THERAPY for ILLNESSES of the SOUL

INDUSTRIÆ AD CURANDOS ANIMÆ MORBOS

CONTENTS

INDEX CAPITUM

[Letter:] To Superiors of the Society

PREFACE

PROEMIUM

Ch. 1. Requisites for Correctly Effecting Α Cure

CAP. i. De iis , quæ necessaria sunt adcurationem recte faciendam

Ch. 2. Combining Mildness and Effectiveness in Governing

CAP. ii. De suavitate, et efficacia in gubernatione conjungendis.

Ch. 3. Aridity, Distractions in Meditation, Desolation in Devotions

CAP. iii. Ariditas, et distractio in oratione, et in rebus devotionis desolatio.

Ch. 4. Apathy and Debility of Spirit, and in The Exercising of Virtue

CAP. iv. Languor, et debilitas in spiritu, et virtutibus.

Ch. 5. Lack of Obedience

CAP. V. Difficultas, et repugnantia in obedientia.

Ch. 6. Effusion of External Commitments

CAP. vi. Effusio ad exteriora, sive eae ariditate interna , sive eae quadam inquietudine

Ch. 7. Love of Honor and Excelling

CAP. vii. Amor eaecellentiæ et honoris, varitas; unde plurimi defectus, eaecusatio, et defensio in culpis.

Ch. 8. Tendencies to Sensuality and Particular Friendships

CAP. CAP. viii. Inclinatio ad sensualitates, amicitias, otiositates, et scurrilitates.

Ch. 9. Uncommunicativeness and Lack of Enlightenment

CAP. ix. Profunditas , et defectus elaritatis , ita ut nec ipsi se aperiant, nec intelligantur, et deferri gravate ferant.

Ch. 10. Irascibility, Impatience, Aversion to Confreres

CAP. x. Iracundia , et impatientia , vel subitae et frequentes, vel diuturnæ aversiones

Ch. 11. Laxity in Observance of Rule. Audacity of Conscience

CAP. xi. Laaeitas in observatione regularum, et libertas; denique conscientia minime timorata.

Ch. 12. Imaginary Illness. Desire for Rest. Refusal to ‘Work

CAP. xii. Imaginatio infirmitatis, aspirare ad quietem, et recusare ministeria.

Ch. 13. Temptations Against The Society And Some Rules That Displease

CAP. xiii. Tentatio contra Institutum, et aliquot regulas / quæ non placent .

Ch. 14. Temptations Against the Superior: Aversion and Distrust

CAP. xiv. Tentatio contra Superiorem, cum aversione e tdiffidentia

Ch. 15. Spirit of Secularity and Ingratiating Oneself Into the Favors and Friendship of Ousiders

CAP. xv. Saecularitas , et aulicis- nus insinuans in familiaritates et gratiam * eacternorum

Ch. 16. Pertinacity and Obstinacy of Judgment ‘with Contention

CAP. xvi. Pertinacia et durities judicii cwm contentione.

Ch. 17. Disturbing the Peace. Sowing Discord and Creating Quarrels

CAP. xvii. Perturbatio pacis, et se^minatio dissensionis et jurgiorum

Ch. 18.  Melancholy and Scruples

CAP. xviii. Melancholia, scrupuli, et angusta conscientia.

 Letter_TO_SUPERIORS OF THE SOCIETY

[LETTER] TO SUPERIORS of the SOCIETY

AD SUPERIORES SOCIETATIS.

SINCE Our Reverend Father knows full well how much it contributes to the honor of Gad, to the profit of the Society, and to the assistance of souls that Superiors should be well provided with suitable precepts and directives for right government, he has therefore put forward various Ordinances and Counsels to this end, as time and circumstances have warranted.

Cum satis perspectum esset R. P. N. quanti ad Divinum obsequium , Societatis utilitatem, et auxilium animarum iiutersit, Superiores idoncis ad recte gubernandum præceptis institutisque abundare ; varias subinde in eo genere Ordinationes ac mouita sug- . gessit, prout occasiones et tempora postulabant.

 But, considering more earnestly the necessity and importance of this matter, and seeing that it is not possible for each and every Superior to acquire really sufficient experience and light in these matters especially on account of the numerous changes which must now be made at the end of the triennium , he has thought it well worth while and virtually essential to set things down in a particular Instruction. For it is certain that there is no art in which failings are more dangerous and are fraught with more serious harm for others than the art which is concerned with the spiritual care of souls.

Sed cum impensius hujus rei necessitates ac momenta secum perpenderet, videretque non posse unumquemque, quantam par esset , experientiam lucemque rerum consequi , præsertim ob crebras mutationes, quæ peracto triennio fieri nunc debent; operæ pretium ac prope necessarium duxit, ad peculiarem aliquam Institutionem descendere : cum certum sit , mullam esse artem , in quâ periculosius et graviore aliorum malo peccetur, quam in hac, quæ ad spiritualem curam pertinet animarum;

Therefore, remembering that, at the command and insistence of our Blessed Father , as Fr. Polanco once drew some instructions known as Industriae, (“Resources”), for the use and teaching of those of our workers who are on the missions, he thought it would not be profitless but indeed very fitting if once again some “industriae,” tending tο right government, were given to the Superiors of the Society.

Quare cum meminisset, a P. Polanco , Beati Patris Nostri mandato atque ductu , ad usum doctrinamque operariorum nostrorum, qui in mission nibus versantur , Instructiones quasdam editas olim fuisse, Industriasque appellatas; haud abs re, quin multo etiam congruentius fore existimavit, si Industriæ item aliquæ, ad rectam gubernationem ducentes, SocietatisSuperioribus traderentur.

Wherefore, out of the singular desire the Lord has given him for the happy progress and increase of the Society, he has dictated these “Industriae” for their benefit in the spare time left from his assiduous occupations.

Quo factum est , ut pro singulari desiderio, quod ei Dominus indidit, felicis progressus atque augmenti Societatis, subsecivis inter assiduas occupationes suas intervallis, hasce Industrias in illorum gratiam dictarit.

Since the Fathers Assistant and some others who have seen them have so approved as to judge that they be of no small profit to those who could know and use them, it has been decided that it would be beneficial if they were communicated to the whole Society, and that in printed form as now presented so that copies be multiplied and more accurately.

Quæ cum Patribus Assistentibus, aliisque nonnullis, qui eas viderunt , probatæ adeo fuissent , ut non mediocrem iis uti scientibus utilitatem allaturæ viderentur, e re futurum judicatum est , si universæ Societati communicarentur , eæque typis excusæ , quales nunc mittuntur , quo plura et emendatoria essent exemplaria.

May the Divine Goodness grant that this whole matter may bear the fruit which Our Reverend Father intends, and which we all earnestly desire.

Facit Divina bonitas , ut res tota eum fructum sortiatur , quem R. P. N. sibi proposuit, et quem enixe omnes optamus.

Given at Rome, April 15th, 1600

Datum Romæ 15. Aprilis, 1600.

By command of Our Reverend Father General

Bernardo de Angelis

Bernardus, de Angelis

Secretary of the Society of Jesus

 Secratarius

THERAPY for ILLNESSES of the SOUL

INDUSTRIÆ AD CURANDOS ANIMÆ MORBOS

PREFACE

PREFACE

PROEMIUM

Inasmuch as the art of healing illnesses of soul surpasses that of body-healing both in excellence and difficulty, so also does its exercise demand of us greater solicitude and skill. We who bemoan this burden of governing are not only aware of the anguish and dangers thereof, but we make them known in no concealed anxiety. For this reason we must seriously consider whether our efforts to restore our patients to that health desired through our vigilant endeavor and tireless charity be equal concerning the soul as concerning the body; and this equality we must earnestly strive to effect.

Astuanta curatio quanto præstantior et difficilior est, quam corporum, tanto majorem a nobis exigit et sollicitudinem et peritiam. Et anxietates quidem ac pericula hujus mumeris non videmus tantum, sed et prædicamus et plangimus , quicumqué sub hoc onere laborantes ingemiscimus. Verum an æquali studio contendamus , ut industria pervigili, et infatigabili charitate , susceptos : nostros optatæ sanitati reddamus, hoc mobis magnopere perpendendum, et ut id præstemus, in primis curandum est.

Indeed frequent and serious consideration and long experience have certainly convinced me that many of our sick people could be restored to health if their condition was handled with paternal patience filled with confidence and love. Through neglect or too routine remedies these same subjects are either given up as hopeless or allowed to go their way uncorrected.

Et mihi quidem frequentior quædam et attentior meditatio, et experientia diuturnior certissime persuasit, plurimos ad salutem reduci posse , si paterna quadam, et plena amoris ac fiduciæ patientis res agatur; quos ex neglecta aut perfunctoria medicina vel incorrigibiles excludimus , vel toleramus incorrectos.

Therefore I deem it no futile task to set down briefly and orderly what I have discovered through careful observation during the course of many years, together with medical prescriptions, and also whatever else was found helpful or detrimental. They are matters wherein I have noticed myself and others to have erred, and furthermore, wherein some procedures were apt and others unsuitable. Ιn this way considerable light will be afforded those souls little versed in governing and directing the spiritual life of subjects. Moreover, these instructions will serve to refresh the memory, stir up zeal, end stimulate the will of others who, through the unction of the Holy Spirit, the writings of the saints and their own actual experience, are in no need of help.

Quamobrem non inutile visum est futurum, si, quæ sedula observatione tot annorum spatio deprehendi, in quibus me vel alios peccasse animadverti , quæ recte , quæ secus acta essent , adnotando ; quid profuisse , quid contra nocuisse cognoverim, ea quibusdam quasi medicis præceptis quam brevissime planissimeque digererem. Sic enim fieret , ut et iis, qui in gubernatione, id est, arte hujus spiritualis medicinæ non adeo versati sunt, plurimum lucis et adjumenti adferretur ; et eorum , qni ex unctione sancti Spiritus, lectione Sanctorum , et experientia , iis auxiliis non egerent , memoria non leviter juvaretur, et voluntas ac studium vehementius excitaretur,

 c01Requisites for Correctly Effecting a Cure

CHAPTER 1
Requisites for Correctly Effecting a Cure

CAPUT 1
De iis quae necessaria sunt adcurationem recte faciendam

1. For the effective and beneficial correction of disorders in the spiritual life there are, both for the therapist himself and the patient, many requirements which will be briefly considered here. One thought above all must be kept constantly in mind, namely, the greatness of the obligation assumed before God in undertaking this work, so that according to the prophet (Ez. 34) — or rather, to the word of God Himself -- “We must strengthen the weak,” etc. When asked what the guiding motive should be in a Superior assuming the charge of others, St. Basil aptly replied: “When a person helping the injured cleanses each and every wound of infection and applies remedies suitable to the particular nature of each wound, he will by no means accustom himself to perform this task while conceiving a vain estimation of himself but, rather, will do it with a humble and anxious concern, with vigilance and exquisite care.” ,[Reg.Fus.disput resp. 30]

1.Ut autem recte et cum utilitate morborum curatio fiat, plura necessaria sunt, quæ vel medicum- ipsum, vel infirmum spectant, quæ breviter attingentur. Et ante omnia, unum illud ob oculos versandum assidue , qua obligatione DEO nos in hujus mumeris susceptione obstrinxerimus, ut (juxta Prophetam , vel potius ipsius Domini vocem ) quod infirmum est consolidemus, etc. Unde egregie B. Basilius, cum quæsisset, qua animi affectione Superior aliorum curam suscipere debet, respondet: Ut, qui sauciis multis ministrat, et saniem de singulis illorum vulneribus abstergit, et pro natura uniuscujusque mali remedia ei adhibet accommodata; munere illo neutiquam ad animâ elationem uti consuevit, sed ad demissionem potius, et sollicitudinem,etmajorem quamdam curam

“So in like manner and even more so should he, to whom has been entrusted the healthy preservation of his brethren, give full deliberation to his duty and earnestly endeavor to fulfill it since, as the servant of ell, he must render to God an account of each subject.” Such is the opinion of St. Basil.

; itidem ac multo etiam magis is, cui totius Fratrum societatis sananaa h.%, dæ provincia est delegata, perinde ut 13. qui omnium minister sit, et rationem de ünoquoque illorum redditurus, sic secum agitare animo, et contendere anacie debet. Hæc D. Basilius.

Assuredly there is need for constant care and vigilance: nor is Cassian’s comparison (Libr. 10, c.7), borrowed from terms used in clinical services, to be considered farfetched. Those whose spiritual healing we have undertaken, are rightly called our patients, since they have become our responsibility and our charge. So like one having to give an account to God, let the Superior therefore reflect on what to do and what to avoid. This consideration should greatly stimulate us lest in doing nothing we should think ourselves blameless.

Assidua quippe industria et vigilantia opus est, nec abs ,„, « re apud Cassianum e corporali mediΟΥΙΙ. cina translato vocabulo, hi quos spiri$. tualiter curandos suscipimus , Sus|„"„ cepti nostri vocantur, quasi quos in suscepti nostram fidem susceperimus nostrumuiuu''"* que periculum. Videat ergo Superior quasi rationem DE0 redditurus, quid faciat, quid caveat : hoc enim revera valde excitandi sumus, ne putemus mos innocentes, cum nihil commit timus

2. With this fundamental consideration established, that being mindful that God is our refuge, that life and light and all good are produced in the hearts of the faithful by His Spirit, the Superior should not rely on his own prudence or labor, but devote himself to prayer and beg others to pray: verbal rebuke will avail nothing unless the person correcting speaks from the heart. Wherefore, in speaking of him who is in charge of others whom he strives to lead to God, St. Gregory says: “He should be so aflame with charity that he should seem to be not a petitioner, but the very petition itself, since he should so earnestly seek the salvation of the faithful that, from a constant interior relish, every affection of his heart find expression in the tenderness of his petition” (I Reg. lib. 5, c.3). And Job, as Cassian notes (Collat. 6 c.10), offered daily sacrifice to God for the purification of his sans, desiring them to appear the children of God rather than subjects and members of his own household.

. 2. Hoc veluti fundamento posito, ';';'"' sciens quia Domini est salus, ét illius íïíëïã spiritu lux et vita et bona omnia in difti, cordibus , fidelium procreantur; non ' suæ prudentiæ aut diligentiæ immitatur, sed ad orationem per se et per alios confugiat : nihil enim exterior correptio operatur, nisi interior loquatur excitator. Quamobrem D. Gregorius de eo, qui præest, et alios ad I;}. £0. DEUM compellere studet : Tantae charitatis, inquit, esse debet, wt instanti desiderio non petitor, sed petitio esse sentiatur : salutem quippe fidelium tam instanter debet appetere, ut eæ usu interni gustus, omnem motum cordis i72 £!£'; ducat supplicationis. Et B. Job, ut Cassianus annotavit, quotidiana pro filiorum purificatione sacrificium Domino DEO offerebat, non tam sibi eos, quam DE0 susceptos ac familiares cupiens exhiberi.

3. The Superior should reflect on the above with an open mind: however, St. Leo’s admonition remains true that inveterate diseases are long and difficult to cure. Still, as St. Basil teaches, there is nothing so defective in nature that cannot be remedied by dint of treatment, nor is there any serious vice so ingrained that cannot yield to the fear of God. This same saint elsewhere gives proof of this, for through a holy comparison with nature he proves that wilful wrongdoing is corrigible. He explains how bitter pomegranates and acidic almonds may, with agriculture, become palatable fruits through the grafting of a slip of rich pine under their bark. Hence his conclusion: “No man steeped in vice should yield to despair. Let him be mindful that as the qualities of trees may be changed through cultivation, so also all disorders of soul may be conquered and overcome through care and zeal in acquiring virtues.”

 3. Recogitet magno et fidenti animo, quamvis verissimum sit, quod S. Leo monuit , antiquorum morborum difficilem ac tardam esse curationem ; nihiloniinus certissimum esse , quod docuit S. Basilius, nihil esse in rerum natura, quod diligentia mon corrigatur; meque vitium esse adeo grave, quod DEI timore non pervincatur. Quin etiam idem alibi , naturalium rerum exemplo probat, multo magis, quæ ex voluntate oriuntur, vitia posse emendari. Cum enim narrasset punicas acidas , amygdalasque amaras, agricolarum cura in dulces verti posse, si pinguem ex pino cuneum per mediam medullam adactum susceperint; infert: Nemo igitur in vitio constitutus homo de se ipso desperare velit, haud nescius, agriculturam stirpium qualitates mutare ; curam autem, ac studium in consequendis virtutibus, animi omnes vincere morbos superareque posse.

So we should never allow ourselves to become dejected, since the remedying of a disorder is not proportionate to either its difficulty, its seriousness, or our lack of strength, because through patience and confidence in God the uprooting of vice is to be accomplished.

Non igitur dejiciendus animus, meque ex rei difficultate, aut morbi magnitudine, vel nostrarum virium imbecillitate metienda res est, sed in verbo Domini cum patientia et spe ad curationem accedendum.

4. A difficulty arises here. In the case of physical disorder the patient readily recognizes and perceives his illness, and above all else he desires to be cured. He sends for his physician and, in his wish to be restored, he refuses no medicine however bitter and unpleasant. In spiritual disorders quite the contrary occurs. The sufferer is the last person to become aware of his complaint; he avoids his doctor and reluctantly yields to any curative.

Sed illud præcipue difficultatem parit, quod cum in morbis corporis is maxime morbum , cognoscat, et sentiat, qui patitur; isque omnium maxime samari cupiat, medicum accersat , et desiderio sanitatis mullum , quamvis amarum atque ingratum , refugiat medicamentum ; in anima contra omnino evenit, ut infirmus præ omnibus morbum ignoret, medicum refugiat, et curationem difficile admittat.

Indeed the principal effort at effecting recovery ought to bear precisely on this point, namely, to make the patient cognizant of his disorder. As St. Basil teaches, the patient must first be persuaded that skilled physicians readily detect the positive symptoms of hidden ills even though these escape the attention of others, including the sick person himself. Let the subject therefore trust his Superior, especially since pride and self-love seriously hinder us from recognizing our faults. Then let him be spurred on to a more diligent self-examination while there will be pointed out to him certain undeniable indications of his trouble not previously recognized or perceived.

Verum in eo præcipua curationis industria debet elaborare, ut ille morbum agnoscat. Cui primo suadendum , quod D. Basilius docet, peritos medicos habere sigma quædam latentium morborum , qui interdum alios, et ipsum infirmum latent : quare illis potius credendum, cum præsertim superbia et amor proprius in infirmitatibus nostris agnoscendis gravissime impediant. Deinde ad examina diligentiora perurgendus, tum $igna quædam illi indicanda , quæ negare nom potest ; quamquam talis morbi signa esse non novit, vel non advertit.

 According to St. Basil’s advice, let the patient use Holy Scripture as a mirror, so to speak, wherein he can see a reflection of the loathsomeness of his disease, namely, rancor, pride, detraction, etc., and from this same source let him draw those remedies appropriate for its cure. Let him tell himself: “That precisely is my malady,” so that like a man consulting his doctor, and seeing a shelf laden with various medications, he will consider which are suitable for himself.

Sumat e Scripturis (juxta Basilii consilium) et speculum , unde videat foeditatem mali, v. g. iracundiæ , superbiæ , detractionis, etc., et morbo suo convenientia medicamenta. Dicito, inquit, hic meus est morbus, ut is, qui ad medicum 'accesserit, et variis contenta tabellis pharmaca viderit, considerat, quid sibi conveniat;

Thus, and more rightly so, will the subject act, considering that he does so under the Superior’s direction, for when the physician himself prescribes, the patient becomes more convinced of his trouble and more confidently accepts the prescription. Regarding the subject’s good will and his desire for recovery there can surely be no doubt, for who can be so foolish — especially one who has forsaken the world so as to assume the obligations of religious vows — as not to wish for his own recovery?

ita faciendum suadet et illi, sed multo magis, ut medico ipso commonstrante, et morbum certius agnoscat, et medicamentum securius assumat. Et sane de voluntate, et desiderio qualicumque sanitatis ambigendum non est. Quis enim ita sit amems aut deploratus, præsertim qui sæculo relicto Religioni se devovit, ut sanari non cupiat?

But where there is coercion in the taking of bitter potions there is also lack of influence. Hence by the declaring of the existing malady, by the advantageous use of every opportunity, by suavity and encouragement, and finally by the mildness of his remedies — a mildness either inherent in the remedy itself or added thereto by extra seasoning and various applications — the experienced physician will accurately but patiently level out all existing difficulties.

 Sed deest efficacia , quæ medicamenta quamvis amara suscipere compellat. ltaque prudenti medico id curandum, ut , partim ipsius ostensionc morbi, partim captata opportunitate, partim etiam agendi facilitate, et communicatione, suavi, denique medicamentorum lenitate, vel ipsorum propria vel condimentis ~ aliis adscita , variatis etiam interdum applicandis, difficultates hujusmodi omnes accurate, sed patienter tamen, leniat.

Once the crisis is safely over, he may well hope the patient will submit to a treatment at present abhorred. In the meantime and while the patient does yet detest it (since it is a vice of the will), let the Superior realize that this, too, is matter pertinent to the remedy, namely, to make the subject desire his own cure, for with this difficulty removed or reduced, the Superior will note with great relief a daily increase of health and strength in the subject.

Nec desperandum, quin humorum sensim cruditate mitescente, incipiat minus respuere medicamenta , quæ horrebat. Interim autem dum respuit (quoniam voluntatis vitium est, quæ mutari p0test) sciat Superior hoc ipsum ad medicum pertinere , laborare , ut ille velit : quæ difficultas, si semel sublata, vel certe temperata fuerit , videbit quotidie, magna cum animi lætitia, sanitatis et roboris incrementa.

5. For these remedies to be beneficial, it is extremely necessary that the Superior strive to do whatever is required on his part personally. St. Bernard aptly explains the Superior’s duties through a comparison with the use of spices (Sema. II in Resur. ad Abbates). As he expresses it, there are spices of the mind, of the tongue, and of the hands.

5. Hæc ad Fratris bonum ut efficaciter præstare possit, omnino necesse est, ut emat aromata, id est, ut habere studeat, quæ ex parte ipsius requiruntur. Hæc autem egregie sub typo aromatum explicat D. Bernardus. Sunt, inquit, aromata mentis, linguæ, et manus.

Those of the mind are three: compassionate affection, zeal for righteousness, and the spirit of discretion. Let our mind possess the spirit of discretion, he continues, so that in taking advantage of opportunities, it may at expedient times stir up zeal and still make allowances for the weaknesses of another.

Et mentis quidem sunt tria, compassionis affectus, rectitudinis zelus, discretionis spiritus. Habeat, inquit, mens mostra spiritum discretionis, ut miscens apte temporibus tempora, opportune æmulari, et nihilominus ignoscere queat.

Likewise the spices of the tongue are three: mildness in rebuking, abundance in exhortation, efficacy in persuading. Spices of the hands are also three in number: restraint of the flesh from all pleasures, compassion for our confreres, , consistent piety in the exercise of our duty. The explanation of these should be carefully read in St. Bernard’s Sermon to the Abbots (II on the Resurrection) : it merely suffices to recall it here. Just as these virtues are essential to the Superior for fruitful correction, so also should they be diligently acquired if we do not wish to labor in vain,

Linguæ item tria, modestia in increpando, copia in exhortaudo , efficacia in persuadendo. Manus etiam, id est, in exemplo tria, conlinentia in carne ab omni voluptate, misericordia in fratre, patientia in pietate. Quæ videnda diligenter apud eum Sermone ad Abbates, [ Serm. ii. in Resur. ad Abbates.]nam hic tantum satis fuerit attigisse. At quam necessaria sunt Superiori ad utilem correctionem, tam vigilanter quærenda , nisi frustrari velimus.

St. Basil accurately expresses this: “Vainglory is to be cured by the imposition of more abject tasks; futile and idle chatter by silence; immoderate sleep by watches and prayer; physical sloth by enjoining heavier tasks; unbecoming gluttony by fasting; murmuring by separation from others.”

 et ac novem requiruntur, quæ aromatum nomine explicantur Medicamentorum congruutas, inquit, abjectioribus exercitiis impomendis; futilem et otiosam loquacitatem, silentio ; immodicum somnum, vigilia et exercitiis orationum ; segnitiem corporis , laboribus imponendis gravioribus; edacitatem indecoram , jejunio ; murmurationem , a reliquis segregatione, etc.

