. Lastly, thou wilt find by experience, my dearly The praise beloved, that silence is an excellent and useful of silence. weapon for thy spiritual combat, giving courage to fight, constancy to continue, and confidence to overcome. It is the sure friend of him who distrusts himself and trusts in his God; it conserves us in devotion, and comforts us in the exercises of our duty. And surely the bare consideration of the disasters caused by inconsiderate talking is a sufficient motive to make us in love with silence; to which, that thou mayest habituate thyself, make frequent use of solitude, and retirement from fruitless company and frivolous conversation; whereby, instead of men, thou shalt have angels,

this most discreet and glorious saint prescribes certain times and hours for the recreation of her nuns, and then adds: 'Let them be all together at recreation, for this is time well spent. Let them strive not to be wearisome one to another, though their words and merry sayings must be in discretion.' To attempt to lay down any rule according to which we could on all occasions regulate the exact measure of our 'words and merry sayings,' is impossible. The best guide on this point will be the instinct of religious sense, which in a soul that truly seeks God will never err or lead astray.

Whilst a monk should sedulously observe the rules of religious decorum during the hours of recreation, and shun all levity either of word or deed, he should at the same time carefully avoid oppressing his soul by the practice of a host of little self-imposed rules and maxims, which deject the mind, defeat the holy object of the prescribed recreations, and for the most part create a morose and pharisaical spirit. All such multiplicity is antagonistic to the sweet simplicity and joyful freedom of the Spirit of God; it straitens, cramps, and fetters the soul, gives rise to a thousand scruples and anxieties, and when performed without perfect purity of intention, engenders pride, vanity, and self-elation. F. Baker, in his chapter on Silence, gives some very sound advice respecting the manner, matter, and conditions of recreative exercises, which I think it will be found useful to quote at length :

'It will be difficult to prescribe any set order or manner for the

saints, and God Himself for thy companions and comforters. Finally, reflect upon the conflict which thou hast undertaken, and, considering how much thou hast to do, thou wilt find little leisure to spend in idle talk.

talk, as not to speak unasked, not to exceed such or such a limitation of words, &c.; to omit many particular cautions which at other times are to be observed. Here some more freedom must be allowed, so it go not too far.

'Among women there can scarce be any recreation if the tongue be too much stinted. Neither is it to be expected that their talk should be of spiritual matters; both because such talk is far from being recreative, as likewise because none but expert persons ought to discourse of such subjects. Indeed, to make such the subject of ordinary discourse even between the most able experienced persons, either men or women, is not convenient at all, except some special occasion makes it expedient. For it usually proceeds from pride, or a willingness to interest oneself in the guiding of the consciences of others, and may produce inconvenient effects in both.'

'The matter and conditions of recreative discourse, therefore, may be, 1. That the matter do not particularly refer to the interior of any of the parties. But if it regard a religious state, that it be about less considerable external matters, as ceremonies, customs, &c. 2. That it may be something that may be apt to cause cheerfulness, though not (boisterous) laughter, which our holy Father would have banished from his communities. Now, discourses about such matters are not to be reputed idle words. 3. It were better to talk of the occurrences of former times than of the present, because our Holy Father forbids the inquiring or telling of news in the world, for fear lest the hearers, being interested, may become distracted with solicitudes. 4. It must not therefore be of anything that probably will leave in the mind any hurtful images. 5. The hearer is not to suffer the subject of the discourses to enter so deep into his mind as that it should raise any passions there. 6. It must by no means be of anything by which any one present or absent may be prejudiced or contristated, nor, indeed, afterwards distracted.' Sancta Sophia, vol. i. p. 298.

G

CHAPTER XIV.

OF THE ORDER TO BE OBSERVED IN FIGHTING AGAINST OUR ENEMIES.

which are

thy greatest

enemies.

1. In thy spiritual combat against thy disordered Mark affections and passions, follow this method: First, enter into the cabinet of thy heart, and let thy inquisitive thoughts search and examine with exact diligence which be the affections that there bear the greatest sway, and with what thoughts and motions. thou art most frequently tempted and troubled.

Single out

to fight

2. Secondly, and having found thy foes, turn thy the fiercest weapons against that single enemy which then actually molests thee, most nearly endangers thee, and is now ready to grapple with thee, oppress thee, and ruin thee.

with.

3. Thirdly, but in time of peace with thy passions, But when when no enemy appears in the field to provoke

they appear

not, seek

them out. thee to battle, begin thou with them, and make thy strongest onset on those which have chiefly wounded thee, most frequently foiled thee, and wrought thy greatest confusion before thy Lord God.*

*

CHAPTER XV.

WHAT COURSE HE MUST TAKE WHO IS CONQUERED AND GRIEVOUSLY WOUNDED BY HIS ENEMIES.

1. Ir thou chance to fall into some vice, either through frailty or weakness, or through wicked

When thou art

* See chap. vii. § 6.

with speed and pray

ness and wilful malice, turn thee with all speed fallen, rise to God, and first reflect upon thine own base- fervently. ness, and heartily hate thyself. Then gathering up courage, and converting thyself again to thy Creator, confess to Him thy ingratitude, and say with an inflamed heart: O my Lord, behold, I have acted just like myself. For what better could be expected from me than baseness, fallings, and sinfulness? I am sorry, O my God, with my whole heart, and I confess I should have done far worse and fallen more grievously had not the hand of Thy goodness kept me, stayed me, and upheld me; for which I render Thee most humble thanks. And now, O my loving Lord, do Thou like Thyself, according to the treasures of Thy mercies, and let me not live out of Thy grace, nor ever offend again Thy most sacred Majesty.'

solicitous or

2. Having thus sincerely poured forth thy heart in the presence of God, be not solicitous and Be not overthoughtful whether He hath forgiven this thy fearful, sin or no; for such a curiosity savours of pride, endangers thee to fall into the snare of Satan, renders thee unquiet, and consumes time to little purpose. Therefore, cast thyself purely into the paternal bosom of thy merciful Lord, resume thy wonted exercises, and take up thy weapons again as though thou hadst not fallen. Yea, shouldst thou chance to fall many times a day, and receive many grievous wounds from thy enemies, yet never despair, never grow fainthearted or over-fearful of thyself, but still stand

« ZurückWeiter »