In all this the Superior will strive to get the subject to consider these remedies not as a burden imposed by the Superior, but as a voluntary undertaking of his own. And the subject should persuade himself that if he strenuously attacks the disorders as does one who seriously wishes to be cured, he will find himself on the road to recovery sooner than one would believe. He will experience the truth of those words of the Holy Spirit concerning wisdom: “In working thou shalt labor a little and shalt quickly eat of its fruits” (Eccli. 6:20).

Sed id semper studeat, ut hæc omnia non tam quasi a Superiore profecta, quam a se ipso suscepta infirmus accipiat. Qui sibi persuadeat , si strenue rem aggrediatur, atque ut decet eum qui serio sanari velit, fore ut citius se relevari sentiat quam putarat ; et quod de sapientiæ fructibus Sapiens dixit, experientia comprobet : In opere enim illius eæiguum laborabis, et cito edes de generationibus illius

In imitation of medical doctors, let the wise Superior take care to act thus opportunely for, as St. Gregory recommends after addressing Scargo, the bishop: “Physicians do not offer sick people freshly compounded drugs but, rather what is mellowed, as it were, by timely appropriateness,” to which he adds: “for fear that if given sooner, they would be a source of danger instead of help” (Lib. 8, Epist. 110). The Superior must not refrain from employing every kind of remedy but, like doctors curing the sick, he should first use milder ones not repulsive to the patient.

Videat tamen sapiens, medicus, ut opportuno tempore id faciat, et imitetur corporis medicos. Nam S. Gregorius Siagrio episcopo postquam dixisset, illos medicamenta quædam recenti adhuc confectione formata mon offerre in'' firmo, misi opportunityte temporis macerentur, subdit : Narh si immature quis dederit, dubium non est, quin sit causa periculi, res salutis. Nec tamen ropterea ab omni medicamento. abs- tineat, sed, ut iidem illi faciunt, ad- hibeat aliqua leniora, et a quibus in- firmus mon ita abhorreat

Let restraint from certain things be prescribed and let the patient be urged to desire recovery. Finally, let this delay be in the nature of a deferral through paternal moderation and: not at all in the neglecting of a cure, which would be most harmful. Many are the Superiors indeed who, seeing their subjects not well disposed, do not so much put off the remedy to an opportune time as really neglect it. We shall return to this subject later on.

addat abs- tinentiam a rebus nonnullis, injiciat subinde majorem sanitatis cupidita- tem : denique dilatio quædam, et pia moderatio sit hæc intermissio, non curæ neglectus, quod maxime nocet. Sunt enim plerique Superiores , qui, quod videant subditum esse minus dispositum, non tam in opportuniora tempora differunt medicinam, quam negligunt. Sed de his in sequentibus.

7. The Superior should be diligently on his guard lest, being misled by his own gentle disposition or natural timidity, he refrains from correcting. But the Superior must understand and realize that he loves the offender more and shows him greater kindness when, in the words of St. Gregory, by not sparing, he really spares “Since he all the sooner frees his subject from fault, provided the admonition be not delayed. By freely indicating the fault the Superior does not spare it but he does spare the subject through what he has corrected” (Lib. 13 Moral). For what can be more cruel than that kind of mercy which allows the infection to spread and fester and which, easily curable at first, now needs the knife? Thus are created contagion and danger with regard to the other limbs, and because of our folly harm is done to the whole body.

7. Caveat autem diligenter, ne spe- cie quadam suavitatis deceptus, aut naturali quadam timiditate, abstineat a curatione : sed intelligat et subindc recogitet, se tunc magis diligere in- firmum, majorique erga illum suavi- tate uti, si , ut loquitur sanctus Gregorius, fion parcens párcat : Quia, inquit, dum correptionis verbum non distulit, citius hunc a culpa liberavit : lihere enim arguens non pepercit, sed in eo quod correaeit, pepercit. Quid enim hac misericordiæ specie crude- lius, qua fit, ut et morbi augeantur et incrudescant, et qui lenissime Ne decipiatur , si putet Se amare infirmum ; cum specie suavitatis medicamenta nom adhibet. Libr.XII. Moral. Quae per pendemda autequam curari poterant, jam indigeant ferro, et aliis membris contagium vel periculum creetur, et toti corpori nostra socordia noceatur.

Nor should the Superior be alarmed on seeing that the remedies to be applied appear somewhat harsh to his subject, for the patient’s recovery is to be considered rather than his feelings. As Cassian says: “The cutting and salutary cauterization performed by a doctor on flesh putrified by infected ulcers are rightly regarded as evil by those undergoing such — for indeed the spur is not pleasant to the horse, nor correction to the erring” (Collat. 6, c.6). And St. Gregory likewise adds (Lib. 7, Epist. 112) : “It will even happen that the very person temporarily embittered because of something that was prohibited will come to regard the prohibition as pleasant, due to the help it affords his soul, since he himself has overcome the very source whence the enemy could previously conquer him.” Though remedies be bitter to the subject, the Superior must perform his duty which he cannοt inculpably neglect. He must perform it through charity and the desire for the welfare of his patient whom he would otherwise be afflicting: in the eyes of God omniscient he is seeking the good of this son whom he has received from God to be healed.

Nec terreatur, si quando amariora videri , possint imfirmo, quæ sunt applicanda; quia non tam illius sensus, quam salus exquiritur. Etenim sectio vel ustio salutaris, Cassianus inquit, quæ illis, qui ulcerum contagione putrefacti sunt, pie infertur a medico, mala a tolerantibus creditur : nec equo calcar, nec emendatio suavis est delinquenti. Quin etiam addit beatus Gregorius, futurum , ut illi ipsi , cui amara fuit ad tempus aliqua prohibitio, postmodum ex ipsa animi utilitate : dulcescat, si, unde inimicus superare potuit, superetur. Sed ut sint amára infirmo medica- menta , qui curat tamen , et facit quod suum est, quodque prætermit- tere sine culpa non potest, et ex cha- ritate facit ac dcsiderio salutis illius, quem alioqui contristat invitus; et in oculis, Patris cumcta videntis, ejus fi- lio consulit, quem curamdum ab eo suscepit.

8. But before attempting to apply treatment to his subject’s faults, let the Superior attentively consider and look into the nature of this disorder, the disposition of the patient and, as St. Gregory says (Lib. 29, Moral, c.14), whether he be sanguine and jovial or melancholic and sad, choleric and impetuous or slow and remiss. Next he is to consider how long the malady has existed, what remedies were employed and which proved to be helpful or harmful; which members of the household were apt to help or hinder herein, so that from all these sources the subject may be appropriately assisted.

8. Sed antequam infirmum aggredia- tur, curationem adhibiturus , I medi- tetur àttentius, et perpendat diligenter qualitatem morbi, corporis complexionem, et ut S. Gregorius loquitur, conspersionem, id est, an sanguineus et hilaris, an melancholicus et tristis, am cholericus et præceps, am lentus sit et remissus. Deinde tempus, quo duravit infirmitas; tum quæ remedia fuerint applicata ; quid profuisse, quid nocuisse deprehensum sit; quinam ex domesticis juvare curationem , qui contra possint impedire, ut ex iis omnibus juvari commode possit.

9. Before all else let the Superior examine himself, both for humility’s sake so that he fulfill his duty in all fatherliness and mildness and so as to thereby become a more worthy and apt instrument of the Lord in restoring His child to health. This must be attended to for, as St. Gregory urges: “We are to be mindful that we are still humans striving to correct personal faults — at least we used to — although we are now, by the grace of God, free from them. Thus with a humble heart we shall more moderately correct others, seeing a reflection of ourselves in those we correct” (Lib. 23, Moral c.8). No words can describe how invaluable is this method with regard to either the merit or the manner of administering correction.

9. Sed ante omnia examinet Superior se ipsum, tum ut sese humiliet, et majori confusione et suavitate 'id faciat ; tum ut hoc modo talis fiat , quo Dominus ad filii samitatem aptioré et expeditiore uti valeat instrumento. Quod faciendum omnino suadet sanctus Gregorius : Consideremus, inquit, quia aut tales sumus, quales nonnullos corrigimus ; aut tales aliquando fuirnus, etsi jam Divina gratia operante hon sumus : ut tanto temperantius hurmili corde corrigamus, quanto nosmetipsos verius in his quös emendamus, agnoscimus. Hoc autem dici non potest, quantum vel ad meritum, vel ad modum correctionis momenti habeat, Superior se ipsum examinet, et humiliet, quo fructuósius corrigat.

Morborum spiritualium genera , de quibus agitur, sexdecim

10. The spiritual illnesses here dealt with are of sixteen principal kinds and suitable remedies will be prescribed for each. First of all care must be taken to use milder and less harsh ones — a method highly praised by physicians. These remedies should be such as promise health not through their bitterness, but through their excellence blended with agreeableness. So, remedies are to be sought — not rare or exotic ones but, as we might say, simple ones from our very own gardens, meaning, from our Constitutions.

10. Morborum porro spiritualium genera , sexdecim veluti capitibus comprehendere placuit; quibus singulis commoda medicamenta indicantur. Curavimus autem primum, quod in medicis præcipue laudatur, ut facilioribus et suavioribus uteremur pharmacis, et quæ salutem non tam ácrimonia promitterent, quam suavitate præstarent. Deinde, ut non aliunde, aut non longe petitis : sed iis ipsis veluti simplicibus, ut vocant, quæ in domesticis hortis , id est, nostris Constitutionibus enascuntur.

Since Superiors and other judicious men are sometimes too imperative in their requests and so insistent in their pressure, we shall explain somewhat this blending of mildness and strength in governing. Some think such a combination scarcely possible since mildness degenerates into indulgence, and firmness mostly into culpable harshness. Thus this blending needs to be briefly commented upon, for unless these two be wisely combined, all other means will be entirely lacking either in gentleness or effectiveness, meaning to say that they will no-wise produce fruitful correction, nor bring glory to God nor good to the Society.

Et quoniam Superiorum plerique et viri alii graves flagitarunt aliquando, et nunc denuo instantius urgent, ut de suavitate et fortitudine in gubernatione conjungendis, aliquid explicaremus (putant enim nonnulli , id fieri vix posse; quod suavitas in laxitatem, et fortitudo plerumque , aliquorum vitio, degeneret in rigorem ) de hoc etiam proprio capite brevissime aliquid eensuimus attingendum , cum cætera omnia medicamenta , nisi hæc duo prudenter coujungantur , aut suavitate aut efficacia, id est, fructu ipso correctionis omnino sint caritura. Utinam ad majorem DEI gloriam, et S0cietatis utilitatem cedant.

c02_Combining Mildness and Effectiveness in Gονerning

CHAPTER 2
Combining Mildness and Effectiveness in Gονerning

CAPUT II
De suavitate et Efficacia in Gubernatione Conjugendis

Ratio spiritualos vii os gubermandi fortis et suavis,

1. The method of governing should be strong and yet kind, especially with regard to souls who have voluntarily sacrificed themselves to God and who, being ready and eager in spirit and desirous of mortification, are to be urged to the fulness of perfection. The unanimous authority of the Fathers teaches us this, as also do our Constitutions and the admonitions and many examples of our holy founder, St. Ignatius.

1 Ratione. gubernandi, (eos præsertim qui voluntarium sese DEO sacrificium obtulere, et spontanei, ac spi.rtu alacres, per mortificationis quidem et abnegationis studium, ad per£ctionis plenitudinem dirigendi et urgendi sunt;) fortem ac suavem debere esse, non modo constans sanctorum Patrum ubique docet auctoritas, sed nostræ etiam Constitutiones, beatique Patris nostri et monita et exempla copiose docemt.

Difficilis harum praxis.

Many confess inability to discern a practical way of effecting this combination for, if subjects treading the way of spiritual perfection are to be treated justly_; and if Superiors are to omit nothing that such perfection demands, then this blending would hardly seem secure, considering that the flesh and human frailty are reluctant tο keep abreast with the desires of the spirit. Hence it arises that even though occasioned by sincerest zeal whereby the Superior omits nothing, this method of governing can yet become harsh and almost intolerable since that zeal is neither consonant with perceptiveness nor considerate of human frailty.

Verum qua ratióne prácticè hæc duo conjungi possint, hoc fatentur multi se facile non videre. Si enim summo jure agatur cum subditis , ut , qui perfectionis viam profitentur , . nihil omittant eorum , quæ spiritualis perfectio postulat, vix fieri posse videtur, (cum caro et humana fragilitas, spiritus desideria non valeat æquis passibus consectari) quin is regemdi modus ab optimo quidem zelo profectus, non tamen secundum scientiam, ut qui humanæ imbecillitatis obliviscatur, asper et plane intol>rabilis evadat.

Inversely, if, on pretext of fraternal compassion, we are considerate concerning human weakness and all too easily yield to concerns of the flesh as opposed to the spirit, who cannot but see, as Scripture says, “that priceless soil consumed by gradual inundation” (Job 14:19) when we shall have tepid, carnal men in whom we shall have nourished not so much a spirit of abnegation and love of the cross as sensuality and self-love?

Rursum si humanæ imfirmitatis imbecillitatem intueamu* ; et iis, quæ caro concupiscit adversus spiritum, fraternæ compassionis prætextu facile assentiamur ; quis mom v — det (quoniam, ut Scriptura loquitu' , alluvione paulatim terra consumitu*) futurum, ut tepidos atque carnales hamines habeamus, in quibus nom tam abnegationis et crucis

As St.Basil so benignly teaches, and as handed down by all masters of the spiritual life who have been taught this fundamental truth by Christ our Lord, this love of the cross is the very essence of the religious life.

( quod tamem religiosam vitam esse, et S. Basilius pulchre docuit, et cæteri omnes spi. rituales magistri a Christo Domino prima veritate edocti tradiderunt ) quam sensualitatis et propriæ voluntatis spiritum mutriamus?

Quid Superiori praestandum ut utramque sesequatur

‘What, then, is a Superior tο do so as to prevent firmness from degenerating into harshness, or gentleness into carelessness and laxity? I shall explain briefly whatever I have personally discovered from observation and experience in this matter. So as to do so clearly and succinctly, the following would seem the most suitable method, namely, to set down certain headings under which come nearly all types of asperity and harshness; likewise those sources from which laxity arises. Finally, having compared extremes, I shall indicate the happy medium to be followed.

Quid igitur faciendum Superiori, ne vel fortitudo in asperitatem, vel suavitas in languorem et relaxationem degeneret? Hoc, uantum experientia et observatione eprehendere potui, brevissime explicabo. Quod ut dilucide fieret et paucis , illa mihi methodus commodissima visa est, si capita quædam attingerem, ad quæ omnis fere gubernandi asperitas et durities reducitur ; itemque nonnulla, ex quibus contra omnis laxitas derivatur : ac denique, si, quomodo , facta extremorum comparatione , medium temendum sit , indice.

insuavis gubernationis capita. Rei imjunctæ impossibilitas

2. Herein are included almost all indications of harsh and severe government:

2. Quæ igitur gubernationem insuavem reddunt et asperam , hæc fere sunt.

Thing commanded is impossible.
  1. In the matter of giving commands, when the thing enjoined be in itself grave and overwhelming, as can happen for want of perspicacity or judgment in a Superior.

 Primum, in rebus injungendis, si res ipsa, quæ imponitur , gravis sit et importabilis ; quod mommumquam ex Superioris vel discretionis inopia vel tenuitate judicii poterit evenire.

Lack of potential.
  2. And more frequently, when the thing imposed is not hard in itself, but the assignee is lacking that physical or mental potential needed to fulfill the injunction.

Defectus virium. Secundum, quod frequentius continget, si res non sit illa quidem in se ardua; sed is , cui injungitur , corporis aut amimæ viribus ad id oneris ferendum destituatur.

Harsh manner of commanding.
  3. When, whatever the injunction, it be given in harsh words and a domineering manner, especially if the subject suspects that it all arises from some excessive passion in the Superior.

Modus asper injungendi , Tertium , si quidquid illud sit, quod injungitur, id fiat verbis asperioribus, modoque despotico , præsertim vero si suspicari quis possit, id ab aliquo immoderato Superioris affectu proficisci.

Inconveniently timed.
  4. When he urges extemporaneous fulfillment of his orders though the subject be nut predisposed for this, being given neither time nor help so as to prepare.

Exsecutio tempore non opportuno. Quartum , si urgeatur exsecutio eo tempore, quo subditus non est probe dispositus , nec detur illi tempus et nuxilia, ut se ipse disponat.

Equally exacting in trivial or grave matters.
  5. When matters grave or trivial are equally insisted on, all the more so and especially when the Superior is so exacting in less important things because this suits his particular mood.

Levis et gravis eadem exactio. Quintum, si tam graviora, quam leviora eodem omnia exigantur ardore ; imo aliquando leviora etiam majore , quod consona sint peculiaribus quibusdam sensibns ejus, qui gubernat.

Subject given no hearing.
  6. When all the subject’s reasons and excuses are rejected almost peremptorily as being temptations and are not given a kindly hearing.

Subditns inauditus. Sextum, si omnes subditi rationes et excusationes primo statim aspectu tamquam tentationes, eo bemigne non audito, rejiciantur.

Superior suspicious.
  7. When a Superior appears so suspicious or prejudiced towards some that the subject is convinced of the impossibility to satisfy him in anything.

Superior suspiciusus. Septimum, si se suspiciosum Superior qstendat, et ita affectum erga aliquem , ut putet subditus, mulla in re se posse illi satisfacere.

Has ill opinion of subject.
  8. When, in betraying an ill opinion of the subject, the Superior appears to unfavorably interpret all that he does — a cause of most distress indeed.

Mala de subdito opinio. Octavum, si malam de subdito opiniomem præ se ferat, ut omnia in deteriorem partem interpretetur , quod revera summopere affligit,

Nowise commiserates.
  9. When being concerned with the perfection of his Institute and its Rules and being unmindful of his own misery, the Superior can neither commiserate with the weakness of others nor reprimand them without amplifying their faults, so that actually in commanding he would appear to be dealing not with sons gifted with reason and will, but with inanimate tools that are to be moved around.

Si nulla compassio. Nonum, si perfectionem Instituti et Regularum spectans Superior, nec se ipsum considerans, mesciat compati infirmitatibus, sed defectus exaggeret, cum errata deprehendit : in rebus vero injnngendis non tamquam rationalem et volentem filium, sed tamquam inanime instrumentum movere videatur.

Superior equivocal or obscure.
  10. When, in speaking or commanding, a Superior seems to do so equivocally or obscurely as if on purpose so as not to be understood, thus having the subject always liable tο argue with him: it is amazing how greatly this manner of acting incenses subjects.

Æquivoca Superioris oblocutio
Decimum, si ita loquatur aut jubeat aliquid , ut æquivoce atque obscure dicat, et quasi studio nolit intelligi, quo semper ei liberum sit subditum arguere : hoc enim imirum est, quamtopere subditos pungat.

Difficulties in requests.
  11. When the Superior refuses almost every request, when reasons must be given for the thing asked and consideration be shown the petitioner with regard to edifying outsiders as well as our own members and, finally, the utility this affords the person asking.

Difficultas indulgendi
Undecimum, si neget fere, quæ petuntur : est enim habenda ratio rei quæ petitur, ejus qui petit, ædificationis externorum et Nostrorum, denique ejus qui petit utilitatis.

Rigid interpretation.
  12. When, in doubtful matters, the Superior always interprets most scrupulously and rigidly.

Rigida interpretatio
Duodecimum et postremum, si quæ dubia sunt, semper scrupulo- sius et rigidius interpretetur.

[[p.397]]

Remissae gubernationis capita.

3. Inversely, the sources of weak and lax government may be condensed under the following headings:

3. Contra vero quæ debilem remis samque gubernationem faciunt, ad hæc reduci possunt.

Lesser matters neglected.
  1. If only grave and potentially scandalous matters are considered and taken into account by the Superior while other matters are for the most part overlooked.

Minorum neglectus
Primum, si tan tum magna, et quæ scandalo sint, curentur ; et ea demum sentiantur a 8uperiore, cætera vero passim negli gantur.

Neglect of Rules.
  2. When on pretext of the multiplicity of Rules or our holy founder’s mild parlance, the Superior places less insistence on the observance of these Rules.

Regularum neglentia.
Secundum , si observatio Re gularum, vel multitudinis earum præ textu, vel suavitate phrasis Patris nos tri, minus accurate urgeatur.

  3. When an injunction is easily rescinded or substituted because of some slight aversion manifested by the assignee, or at another’s request.

Tertium , si quæ injunguntur facienda , ob exiguam subditi repugnantiam vel aliorum intercessiones, immutentur facile et prætermittantur.

Over-indulgence.
  4. When, from his frequent witnessing the transgressions by some members, the Superior becomes accustomed tο considering as trivial certain matters clearly perceived to be wrong.

Nimia indulgentia
Quartum , si ex frequenti aliquorum transgres sione, assuescat Superior quasi minus mala judicare, quæ mala esse per spexerit.

  5. When the Superior judges and disapproves indeed, but neither admonishes nor corrects the offender lest he hurt his feelings or stir up a hornet’s nest against himself. Regarding this way of acting we find those words of St. Gregory to be so very true: “When by speaking, one can remedy wrong-doing, his consenting silence is to be feared” (Lib. 10 Moral, c. 4).

Quintum, si judicat quidem et improbat , sed me contristet , aut contra se crabrones excitet, mon mo net, aut corripit delinquentem. In quo sane illud D. Gregorii pertimes cendum : Cum mala corrigi loquendo possunt, silentium consensum esse per timescat.

  6. When, so as to satisfy a particular person or forestall recriminations, or in consideration for another’s prestige, for his own friends or for personal reasons, the Superior easily grants what is not conducive to edification regarding his subject or his Community.

Sextum, si ad consolationem particularium , ne murmurent, vel ob auctoritatem aliquorum , vel ob suas amicitias, vel ob privatos respectus ea facile comcedat, quæ vel illis vel communi ædificationi non satis conveniamt,

  7. When, so as to avoid hurting the feelings of the offender or anyone else, the Superior does not investigate or remedy faults, nor apply the necessary precautions against new transgressions.

Septimum, si ad evitandas amaritudines aliquas errantis cujusque vel alterius, nec investigat errata, mec corrigit, nec quæ necessaria sunt adhibet, præsertim ad cautelam.

  8. When, on pretext of humility and kindness, the Superior allows himself to be condemned and his injunction neglected.

Octavum, si prætextu humilitatis : et mansuetudinis permittat se negligi, et contemni quæ dicit.

  9. When, from natural timidity or human respect the Superior admonishes so cursorily and insipidly as not to affect the offender in the least, and merely appears desirous of fulfilling his obligation before God and of freeing himself of remorse from a neglected admonition.

Nonum , si ex naturali timiditate, vel respectu aliquo, ita perfunctorie et frigide monet, ut mihil delinquentem mioveat, quasi admonitione illa id tum voluerit, ut officio functus coram IDE0 videatur, seque ipsum liberet scrupulo prætermissæ correctionis. tan

  10. Lastly when, being content with having shown that such faults are displeasing to him personally, the Superior thinks his obligation tο God fulfilled, and does not effectively prevent the repetition of the same faults, and like Hell he considers his duty done by merely saying: “It is no good report I hear about you” (I Reg. 2:24).

Decimum et postremum, si contentus monitis , cum ostenderit sibi errata displicere, putet se jam satisfecisse, nec rebus ipsis efficaciter medeatur, et quasi Heli arbitretur se omnia perfecisse, si dicat : Non est bona fama quam ego audio, etc.

Unde appareant asperitas et laxitas

4. From the foregoing can be easily seen in what consist harshness and weakness, and what must be avoided in these two extremes lest we be found too stringent or unduly mild. Nor will it be difficult to see how effectiveness can be united to mildness whereby we be both resolute in pursuing our end and gentle in the manner of attaining it.

4. Ex his facile apparere potest, in quo sit asperitas, in quo item debilitas et relaxatio; quid in utroque extremo cavendum, me duri mimis, aut plusquam oportet molles'inveniamur. Nec difficile erit videre, quofiodo , effic cum suavitate conjungi de fortes in fine conseque erratis,

Quomodo hae duae conjungendae

In granting or denying, in correcting and reproving, in punishing faults and giving injunctions, in leading subjects to virtue and perfection and drawing them to higher levels, both character and physical and mental powers must be considered. Opportunities are to be reckoned and exhortation resorted to, charity blended with zeal is to be equally manifest, magnanimity and patience are to be preserved. Nor is anything to be neglected whereby subjects might envisage impunity, so that they do only what they like and neglect what they dislike. Thus they begin to gratify their own inclinations and accustom themselves to acting and murmuring against the orders and injunctions of Superiors, so that they finally come to regard the Rules as mere counsels whereby they are doing well in observing them, but doing no harm in neglecting them.

in rebus injungendis, in subditis ad yirtutem et perfectionem promovendis, atque ad altiora provehemdis, spectandæ sunt personæ, et vires corporis et animi; considerandæ opportunitates, exhortationes, adhibendæ , charitas in primis cum zelo præ se ferenda , longanimitas et patientia prorogamda nec tamen propterea permittendum , ut subditi ad impunitatem aspirent, ut ea faciant quæ volumt, quæ nolunt omittant, ut propriis inclinationibus satisfäciant , ut contra Superiorum jussa et judicià agere et sapere assuescant; ut Regulas consilia reputent, quæ si faciant, bene faciant; sin autem, nihil mali :

Quid Superior

Tolerating such evils is not kindness but laxity, for in this manner of governing the Superior does not envisage the good 0f the Society or even that of those souls with whom he is thus dealing. In governing this way, Superiors must not consider themselves as kind, but remiss and weak. Nor, inversely, should over-demanding Superiors flatter themselves on their zealous observance.

hæc enim tolerare, non est suavitatis, sed languoris; neque hoc modo bonó Societatis, imo ne ipsorum quidem , quibuscum ita agitur, ulla ratione consulitur. Non igitur Superiores arbitrentur se suaves in gubernatione esse Quid subditus. cum ita agunt, sed remissos ac debiles. Nec sibi contra, cum asperi sunt, quasi de disciplinæ zelo blandiantur.

Quid Subditus

Subjects must pay attention and not label as harshness and asperity what in a Superior is really the urging of veritable zeal for perfection and religious discipline, nor should they demand of him a weakness that can be a pernicious indulgence. They are to realize that many things must be denied them if such be hindrances to perfection, so also whatever goes counter tο their vows must be forbidden since this pertains tο the glory of God and the common good. Penances and correction are not shunned by him who desires help and guidance. We are not to consider as kind any director who, in neglecting the correction of a subject lest he offend him, allows the malady to become perilously aggravated.

Subditi vero studium et zelum perfectionis, religiosæque disciplinæ perpetuo promovendæ, rigoris et asperita is nomine non appellent : nec talem exigant suavitatem , quæ noxia potius indulgentia sit : sed intelligant multa sibi neganda , si eorum perfectionem impediant ; plurima contra votum injungenda, si ad DEI gloriam, et commune bonum pertineant ; correctiones et pœnitentias ei, qui dirigi et emendari cupit, mon esse aversandas; mec medicum censendum suavem , qui ex neglectu curationis permittit, me infirmum offendat , morbos cum periculo crescere.

Finally, as so very truly observed by Serenus (whom Cassian in his conference on disorders of the soul so aptly calls the reflection of his name), indulgence on the part of Superiors is the unfailing mark of subordinates’ tepidity, To my mind this Father’s words should be quoted, for they truly express a deep horror of this indulgence and pernicious lenience: “We see some souls who have sunk so low in tepidity that it is necessary to placate them with light admonitions, lest deserting their cells they fail into graver faults and in wandering about, if I may so speak, become implicated in more serious vices. It is to be considered a great achievement on their part if they can be got to simply remain in indolent and idle solitude. Instead of applying a real remedy, their Superior addresses them thus: Sit in your cells, eat, drink, and sleep as much as you please, provided that you remain constantly there.”

Denique Superiorum indulgentiam arguere nos tepiditatis , Serenus ( quem speculum nominis sui, Cassianus appellat in collatione de Mobilitate animæ ) apposite admodum refert : cujus Patris verba, quia magnum revera horrorem hujus indulgentiæ , ac perniciosæ lenitatis ingerunt, adscribenda putavi. In tantum enim , inquit, teporem videmus corruisse nonnullos, ut necesse sit etiam remissioribus monitis appalpari, modo ne desertis cellulis suis, ad perniciosiores inquietudines revolvantur; et circumeuntes ac vagi, crassioribus (ut ita diaeerim) vitiis implicentur : magnusque fructus ab eis obtinere credatur, si solummodo se etiam cum qualibet ignavia valeantinsolitudine continere, ac pro ingentiremedio soleat eis a senioribus dici : Sedete in cellulis vestris,|et uantum libitum fuerit, manducate et %. atque dormite, dummodo in eis jugiter perduretis.

Quae opinio abolenda

Superiors, and more especially Provincials, should take care that such adverse thinking be eradicated by every possible manner as being most detrimental to the Society and to any religious Community. Kindness does not consist in yielding to the whims of subjects, but that in our commanding there appear nothing savoring of harshness, anger, or any other passion.

 Itaque invigilent in ea reSuperiores, et præsertim Provinciales , ut contraria sententia extermine~ tur , utpote Societati, et cuicumque religiosæ familiæ modis omnibus permiciosa : mon enim in eo suavitas posita est, ut voluntati et desideriis subditorum im omnibus obsequamur : sed sciant suavitatem in eo sitam esse, si, ut diximus, in objurgationibus v. g. nihil asperum , aut iracundum , aut perturbatum appareat ;

In quo suavitas sit posita

Rather, let there shine forth a paternal gravity, a certain holy compassion and gentleness, but withal let it be nonetheless firm and effective. Regarding the person punishing, let him indicate not so much the desire to humiliate and punish but, rather, an obligation for such action arising from zeal for the common good and the utility of the offender. ‘When we refuse what we have to refuse, let it be done with certain signs of regret whilst seeming prepared to grant it when this or anything else seems expedient.

sed paterna gravitas , pia quædam compassio ct dulcedo quaedam, sed vivida tamen et efficax eluceat: si a puniente non tam voluntas humiliandi et castigandi , quam necessitas quædam ex zelo boni communis, et utilitate ipsius etiam qui punitur, aliquid extorsisse videatur : si negemus quod negandum est, quasi cum quodam doloris sensu , parati concedere , quando et quod expedire videbitur :

If we are desirous of correcting faults, we must not be like people who bring on nose-bleeds through excessive nose-blowing: while being exacting we must, however, be kind and act not for the pleasure of triumphing, but through concern for the good of the Society and the welfare of the subject. And so we join forces with him so that we may declare victory over the tempter. Let us command, but with circumspection and kindness, showing ourselves desirous of God’s glory and the subject’s profit. What is not accomplished today let us patiently know how to await on the morrow.

si imperfectiones ita emendari velimus , non quasi nimium emungentes , me sanguinem eliciamus; verum quasi exactores quidem, benigni tamen, qui non veluti vincendi studio, sed in bonum Societatis, atque adeo ipsius subditi, id velimus, ac si cum ipso in unum conspiremus ad victoriam de tentatore reportaudam : si jubentes circumspecte, et amanter, DEI gloriam, et subditorum lucra, non aliud quippiam nos quærere ostendamus : si quod hodie non præstatur, patienter in crastinum exspectemus,

While waiting, however, we must keep the desired end in view and be careful to employ those means necessary for its attainment. If victory be difficult to attain due to the subject’s lack of zeal, there can be no more efficacious and milder means than in inducing him to become spiritual-minded and a diligent examiner of self. Finally, let our heart be so abounding in charity in dealing with our subject that he will come to us as a child to his mother, to lay bare his temptations before us and, despite all natural repugnance to his feelings, let the troubled son receive without resentment those reprimands we make as arising from cur genuine love.

ita tamen ut, semper exspectatio finem spectet, et media applicet accurate ; siquidem quod ex inopia spiritus a subdito obtinere non valemus, nulla ratione efficacius aut suavius consequi poferimus, quam si ille diligens sui scrutator et spiritualis evaserit : si denique ita in visceribus charitatis cum subditis agamus , ut et suas tentationes , in nostrum veluti matris sinum facile deponant, et vicissim correctiones mostras, sive quæcumque a nobis proficiscuntur , tamquam ab amore profecta, repugnante licet sensu, animo tamen nom exacerbato suscipiant.

Quomodo miscenda sum benignitate severitas

Our saintly father also teaches us this mode of procedure when, in part nine of the Constitutions, he shows that severity is to be combined with gentleness and kindness, so that the Superior does not allow himself to deviate what he judges to be more pleasing to God and yet knows how to compassionate with his sons; and that he acts thus so that those who are reprimanded or corrected will, despite rebukes displeasing to their lower nature, still realize that he is in rectitude and charity discharging his duty before the Lord.

Quod et B. P. N. docuit, cum moma parte Constitut. severitatem cum benignitate et mansuetudine ita miscendam docet, ut nec se flecti Superior sinat ab eo, quod DEO ac Domino nostro gratius fore judicaverit ; et tamem , filiis , , ut , convenit , compati noverit, eo modo se gerendo, ut etiam qui reprehenduntur vel corriguntur, quamvis secuudum inferiorem hominem quod agitur, displiceat; agnoscant nihilominus quod recte in Domino, et cum charitate ille, suum officium faciat.

 c31  Aridity, Distractions in Meditation, Desolation in Devotions

CHAPTER 3
Aridity, Distractions in Meditation, Desolation in Devotions

CAPUT III
Ariditas et distractio in oratione, et in rebus devotionis desolatio.

Ariditas multipliciter examimanda.

1. So as to apply a remedy suitable to the nature of the disorders we must examine and diligently consider many aspects. First we must examine whether this disorder be continuous or occasional. If the latter, are these onsets of long or short duration? if experienced only in the morning meditation or prolonged throughout his spiritual exercises day and night, as it were?

1. Meira examinanda sunt et diligentius investigamda , ut pro ratione morbi medicina possit applicari. Examinandum itaque primo, an sit continua, am interpolata. Si interpolata, an duret longo tempore, vel brevi. Si Quomodo miscenda cum bemigmitate severitas, tantum in oratióne matutina, an etiam in spirituálibus exercitiis die mbetuque quasi perpetua sit.

Causae ariditatis

We must examine whence this derives and consider the source of distractions; whether arising from a natural instability or mobility of character that leaves the subject no rest or composure; or from some inordinate affection and desire that constantly return to the mind, agitate it, and obstrusively deviate it; or from some defect such as digression, lack of matter, so that in’ having nothing to sustain the attention the mind wanders vaguely; or from neglecting custody of the senses wherein the imaginings begin; or from idleness, levity, facetiousness and the like which conduce the mind to things external and render it mercurial and puerile; or from excess activity that smothers the soul, so to speak; or, finally, from a prolonged trial and withdrawal of consolation. These and similar questions are to be examined.

Videndum unde provéniat : pérpemdendum, distractiomes unde nascuntur, an ex quadam naturali instabilitate et volubilitate naturæ , quæ mesciat quasi quieta consistere; an ex desideriis et imordimnto affectu erga aliquid, quod subinde recurrit et amimum pulsat , memtemque ad se importume revocat; an ex occasione , aliqua temporaria tunc exorta ; an ex defectu'' discursus, et inopia materiæ, ex qua cum mom habeat ' mens quo sustentetur, im varia diffluit; an ex megligenti custodia semsuum, unde imagines oriuntur; an ex otiositate ', levitate , scurrilitate , et hujusmodi, quæ animam ad exteriora revocant, et levem ac fere puerilem reddunt; am : ex nimia occupatione , quæ spiritum quasi suffocat; an demique ex diuturna quadam probatiome et subtractione internæ visitationis. Hæc enim omnia, et hujusmodi alia inquiremda sunt

Nor is there one universal remedy for all men and all disorders. Regarding the causes of and remedies for agitated or distracted prayer, the spiritual director will find many helps throughout the works of St. Gregory as well as in those of Cassian (Collat. 9). e.g. Abbot Isaac’s treatise on prayer. However, although these authors treat of certain matters more suited to contemplatives and hermits, prudence and discretion do not allow Superiors to propose the use of such among our brethren.

nec enim omnium vel hominum vel morborum una curandi ratio esse potest. Et quidem de causis et remediis inquietæ atque impuræ orationis , multa tum -apud D. Gregorium plurimis in locis, tum apud Cassianum : collatione 'Abbatis Isaac de Oratione , spiritualis medicus invenire poterit : licet nonmulla sint , quæ pure contemplativis et amacho~ retis magis conveniant , cujusmodi Nostris propomerè aut adhibere, pru- dentia et discretio non permittit.

Quando proveuit ex naturæ instabilitate.

2. So, as to whether or not the disorders stem from natural instability of character, this may be found out from examining if they have been continuous throughout several years, even dating back to one’s entrance to the Novitiate. Also, if they arise without cause or occasion on the subject’s part or if the remedies applied have accomplished nothing, especially when he has used them not sporadically over a short period, but with persevering diligence.

2. An autem ex maturali illa naturæ instabilitate proveniat, inde colligi poterit, si sit continua, si a tempore Novitiatus, si per plures annos dura- verit. Deinde si sine causa vel occa- sione ex parte infirmi. Si adhibuit remedia, mec profecit. Si hæc reme- dia non inconstánter , aut ad tem- pus breve, sed perseveranti adhibuit diligentia.

Quomodo animandus

Should the disorders be of such nature, the subject should be encouraged to patiently persevere and strive to arm himself with constancy and longanimity so as to work at acquiring solid virtues (as the Constitutions teach), and to make every effort to advance in:. the way of divine service. He will supplement his shortcomings by frequent and fervent ejaculations and, like a poor mendicant [cf. Gerson Tom. III. de Mendicitate spirituali], by commending his spiritual poverty to our saintly Father Ignatius, to God, and to all His saints.

Quod si sit ejusmodi , ami- mandus erit ad toleramtiam , ut ma- gna longanimitate, et constanti studio virtutibus incumbat veris solidisque (ut Constitutio loquitur:) et curet in via Divini servitii progressum facere : suppleat frequentioribus et ferventio ribiis jaculatoriis, paupertatem suam ! spirituali quadam mendicitate ( de qua egregie Gerson Tom. III. de Mendicitate spirituali) piissimo Patri, et DE0, Sanctisque omnibus cómmendams.

The subject’s spiritual readings must not be extensive or long, but brief and with careful consideration and sustained attention. He will go through the different mysteries of the Rosary, the life and Passion of Christ, thanking, petitioning, humbly resolving to imitate this grand Model, offering this on his own behalf to the Eternal Father. Should the subject continue to piously and perseveringly meditate on the Passion, he will undoubtedly discover great enlightenment of mind and unwavering firmness of will, for when left to ourselves our way becomes dark and slippery.

Lectione sacra non fusa et longiore utatur, sed brevi, et medita tione atque attentione pervigili. Discurrat per waria pumcta Rosarii, vitæ et passionis Domini, gratias agendo , petendo , proponendo cum confusione imitationem, offerendo illa pro se æterno Patri : in qua Passionis meditatiome, si pie et perseveranter pulsaverit, inveniet proculdubio maximam lucem pro intellectu, et solidam stabilitatem pro affectu, cum tamen a nobis non sint im mobis viæ nos~ trae aliud, quam temebræ, et lubricum.

Quid si longo tempore duret ariditas

Should the complaint çontinue for long, so that aridity and distractions be suffered in the daily meditation and religious exercises, the subject should be urged to resort to further seclusion and spiritual exercises for some weeks, for constancy in meditation and reading greatly conduces to attaining composure of soul and helps wonderfully to recall the mind from its wanderings, as experience wisely teaches. It will also be most helpful in these exercises to note down the lights and resolves experienced therein, to single out some particular item and subsequently make use of such either so as to produce acts of various virtues or to raise the soul interiorly to God.

Si duret longo tempore, ut in quotidianis meditationibus et exercitationibus ariditatem et distractiones patiatur; hortamdus est ad majorem seces sionem , et spiritualia, exercitia per aliquot hebdomadas : plurimum enim conducit ad quietem animæ comparandam , assiduitas illa meditandi et legendi, animumque mirifice revocat ab evagationibus, ut experiemtia sæpissime docuit. In his autem exercitiis illustrationes et proposita annotare, et aliquid excerpere, quo his absolutis utatur sive ad virtutum exercitia, sive ad mentis elevationem et conjunctionem cum DEO, plurimum proderit.

Quid si in matutina oratione acciderit

Should the subject experience this only during the morning meditation, its cause may be heaviness of head or some such indisposition whereby the mind is less apt to meditating at an early hour; or it may be that due to some excessive mental application he is unable to continue for a whole hour. In the latter case the meditation is to be divided up so that the complete hour be sectioned into a series of short and separate meditations; or the usual time prescribed for the meditation is to be changed (though this concession is not to be granted too inconsiderately, but only after due consideration). Meanwhile the meditation is to be supplemented with oft-repeated renewal of intentions and frequent elevation of the heart to God. By reciting psalm-verses the subject will bestir himself, at times to compunction or humility, at other times to petition, to praise of God, thus disposing himself to various pious affections according as the greater needs or movements of the soul suggest.

Si tamtum hoc in matutina oratione senserit, potest interdum fieri vel ex gravitate capitis, aut alia hujusmodi oratione äffectione, ui eo 'tempore minüs aptus “””” ad meditandum inveniatur; vel ex diuturna attentione, quam non valet perintegram horam continuare : tunc dividenda erit, ut diversis temporibus fiat; vel commutanda ratio temporis ( quod tamen considerate admodum , et mon leviter concedatur) supplemdum interdiu iteratis intemtionibus et elevationibus : excitet se psalmorum versiculis, munc ad compunctionem , nunc ad humilitatem , nunc ad petitiones, nunc ad laudes : denique efformet se ad varios affectus, prout major mecessitas , aut sensus animi suggeret.

cum provenit ex inordinato affectu.

If the disorder springs from inordinate affection or desire for something, he must work vigorously and relentlessly so that the root be either extirpated or crushed and left to die out lest it sprout anew. Unpremeditated occasions are easily avoided since they do not derive from any particular affection or inclination of the will, nor are they difficult to expel since they do not greatly affect the mind. But here again caution, moderate care, and self-vigilance must be employed.

3: Si provenit ex inordinato affectu et desiderio erga aliquid , hic laborandum fortiter et assidue, ut radix aut evellatur aut certo mortificetur et affectu. exsiccetur, me germinet. Occasiones ex tempore ortæ facile vitari poterunt, non enim ex aliquo peculiari affectu aut inclinatione proficiscumtur :* itaque et facilius caventur, et non ita animum afficiunt, nec difficile abiguntur : tantum cautela non desit, et mediocris attentio, et custodia sui.

Inopia materiæ.

If difficulty in prayer arises from digression and lack of matter, let the subject first diligently prepare his points and read meditations on the same matter, for such reading is of wonderful succor. Then let him be taught how to amplify these points on the life and Passion of our Lord and to consider the questions: Who suffers, what He suffers, for whom, with what love, with what fruit; to consider the persons, words, deeds and so forth, reflecting on self, comparing and contrasting God’s greatness with our baseness, His supreme goodness with our heinous ingratitude, and other such consideration. Finally, the subject should have at hand a supply of points thus prepared so that whatever matter be lacking within the one he will find within the other.

4. Si ex defectu discursus, et inopia cum ex materiæ; primo præparet puncta diligenter , legat meditationes de ea materia, ( lectio enim mirum in modum juvat , ) doceatur extendere puncta in vita et passione Domini ; considerando, Quis, Quid , Pro qui. bus, Quanto amore, Quo fructu passus ;, attendendo personas , verba , opera, et cætera; reflectendo ad se , comparando , opponendo celsitudinem parvitati , pietatem ingratitudini, et alia hujusmodi , quæ ingentem præbent meditandi, et discurrendi. materiam. Denique semper habeat in promptu puncta aliqua abundantius, üt si in uno non potest, sistat in alio.

Quid si ex neglegentia

Should the cause of his trouble arise from neglected custody of the senses, the subject is to strive more diligently, examine himself more closely, and more carefully avoid what may be harmful to the soul for, as Cassiian (Coll. 9, c. 3) all too truly says: “Whatever has been occupying the mind prior to prayer must inevitably return to the memory during this exercise. Therefore, whatever dispositions we wish to be ours during prayer we must strive to have prior thereto.”

5., Si ex negligenti custodia ; adhibeat diligentiorem , examinet se accuratius, caveat ab iis, quæ lædere possunt : certum est enim illud Cassiami Collatione citata : Quidquid ante orationis horam anima nostra conceperit, necesse est ut orantibus nobis per ingestionem recordationis occurrat. Quamobrem ` quales orantes volumus inveniri, tales nos ante orationis tempus præparare debemus. Hæc ille.

Si ex otio et scurrillitate

Should his trouble arise from idleness and facetiousness, let him avoid foolishness. During the day let him from time to time raise his mind to God, make visits in honor of Christ’s sufferings and say a Pater or an Ave, or a Salve Regina in honor of our Blessed Mother.

6. Si ex otio et scurrilitate ; fugiat nugas, elevet interdiu mentem , et visitet sanctissimum Sacramentum ; salutet Domini plagas, saltem semel orationem Dominicam recitando, vel imaginem B. Virginis cum Ave, vel Salve Regina;

Let him earnestly seek the gift of prayer, recommend himself to the intercession of the saints, frequently open up his soul to his Spiritual Father, and be mindful of Cassian’s teaching (Coll, i, c. 17): “Though it be impossible for the mind nit to be occupied with thoughts, it nevertheless lies within our power to modify the type of thoughts — whether holy and spiritual, or worldly and carnal, Therefore let there be frequent and attentive readings of Scripture so as to fill the mind with spiritual thoughts which it may meditate.”

petat instanter adhibitis intercessoribus , communicet omnia frequentius cum rerum spiritualium Præfecto; meminerit quod Cassianus sapienter docuit : Licet enim impossibile sit mentem non interpellari cogitationibus ; est tamen, inquit, nostrum magna eæ parte, ut cogitationum qualitas emendetur, et vel sanctæ et spirituales in cordibus nostris, vel terrenæ carnalesque concrescant. Ideo namque frequens etjugis adhibetur lectio Scripturarum, ut eaeinde nobis spiritualis memoriæ præbeatur occasio.

Quid maxime fugiendum

Finally, the subject must be thoroughly ‘warned against falling into the senseless persuasions and harmful utterances of certain souls who take little or no care in keeping vigilance over their senses, act with liberty and laxity in all things, and are tepid and sluggish in pursuing things spiritual. And yet these are the very persons who attribute spiritual aridity, distractions in prayer, and insensibility of interior life to a trial from God who, they say, wishes to wean them from the milk of His consolations so as to nourish them on bread and solid food as though they were well advanced spiritually.

Denique monendus accurale, ut serio fugiat ab inani quadam persuasione , et noxio loquendi modo eorum , qui cum nullam vel exiguam in custodia sensuum curam adhibeant , libereque et laxe nimis in omnibus agant, in spiritualium procuratione tepidi sint et segniores; suam tamen spiritus ariditatem , et distractiones in oratione, et quasi quamdam , insensibilitatem in interioribus , adscribunt Divinæ probationi, quæ illos, ut quidam loquuntur, a lacte abstractos, ad panem et solidum cibum erudiat, quasi grandiores.

Let him reflect, rather, on the words 0f St. Gregory (In I. Reg. c.l) against such men: “We who have no guard over our senses — and much less over our heart — wish through contemplation to penetrate the secrets of heaven, and yet we keep no guard not only over our hearts, but also over our bodies. And indeed we often gaze at unbecoming sights, listen to idle chatter, talk effusively, sleep and eat, not so much to restore our bodily strength but to procure it sensual pleasure. So when we wish to meditate on divine mysteries, contemplate things heavenly, emerge from our spiritual darkness or savor the delights of interior consolation, we are all the more justly repulsed from such great and wondrous spiritual mysteries. When, through negligence, we yield to ourselves and thereby are remiss in building up the fortifications of our hearts to defensive heights, so much the more difficult will it be for us to rise.”

Cæterum recogitet pötius, quid S. Gregqrius contra ejusmodi homines dicat : Nam per contemplationem rimari coelestia volumus, qui non solum cordis, sed etiam corporis custodiam non habemus. Et quidem sæpe indecenter aspicimus, otiosa audimus, superflua loquimur, somnum, cibum, non ad zefectiónem corporis habemus, sed ad usum delectationis. Itaque cum discutere ambigua volumus, superna conspicere, tenebras nostras deserere, internae dulcedinis saporem gustare, ab illius secreto tanto dignius repellimur , quanto munitionis nostræ fortitudines negligentius dissipamus :jamque nobis tanto est ascendere difficilius, quanto ad nosmetipsos relapsi, in altitudinem custodiae erigere non curavimus cordis munitiones.

Examem adhibendum.

A diligent examination must therefore be made and even venial and slight faults attended to, seeing they cause no slight hindrance to our progress. St. Gregory (Lib. 2, c.I in 1 Reg.) earnestly warns us that since even the elect cannot be sinless, sinners must strive daily to overcome those sins tο which human frailty subjects them, for he who does not have his faults removed in proportion as he commits them, slight though they be, will have his soul gradually cluttered up with such and be deservedly deprived of the fruit of interior contentment.

Diligenter igitur examen adhibendum est, et venialia etiam , atque minuta cavemda , mam et illa mon leviter impediunt. Quocirca idem Sanctus egregie monet : Quia sine peccato, inquit, electi etiam viri esse non possunt, quid restat nisi ut a peccatis, quibus eos humana fragilitas maculare non desinit, evaeuari quotidie conentur ? nam qui quotidie non erhnurit quod delinquit, etsi minima sunt pecéata quæ congerit , paulatim anima repletur , atque ei merito auferunt fructum internæ saturitatis.

Quid cum ex nimiis occupationibus.

If the trouble arises from excess occupation, there is to be a retrenching of those that are neither necessary nor useful to fellow-men. The subject should take some time off for free relaxation: during work he will pause a few moments — no matter how brief — so as to raise his mind to God and recollect himself. Care will be taken to maintain freedom of soul and, according to St. Bernard’s advice, he must not give himself up to, but lend himself to his occupation. He will ask his Superior for a decrease in his work and even for a temporarily complete cessation so as tο return thereto with more alacrity and efficiency.

 7. Si ex nimiis occupationibus ; studiose caveat non necessarias, mec proximis utiles. Subtrahat aliquid voluntariis relaxationibus, suffuretur e mediis occupationibus aliquid temporis vel brevissimi, ad mentem elevandam in DEUM, se circumspiciendum ; curet habere mentem liberam, et juxta S. Bernardi consilium, non se tradat negotiis, sed accommodet : petat a Superiore moderationem aliquam in actione, et ad breve tempus omnimodam etiam cessationem, redibit enim postea alacrior et utilior.

si ex subtractione Diwina,

If the imposition comes from a divine trial and withdrawal, the subject must be exhorted tο patience and resigned acceptance lest he become dejected; but first let him be careful to humble himself before God, to ascribe to himself the cause of God’s withdrawal. Igor is he to grow too self-complacent, but will blame himself as often as he perceives even the slightest cooling off in piety. “Īn truth,” says St. Bernard, “I have learned that there is nothing so efficacious for increasing, retaining, or recovering grace as a heart that God finds constantly free from all pride but fearful of displeasing Him.”

8. Postremo, si ex Divina dispensatione et subtractione; ' tunc animamdus ad patientiam, et suaviter fovendus, ne animo dejiciatur : sed curet primum se ipsum coram DEO humiliare, sibi hujus subtractionis causam adscribere, non placere sibi, sed accusare semetipsum, quoties in se vel ad modicum tepere gratiam senserit. In veritate enim didici, S. Bern. inquit, nihil aeque efficaae esse ad gratiam promerendam, retinendam, recuperan dam,quam si omni tempore coram DE0 invenîaris non altum sapere, sed ti$mere.

This same saint indicates the signs and effects of this withdrawal. “My heart,” he says, “has dried up and curdled like milk: it has become as earth without water; nor can I have compunction unto tears — so great is the hardness of my heart. The psalms have no savor, nor reading any pleasure, nor prayer any delight, nor meditation any relish. ‘What has become of that inebriation of soul, that serenity of mind, that peace and joy in the Holy Spirit?” And this holy abbot attributes this trial to sins of pride committed in the past, or as a preservative against similar ones in the future.

Hujus autem subtractionis effectuset signa ponitidem Sanctus: Eaearuit, inquit, cor meum, coagulatum est sicut lac, factum est sicut terra sine aqua; nec compungi ad lacrymas queo, tanta est duritia cordis : non sapit psalmus, non legere libet, non orare delectat, ^meditátiones solitas non invenio. Ubi illa inebriatio spiritus? ubi mentis serenitas, et paae, et gaudium in Spi7'itu saneto ? Causam autem hic Pater refert ad superbiam, sive quæ fuit, sive quæ futura esset, nisi ita humiliaremur.

Quinque causae subtractae devotionis ex. S. Bonaventura

In his work regarding religious progress, St. Bonaventure (Proc. 7 # 21) attributes this aridity and withdrawal of devotion to five causes: 1. To humble the soul. 2. To purify it, for the less purified it is, the less desirous is it of devotion and the less grateful in receiving it. 3. For the soul’s instruction, so that it understand that devotion depends not upon itself, by reason of its own merits, but that it comes from the grace and liberality of God. 4. From a violent upsurge of emotion that sweeps away liberty of mind and seeks devotion as if it is to be extracted by force. 5. New and greater graces and glory are merited while this unfulfilled yearning purifies the soul: this enduring of desolation and the humble acceptance of sorrow are as a file, rendering the soul more gleaming and more befitting the divine glory.

Ät S. Bonaventüra, de Processu Religionis, quinque affert hujus sterilitatis et subtractæ devotionis causas. Prima est, inquit, humiliationis. Secunda, purgationis, quia minus purgatus fuit, inus studiosus in devotione quærenla, vel minus gratus in accepta. Tertia, eruditionis, ut intelligat, id non a se, suisque meritis , sed a DEI gratia et liberalitate pendere. Quarta , ex indiscreto impetu et conatu cordis, quo quasi libertas mentis obruitur, et devotio veluti per violentam extorsionem , exprimendo , quæritur. Quinta ratio, meritum majoris gratiæ, et gloriæ, dum desiderium non impletum affligendo purgat animam, et patientia desolationis, et humilis sufferentia mœroris, quasi lima reddit animam clariorem , et magis susceptibilem Divini splendoris. Hæc ille.

Decem et septem ex Gersone

Gerson copiously but briefly sets down seventeen causes of this divine withdrawal: 1. As we have given from St. Bernard whom he quotes ---- so as to restrain or avoid pride. 2. A stimulant to inflame more vehement desires. 3. For knowledge of one’s frailty, so that man may esteem himself more vile. 4. So that he may compassionate the desolation of others. 5. In atonement, through that sensible grief that is suffered. 6. A warning to one who can help others, not to seek interior consolation at the expense of his apostolate and spiritual help to his neighbor. 7. That, by experiencing this trial he both acquire other virtues and teach them effectively to others. 8. A preservative against neglecting one’s duties of state in exchange for the delights of contemplation. 9. In punishment for venial sin whereby God acts like a father showing a displeased countenance to his son so that he be circumspect in all things and diligently apply every care to reform himself. 10. So that he will know that such consolation is not the result of his own labor, or will, or seeking, but is a gift from the mercy of God (Rom. 9:10). 11. God’s cleansing of the spiritual sea of the soul which, from a prolonged calm is apt to become covered with impurities which agitation and upheaval can dispel. 12. A proof whether the soul really loves God disinterestedly and if it is prepared to obey Him without any rewarding consolation or sweetness. 13. Lest in clinging to and delighting in the gifts of God, he begins to love them instead of the Giver. Like the best of fathers, God in His providence removes these as one would a fruit or other things, whilst preparing His son for an inheritance and a kingdom. 14. A preservative of bodily health and strength lest there be weakness and deficiency through tears, lamentations and alleviation in sensible consolation. 15. A means God employs so as to urge the soul to show more love, like the eagle coaxing its fledglings to fly (Deut. 32: 2), or a mother leaving her little one for an hour so that it will the more insistently call for her, the more eagerly seek her, the more fondly embrace her, and whereby she in turn will experience greater joy. 16. An exercising of patience, for being thus afflicted is not without great tribulation and anxiety. 17. Finally, so that the soul conjecture that if such a slight with drawal be such a trial now, how great indeed would be the future affliction of perpetual deprivation

Sed Gerson Camcellarius copiosius , 'quamvis brevissime , decem et septem ponit hujus subtractionis causas. Prima est, quam posuimus ex beato Bernardo , quem citat , id est, ad superbiam retundendam vel cavendam. Secunda , ad desiderium vehementius inflammandum. Tertia, ad cognitionem propriæ fragilitatis, ut homo sibi vilescat. Quarta, ut induat viscera pietatis super aliorum desolatione. Quinta, ad satisfactionem per dolorem illum sensibilem,' quem patitur. Sexta, ut qui possunt alios juvare, mom ita se dedant intermis consolationibus, ut a charitatis negotiis, et aliis juvandis retrahantur. Septima, ut experientia per hanc tentationem edoctus , virtutes cæteras et melius discat, et efficaciter doceat. Octava, ne deserat homo, pro hac dulcedine, DEI jussa. Nona, ad punitionem venialium , tamquam : si pater tristiorem fiiio faciem ostendat, ut in omni custodia, et modestia reddatur diligentior. Decima, ut intelligat homo non haberi hoc per propriam industriam, neque volentis, aut currentis esse, sed miserentis DEI. Undecima, ad purgationem maris spiritualis, quod ex nimia quiete sordes contrahere solet, quas exagitatio commotioque depellit. Duodecima, ut innotescat, si gratis anima timeat DEUM , si parata est absque stipendio consolationum et suavitátum suo Imperatori deservire. Decima tertia, ne incipiat dona DEl pro ipso diligere, iis adhærens, iisque se oblectans, cum tamen pater indulgentissimus hæc dispensatorie subtrahat , ut pomum , aut cibum , parans interim hæreditatem et regnum. Decima quarta, interdum ad conservationem corporis et virium, ne in lacrymis, gemitibus, et dulcedime sensibili tabescat et deficiat. Decima quinta , ut provocet DEUS sicut aquila pullos ad volandum, ut mater filium ad horam relinquit, quo imstantius ille clamet, accuratius quærat , arctius stringat, et illa vicissim blandiatur suavius. Decima sexta , ad exercendam patientiam , quia sic affici , non est sine magna tribulatione et anxietate, Decima septima et postrema, ut vel hinc conjiciat anima, quantæ futura esset amaritudinis perpetua separatio, si tantilla subtractio sic afficit.

Quid in hac subtractione nobis praestandum

According to St. Diadochus (c. 87), God through similar trials chastises our immoderateness of will by depriving us of consolation so as tο teach us wherein vice differs from virtue. In humble repentance and holy submission we must hope with unwavering confidence in the divine goodness, says this same saint, for this is usually the lesson to be learned from such withdrawal of sensible favors.

Cæterum in hac subtractione, qua Dominus privatione comsolationis, ut ait sanctus Diadochus, intemperantiam mostpoe voluntatis castigat, ut nos virtutis et vitii differentiam doceat; illud semper tenendum est, ut idem ait , ut eum dolore, hu remus semper de Divina pietate ; hoc enim habere solet recessio gratiæ ad erudiendum.

Curandus in primis, ut simus ambidextri

Diligent care is to be taken in all this, as Theodorus says (according to Cassian: Call. 6, c. 10), that we be adroit in every respect, meaning that we always advance whether we find ourselves in spiritual prosperity or adversity, so that whether we be fervent in spirit, elevated above earthly concerns and nourished with spiritual meditations, or in having all spiritual fervor withdrawn we suffer tepidity and gloom when through unbearable and bitter aversion all means of virtue become meaningless, let us then use both hands, as it were, so as to gain victory.

9. Sed in his omnibus illud curan- dum diligenter, quod Theodorus apud Cassianum ponit, ut simus ambi- dextri, id est, ut prosperis et adversis spiritualibus, successibus ad anteriora semper progrediamur : ut sive ferven- tes spiritu, et a terrenis sublimati, ac spiritualibus meditationibus pasti; sive cum omni spirituali fervore subtrac- to, quodam tepore atque mœrore te- pescimus, cum intolerabili quodam tetroque fastidio universa sordent instrumenta virtutum, utraque quasi manu ad victoriam utamur.

“Therefore,” he adds, “he who enjoys that prosperity pertaining to the right hand, so to speak, must not let himself be elated by insidious vainglory: nor should he who is in that adversity pertaining to the left yield to despair, but fight valiantly and, rather, arm himself with patience to exercise virtue, so that in employing both hands as right ones, he is triumphant in adversity and prosperity alike and gains the palm of victory.”

Unde subdit : Quisquis igitur in illis, quœ deætræ partis esse prædizimus , ^minime fuerit subintrante gloria vanitatis, elatus ; et in istis, quæ sinistræ partis sunt , viriliter dimicans, nulla desperatione conciderit ; ac potius de contrariis arma quædam patientiæ ad eæercitium virtutis assumpserit : utraque manu utetur pro deaetra, ct in utroque actu triumphator effectus, tam de sinistro statu, quam dedectro palmam victoriœ consequetur.

c_04 Apathy and Debility of Spirit, and in the Exercising of Virtue_

CHAPTER 4
Apathy and Debility of Spirit, and in the Exercising of Virtue

CAPUT IV
Languor et debilitas in spiritu et virtitutibus

Remedia hujus morbid excitantia

To one suffering from this disorder, as to one buried in deep sleep, an invigorating remedy must be applied.

Hoc morbo laboranti , quasi somno gravi oppresso, reinedia excitantia applicanda. -

1. With a view to more effectively affecting the sleeper, we must first din into his ears: “No man knows if he be deserving of love or hatred” (Eccls. 9:1). Says St. Bernard (Serm. 33 in Cant.): “This text is terrifying and most disturbing. I am filled with dread when I apprehensively open Scripture at this section: “Who knows if he be deserving of love or hatred?”

1. Primo enim illud insonandum est, quod certe vel profunde dormientem excitat: Nescit homo, utrum amore, an odio dignus sit. Terribilis est, inquit B. Bernardus, locus iste, et totius ex- pers quietis, Totus inhorrui, si quamdo in eum raptus sum, illam apud me replicans cum tremore : sententiam : Quis scit, si est dignus amore, an odio?

This thought inspired dread in holy men who were the very pillars of the Church. And we, whose conscience so often sounds our death-knell, should we not tremble when we can find within ourselves nothing really reassuring concerning the great affair of our salvation? Do we honestly think that because we have embraced the religious state we are secure from all peril? This would be a deceptive and dangerous error indeed! St. Gregory speaks of certain religious souls who seem tο speed ahead paving the way of perfection for others and then fall into the ditch, so that seeing their downfall, other souls who follow are made more humble and cautious. Therefore let us not act tepidly or indolently, but ardently and vigorously.

Et cum hæc cogitatio vel sanctissimos viros, et quasi columnas in Ecclesia compulerit ad tremorem , quid nobis faciendum, qui ex multis responsum mortis in nobis habemus, si non aliquantulum ex quibusdam conjeeturis et indiciis nostræ salutis recreemur ? ' Am quia Religionem imgressi sumus, omnia tuta arbitramur? fallitur nimis ista persuasio, et periculose decipitur. Certe D. Gregorius aliquos asserit veluti duces currentes, aliis viam perfectionis ostendere, qui tamen in foveam cadentes, suo malo sequentes cautiores reddant et humiliores. Non ergo languide et tepide agendum, sed ardenter et stremue. '

Qualem esse oporteat religiosam amima

2. The subject should be informed as to what comprises a truly religious soul. Says St. Bernard (Serm. 39 in Cant) : “What discipline in his affections, what prayerful arming for strength in action, what intensity in his zeal, what unending warfare against the enemy, and what numerous triumphl” In considering this and in striving to better himself, let him reproach and accuse himself of being a man given to worldly contacts.

2. Ostendendum illi, qualem' oporteat esse animam religiosam. Quanta, inquit D. Bernardus, in £; 07'dinatio, quanta in moribus disciplina, quanta in orationibus armatura, quanfum in aetionibus robur, quantus in zelo terror, quanta denique ipsi eum hoste congressuum assiduitas, numerositas triumphorum. Hæc attendens, seque meliofibus'parans, se ipsum arguat, et quasi sæcularis adhuc conver sationis hominem damnet. ''

Miseria hujus status

3. To him will be pointed out the wretchedness of his state wherein he is like one being consumed by fever and is daily growing weaker and wasting away, so that the more enfeebled he becomes, the less he perceives the fever.

3. Ostendenda illi miseria status hujus, quomodo quasi hectica febri laboret, qua cum quotidie magis tabescat et conficiatur, quo plus ea laborabit, minus illam sentiet. ,

Pericula indicanda

4. He will be made aware of the danger herein, for an ailing man will easily yield to temptations should he be tried. Like someone not established in God but, rather, like a pendulum, he will hardly do anything outstanding in his work or worthy of his vocation. And finally, let him be warned of the danger of abandoning the religious life.

4. Indicanda pericula, facile enim consentiet tentationibus, si-.concutiatur, ut qui non sit fixus in DE0, sed quasi pendulus, et in actibus vix faciet aliquid præclarum vel sua vocatione dignum : et tamdem exponitur periculo deserendæ vocationis.

“How many do we see and grieve for,” says St. Bernard (Serm. contra pessimum vitium ingratitudinis ), “who think themselves safe because they bear the tonsure and the religious habit. They unfortunately do not consider that the worm of ingratitude gnawing them from the inside refrains from piercing the visible external wrappings concealing it lest they be brought back to their senses, be ashamed and mend their ways. In assuming that it has ravaged all of the interior, this hitherto hidden worm no longer fears to reveal its venomous head to the outside. When we see souls openly apostatize from God, let us not think that their debased downfall has come about suddenly but rather, that it has been very gradual, their strength having been sapped from outside without their perceiving this.”

Quam •multos enim, inquit S. Bernardus, videmus, et planqimus, Fratres , qui ummodo maneat habitus et tonsura, salva sibi omnia arbitrantur : non considerantes miseri, quemadmodum ingratitudinis, vermis interiora corrodens, ob hoc tantum corticem , quem vident, transforare dissimulet, neforte recogitent, et erubescant, ipsaque verecundia emendentur. Qui sic interdum in nonnullis consumpta esse interiora wniversa præsumit, ut non vereatur ad ea, quæ foris apparent, venenatum ducere caput: nisi forte quos videmus manifeste apostatare a DEO, repente fieri pessimos arbitramur, et non magis paulatim defecisse, cum comederint alieni robur eorum, et nescierunt.

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St. Bernard further explains this in the following words: “When this cold — the fruit of negligence and somnolence — invades the soul and in encountering no obstacle (which God forbid!), has penetrated into the deepest recesses of the heart and the very seat of reason; when it deranges the affections, obstructs access to wise counsels, troubles the light of judgment, takes away freedom of spirit, then, as in the case of fever patients, the following will soon be evident: the soul is rigid, vigor is weakened, the faculties are blunted, austerity is held in increasing horror, poverty causes fear, the heart constricts, grace withdraws, one tires of living so long, reason slumbers, faith dies out, former Novitiate fervor crumbles, the burden of tepidity increases, fraternal charity congeals, pleasures flatter, security deceives, old habits are revoked. Anything else? Yes, laws are overlooked, right is forsaken, the fear of the Lord is cast aside. The soul finally gives itself up to impudence and takes that most desperate, most shameful, most disgraceful leap so full of ignominy and dishonor — from the heights into the abyss., from palace to dunghill, from throne to quagmire, from heaven to sordidness, from cloister to the world, from paradise to hell.” Thus speaks St. Bernard.

Sed egregie idem rem omnem quasi oculissubjicit his verbis : Hoc frigus si semel animum , animæ quidem ( ut assolet) incuria , spiritu dormitante, pervaserit, ac nemine deinde (quod absit) inhibente, ad interiora ejus pervenerit, descenderit in viscera cordis, et sinum mentis, concusserit affectiones, occupaverit consilii semitas, perturbaverit judicii lumen , libertatem addua:erit spiritus ; moa: (ut in corpore solet evenire febricitantibus) subit `quidam animi rigor, et vigor lentescit , languor fingitur virium , horror austeritatis intenditur , timor sollicitat paupertatis, contrahitur ani$mus, subtrahitur gratia, protrahitur longitudo vitae, sopitur ratio, spiritus eaetinguitur , defervescit novitius fervor, ingravescit tepor fastidiosus , ¥efrigescit fraterna charitas, blanditur vóluptas, fallit securitas, revocat consuetudo. Quid plura ? dissimulatur leae, abdicaturjus, fas proscribitur, derelinquitur timor Domini. Dantur postremo impudentiæ manus, præsumitur ille temerarius, ille pudendus, ille turpissirnus, plenus ille ignominia et confusionesaltus de ea:celso in abyssum, de pavimentq in sterquilinium, de solio in &loacam, de coelo in coenum, de claus tro in sæculum, de paradiso in infernum. Hactenus ille

in tepiditate sunt multa vitia

5. Let the subject understand that as in the order of nature there is an admixture of opposite elements and that there is nothing offensive in a thing’s being simul. taneously hot and cold in parts, so also through tepidity and apathy those virtues that we seem to possess can have an admixture of many vices and imperfections. Thus we flatter ourselves on our obedience because on many occasions we are prompt and there appears to exist in us a real love of this virtue. Yet should our obedience be apathetic and remiss, it will elicit many acts that are non-obedient, countless imperfections through neglect in circumstances or lack of diligence and fervor in those very acts we flatter ourselves on obediently performing.

5. Intelligat, sicut in naturalibus, tate yit in formis remissis plurimum esse ad'£ mixtum contrarii, iiec repugnare aliquid esse calidum , quod multum habeat frigiditatis; ita in hac tepiditate, et languore plurima esse admixta vitia, plurimas imperfectiones, etiam in iis ipsis virtutibus, quas habere videmur : v. g. blandimur nobis de obediemtia, quod in plurimis obediamtus, atque affectum quemdam erga virtutem hanc mobis habere videamur ; tamen si obedientia remissa sit et languida, plurimos actus elicimus inobedientiæ , innumeras imperfectiones ex defectu circumstantiarum, et diligentiæ ac fervoris in iis ipsis actibus, in quibus nobis de obedientia blandimur. Idem de castitate , patientia, zelo animarum, ac cæteris.

We can say likewise regarding chastity, patience, zeal for souls, and all other virtues. Thus on the one hand we have reason to praise God and to feel consoled; and on the other, to bemoan. So let us most seriously consider this so that it may serve to stimulate and arouse ourselves to perfection.

Atque ita sicut habemus in altero, unde DEUM laudemus, atque confor'temur ; ita mom deest in altero, unde gemamus. Et hoc sane diligentissime perpendendunm, quo quasi stimulo ad $. perfectionem excitemur. Examen

Examen hujus languoris

6. He must examine if his state of apathy and debility — as in physical ills — derives from excess biliousness, so that if he is acting through self-interest and self-seeking he must purge himself of these disorders, otherwise he toils in vain. Should it arise from want of nourishment, let him take stock of how he receives the sacraments, makes his meditations and prayers, and performs all his spiritual exercises. Let him ask himself why he is undernourished, and resort to every means to find the cause of this. For in taking such nourishment without acquiring sustenance, or strength or vigor, is bad enough in itself and indicates that something else is lacking and which needs careful investigation and thorough remedying.

6. Examinet, an languor hic et debih£,. litas, sicut in corporalibus contingit , ris. proveniat ex redundantia malorum humorum : ut si habet fines particulares, et se ipsum quærit ; evacuandi humores, alioqui frustrâ mititur. Si ex defeetu alimenti, videat quo modò frequentet sacramenta , meditatio— nes, orationes, et spiritualia : perpendat quomodo non mutriatur, examinet diligenter, et cognoscere satagat. Nam iis nom refici, impinguari, et roborari, satis per se malum est; et aliquid indicat subesse, quod accurate investigandum, et diligenter sit emendandum.

Frequens communio.

7. He should be permitted to have confession and Communion more frequently, but at the same time let him be assigned as preparation some particular practices of piety lest this frequent reception be apt to worsen rather than lessen the disorder.

7. Dispensetur, ut frequentius confiteatur, et communicet; ita tamen , ut ad præparationem aliquid ei peculiare injungatur, ne si id etiam ex consuetudine faciat, augeatur potius morbus, ut solet, quam minuatur.

Plus oret.

8. He will be given more time — at least a quarter of an hour — for prayer or some other devotional exercise or useful reading. Instead of doing this indifferently he will perform it zealously, as he would use medicine through eagerness for his recovery of health. Let him refrain from fearing that this brief prolongation take from his studies or other occupations but, rather, let him realize that all else will languish unless the spirit be strengthened,

8. Assignetur illi plus temporis, saltem horæ quadrans, orationi, vel piæ alicui et utili lectioni; ad quam accedat non segniter, sed studiose quasi ad medicinam, quam ex desiderio sanitatis, cum desiderio suscipiat. Nec verendum, ne breve illud spatium litterarum studiis aut aliis exercitationibus aliquid detrahat : sed cogitandum potius cætera omnia languescere , nisi spiritus roboretur.

Legat vitas sanctorum.

9. He will read those lives of saints most in keeping with his state; most profitable Will be those of our own Institute such as Sts. Ignatius, Francis Xavier, and others. These are to be read not superficially, but with a desire to stimulate the spirit

9. Legat sanctorum vitas sibi aptas; plurimumque proderunt ad id domesticæ, ut B. P. N. lgnAtii , Xaverii , et aliorum. Legat autem mon percurrendo, sed ad spiritus exercitationem.

Per Exercitia et per confessionem gemeralem se removet.

10. If the time for renewal of vows is still remote, it will be most helpful for him to make a few days’ retreat and make a careful confession, either since his entrance into religion or since the beginning of his trouble. Then he will privately renew his vows with, as it were, the desire to begin anew, recalling and repeating the words: “And new what is to be my expectation if not Thou, O Lord? All my treasure is in Thee” (Ps. 38:8). And again: ‘`I have said, Now I begin: it is the right hand of the Most High that has brought about this change” (P. 76:11).

10. Si renovatio votorum adhuc longius absit, valde conducet, si præmissis exercitiis spiritualibus per aliquot dies, et diligenti confessione vel ab ingressu in Societatem, vel ab eo tempore quo sic ægrotare cœpit, renovet ipse secreto sua vota, cum desiderio quasi denuo incipiendi , illud apud se constanter ! statuens, et subinde repetens : Et nunc ! quœ est eaespectatio mea, nonne Dominus ? et substantia mea apud te est. Et illud : Diaci : Nunc coepi; hœc mutatio deæteræ Eaecelsi.

Exercitatio in aliquibus virtutibus.

11. He will select one or more suitable virtues wherein he will carefully exercise himself; and should he find no occasion to perform such during the day, he will at least in the examen ask God for these virtues and offer himself as a man prepared and desirous to perform such.

11. Accipiat unam aut alteram virtu- ! tem congruam, in quarum actibus sese studiose exerceat : et si mulla eo die detur occasio, saltem in examine petat virtutes illas a DE0 , et sese paratum cum desiderio offerat.

Adhibenda mortificatio etiam in levibus

12. He will mortify himself and deny himself something no matter how small so as to stir up the spirit against the flesh and against self-will, and even through such acts to check his desires.

12. Mortificet se, negando sibi nonnulla, etiamsi levia, ut excitet spiritum contra carnem; et proprias voluntates ac desideria vel in iis resecare conSueScat.

Superiorem ut se mortificet.

13. He will make a pact with his Superior to drive him unsparingly, to be urged and pressured disregardless of his own unwillingness or complaints. With this help and through their frequent contacts, there is nothing he may not hope for from the goodness of God.

13. Conveniat cum Superiore, eumque obsecret, ut etiam nolentem et querulum mortificet, urgeat, et exstimulet ; cum eodemque frequenter communicet , et speret de Domini bonitate.

Cassiami documentum præ oculis habeat.

14. Finally, he will be ever mindful of what Abbot Serenus teaches on this subject (as related by Cassian). Quoting from the Septuagint he says: “The careful man will abound, but the easy-going will be needy.” And again: “The soul of him who labors, labors for himself, and he shall overcome want,” And in St. Matthew: “The kingdom of heaven suffers violence, and the violent bear it away.” And he adds: “No virtue is acquired without effort, nor is it possible without heartfelt contrition to attain that desired stability of soul, for man was born to work.”

14. Demum habeat semper præ oculis, quod apud Cassianum Serenus egregie docuit : cum enim attulisset a Scripturis juxta septuaginta Interpretes : In omni sollicito inest amplius ; at qui suavis et sine dolore est, in egestate erit ; et iterum : Vir in laboribus taborat sibi, et vim facit perditioni suae ; nec non etiam : Regnum coelorum vim patitur, et violenti rapiunt i//ud ; subdit : Nulla namque virtus sine labore perficitur ; nec ulli possibile est, ad istam, quam cupitis, stabilitatem mentis sine ingenti cordis contritione conscendere : Homo enim ad laborem nascitur.

 c05_Lack of Obedience

CHAPTER 5
Lack of Obedience

CAPUT V
difficultAs , et nepugnANTiA IN obediexttA

Beauty and necessity of obedience.

The beauty of obedience is to be pointed out, as also its necessity, the peace it can procure for the soul, its merit, the high esteem in which it is held in the Society and, finally, the fact that the saints and Doctors of the Church constantly teach its pre-eminence over the other vows since this is what really makes a person a religious.

1. 0imosos illi obedientiæ pulchritudo, mecessitas, animi tranquillitas, , meritum, professio in Societate, quam peculiarem suorum uotam B. B. N. esse voluit : denique hoc esse præ cæ- teris votis, ut Sancti et Doctores tra- dunt, quod vere faciat Religiosum.

Careful reading of St. Ignatius’ letter.

In epistola de (obediem tia. Legat accurate epistolam B. P. N.

The subject will be advised to dedicate several days to reading the letter by St. Ignatius on obedience, and will see as in a mirror his own failings in this virtue and behold thereby how far he has departed from the way of true obedience, and finally to lament, be ashamed and disconcerted, and to bestir himself to doing better.

2. Ut diligeuter et serio legat per aliquot dies ejus epistolam de Obedien- tia ; ibi tamquam im speculo suas ma- culas intueatur ; ibi quantum a vera obedientia absit, inspiciat, et defleat, confundatur, et erubescat, et excitetur ad meliora.

Meditate on this virtue.

Meditatio de hac virtute.

Ηe should fittingly devote several days to meditating on obedience so that consideration be given such copious matter — much of which will be suggested by his spiritual father and taken from holy Scripture and the Fathers of the Church — while he strives with great humility to develop those subjects indicated in the first paragraph, especially if there be additional points treating of helps and hindrances.

3. Ut meditationes aliquot appositas de ea re per plures dies habeat, ut in copiosa admodum materia, de qua plurima meditari licet, quæ a Præfecto rerum spiritualium suggerenda, et a Scripluris , atque a sanctis Patribus petenda erunt : et quæ breviter primo uncto attigimus, magna cum humili- ate dilatari possunt ; præsertim si addantur aliqua pumcta de iis, quæ juvare, aut retardare possunt.

Make own compilation of examples from saints.

*  Exampla sanctorum sibicolligat

Ηe will compile examples of this virtue from the Lives of the Saints so as to have them at hand with which to rebuke and reprehend himself.

4. Ut colligat sibi aliqua exempla sanctorum in hac virtute , quæ ad manum liabeat, quibus se subinde objurget et reprehendat.

Examine causes of repugnance.

Examinet causas repugnantiae

He is to carefully examine himself and confer with his Superior and spiritual father on whatever points his obedience causes greater repugnancea and whence this derives — whether from pride, vanity, indolence, inordinate attachment to study or any such like involving self-seeking and desiring, so that he may apply the remedy wherever needed.

5. Ut examinet diligenter, et cum Superiore et Præfecto spirituali con- ferat , in quo rerum genere majorem sentiat animi repugnantiam; et ea unde oriatur, an ex superbia, vani- tate, pigritia, affectu inordinato ad studia vel quævis alia, proprio aliquo fine et desiderio : ut ibi medicinam admoveat.

See God in Superior.

Deum in superiore agnoscat

He must constantly endeavor to see God in his Superior and not listen to human reasoning and arguing, for when these glide imperceptibly into the soul it is astounding how they drain up all simplicity of obedience, alacrity, promptitude, and finally all perfection. Hence he will vigilantly keep guard so as to repel as fatal poisoning any such consideration whenever it comes.

6. Ut constanter applicet animum , DEUM in Superiore cognoscat, nec humanis rationibus et discursibus det locum : quod malum cum seusim in animum irrepat, mirum est, quomodo omnem obedientiæ simplicitatem , alacritatem, promptitudinem , denique perfectionem omnem exhauriat. Unde vigilanter advertat, ut quoties tale aliquid suggeritur animo, veluti vene- num quam citissime expellat.

Examen: Beseech God.

et ora- tione a O petat.

He will incessantly beg God for this virtue, and this will be the object of his most special attention in this particular as well as the general examinations.

7. Incessanter a Domino hanc virtutem petat, et in examine tam

Prepare soul for whatever is to be done.

Animi præpa- ratio ad quodvis faciem- dum.

It will be helpful that the Superior at times tell the subject to hold himself ready for some undetermined assignment two or three days hence which may possibly be quite counter to his will and liking, so that he strengthen his will against all interior sentiment of insubordination.

8. Proderit si Superior aliquando jubeat, ut se per biduum aut triduum paret, ad aliquid incertum faciendum, quod forte contra ejus voluntatem et semsum erit, ita tamen, ut animo statuat] numquam positive se in contrarium consensurum.

Before proffering reasons, let there be prayer and resignation.

Im prop0memdo præviæ sint oratio et resignatio. communi quam particulari præcipuam ejus rei curum gerat.

Let there be no proffering on his part before fulfilling the two conditions prescribed by St. Ignatius -- prayer and indifference of will. Should he not have this indifference, let him at least desire and beg it from God with the firm resolve to do it even though this cost much effort against self for, as says St. Macarius of Lgypt, even though being practised with reluctance, this virtue will gradually become easy and consoling.

9. Numquam aliquid proponat, quin duo illa præmittat, a B. P. N. præscripta, orationem, et resigmationem : quod si hanc non semtiat, saltem desideret et petat a Domino, statuatque se etiam renitentem facturum : paulatim enim (ut ait S. Macarius Ægyptius) dulcescet ipsa virtus, ad quam veluti reluctamtem numc se adigit.

Accustoming subject through easy things.

The Superior will frequently enjoin lighter tasks which he knows will cause the subject no difficulty and thereby accustom him to flexing his will to that of another, and will praise and encourage him on achieving the injunction.

10. Injungat ei Superior frequenter leviora, et in quibus movit eum non habere difficultatem , ut sic assuescat ad alterius jussum aliquid facere : post factum collaudet , addat animum, etc.

Two days to prepare for difficult assignment.

At times the Superior will select some definite task wherein the subject has experienced great difficulty, adding that he is being given two or three days to prepare for this, so that in actual deed his will be in harmony with that of his Superior. On its being achieved arid if it be done enthusiastically, the Superior will commend and hearten him, showing him from his own example how things can be made easier. But should the subject have obeyed reluctantly, the Superior will praise his patience and give him promise of a victory that will precede easier conquests and from the exercising of which he will gradually emerge stronger.

11. Aliquando sumat aliquod certum, in quo magnam ille habeat difficultatem, dicatque, ut ad id faciendum per biduum aut triduum se præparet, ut ex communi consensu id faciat. Ubi fecerit, si alacriter tulerit, recreet et animet, docens eo exemplo fore, ut omnia sint faciliora : si gravate, laudet patientiam, promittat victoriam, fore ut facilius vincat, atque paulatim hac exercitatione robustior evadat.

Condescendence from time to time.

The Superior will sometimes kindly condescend to allow the subject to overlook something that causes him strong repugnance, but in such a fatherly way as to give the subject to understand that he is being shown so much kind consideration and paternal favor so as to help him to progress and grow in virtue when, having become stronger, he will be able to do with alacrity what he cannot he burdened with just now. But even while acting thus, let the Superior make the subject realize that he would have acquired merit and that his now weakened virtue would have increased had he courageously and magnanimously conquered self.

12. Aliquando pie condescendat Superior , ut id prætermittat, ad quod gravem sentit repugnantiam : sed ita paterne, ut intelligat ille, fuisse piam dispensationem, et suavem condescensiomem, tantum ut proficiat et crescat, et ut robustior factus possit alacriter portare, quod modo mon potest. Interim tamen licet Superior ex parte sua id faciat, sciat tamen, se sibi meritum et vires imminuisse, quas auxisset, si se magno animo vicisset.

Admonishing througέa iσιtiσnates.

The úuperiοr will admonish him through the intermediary of his spiritual father or other dependable persons on friendly terms with the subject and in whom he confides.

13. Moneat eum Superior per Praefectum spiritualem , et alios probatos viros, si quos ille habeat familiares, et quibus ipse confidit.

If desire for recovery be wesslC.

Quid, si desit voluntas im infirimo,

Should the desire for recovery be so lacking that the subject recoil from all remedies, then he must first of all be rather sharply aroused, as it were, by the application of cauterizing instruments so that he realize that he is in an evil and bad state indeed, for there is no recovery of health for a man who abstains from remedies. Secondly, let all the community fervently pray for him as for a man who is dangerously ill. Thirdly, let the Provincial be warned. But should the remedies Σ have hitherto indicated be employed, we can hope that few souls will show insubordination.

14. Quod si desit voluntas curationis in infirmo, ut medicamenta respuat, tunc primo acrius erit exstimulan- dus, et causticis, ut aiunt, uten- dum, ut intelligat se malo in statu et valde periculos0 versari'; nec posse propinquare sanitati, qui a remediis Interdum pie condescendendum. Momendus per Causæ ex quibus proveniat. Oecupamdus in utilibus negotiis. abhorreat. Secundo, orandum pro eo diligenter a tota Domo, tamquàm pro eo, qui periculose admodum laborat. Tertio, monendus Provincialis. Sed sperandum est, si suscipiatur curatio modo prædicto , paucos futuros adeo rebelles.

 c06 Effusion of External Commitments

CHAPTER 6
Effusion of External Commitments

CAPUT VI
effuso ad exteriora, sive ex ariditate interna sive ex quam inquietudine

Causes from which this stems.

Causae ex quibus proveniat

We must examine whether this comes from a certain restless and mobile nature, for even though such a nature be restrained and confined, the person will hardly rise to becoming an interior and recollected religious. For such a change to come about would need the intervening of a singular grace and the subject’s own frequent and strenuous efforts to overcome nature and repress himself through constant and valiant application.

Considerandum an id proveniat ex quadam inquieta et mobili matura : tunc enim licet ea reprimenda sit et dirigenda, tamen revera vix assurget, ut fiat homo interior atque collectus, nisi singulari gratia præveniatur, et ipse studiose et valide maturam domet, et actibus frequenter, validisque se comprimat.

Useful occupations.

Occupandus in utilibus negotiis

Before all else it is necessary that obedience regulate his use of time in pious and useful works, and that he be kept from external undertakings and effluence regarding others, for a prudent Superior will know how to make good use of his subject’s talents. This latter will be recommended to come to a halt from time to time in his time-consuming work, and if he does nothing else, to at least remain quiet in his room and do some pious reading there, or recite the Psalms or say the Rosary, or examine his conscience, so that he refrain completely from all external activity in the meantime.

Hic autem occupandus erit ex obedientia in negotiis utilibus et piis; coercendus ne in alia dilabatur et diffluat : prudentis enim est, apte uti ingeniis hominum ad bonum. Monendus ut interrumpat aliquando perpetuitatem actionis, et si nihil aliud , quiescat saltem in cubiculo, legens aliquid spirituale, vel recitans psalmos aut rosarium, vel examinans conscientiam, ita ut omnino abstineat ab exterioribus.

Recommendations,

De quibus monendus

He will be recommended to frequently renew his intention, to examine himself concerning those faults that frequently appear in such temperaments — loquacity, curiosity, impatience, idle gossip, flattery, vanity, grumbling, criticism and the like. From such self-scrutiny he will become more reserved and more humble, seeing himself through compassionate eyes as a vile and abject man (comparable to a heifer that customarily loves to tread out corn) and incapable of raising himself any higher or of remaining uplifted for any length of time.

Monendus, ut subinde dirigat intentionem, examinet defectus, qui frequenter in talibus subrepere solent, loquacitatis, curiositatis, impatientiæ , nugatoriarum narrationum, adulationis, vanitatis, murmurationum, judiciorum, et hujusmodi. Ex his cautior fiat, et humilior, miserentur sui ipsius, et apud se vilescat, qui quasi doctus diligere trituram, vel ad altiora mon assurgit, vel mox recidit.

Amid such sentiments of shame he will thus study to be more prompt in his obedience, more patient in bearing with insults, more lovingly disposed to abject offices, more compassionate towards others in their weakness, more zealous in mortifying the flesh. Finally, he will strive to compensate by various pious practices and exercises whatever he lacks in recollection.

Studeat ex hac confusione in obedientia esse promptior, in injuriis tolerantior, in officiis abjectioribus devotior, in aliorum infirmitatibus magis compatiens, in mortificationibus carnis ferventior : denique compenset aliis officiis et exercitiis, quod in hoc minus habet.

If arising from interiοr ariddity.

Quid si nasceatur ex interiori ariditate

Should the fault in question stem from a state of interior aridity so that the soul no longer relish things of the spiritual and interior life and seek solace in externals, another treatment is tο be employed:

Si vero nascatur potius ex quadam interiori ariditate , qui cum spiritualia et interna mon gustet, quærit in exterioribus solatia, alia via incedendum est.

Restrain. divagations: 1. Occasions favoring divagations are to be countered by withdrawing from the subject va rious concerns wherein he could be useful tο others

1. Restringendæ occasiones vagationis, multa negotia , etiam utilia, aliis demandamdo.

Refrain from visiting: 2. He will refrain entirely from any visits, not only for weeks but even for several months, so as to accustom himself to remaining at home and restraining himself.

2. A visitationibus non per unam aut alteram hebdomadam, sed per aliquot menses omnimo abstimeat, ut assuescat vel invitus domi sese contimere.

Rule of not speaking to externs: 3. He will strive to perfectly observe the Rule of not speaking to externs unless called by the porter at the Superior’s bidding.‑

3. Omnino servet regulam, ne accedat ad colloquia externorum, nisi jussu Superioris a janitore vocatus.

Frequently recollect self: 4. After having attended to these obstacles the subject will begin tο examine himself more frequently, to recollect himself and often make brief examinations of conscience so as to consider the depths of his soul. At the same time he will raise his thoughts to God and in sentiments of shame will repeat: “Lord, see my abasement and my toil!”

4. His jam contrariis remotis, incipiat frequentius ad cor redire, examem conscientiæ brevissime, sed frequenter faciat, se ad se intus revocans, mentem ad DEUM elevans, et vel unico suspirio dicat cum confusione : Vide, Domine, humilitalem meam , et laborem meum.

Spiritual readings: 5. He will fix for himself a certain time for doing spiritual readings at least twice a day so as to restore his strength.

5. Præfigat sibi certum tempus ad piam lectionem , saltem bis in die, qua vires reparet.

Say Rosary: 6. lie will say the Rosary in the cöursē of the day, one or two decades at a time, making acts of petition, resolve, contrition, desire, thanksgiving, etc., and will produce holy affections — if not with savor and fulness of heart, at least with that humility which loves to express its thanks and its desire to turn over a new leaf.

6. Unam aut alteram decadem rosarii divisam, per totum diem recitet, petendo, proponendo, et compungenío, desiderando, gratias agendo, etc. Bonum aliquem spiritualem affectum, si non ubertim spomte fluentem, saltem humilitate et assidua quasi retractatione exprimat.

Scripture verses: 7. He will arrange tο have at hand some verses of Scripture apt to excite compunction. These verses will be of his own compilation or memorized from other authors, for example, such as those words from Habacuc: “I will stand upon my watch, and fix my foot upon the tower: and I will watch to see what will be said to me, and what I may say to him who reproveth me.” And again, as from the Psalms: “I am poured out like water.” “My son, let not thyself be so outgoing.” “The Holy Spirit ‘Who is Master of all knowledge will flee from the deceitful and will withdraw Himself from thoughts that are without understanding.” “He that is less in action shall receive wisdom.” These and other verses will be frequently exclaimed as so many expressions of desire.

7. Habeat ad manum expedite versiculos aliquot e Scripturis, qui compunctionem excitent, quos sibi colligat, vel ab alio collectos memoriter discat : v. g. Super custodiam meam stabo, et figam gradum super muni- tionem, et contemplabor, ut videam quid dicatur mihi, et quid respondeam ad arguentem me. Item : Sicut aqua effusus sum. Et illud : Fili mi, ne effluas. Et illud : Spiritus disciplinœ effugiet fictum, et auferet se a cogita- tionibus, quæ sunt sine intellectu. Et illud : Qui minoratur actu, sapientiam percipiet; et innumera hujusmodi, quæ cum aliquo desiderio subinde ja- culetur.

Exercises: 8. He will strive to do the Spiritual Exercises for several days despite well-nigh intolerable restraint.

8. Exercitia spiritualia, etiamsi ægre contineri possit, per plures dies faciat.

Recollect self before action: 9. He will take care to recollect himself before his every action and repeat with St. Bernard: “In whatever place thou be, be thyself: never yield thyself up, but lend thyself thereto.” As soon as he has finished a thing he will promptly enter into himself and take as much respite as possible from his work. A little rest by the wayside when one is weary restores lost energy, for it is not given to all to remain united to God amid the turmoil and concerns of wayfaring.

9. Antequam negotia aggrediatur, colligat sese, dicatque cum S. Ber- nardo : Ubicumque fueris, tuus esto : noli te tradere, sed accommodare. Ubi vero perfecerit, redeat ad se statim , et negotia, quoad poterit, aliquan- tula quiete interrumpat : nam vel tan- tilium sederc in via, vires fesso repa- rat ; nec est omnium', inter strepitus viarum, et negotiorum, DE0 sibique esse præsentem.

Repress eagerness: 10. Should eagerness to undertake something make itself felt, let him repress himself through a few moments of quiet inactivity so as to accustom himself to not immediately obeying the first impulse of nature.

10. Ubi impetus ad aliquid agendum impellit, hoc ipso aliqua morula se detineat, ut assuescat non sequi statim animi impulsus,

Do violence to self: 11. Finally, let him understand that unless he do himself violence, enchain his will, as it were, and resist the clamors of nature and the impulse 0f habit, he can do nothing whatever in the line of virtue. But if he will take these precautions, he will gradually savor how sweet is the Lord and how felicitous it is to serve Him, and thus for this soul the exercising of things spiritual and interior will every day become more easy. As we learn from Cassian and also from experience, this malady of restless effusion never increases so much as when one accustoms oneself to yielding thereto without resistance.

11. Postremo intelligat, nisi vim sibi inferat, seque quibusdam quasi catenis vinciat, etiamsi natura et consuetudo reluctetur, omnino nihil promoturum : sed si id faciet, paulatim dulcescet illi DEUS, et spiritualium atque internorum tractatio reddetur quotidie facilior. Morbus enim acediæ et evagationis nulla alia re magis exaggeratur, ut Cassianus, et experientia docet, quam si cedamus.

 c07 Love of Honor and Excelling

CHAPTER 7
Love of Honor and Excelling - Vanity

CAPUT VII
Amor excellentiae et honoris, vanitas

Unde plurimi defectus, excusatio, et defense in culpis

Minor complaínt betokens greater one.

Morbi leviores signa gravioris

Let the subject realize first and foremost that as ailments of the body whose indications, although apparently slight, nevertheless give cause for just fears if their source be probed, so also certain signs of vanity, love of excelling and the like that come to the surface indicate no small dose of pride. /is explained by the saints and particularly by Cassian in Book 12 of his Institutes, this malady comprises two kinds: the one we deal with here is very worldly and crass.

1. Intelligat infirmus ante omnia , sicut in morbis corporalibus cóntingit, ut levissimum sit aliquando symptoma , si per se spectetur, quod tamen valde timendum est, si advertatur unde proveniat ; ita erumpentia quædam signa vanitatis, amoris excellentiæ, et hujusmodi , quæ interdum a nobis parvi fiunt, indicare non levem superbiæ morbum. Ea autem cum duplex ponatur a Sanctis, prae- Cassian. cipue vero a Cassiano lib. 12. de Instit. hæc, de qua nunc agimus, valde carnalis est et crassa.

Some of the fruits of pride.

Quales fructus superbiae

The subject will be mindful that from this malady are garnered countless and very bitter fruits on which his poor heart pastures very often in the course of the day. Should a matter of obedience have nothing attractive about it, he will find great difficulty at the least semblance of irksomeness. Should it be a task whereby he is not made much of — a none too rare occurrence — he is subject to great gloominess and impatience. Should he not receive universal praise in his ministeries he grows despondent.

2. Animadvertat , amarissimos inde Quales oriri fructus, eosque frequentes, quibus $ig; miseram amimam cibari sæpius in die ij$ contingit : in rebus enim obedientiæ , ubi aliquid non est speciosum , magnam inveniet difficultatem in illatis molestiis; et si quid contingat (quod frequenter accidit) in quo non videatur magni fieri, impatientia et tristitia maxima obruetur ; in ministeriis, misi ab omnibus collaudetur, animum dospondebit.

On the other hand, when praised to his liking he is elated, despises others and becomes unbearable. ‘What he does is often spoiled through his lacking purity of intention: through pride he omits much that he would otherwise do. He heeds neither counsels nor exhortations, frequently injures fraternal charity and never acknowledges himself at fault. But where sin is defended, what good can be hoped for? Hence he will be recommended to read most attentively Cassian’s Book 12, Chapter 29 on “Signs of Pride”. He may even read carefully and prayerfully — and more than once — the whole of Book 12 as also the preceding one on vainglory, and he will discover the causes of his complaint as well as a clear and detailed account of its remedy.

Contra effepetur, cæteros despiciet, et fiet intolerabilis, si pro voto laudetur ; opera quæ faciet, sæpissime intentionis impuritas maculabit ; multa prætermittet ex tumore bona, quæ alioqui faceret ; directionem , et exhortationem non admittet; unionem fraternam sæpissime lædet ; in culpæ cognitionem mumquam consentiet : at ubi est defensio peccatorum , quid boni sperandum ? Legat diligenter Cassianum <licto libro xii. cap. 29. de signis superbiæ ; imo accurate, et cum meditatione non semel totum librum duodecimum , et præcedentem, qui est de Cenodoxia; et inveniet tam causas morbi, quam remedia egregie descripta.

Remedy through meditation.

Remedia per meditatio.

He will meditate carefully on the virtue of humility, its beauty, usefulness and necessity: then the loathsomeness and injustice of pride, its shamefulness and chastisements, etc. This is not to be done trivially, for the sake of form, but in exercising diligent care he will pursue the matter for several days, being thoroughly convinced that the cure of such a malady is neither lightly nor easily obtained. So through his own earnest prayers and those of his friends let him beg the Lord for recovery.

3. Meditationes de humilitate, ejus pulchritudine, utilitate, necessitate ; item de superbiæ fœditate, iniquitate, damnis, etc. non perfunctorie, sed adhibita diligenti exercitatione per ali- quot dies aggrediatur : certoque apud se statuat, non esse hujus morbi curam levem aut facilem. Petat itaque a Domino assiduis tum suis, tum aliorum precibus sanitatem.

Through examination.

Per examen

When through examination he perceives the evil fruits of the deadly source, he will immediately turn against this, will reproach himself, bemoan his faults without laying them at anyone else’s door, and still less blaming others.

|. Ubi viderit per examen fructus malos pestiferæ hujus radicis, recur- rat statim ad eam, ibique se reprehen- dat, ibi gemat, nec umquam alteri defeetum tribuat.

How he can exercise humility (Exam. c.4 #28).

In quibus se exerceat. [Ezcam. t. V. 8 28.]

He will constantly apply himself to practising the opposite virtue and to being exercised in the humbler tasks, not only in the line of domestic assignments such as in the kitchen, etc., which indeed will help him in attaining his goal, but much more in those employments less to his liking and less esteemed by others. If the choice be allowed, let him always choose what is lowliest.

5. Contrariis operibus constanter insistat : in humilioribus exerceatur, non modo officiis domesticis culi- næ, etc. quæ juvant quidem , et ad impetrationem conferunt; sed multo maxime in iis functionibus, ad quas minus afficitur, et quæ ab aliis minus suspiciuntur, et si detur optio, eligat semper humiliora.

Remedy in what is most counter tο personal liking.

Remedia a sensu magis abhorentia sequatur

He will make known to his Superior which remedies are most repugnant to his self-love and will beg him tο employ such, for the subject must be made aware that if he be seriously desirous of a cure, he must join forces with the Superior against his own self and do himself violence. The Superior as an ally should assist him to vanquish self through various mortifications and humiliations.

6. Proponat Superiori ea media suscipienda, a quibus sensus magis abhorret : et sciat, si curari serio velit, sibi contra se cum Superiore conspirandum , ut et ipse sibi vim inferat, et Superior variis mortificationibus et humiliationibus, quasi conjunctis copiis, eum juvet.

Public reprimands useful herein.

Publicae reprehensiones in hac re utiles.

The subject will request to be publicly reprimanded — not only for form’s sake, so to speak, but in a manner truly apt to humiliate and shame him. Let these trials be also imposed without his asking them and when he least expects them provided, however, that they be agreed upon beforehand with his Superior so that the subject hold himself better prepared and draw greater profit therefrom.

 7. Capitula, seu publicas reprehensiones, non ad externam tantum speciem , et ut dici solet, pro forma; sed ad humiliandum , et vere confundendum apposita petat. Dentur aliquando non petenti, imo nec cogitanti (de quo tamen , antequam fiat, cum illo statuisse oportet) ut cum majore præparatione et fructu suscipiat.

Emulation.

Aemulos præcipue colat.

Should there be any member of the Community whom the subject particularly emulates, let him carefully cultivate his friendship; but, inversely, this religious should exteriorly show disregard in his respect, according to the arrangement with and the order of the Superior.

$. Si quis est domi, cum quo peculiaris aliqua ratio æmulationis subsit , hunc præcipue colat; sed ab eo contra, juxta præscriptum Superioris, quasi ex composito, in specie exteriori contemnatur.

Reticence regarding self.

*    Reticere Sua.

He will never relate to others anything involving himself, even on pretext of edification, for what is food to the healthy is poison to the sick. Such is his ailment that in. such talking it is not the glory of God that he is seeking, but his own.

9. Numquam sua narret, etiam prætextu ædificationis : quod enim sanis cibus esse potest, infirmo mocet ; mec est infirmorum, ut in hujusmodi narrationibus DEI gloriam, non suam quærant.

What we must adhere to.

Quid in hac retenendum

In striving to triumph over this particular foe he must pursue him relentlessly and demean him always by acts of opposite virtue, repeating with holy Scripture: “I will destroy the name of Babylon and the remains, and the bud and the offspring” (Is. 14:22). And again: “I will pursue after my enemies and overtake them, and I will not return till they are consumed” (Ps. 17:38).

 10. In hoc præcipuo hoste debellamdo illud temendum est, ut sine intermis- sione cum persequatur , semperque faciat contrarios aliquot actus, dicens cum Scriptura : Perdam Babylonis nomen, et reliquias, et germen, et pro- geniem. Et item : Persequar inimicos meos, et comprehendam illos : et non convertar, donee deficiant.

Fight manfully.

Viriliter decertandum

Finally, he must fully realize that unless he fight manfully not only will he daily find himself weaker against the enemy, but he will soon lose awareness of this malady, so that while continuing to progress in pride and desire for self-glory, in his own eyes he will always seem humbler and holier, for the very nature of this disorder is to cause lethargy of soul.

Postremo intelligat, nisi viriliter decertet, non modo futurum se qu0- tidie erga hostem humc debiliorem, sed etiam paulatim morbum ipsum minus cogniturum, ita ut cum fiat assidue magis superbus, et gloriæ cupidus , videatur sibi semper humilior et sanc- tior : hæc enim est morbi hujusmodi matura, hic lethargus.

 c08 Tendencies to Sensuality and Particular Friendships

CHAPTER 8
Tendencies to Sensuality and Particular Friendships

CAPUT VIII
Inclinatio ad sensualitates, amicitias otiositates et scurrilitates

Nature of this illness.

Nature hujus morbi

In its being grosser and more carnal, this disorder is cured without too much difficulty provided the sick man take moderate precaution to cure himself.

Mommts hic crassior, et magis carnalis est; nec adeo difficilis curationis, modo mediocri aliqua cautela sese curet ægrotus.

Unbecoming of such fault in a Religious.

Religioso homine indignus.

Let the subject therefore realize how shameful it is for a rational man to yield to such a base tendency, and how unworthy this is of a religious whose life ought tο be a crucified one.

1. Itaque intelligat, hanc religioso homine , qui crucifixus esse debet , valde indignam esse, et vilem , ac turpem agendi rationem, ut sic confundatur, et reputet se omnibus viliorem.

Singularity to be avoided.

Singularia vitet.

Regarding food, clothing, or recreation, he must accept no distinctions whatever, and still less seek them. Should externs offer these he will reject them, or if for just reasons of courtesy it be not possible for him to make a refusal, let him give them to the Superior for the use of the sick.

2. Numquam admittat , multo minus quærat, im victu, vestitu, vel recreationibus aliquid singulare : et si ab externis offeratur, rejiciat; vel si justis ex causis recusari non possit , ad Superiorem pro infirmis referat.

Sobriety always of necessity.

Temperantia illi pernecessaria.

Outside lunch and dinner-time let him eat nothing, even though he be strongly tempted to do so; otherwise, and even with the Superior’s permission, his keeping eatables in his room so as to take some when he wishes is not to be condoned, for this would not edify the dispenser and would incite the rest of the Community tο do likewise.

3. Extra tempora prandii , et cœnæ, etiamsi maxime se affici sentiat, nihil sumat : nam servare aliquid apud se , etiam Superiore consentiente, sumendum pro libito, probandum non est ; nec etiam ædificat, dispensatorem aut aliquem alium fratrem ea de causa interpellare.

Avoid complaining.

Querelas vitet.

He will be mindful of poverty and mortification and will never complain about the meat, bread, wine, or any other food served in the Community but, rather, let him take care to choose what is inferior, and should he ïnad-vertently be served anything less palatable, let him thank God for this little opportunity to practise holy poverty.

4. De iis quæ domi dantur , pane, vino , carnibus, memor paupertatis et mortificationis , mumquam conqueratur, sed curet semper optare viliora : et si quamdo tale aliquid subrepserit, agat potius DEO gratias pro qualicumque sanctæ paupertatis experimento.

Love to chastise one’s body.

Let him remember to add some corporal penance to his mental prayer and exercise of virtue lest in nourishing the flesh he incite it against himself. He will ask for these penances and will also have certain fixed ones: nor should he foolishly flatter himself in that having no grave temptation of the kind, he has no need of applying and practising penance.

5. Ne carnem nutriens, contra se imprudens exacuat, memor sit , ad interiores meditationes et virtutis actus addere etiam corporales afflictiomes, disciplinas, et alias pœnitentias : petat eas, et statas habeat; nec imprudenter sibi blandiens putet, quod magna certamina non sentiat, se hujusmodi rerum usu et exercitatione mom egere.

Silence,

He should diligently strive to keep silence for indeed it is hardly believable to what extent the observance of silence can contribute to preventing countless faults arising from inordinate talking, and to repressing a certain liberty of the senses that nourishes sensuality: this he should put into practice and experience for himself.

6. Silentium diligentissime servare studeat : vix enim credi potest , quantum hæc disciplina silentii conferat sive ad witandas innumeras maculas, quas ex imordinata locutione contrahimus; sive ad libertatem quamdam , quæ sensualitatem nutrit, coercendam. Experiatur, et intelliget.

Cessation of work.

Should labor and fatigue oblige him to take some repose, he will not call upon other members or form get-togethers fir talks: instead he will for a while take walks alone in the garden or elsewhere, conversing with the Lord, recalling verses from a Psalm or hymn — not in the manner of intense mental prayer, but with that naturalness which reposes and re-animates the mind, giving thanks, petitioning, expressing desires. He who does thus will experience an inexhaustible flow of pious affections from the heart. These will not only elevate the soul but will also refresh the body amid its toils. And he who does not experience this should realize that his deprivation arises from seeking worldly consolation and delighting in mundane affairs and idle gossip.

7. Si quando , labore et fatigatione urgente, aliquid cessationis fuerit necessarium , non quærat colloquia , non alios advocet, non circulos cogat; sed poterit solus per aliquod temporis spatium in horto, vel alibi ambulans, elevare ad DEUM mentem, versiculis psalmorum, vel liymno aliquo, non quidem per modum intensæ orationis, sed ad relaxationem, et spiritum recreandum , gratias agendo, petendo , desiderando. Quibus si quis exercilatus fuerit, inveniet innumeros spirituales affectus, qui facile quasi de corde profluent ; quibus non sölum elevari spiritum, sed corpus etiam a labore sentiet recreari. Quod si aliqui id non experiantur, intelligant inde otius provenire, quod terrenas consoatiunculas consectentur, et otiosis narrationibus atque colloquiis delectentur.

When contacting externs.

‘When he is called into contact with, or visits externs, he should make the resolve to carefully refrain from facetiousness of the flesh when they end up with the soul; or whether unchaste thoughts constantly assail the imagination through the malice of Satan.‑

8. Cum ad exteros vocatur , vel eos invisit , proponat et peculiari provisione statuat cavere a facetiis, nugis, novis vel audiendis vel narrandis; et si incidant , pio aliquo colloquio interrumpat , captata ex iis quæ dicuntur, occasione.

Guarding against particukr affection.

Should he experience with regard to another — even naturally and through kindred spirit — a particular feeling of affection, his very first concern will be to break off with him all relation outside the common order and only show him that general sentiment of communal charity. It is surprising how many faults one can spare oneself through this practice of virtue — breaking silence, detraction, bitter complaints and outpourings of heart, suspicions, enmities, cliques, giving little presents and such like arising from too intimate friendships. All and everyone must be loved with equal charity.

9. Si peculiari aliquo affectu, etiam maturali, et veluti sympathia affici se erga aliquem senliat ; curet statim initio omnem extraordinariam coinmunicationem abrumpere , et communi tantum charitate illum amplecti ( vix enim dici potest , quanta incommoda oblocutionum , detractionum , querelarum , delationum , suspicionum , inimicitiarum , conventiculorum , munusculorum , et similium , ex singulari , et extraordinaria communicatione oriantur : ) sed omnes uno spiritu complectatur.

Apply self to prayer.

Finally, he should give himself up to prayer and things interior, for through savoring the things of God he will despise these empty frivolities.

10. Postremo orationi, et rebus internis plus se dedat : gustato enim spiritu, desipient nugæ istæ.

Temptations against chastity.

It is fitting to speak here of temptations against chastity for there is no doubt that such persons frequently experience these, even though sometimes they conceal or neglect such. But the iniquity of this sin, the seriousness of such a downfall, the accompanying shame and many other considerations should urge him on to curative treatment of soul.

Hic de tentationibus contra castitatem aliquid esset attingendum, quibus non est dubium, quin tales infirmi frequenter pulsentur , licet interdum attendere vel dissimulent vel negligant; sed et morbi ipsius periculum, et lapsus gravitas, et ignominia, et pleraque alia infirmos ad medicinam exstimulant.

The writings of the saints abound in these remedies: prayer, fastings, penance, fleeing from occasions of sin, humility, manifestation of temptations, assiduity in reading, pious occupations, frequenting of the Sacraments — all these and many more are to be employed in resisting assaults, Diversity of attack demands diversity of defense, and the nature of the temptations must be looked into — whether they originate in little things, through implications reacting on the senses, or in downright wantonness of the flesh when they end up with the soul; or whether unchaste thoughts constantly assail the imagination through the malice of Satan

Sed quo pacto orationibus et jejuniis , pœnitentiis , occasionum fuga , humilitate , manifestatione tentationum , lectionis instantia , occupationibus sanctis, frequentia sacramentorum , et plurimis aliis remediis occurrendum sit, pleni sunt libri Sanctorum. Qua diversitate item curandi infirmi sint, si morbus incipiat ab anima per suggestiones , et redundet in corpus; vel contra, si ex carnis petulantia redundet in animam : quomodo, si cogitationes turpes importunæ, vel in phantasia pullulent ex malis habitibus , vel fiant immissiones per angelos malos;

As to the discreet discernment and corrective treatment to be employed herein, these are to be found explained among the copious writings of many Doctors of the Church, especially St. Bonaventure in Chap. 12 of his treatise on “Purity of Conscience” and “Reform of Mind” (part 2, Chap. 22) : also Gerson’s “Exercises in Simple Discernment” and “Causes and Treatment of Sinful Thoughts” (Chap, 3 and various other passages). Tiousness, frivolous talks, listening to or retailing news. Should the conversation take such a turn, let him seek an occasion to disrupt this and bring it back into some religious subject.

quanta discretione discernendum ; quæ curatio adhibenda ; hæc peti possunt a plurimis Doctoribus , qui ea de re copiose scripserunt , præsertim vero sancto Bonaventura tract. De puritate conscientiæ, cap. Xii. Et de reformatione mentis, parte II. Cap. xxII. Gersone Cancellariò de exercitiis discret. Simpl. De malarum cogitationum causis atque remediis, cap. Iii. Et alibi sparsim.

 c09 Uncomnunicativeness and Lack of Enlightenment

CHAPTER 9
Uncommunicativeness and Lack of Enlightenment

CAPUT IX
Profunditas, et defectus claritatis, ita ut nec ipsi se aperiant, nec intelligantur, et deferri cravate ferant

Serious examination of conscience first of ail.

Conscientia primuli discutienda.

Should the subject be desirous of seeking cover behind obscurity he will be recommended first of all to most seriously examine and study himself, for this external darkness is usually linked with internal obscurity so deep that it prevents any clear knowledge of enlightenment as to action, as also that ray of divine splendor from appearing to the soul. His mind is darkness and confusion so that he never experiences that quiet motion of divine inspiration and action, nor does he perceive the beauty of virtues except most obscurely and hazily, if not completely blind thereto.

Primo monendus diligenter , ut discutiat, et dispiciat attenlius semetipsum : nam tenebræ hujuscemodi , quibus se celari quis cupit , fere conjunctæ esse solent cuni tenebris imterioribus , ita ut in anima illa nec claritas propriæ cognitionis , neque lux quædam in agendis, mec splendor Divinorum soleat apparere ; Sed revera tenebricosa omnia et confusa , ita ut nec Divinarum inspirationum et actionum motiones pacatæ sentiantur , nec pulchritudo virtutum sine magna nebula et fumo, imo etiam caligantibus oculis omnino cérnatur.

How the Fathers of the Church esteemed this.

Quanti fecerint sancti Patres

He is then to consider how highly the Fathers of the Church always esteemed this sincerity and openness in dealing with one’s Superior and spiritual father. The examples they give are many, and herein he will consider what St. Basil writes (Reg, fus. disput, resp. 46) on the text from Proverbs (18:9) : “He who brings no remedies to his own illness is brother to him that wasteth his own works.” Such also is the thinking of Cassian, St. Ignatius, and all those who have treated of spiritual perfection.

2. Perpendat, quanti fecerint semper sancti Patres hanc animi sinceritatem, et claritatem in agendo cum Superiore, et rectore spirituali; quam multa exstent exempla ; quid S. Basilius, Reg. fus. disput. resp. 46. ubi citat illud Proverb. 18. Qui non medetur sibi ipsi, frater est sua opera dissipantis, juxta LXX. nostra editio habet : Qui mollis et dissolutus est in opere suo, etc. quid Cassianus, quid . P. N., quid denique omnes , qui de perfectione scripserunt, senserint.

Uncommurnicativeness is devil’s doorway.

Ostium diaboli est profunditas.

Let him realize that no other vice has, to the same extent the power to open the door of the soul to Satan, the spirit of darkness. When this evil spirit contacts souls of this kind he makes his entrance with the greatest ease, facility, and liberty, and in encountering no resistance therein he easily induces them to do many things. Hence in the subject’s opening up of soul the temptation is easily overcome; through his remaining silent he succumbs.

3. Sciat nullo alio vitio ita aperiri ostium Satanæ, qui est spiritus tenebrarum, qui cum ejusmodi ahima pro suo arbitratu sine ullo interpellatore libere agit, et multa facile persuadet; nec ullo alio vitio ita remediis omnibus occludi aditum : quare se ipsum aperiendo, tentationes facile vincet, quibus tacendo succumbet.

This reticence is evil

Ratio tacendi mala est

Even were this silence not reprehensible in other respects, it certainly is so in its motive, and on this point we must hold it as suspicious. At times it may be pride, when the subject fears that through the manifestation of his defects he will fall short in the esteem of others; or he neglects to open up his soul, thinking that his own sagacity suffices — and this stems from presumption and pride; or it may come from some human end he has in mind whereby he fears that his self-manifestation will hinder its fulfillment. Finally, whoever reckons even indifferently with his own conscience will promptly discover that the underlying source of the matter is not good indeed,

4. Si nihil aliud, ratio ipsa , qua tacetur, mala est et suspecta. Aut enim superbia prohibet, ne defectu manifestato vilior reputetur; aut negligit manifestare se , quia putat sine ullo duce suam sibi prudentiam sufficere , quod etiam arrogantiæ et superbiæ est; aut humano aliquo fine sibi propositio veretur, ne hæc manifestatio sibi ad eum consequendum impedimento sit. Denique, si mediocriter se examinet , inveniet statim radicem ejus rei non bonam.

This openness evokes Superior’s esteem and endearment.

Superiori fit amabilior et charior, se manifestans.

He will be made aware that thus manifesting himself will not render him less dear to his Superior: on the contrary, he will mean all the more to him, for not only is the manifestation itself an act of virtue, but the humility shown in doing this, the desire for correction, his confidence in the Superior, his hope for amendment -- all this has something indefinably good, gracious, and disarming, and evokes the Superior’s affection more than the defect itself can diminish his esteem, especially since he is always inclined to favorably estimate a subject who comes candidly to manifest himself and desires help, and to consider him not as a culprit whose fault evokes indignation, but as a patient whose maladies he needs to commiserate.

5. Instruendus est, non solum hoc nomine non futurum eum Superiori minus charum, imo contra multo chariorem : nam non modo actus ipse manifestationis virtutis est, sed hu- militas, quam hoc facto ille ostendit, desiderium curationis , fiducia cum Superiore, spes ipsa sanitatis, nescio quo, sed miro tamen modo longe ama- biliorem Superiori reddunt, quam ipse defectus opinionem minuat : cum præ- sertim culpa in eo, qui se candide ma- nifestat et juvari desiderat, non tam ut culpa, quam ut infirmitas, (quæ compassionem •magis movet quam in- dignationem) a Superiore spectetur.

How Superior can be helpful to him.

Superior eum lucretur: quomodo

The Superior will find powerful help if, in keeping with the Rule, he contacts his subject frequently and with a marked show of charity so that such display of affection will beget in the subject a trusting confidence in his Superior. This repeated contact will gradually eliminate embarrassment, and such paternal kindliness will embolden the subject against his own pusillanimity (Reg. 25 Rect. et 26. Praep. ).

6. Ad hoc vehementer juvat, si Superior juxta regulas, crebro et magna charitatis significatione, cum eo agat ; ut opinio amoris, in Superiorem fiduciam generet, consuetudo minuat pudorem, et suavitas agendi erigat pusillanimitatem.

Others’ faults quoted as examples,

Similis defectus exempla

Should the manifestation of certain faults cause the subject to experience greater shame and distress, it will help if the Superior take advantage in such cases to quote on occasion and with prudence the examples of other souls who were subject to similar feelings. However, let no names be mentioned unless those persons were saints and their trials made known in books. To this the Superior will add the duration of the disorder, the difficulties in overcoming it, those means employed in gaining victory — in a word, all those relevant details of a nature to give the subject confidence and courage.

7. Juverit, si captata prudentcr occasione, defectus aliquos, in quibus ille majori pudore suffunditur, de aliis nonnullis (tacito eorum moumine, nisi essent illi jam sancti, et res nar-raretur in libris) ad exemplum addu- cat ; addens diuturnitatem morbi, pugnae difficultates, modum victoriæ , vel alia, quæ ad rem facient, eumque exstimulent ad vires concipiendas.

Complaints made by others.

Quid quanto ab aliis manifestatur

Should the subject’s faults be made known by other persons, he will first be gently questioned and encouraged to explain why he has let himself be deprived of the merit of his own manifesting. Let him also realize that even from a purely human viewpoint he could, through spontaneous avowal, spare himself this additional shame.

8. Cum ab aliis manifestatur, mo- nendus suaviter, addendi stimuli , quare meritum sese manifestandi pas- sus sit sibi præripi, cum etiam secundum hominem , qui se manifestat, minorem sentiat pudorem.

While most prudently extenuating this fault, the Superior will at times point out to him that there is no reason why he, the subject, should wish to conceal his defect, that though it be inconsiderable in itself, it can be worsened through concealment. At times he will be enlightened as to the harm caused through cowardice or self-esteem, since what could have been set right through his manifestation is now of such consequence that inquiring, probing, etc., has become a necessity.

Interdum, prudenter culpam extenuando doceat, non fuisse causam, cur tantopere rem celatam esse voluerit. Interdum docendo , hanc occultationem auxisse culpam per se non magnam. Interdum addendo, ut videat quid mali faciat vel pusillanimitas, vel propria æstimatio : quia quod sola manifestatione facile fuisset curatum, jam factum est alicujus momenti , unde necesse sit petere, inquirere, examinare , et hujusmodi.

Frequent opening up of heart.

Crebra conscientiae reditio

The subject will be exhorted to frequently — and even without great necessity — lay bare his conscience and his defects: thus will he become accustomed to such manifestation and each day will find it easier and more agreeable. Moreover, as he is to be told, if through unexpected assault or force of bad habit the semi-benumbed will could commit such a fault, why could not a fully awakened and self-possessed will freely carry out a much easier avowal?

9. Hortandus, ut crebrius, etiam sine magna necessitáte, conscientiam suam, et defectus. aperiat; . quo sic assuescat, et quotidie levius inveniet, et melius habebit. Addendum, si surreptio, vel mala consuetudo potuit culpam elicere, voluntate quasi dormitante , cur ipsa voluntas volens et vigilans non eliciat pro imperio longe facilius confessionem?

Dangers of this uncοmmunicativeness.

Pericula ex profunditate.

Let him also be given to understand that if he be not aware of this, he must at least believe that without constant combat and self-conquest his condition will worsen from day to day, fir the manifestation of a long-concealed defect brings on greater shame indeed: also, the habit of non-communicating is contracted, obscurity deepens, and conscience becomes imperceptibly hardened.

10. Monendus, si non videt, ut credat saltem , si non valde constanter contra se pugnet et vincat, fore ut in dies deterius habeat : nam et plura, et diu tacita manifestare, majorem adfert confusionem, et tacendi habitus contrahitur , et tenebræ augentur , et conscientia sensim obduratur.

Readings and meditations pertinent to this matter.

Lectio et meditation similium:.

Finally, it will be helpful to read treatises and examples pertinent to this matter and to meditate, on the one hand, the dangers besetting those religious who live thus; on the other, the serenity, merit, the peace of mind and countless other blessings of those who trample upon shame and open up their soul and entrust themselves to the guidance given by their spiritual father. Let the subject consider whether a sick man really desirous of his cure should conceal his illness or if, through his humble avowal, he could be reconciled to God our omniscient Father, but prefers nevertheless to bundle up his sin and shame within his own heart? This would truly be senseless folly indeed!

41. Postremo proderit legere hujus rei documenta et exempla, meditari pericula eorum, qui ita vixerint : contra, serenitatem, meritum, conscientiæ tranquillitatem , et innumera bona eorum , qui confusione calcata sese manifestarunt, et dirigendos spirituali Patri tradiderunt. Denique perpendat apud se, am fuerit umquam aliquis sanitatis cupidus, qui morbum celaverit : an quis ita demens, qui cum possit Patri spirituum DE0, omnia perspicue videnti , humili sua accusatione reconciliari, malit se cum confusione abscondere. Vere insania falsa.

 c10_Irascibility. Impatience. Aversion to Confreres

CHAPTER 10
Irascibility. Impatience. Aversion to Confreres

CAPUT X
Quandu fuerint aversiones diuturiae.

When aversion is of long duration.

Quandu fuerint aversiones diuturiae.

Should aversions be of long duration, the subject must first be admonished paternally but most seriously as to how unworthy this is of a Christian, let alone a religious who, in dwelling amid brethren, should be of one mind and heart with regard to all. He will be made to realize that his lack of humility begets impatience and anger, so that the doings of another are not so much the cause of his vehemence as the manifestation of a concealed truth — his own secret malady of soul. He should read and meditate Cassian’s apt treatise (Collat. 18, Chap, 13, 14, 15,16) wherein he will encounter very fine expoundirgs on this matter.

1.S, fuerint aversiones diuturnæ primo monendus erit amanter , se serio, quam hoc indignum sit Christiano homine, nedum Religioso , qui inter fratres vivens, unius moris et cordis cum cæteris esse debet. Et ut recogitet ex humilitatis dcfectu impatientiam nasci : ideo factum alterius, quo succensus videtur, non tam fuisse causam commotionis, quam manifestationem veritatis occultæ. Videndaquæ pulcherrime disputat Cassianus Collat. 18. cap. 13. 14. 15. et 16.

Confessor is to exhort reconciliation.

Per confessarium reconciliandua fratri.

The subject is to be strongly aroused by his confessor. This defect is nowise to be given the same long-sufferance as another, but the subject will be obliged to effectively conquer self, cast aside all bitterness and dwell in union with the brethren, being mindful that neither his prayer nor his work can ever be what they should unless this wrong be thoroughly corrected.

2. Exstimulandus per confessarium , nec sicut in cæteris imperfectionibus tolerandus diutius , quin efficaciter semel se vincat, et deposita omni amaritudine conjungatur fratri ; sciens nec orationes , nec actiones cæteras tales esse posse , quales oportet, nisi hoc diligenter fuerit emendatum.

Reconciliation to be urged by the Superior.

Per Superiorem reconcilietur quam primum.

The Superior in his turn will exact the subject’s prompt reconciliation with his confrere. Should he notice that there be mutual avoidance in greeting, speaking, and rendering service — in a word, in mutually refusing to give those common and ordinary signs of graciousness whose omissions even military customs would not tolerate among soldiers living under the same roof •— he will not allow this. Under no pretext or reason whatever will he close his eyes to such, for not only is the matter serious in itself, but it also fosters dissentions and is a subject of scandal to our members.

3. Curet Superior , ut cum fratre quam primum redeat in gratiam , nec ulla ratione permittat, si quando id contingat, ut signa communia salutationum , colloquiorum , et officiorum , et hujusmodi , sibi invicem negent : quod ne in militibus quidem contubernalibus toleratur : nec ulla excusatione, aut dissimulatione id permittendum, tum quia grave est, tiim quia magis dissensiones mutrit, et domi scandalum.

Superior is also to urge the one offended.

Superior quomodo alloquatur offensum.

The Superior will privately confer with the person offended so that although the offence occurred through r_-o fault of his own, he will overcome evil by good, take the lead in all humility in speaking kindly and cordially to the offender, and resort to every means to bring about a reconciliation. Finally, the Superior or someone else will intervene as mediator so as to restore harmony as soon as possible.

4. Superior alloquatur eliam illum, cui offensus est, uf is, quamvis nulla sua culpa ab illo ita tractetur, vincat tamen in bono malum, humiliet sese , adeat primus, blande hominem allo: quatur, provocet modis omnibus ad charitatem. Denique ipse Superior vel alius sit mediator, ut omnimo et absque mora res componatur.

Remove all causes of bitterness.

Ommino tollenda amaritudinis causa

Nor should the Superior accept the cool justification that whereby through the grace of God the subject wishes his colleague no evil nor has any hard feelings against him, he nevertheless cannot deal freely or act unrestrainedly in his regard since diversity 0f temperament and procedure impedes their harmonious co-existence. All such pronouncements must be completely rejected as being foreign to us and merely excuses in a matter that is sinful — real seedlings of a bitterness that is the miserable fruit of a putrefied source. Hence the poison is to be spewed out lest in our retaining it the longer we be the more seriously infected, for reason will not tarry in darkening, and anger will dare much. As St. Augustine says: c^°When the sun sets on this passion and leaves it in darkness, then it blushes at nothing whatever” (Ad Profuturum epís.t, 149).

5. Non admittat Superior, quod frigide dici solet, se per DEI gratiam iiihil mali illi velle, non sentire in animo rancorem ; tantum mon p0SSe illum libenter videre, mon cum illo ex animo agere, diversitatem complexionis, morum dissonantiam non permittere, ut placide convivere possint. Hæc omnia refellenda sunt tamquam a nobis aliena, et excusationes in pec- catis , atque amaritudinis germina a pessima radice profecta : nec ferendum, ut diutius venenum in pectore servantes, gravius afficiamur. Erimus enim in temebris, et ira multa audebit. Non enim erubescit in tenebris (ait S. Augustinus) cum super eam sol occiderit.

Indeed, when the sun of charity and unity is extinguished or obscured by the clouds of passion and the murkiness of sinful affections, one’s own soul and the souls of others will be overtaken by a disaster much worse than that befalling a person walking in the dark.

Luce quippe charitatis, et uni- tatis vel extincta, vel passionum et mali affectus nebulis et caligine præ- pedita, deteriora contingent in animo, sive in alterius, sive in proprium detrimentum , quam quæ im corpore solent in tenebris ambulanti.

Μutual exchange of exceptional tokens of charity.

Charitatis signa peculiaria mutuo exhibenda

The Superior will see that the wrong-doer show his offended confrere special tokens of outstanding charity by dealing kindly with him, substituting fir him whenever opportune, visiting him if he be laid up, rendering him service even though he feel reluctant to do so. Finally, the Superior will urge him to no longer allow the virulent passion of anger to dominate a heart wherein should reign only the meekness cf Christ. He will also urge means likewise concerning the person wronged so as to evoke between them a contest in charity and reciprocal good offices and whereby, with God’s help, he will be completely cured.

6. Efficiat, ut peculiaria signa chari- tatis exhibeat ei cui offensus est, cum illo amanter agendo; si quid potest, pro illo præstando; si infirmus fuerit, sæpius visitando , illi inserviendo, etiam sensu reluctante. Denique ur- geat, me plus patiatur in suo pectore virulentum ' indignationis affectum, quam Christi dulcedinem regnare. Idem agat cum altero, ita ut mutuis officiis charitas certet. Sic enim, DEO juvante, sanabitur.

If there be mhrnl blaming.

Aliud est ex subreptione , aliud facile delinquere.

But should each continue to blame the other, they are to have presented to them the teaching of Cassian on despondency of spirit. Since his doctrine is so admirably to the point and also brief and momentous, I should like to quote his words here (L. 9, c.7-8) :

Quod si alter in alterum rejiciat culpam , docendus quod Cassianus docuit, ubi agit de spiritu tristitiæ. Quæ quoniam egregie rem attingunt, et paucis graviterque illam explicant, placuit etiam hic adscribere. Sic itaque habet :

“God, the Creator of all, alone knows how to guide His works, and in that the roots and causes of our woes exist not in others, but in ourselves, He nowise commands that we flee from contact with our brethren, nor should we avoid those we believe we have hurt or who have offended us; for true perfection is attained not through withdrawal from others, but through patience. If, when this virtue has taken deep root, we can live in peace with the untractable, so too, if patience be wanting, we shall constantly be at variance even with those who are better and more perfect than ourselves.

 Ideoque creator omnium DEUS opificii sui curationem præ omnibus noscens, et quia non in aliis, sed in nobismetipsis offensionum radices causœque consisterent; non deserenda præcipit fratrum consortía, nec vitari eos, quos loesos a nobis, vel a quibus nos arbitramur offensos, sed delinirijubet; sciens perfectionem cordis non tam separatione hominum, quam patientiæ virtute conquiri : quæ firme possessa , sicut potest nos etiam cum iis, qui oderunt pacem, pacificos conservare, ita si parata non fuerit, ab hi$ quoque, qui perfecti ac meliores nobis sünt, facit jugiter dissidere.

For those very occasions of conflict we think we are avoiding in fleeing from our brethren will certainly not fail in our contacts with others. Thus we change the cause, but not the effect, of a personal trouble that alienates our old friends.

Occasiones enim commotionum , ob quas eos, quibus jungimur, deserere festinamus , in conversatione humana deesse non poterunt : et idcirco tristitiœ causas , ob quas a prioribus separamur, non evadimus, sed mutamus.

Hence let us determine to correct our personal faults and hasten to reform our habits, for with these attended to, we shall get along peacefully not only with men, as I say, but even with wild animals, according to the words of Job(5:23): “Ravening beasts will be in league with thee.” We shall not fear lesser clashings from without, nor will external injuries find entrance to oursoul if we ourselves do not take and plant their roots within us. As the psalmist David says: “Much peace have they who love Thy law, nor is it a stumbling block for others” (Ps. 118:165).

Procurandum itaque nobis , ut nostra potius emendare vitia, et mores corrigere festinemus : quœ proculdubio si fuerint emendata, non dicam cum hominibus, sed etiam cum feris et belluis facillime nobis conveniet , secundumillud, quod in libro B. Job dicitur : Hestie terræ pacatæ erunt tibi : eaetrinsecus quippe venientia non verebi•mur offendicula, nec ulla poteruntscandala nobis deforis inferri, si in nobismetipsis intus radices eorum receptæ insertæque non fuerint. Paae enim multa diligentibus legem tuam, et non est illis scandalum.

Thus speaks Cassian, and the whole substance should be read, including his treatise on the Spirit of Anger (Bk. 8, ch. 8-15 ); also his 16th Conference (ascribed to Abbot Joseph) on Friendship — it deserves to be read — but at least do not omit ch. 15, 16, and 17 to the end.

Hactenus ille. Videnda etiam quæ libro VIlI. de spiritu iræ ponit, præsertim a-cap. viii. usque ad xv. Legendus idem Collatione 16. Abbatis Joseph de Amicitia, per totam, præsertim vero cap. xv.xwi. et xvii. usque ac finem.

Neither should we overlook the very apt and forceful passage of that lovely ch. 27 of this same Conference wherein is explained what the Apostle Paul means by his words “Give place to wrath” (Rom. 12:19). As he says: “Do not allow impatience and miserable pusillanimity to tighten up your hearts so as to make them so narrow that they cannot resist the violent tempests of anger. No, let your hearts be expanded so as to receive the adverse up-surgings of anger with the ample folds of a charity that suffers and withstands all things (I Cor. 13:7). And with your hearts thus expanded and extended in boundless longanimity and patience, open up within them those deep sanctuaries for wise counsel to be heard wherein are instantly evaporated the malodorous fumes of anger.” And thus we conclude this subject of aversion and anger.

Ex qua tamen Collatione in cap. xxvii, mullo modo prætermittenda duxi pulcherrima atque efficacissima verba , quibus locum illum Apostoli explicat: Date locum iræ : Hoc est, inquit, non sint corda vestra sic impatientiæ et pusillanimitatis angustiis coarctata , ut violentam commotionis procellam, cum irruerit, sustinere non possint: sed dilatamini in cordibus vestris , suscipientes adversos iracundiæ fluctus in illis eaetentis sinibus charitatis, quæ omnia suffert, omnia sustinet. Et ita mens vestra amplitudine longanimitatis ac patientiæ dilatata, habeat in se consiliorum salutares recessus, in quibus receptus quo- dammodo atque diffusus teterrimus ira- cundiæ fumus , protinus evanescat. Hæc de aversione et ira diuturna.

What is to be done concerning passionate outbursts

Should there be sudden and explosive outbursts of impatience and anger — as frequently happens, but which are short-lived — the subject will be taught to foresee those occasions when he knows he will give way to anger, and will thus be prepared and armed to meet them. ‘When he perceives his emotions becoming more turbulent, let him control himself in silence a while, for it is scarcely credible, once he starts freely verbalizing his feelings, how difficult it will be for him to stop with seething emotions. On the other hand, when these are checked he is easily soothed and becalmed.

7. Si vero fuerint impatientia et iru vel excandescentia subita, quæ fre- quenter contingunt, sed statim evanes- cunt ; docendus erit occasiones ante- vertere, quibus se novit accendi, et paratus atque munitus accedat : cum- que ebullire ferventiores spiritus sen- serit, saltem per aliquod spatium si- leat. Vix enim credi potest, si verba affluere incipiant, quam difficile coer- ceantur, et quam animus excandescat : contra, si contineantur, facile sedatur et conquiescit.

Superior to warn household to avoid contentions.

Let the Superior warn those of the household for whom he deems this expedient, to avoid all kinds of contention when they perceive this religious to be irate, and to politely steer clear of the conversation or discreetly switch to another topic. Short of acting thus, quarrels will be fomented, passions will be fanned and then explode in extremely hurtful words not easily remedied when the heat of anger has subsided.

8. Moneat Superior domesticos, quos expedit, ut cum viderint illum ira- tum , vitent omnino contentiones , et suaviter colloquia declinent, vel pru- denter ad alia transeant : alioqui ex- citantur rixæ, et commotione vehe- mentius irritata, in ea pròrumpitur aliquando, quæ etiam cum ira defer- buerit, facile emendari non possint.

Superior not to harshly receive overwrought member.

Should an infuriated religious come to the Superior and give way to an outburst of vociferations so common to overwrought persons, the Superior should most carefully avoid receiving him harshly but, rather, let his soothing replies extinguish the other’s anger. (Prow. 15:1). Let the Superior be careful not to pounce on and exaggerate a few displaced words with rebukes such as: “What! Is that the way to speak to a Superior? Igo you forget to whom you are speaking? Igo you realize you are a religious?” etc. This can only violently enrage and further exasperate the already vehement man. Rather, the Superior will affably urge him to first resort to prayer and then to return to him when he, the subject, will find him most understanding; that when this personal perturbation has subsided, things will sort themselves out for the best.

9. Cuni ad ipsum Superiorem iratus accesserit, et verba effuderit , qualia turgentes animo solent; caveat dili- gentissime, ne illum severe excipiat, sed molli responsione iram frangat. Super omnia autem videat, ne verba aliqua arripiat et exaggeret , quæ ille incondita protulit. v. g. Quid est hoc? Quid dixisti? Itaue Superiori? An oblitus es cum quo loquaris? Non meministi te esse Religiosum ? et hujusmodi cætera. Hæc enim tunc vehementer accendunt , et alioqui satis per se exacerbatum exasperant : sed suaviter ad orationem hortetur, momens ut redeat ad ipsum, quem inveniet sui amantissimum; sperare se, ubi perturbatio illa humana conquieverit, fore ut omnia bene componantur.

‘When anger has cooled off and peace returned, the Superior must paternally correct the subject whereby he be shown the shamefulness of his fault and manner of acting, but in such wise that on his leaving the Superior he be ever animated with the firm resolve to amend himself and be filled with hope for becoming better. We have known religibus subjects violently vehement to the point of blenching and trembling, and in their passionate upheaval demanding their dismissal from the Society and who, when becalmed by a Superior, became not only repentant of their faults and more humble, but also filled with more gentleness and promptitude of obedience than they ever evinced before the storm.

Ubi deferbuerit spiritus, et redierit quietus, tunc paterne corrigat. Ita tamen , ut etsi illius culpæ et commotionis turpitudo illi ostendatur, tamen animatus semper ad emendationem, et bona spe ille recedat. Novimus emim aliquos præ vehementia usque ad pallorem et tremorem affectos, etiam dimissionem a Societate in illo fervore petiisse : deinde placide a Superiore placatos, rediisse non solum poenitentes errati sui, et humiliores, sed etiam quietiores et promptiores, quam ante commotionem fuissemt.

Superior not to be perturbed.

Superior me turbetur.

It is of prime importance for the Superior tο be most self-vigilant should he be offended through hurtful words — as often happens — lest he himself erupt and in impassioned anger return retort for retort, for this would be a most unbecoming and detrimental procedure. Despite any recriminations whatever in his disfavor, the Superior must not let himself be swayed against the offender, but by those sentiments of a mother tending her frenzied son whose words and actions rather arouse her compassion and move her to tears.

10. Caveat in primis, me ipse vicissim, ut fieri potest, offensus verbis, incipiat etiam turbari , et perturbato animo verba verbis rependere : hoc enim pessimum esset et perniciosum : sed si quid contra se jactet, non magis moveatur contra illum , quam soleat mater inserviens contra filium phrenesi laborantem, cujus dicta vel facta compassionem ei potius , et lacrymas teneritudinis , quam stomachumi movent.

What Superior is to do with erring subject.

Quid Superiori faciemdum, si in hoc deliquerit.

However, as often as a member happens tο err in this respect, the Superior must see to it that the offender imposes upon himself some minor penance as soon as possible, for apart from the humility it involves as well as the disruption of agitated emotions and the impetration of divine refuge and mercy, this facile and mild remedy will prove to be of no small value if persevered in.

11. Efficiat , ut quoties in hoc errare contigerit, assumat ille sibi levem aliquam poenam , quam cum primum solvat : hoc enim facile et leve medicamentuin, tum ex humilitate, tum ex aliqua interruptione illius turbidi affectus, tum ex impetratione Divini respectus et misericordiæ , non levis esse momenti, si perseveraverit, experietur.

Particular Examination most useful.

Particularis examinis usus.

To these practices let the subject add the particular examination as well as his own personal prayer. Let him ask for public reprimands and penances, for through constant effort he will not only be cured, but also be transformed into a gentle, patient, and tractable religious.

12. Tamdem addat examen particulare, adhibeat peculiares orationes, petat publicas reprehensiones et pœnitentias : si enim constanter egerit , non modo sanabitur , sed mntabitur in mansuetum, tractabilem , et patientem.

 c11_Laxity in Observance of Rules. Audacity of Conscience

CHAPTER 11
Laxity in Observance of Rules. Audacity of Conscience

CAPUT XI
Laxitas in observatione regularum, et libertas denique conscientia minime timorata

Subject to consider why he gave. up everything,

Aliud est ex subreptione, aliud facile delinquere

The subject should be urged to consider for what end he so manifestly gave up all and everything — parents, wealth, honors, etc., — and then undertook to subject himself to the command of another if not for the purpose of tending to perfection and purity of heart. Why, then, after so much sustained toil and felicitous achievement, does he now act so senselessly in lesser matters and not see that by this laxity he will fail to attain that goal for which the greater deeds were performed? Numerous examples can be given to illustrate this.

1.Mosesc ut consideret , quo fine tanto apparatu relinquendi omnia , parentes , bona, honores , etc. seip- sum alieno subjecit imperio ; nimirum ut ad perfectionem , et cordis purita- tem tenderet. Quare ergo post tot la- bores et egregia facta ita desipit in mi- noribus, ut ex ista laxitate illud non apprehendat, ob quod solum appre- hendendum tanta præstitit? Multa pos- sunt adferri exempla , ut hæc stultitia manifestetur.

Sinning through surprise does not mean sinning with facility.

Let him understand that it is one thing to sin through human frailty when a religious courageously applies himself to the practice of virtues, resists temptations, frequently renews his resolve to do better, aspires to perfection, neglects nothing, at each lapse is promptly prodded by a delicate conscience to rise mere ardently than before, and through increasing virtue and fervor makes good those lesser lossess incurred through minor faults, But it is quite another matter for him who sins facilely, whose concern is little short of downright mortal sin, who frequently contemns, and who not only does not rise from imperfection to higher levels, but sort of propels himself from one imperfection into another as if deliberately. Thus a subject must not flatter himself nor foolishly appropriate those Scripture words quoted by similarly lax religious: “That in many things we all err,” etc., and “The just man shall fall seven times a day”, for such imperfections are more deserving of tears of compunction than of frivolous jesting.

2. Intelligat, aliud esse ex subrep- tione in multis delinquere, sed in vir- tutibus tamen strenue se exercere. tentationibus resistere, proponere me- liora frequenter, ad perfectionem ad- spirare, nihil negligere; ubi erraverit, statim teneritudine conscientiæ com- pungi , surgere alacriorem , jacturam levem majori fervoris atque virtutum lucro resarcire : aliud vero esse id, quod ipse facit, facile delinquere, nullo metu stimulari, ubi manifeste mortale non suspicatur, leviter con- temnere, ex imperfectione mon solum non assurgere ad meliora, sed de una in aliam quasi sponte volutari. ltaque ne sibi blandiatur, ad insipientiam sibi usurpans illud, quod similes so- lent : In multis offendimus omnes ; et, Septies in die cadet justus : hæc enim gemitibus potius digna siunt, quam ut ita quasi levi joco dicantur.

Effects of tepidity.

Unless the subject seriously strives to avoid this tepidity, he is to fear lest he fall into the abyss: God is wont to vomit out the tepid. Let this member peruse Cassian’s treatise on Concupiscence of the Flesh (Coll. Bk. 4, ch, 19 De Inst. Renunt. ch. 34) wherein he so strikingly teaches a truth so well proved through the baneful experience of so many souls — that men of this kind live amid great danger indeed; that even if by the grace of God they fall not into worse harm, we can expect from them nothing worthwhile regarding the glory of God, the benefit of neighbor, or the edification of the Society.

3. Nisi caveat serio ab hac tepidi- tate, videat ne cadat in profundum. Solet enim ista DEO vomitum provo- care. Legatque Cassianum Collat. 4. de Coricupiscentia carnis, cap. 49. lib. 4. de Instit. renunt. cap. 34. ubi egre- gie docet, quod experientia comper- tum est in plurimis , hujusmodi ho- mines magno in periculo versari. Quod si etiam in graviora mon cadamt, Do- mino miserante, tamen nihil præcla- rum ad DEl gloriam, nihil ad proxi- morum utilitatem, vel Societatis ædi- ficationem ab iis posse exspectari.

If nothing else, this very tepid life of his is extremely wretched and intolerable and, as St. Bernard says, full of misery and grief, and in its bordering on hell it is justly considered to be the shadow of death. We should also see what this same saint teaches concerning those words: “There are many among us . . .” etc., and Serm. 3 and 6 “De Ascensione”, and also the one beginning “On the contrary, faint-hearted and lax men are to be found...”

Et si nihil aliud , certe vita ipsa tepido- rum valde misera est, et intolerabilis, et ut S. Bernardus loquitur, plena miseriæ, et doloris, et inferno plane proxima. umbra mortis jure censetur. Videnda, quæ idem Sanctus egregie docuit in hæc verba : Sunt iterum multi inter mos, etc. et serm. 6. ibi , Contra sane invenire est homines pusillanimes et remissos, etc.

Examine progress in spiritual life.

Let the religious in question consider and deeply ponder what signs he shows of advancing and, as says St. Bonaventure, of robust charity: after his. initial sacrifice and so much time in the religious life he should surely have more to show for it. ‘What sentiments of remorse should pierce his heart when he fears to displease so great a Father, so loving a Spouse! If it be thus, herein lie the riches and treasures of salvation, says Isaias. And in his lovely passage on this fear, Cassian writes (Coll. II, c.13) : “He fears even slight offences against this love, and is alert not only in all his actions but also in all his words, lest his soul experience the least cooling off of fervor in this divinely inspired love.” Let him weep, then, who conceals a worldly soul beneath his garb, and let him promptly amend.

4. Videat qui ejusmodi est, et inspiciat profundius intra se, quæ signa habeat proficientis jam, ut S. Bonaventura loquitur, roboratæ charitatis, qui post abrenuntiationem, et tantum temporis in hac via consumptum, certe plura deberet habere. Qui sensus filialis et casti amoris cor ejus pungat , ut tanto Patri, talique sponso timeat displicere ? Hæ divitiæ salutis, hic thesaurus juxta Isaiam. De quo timore Cassiamus pulcherrime : Vel tenuem , inquit, amoris formidat offensam , atque in omnibus non solum actibus, verum etiam verbis attonita semper pietate distenditur, ne erga se quantulumcumque fervor dilectionis illius intepescat. Hæc ille. Plangat igitur sub religioso habitu animam sæcularem , exsurgatque velociter.

How much merit squandered.

Let him consider the wonderful occasions of meriting and of practising obedience and virtue which he lets slip through his fingers, and let him entertain no doubt at all that day by day he is incurring greater mental obscurity and lasting hardening of conscience.

5. Quoi præclaras merendi actiones, et quot obedientiæ, virtutum actus sibi permittat elabi : nec dubi tet se in dies majores mentis tenebras, et pertinaciorem conscientiæ duritiem incursurum.

Always envisage perfection in all things.

Semper perfectionis habenda ratio.

In taking a decision as to what he ought to do, let him never limit himself to examining just whether or not there be mortal sin, for what kind of love is. it to act thus with God? Rather, let him accustom himself to considering whether the act be one of greater perfection, and do it to please God. Who could tolerate a son who says: “I certainly do love my father, but short of mortal wounds and death, whatever harm and trouble I can cause him I shall let him have them inconsiderately and freely. It matters nothing at all to me to what extent I please him provided I be neither deprived of my inheritance nor punished with death.”

6. Numquam in electione eorum, quæ agere intendit, perpendat tantum, am hoc mortale sit, necne; sed assuescat potius considerare, an hoc majoris sit perfectionis, et an magis DEO placeat, an illum vel leviter contristet : quale enim signum est amoris, illo modo agere cum DEO ? : aut quis ferat filium dicentem : Revera diligo patrem ; sed citra lethalia vulnera, et mortem, quidquid ei injuriarum et molestiarum inferre potero , faciam omnia sine respectu ullo et liberrime ; nec tantillum curo, magis am minus ei placeam, modo me hæreditate non privet, vel morte puniat.

Encourage renewal

Qualiter juvaiudus.

Although it be good tο at times enjoin some penance on the subject for violation of the Rules and unrestrained behavior, still the Superior should be mindful that this can never be a type of remedy that restores health of mind and body. ‘Wherefore he will take the patient aside in private and will kindly and most gravely warn him to earnestly consider his state of life, to seriously enter within himself and ponder on his obligations as if once again he were deciding to enter the religious life.

7. Etsi aliquando pro transgressione regularum , et nimia libertate bonum est ei etiam pœnitentias injungere ; sciat tamen Superior hac medicina mumquam tales ad sanitatem mentemque reduci. Quare qui hoc morbo laborat, excipiendus erit serio, et secreto ac graviter arguendus, ut de statu vitæ suæ diligenter deliberet, se ipsum intra se colligat, oblationem perpendat, ac si denuo de Societatis ingressu cogitaret.

If fault be more serious.

Should he happen to have failed in matter more serious than usual such as giving, receiving, it some similar act of proprietorship involving some value though not grave enough for mortal sin, then to be emphatically pointed out to him are the danger and doubt he incurs, lest he sin mortally, and the dread that he may see how true are those words:

8. Cum in aliqua re graviore deliquerit, puta dando vel accipiendo, vel hujusmodi, et quantitas fuerit alicujus momenti, etiamsi revera non pervenerit ad mortale; tamen perurgen dus erit de periculo, et dubio, ne mortale admiserit; et ita terrendus, ut videat, quam verum sit illud :

“He that contemneth small things shall fall little by little” (Eceli. 19:1). If he has received or forwarded letters unknown to his Superior, he is to be seriously reprimanded and be told to carefully look where he is going and be on his guard against the snares of the devil, to recall that Satan incites a soul to things that seem slight to the lax, but only so that he may draw him on to more serious faults.

Qui spernit modica, paulatim decidet. Si Hitteras acceperit vel miserit inscio Superiore, graviter objurgandus. Videat quo tendat, caveat insidias Satanæ; non suadere illum ista, quæ laxis leviora videntur, nisi ut pertrahat ad graviora. Si de aliquo murmuraverit, vel denique aliquid paulo gravius admiserit ;

Should he have recriminated against another or committed any other transgression of a somewhat more serious kind, then he should be warned paternally but seriously, and have penances, chapters, and other corrective means added; but as has been said, grave admonition given in private is preferable to all else. If the fault be known to others, he is to be admonished in their presence, should this be deemed expedient, so that he at least experience shame and realize that he is a religious and one bearing the yoke of the Lord.

 ibi paterne quidem, sed valde serio monendus, et pœnitentiæ, capitula, et alia addenda, sed præcipua tamen vis, ut dictum est, in privata admonitione ponenda. Si nonnullis res innotuit, coram illis etiam, si ita expedit, erit arguendus, ut saltem eruhescat, sciatque se sub jugo Domin i wsSe.

Virtuous companion is a powerful help.

The subject will be given a room-mote or work-companion whose good example and observance of the Rules will both shame and encourage him, and whose appropriately-timed converse will uplift him. This procedure can be much more effective and remorse-provoking than admonitions purposely given as such.

9. Assignetur ei aliquis contubernalis, vel in officio collega, cujus exemplo et observantia confundatur et imcitetur : cujus colloquiis, data occasione , accendatur. Haec enim inter

dum magis movent, et pudore afficiunt, quam consulto adbibitæ correptiones.

Zeal in performing Spiritual Exercises.

Finally, interior recollection, Spiritual Exercises, meditations on perfection, the particular and general examinations done seriously and not for the sake of form, and whatever else that can be apt to stimulate the soul will be of help. And since this infirmity described here is very similar and related tο that second malady — spiritual languor, as mentioned in Ch. 4 — nearly all the methods mentioned therein will be most helpful here.

10. Denique collectio ad interiora, spiritualia exercitia, meditationes de perfectione, seria et non perfunctoria examina, etiam particularia, et quidquid ad spiritum instaurandum confert, huic proderit. Et quoniam infirmitas hæc valde similis et conjuncta est secundæ, id est, languori spirituali, quæ dicuntur in quarto capite fere plurima , huic etiam prodesse valde poteriunt.

 c12_Imaginary Illness. Desire for Rest. Refusal to Work * Superior is not to condemn easily.

CHAPTER 12
Imaginary Illness. Desire for Rest. Refusal to Work * Superior is not to condemn easily.

CAPUT XII
Exercendus serio in spiritualibus exercitiis, Ne facile dammaudus.

When, after having edifyingly labored for some time, a subject who is normally a good religious now alleges ill health and excuses himself from work, it is of prime importance that the Superior does not easily condemn him as imagining things or trying to escape work. This can cause great distress and can often smack of callousness to the subject whose word is given no credence. However, if from the doctor’s opinion and other indications the Superior understands that there is spine admixture of imagination and malingering, let him proceed circumspectly.

Asiae omnia Superiori cavendum, me cum aliquis alioqui vir bonus, et qui aliquando cum ædificatione laboravit , infirmitatem prætendit , et a laboribus se excusat, facile eum damnet quasi imaginativum et fugitantem labores : hoc enim vehementer contristat, et sæpe revera duritiem sapit, non credere affirmanti. Sed si ex medicorum relatu , et nonnullis signis deprehendat aliquid esse admixtum imaginationis et otii, tunc caute procedendum.

is to compassionate with the one suffering.

So let him show himself most compassionate to the suffering religious, confer with doctors and ask their opinion individually at the outset. It will be well indeed for the doctors to bolster the patient’s morale with strong assurances of prompt recovery, and fir the infirmarian and other household members tο do likewise. For some days the subject will be given the greatest care and be often expressed wishes of soon seeing him better: thus he will gradually rid himself of his imaginary illness and declare himself already feeling better — as has happened in more cases than one.

1. Itaque etiam sic affecto magnum ostendat compassionis affectum, consulat medicos, et deinde eos secreto interroget. Et quidem initio bonum erit, si infirmus a medicis ipsis animetur, bona spe recuperandæ cito sanitatis; deinde ab infirmario, et aliis domesticis : tum suscipienda est illius cura diligenter per aliquot dies, illique spes facienda, fore ut brevi melius habeat, ita ut paulatim ipsemet hanc cogitationem depomat, asseratque se jam melius habere : quod non semel in nonnullis contigit.

When there ore no symptoms of illness.

Should he still continue to believe himself ill and no symptoms appear, and to complain that physical exhaustion and great mental fatigue and the like have caused him suffering over a prolonged period, then we must show even greater signs of compassionate tenderness as well as further alleviations which he personally considers helpful, such as walks taken more frequently, minor exceptions in food, drink, and sleep, etc.

2. Si pergat, et infirmitas non appareat, sed prætexat ille defectum quemdam virium, et magnam capitis fatigationem, et hujusmodi alia, in quibus se diu fuisse affirmet; tumc major etiam piæ compassionis affectus ostendendus, addendaque illa, quæ ipsemet putet fore sibi utilitati , puta deambulatio frequentior , particularitas aliqua parvi momenti in cibo, potu, somno, etc.

After some days of this kind and considerate treatment whereby he can be easily convinced that the Superior is motivated by charity, it will be expedient to ask him if he does not find such idle living to be tedious and a source of depression? He will doubtlessly reply in the affirmative, whereupon he will be asked to express his desires, what he thinks could be done to help him, and to which he may propose some unusual diversions and relaxations. Of these, some will have to be refused, but with marks of sympathetic understanding. as being a source of disturbance to other members in their occupations and ministeries, for he will agree that consideration must be made for others. Other concessions will be refused with goad reason, especially as being unsuitable in his regard: others again, though not really needed, may be granted as a token of condescending goodwill.

Ubi vero per aliquot dies ita fuerit cum charitate et suavitate tractatus, ut facile sibi persuaserit Superiorem ex charitate agere ; expedit illi proponere, an mon vita illa otiosa molesta illi sit et melancholiam generet? affirmabit sine dubio. Interrogandus , quid ergo cuperet, quid putaret fieri posse, quod juvaret ? inveniet aliquas relaxationes et recreationes extraordinarias : ex iis aliquæ rejiciendæ, sed cum significatione compassionis, tamquam impedientes aliorum occupationes et ministeria , videbit enim etiam aliorum habendam esse rationem ; nonnullæ bono aliquo colore, præsertim tamquam ipsi minus commodæ declinandæ ; aliquæ , licet non necessariæ , pia quadam indulgentia concedendæ.

Other remedies.

Alia remedia adhibenda.

Contrary to what is done for people really needing company, care must be taken lest others foster his idleness through talk and gossip. He should be left alone so that through sheer tedium he finally take to reading or doing something else, and begin to detest his idleness.

3. Curandum contra quam in vere indigentibus fieri debet, ne alii conversationibus et confabulationibus ejus otiositatem nutriant : sed relinquatur solus, ut vel fastidio victus legat aliquid vel faciat , et ab otio incipiat abhorrere.

Try change of occupation.

Aliæ dentur oecupatioes.

He should be asked what he finds most harmful tο himself and what kind of occupations he finds most onerous. He will name two or three from which let him desist and substitute with other work less adverse to his taste and at which he will gradually busy himself freely so as to divert his tedium or lessen his aversion, for he will hardly admit that he is still incapable of anything.

4. Interrogetur, quid magis sibi nocere experiatur, quod genus occupationum molestius ferat. Dicet duo vel Et quas ferre posset. post aliquod tempus urgemdus suaviter. Quid post longanimitatem. tria : abstineatur ab illis, inveniantur aliæ occupationes, quibus sensim vel ad levandum tædium, vel ad minuendum fastidium non invitus occupetur ; vix enim fatebitur se ad omnia inutilem.

Let him do what he can.

On the other hand, he will be asked what assignments he thinks he can fulfill without incurring any great detriment to his health. Let him try these and see what δ5 best answers his Purpose, and so as to encourage him let him be given a work-companion. His ordinary occupations are to be given less time: if he cannot work for two hours consecutively, then let him work for one only. Should he dislike hearing confessions, let him be asked to make his own choice either of preaching. teaching Christian doctrine, or any other function outside. In this way he will gradually and as if of his own accord come to undertake some activity.

5. Petatur contra, quænam illi vi- deantur posse sine magno sui detri- mento ab eo attingi : et illa experia- tur, videat quomodo succedant, ani- metur, detur aliquis adjutor, minua- tur consuetæ tempus occupationis; si non potest per duas horas , occu- petur per unam ; si a confessionibus abhorret, interrogetur an im studio concionum, an in docenda doctrina Christiana, an in aliquo exteriorum officio possit occupari, et paulatim eo deducendus, nt aliquid aggrediatur.

After a certain time, press with gentle insistence.

After a certain time he can be gently told to think over whether, in his being able to do mere, he be not depriving himself, the Society, and his fellowmen of the fruit that could be garnered from his labors. Should he not wish to acknowledge this, let him be gently urged to at least give it a try for a short while.

6. Ubi aliquod tempus effluxerit, po- terit suaviter moneri, ut videat, ne cum plura forte præstare possit, pri- vet se, Societatem, et proximum eo fructu, qui ex illins laboribus colligi posset. Negabit : urgendus suaviter, ut tentet saltem ad breve tempus.

Forbearance.

By dint of showing him sympathy and forbearance, one will gradually learn with time and experience to better know which goad prods more sharply and bestirs the subject more, lest in there being some real illness there also be some admixture of imagination.

7. Paulatim vero, post exhibitam compassionem et longanimitatem, ex temporis spatio et experientia magis habebitur, unde possit acrius exstimulari et moveri; me, etiamsi vera sit secundum rem debilitas, habeat forte aliquid imaginationis admixtum :

Examples will also be given of several virtuous and discerning fathers suffering from this malady who, after placing themselves trustingly in the hands of their therapist, were cured solely by this act of obedience. Nor should we overlook the religious who, from a somewhat persistent apprehension, thought his own death would ensue if he obeyed his doctor regarding the diet and treatment entailed by his alleged illness, for he averred that to all appearances obeying would mean endangering his life, and this he could not accept with a peaceful conscience. When, on appealing to several theologians, the Superior had commanded him to keep quiet and repudiate his self-imposed scruple, he finally yielded and with God’s help was cured.

ad- ferenda autem erunt exempla; fue- runt enim patres maturi, pii et gra- ves, qui hujusmodi morbo laborarunt, qui postea credentes medicis, sola obedientia curati sunt. Nec defuit, qui ex apprehensione tenaciori puta- ret se homicidam futurum sui , si medicis im victu, et cura ejus, quam prætendebat, infirmitatis, obtempe- raret. Asserebat enim se tam evidenter de vita periclitari, si medicis acquies- ceret, ut nulla ratione id, salva com- scientia, posset : quem cum Superior, adhibitis etiam theologis, juberet se- curum esse, et deponere scrupulum, quem in se susciperet, acquievit tam- dem, et DEO juvante, curatus est.

Let all refrain from speaking unfavorably.

But the Superior must take care that in the Community there be no speaking unfavorably against the subject lest this be adding a still greater harm in causing him tribulation. Nor must they take too seriously everything they hear about him, for this would only confirm what he imagines; but, rather, they should always show him by their words and behavior that he is deserving of credence and should encourage him thereby to do more, to refer to his physician, follow his Superior’s advice, and convince himself that a reasonable amount of occupation, far from being oppressive, is stimulating to the will and helpful to nature. For indeed what will he be capable of if he is going to let himself pine away in idleness? Through these and other such words spoken in mildness and expressive of compassion they can do him much good indeed.

8. Sed et illud animadvertat Supe- rior, ne domi obloquantur aliqui com- tra illum, ne morbum tristitia exag- gerent; neque contra ita ostendant se credere, ut illum in sua imaginatioiie confirmemt : sed semper ita loquan- tur et sentire se ostendant, illum esse virum talem, cui credere debent ; fore tamen, ut animatus plus possit; adhi beat curationem, credatque medicis, Superiori acquiescat, sibique persuadeat, occupationibus moderatis magis excitari, et juvari naturam, quam opprimi. Quid faciet, cum otio marcescet? erit sibi ipsi gravis : et alia, quæ in hanc sententiam cum modestia, et significatione compassionis adferri utiliter poterunt.

 A change of air.

Coeli mutatio.

Finally, should the subject consider a change of air beneficial, let the Provincial be notified, especially if the doctors recommend this change and declare that this alone will suffice to bring about a complete cure. For, as experience has shown, the influence of impressions and apprehensions is so astounding that whereas no real bodily alteration has taken glace, the subject thinks that change of locality has fully restored his health and he will then undertake great work.

 9. Postremo, si aeris mutatio tamquam utilis ab ipso apprehenderetur, Provinciali significandum, quam etiam medici valde commendent; polliceanturque ex hac mutatione fore omnino, ut vires reparet. Sunt enim melancholici in impressionibus, et apprehensionibus mirabiles : et fieri posset (quod non semel contigit) ut nulla vere facta in corpore mutatione, existimaret se ex illa loci mutatione plane restitutum, et aggrederetur magna.

But, inversely, should it be extremely difficult to get him to leave his present abode, the doctors will all the more urge a change of locality. Then perhaps he will hasten to say that he is better off where he is, and will start doing something for fear he will have to leave a house that he likes to live in. Such, then, are human weaknesses which have to be borne with patience and healed by gentleness.

Si vero sit in loco, unde etiam difficile avellatur, tunc medici urgeant magis loci mutationem, et forte statim dicet, se melius habere ubi est, et incipiet aliquid facere, ne cogatur inde discedere, ubi libenter habitat. Hæ sunt infirmitates humanæ, tolerandæ patienter, et curandæ suaviter.

 c13_Temptations against the Society, and settle Rules that Displease

CHAPTER 13
Temptations against the Society, and settle Rules that Displease

CAPUT XIII
Tentatio contra institutum, et aliquot regulas, quae non placent

This malady is difficult tο remedy.

This disorder is clearly dangerous and its ti eatment is difficult, especially in older persons. Hence it must be closely examined, skillfully analyzed and carefully remedied, since those members suffering from this usually keep it concealed, and — apart from an occasion that forces the issue — they seldom betray themselves except to those they perceive to be of like mind.

Momus hic plane periculosus est , et valde curatu difficilis, præsertim in antiquioribus. Itaque investigam- dus est diligenter, et detegendus so- lerter, et accurate curandus. Solent enim, hujusmodi homines morbum alte celare, et nisi occasio aliqua quasi non advertentibus aliquid extorqueat, vix se prodent, misi cum iis, quos po- tuerint subodorari ejusdem esse sen- tentiæ.

Prescribe prayer.

Oratione juvandus.

Before all else let the prayers of the Community be offered as fora person seriously and dangerously ill; then let the treatment be most carefully undertaken.

1. Ante omnia igitur tamquam pro graviter et periculose ægrotante ora- tiones indicendæ domesticis , tum cura ejus infirmi suscipienda diligen- lissime.

Exhort sub¡ect to open up tο his Superior.

Hortardus ad se aperiendum Supe~ riori.

It is of prime importance that the subject trustingly open up his soul and declare in what matters he experiences temptations against the Society — whether of long duration? what occasioned them? through what circumstances they became more violent? if he expressed his doubt to anyone, especially his Superior? if he was satisfied with the replies given him and on what points? and what particular point is now upsetting him most that he is hesitant to manifest himself sincerely? For perhaps his distress arises from fallacious ideas he has formed, or perhaps from a lack of knowing how to deal with them: it thus often happens to many souls to be tormented not so much by genuine as by false and imagined difficulties in matters of this kind. Nor should he ever doubt that if, with the help of God, he indicate this thorn that is pricking him, it will be plucked out: he is neither the first nor the only one to have gone through such a trial.

2. Curetur itaque in primis , ut sese confidenter aperiat, dicatque quibus in rebus Instituti temtationem patia- tur ; an fuerit illa diuturna, qua oc- casione orta , quibus accidentibus Hujus morbi difficultas aucta; am dubia sua cum aliquo com- municaverit , præsertim Superiore ; quomodo et in quibus ei satisfactum ; quid nunc est, quod eum maxime an- gat, ne dubitet se sincere manifestare. Forte enim aliqua eum affligunt, quia falso apprehendit : forte quia modunt illa tractandi mon intelligit ( id enini multis contingit, qui mom tam veris , quam animo conceptis et apprehensis difficultatibus in rebus torquentur hu- jusmodi) nec dubitet DEO adjutore posse, si demonstretur, spinam evelli , quæ puugit occulta : non esse eum vel solum , vel primum, qui talia pas- sus sit.

However, since not all Superiors have pursued studies advanced enough concerning the Institute so as to give him clear and satisfying answers and solve his objections through their mental grasp or practical experience in these matters, it will be expedient for the Superior to refer his subject to the Provincial, unless he himself be Rector of a “Collegii Maximi” and a prudent, considerate man deeply versed in these matters.

Sed quoniam non omnes Su- periores eam habent Instituti noti- tiam, aut prudentiam , ut satisfacere possint; et occurrentes objectiones sive intellectu illarum rerum . sive praxi commode diluere ; omnino ex- pedit, nisi esset Rector maximi colle- gii vir prudens, gravis, et in his ver- satus, eum infirmum ad Provincialem mittere.

* Make known the seriousness of this disorder,

Detegemda morbi gravitas.

Should the subject unburden his disorder, he will doubtlessly mention those Rules coming under attack in his malady, meaning to say that he disapproves of the diversity of Community ranks, the deferring of Profession, the ample power of Superiors, the manifesting of conscience, the obligation imposed on all to manifest the faults of others, and anything else learned outside the seal of the confessional.

3. Ubi aperuerit ille morbum, dicet forte ea, in quibus fere tales impin- gere solent ; scilicet, non probari sibi diversitatem graduum , Professionis dilationem, tam amplam Superiorum potestatem, reddere rationem conscientiæ , manifestationem defectuum et cæterorum per quemlibet qui extra confessionem ea sciret.

From every point of view.

Docendus de singulis.

At this point the Superior will speak to the subject and set before his eyes the seriousness of his disorder so that he realize that without prompt treatment he can neither live peacefully nor perhaps even persevere long in the Society, any more than a Carthusian can dwell amid Franciscans tο whose life he neither felt nor feels any calling.

Hic ergo Superior aggrediatur hominem, ponatque ei ob oculos morbi gravitatem , ut sciat, nisi diligenter curetur, mon inagis eum futurum in Societate quietum, vel forte etiam perseveraturum, quam si Carthusiamus aliquis v. g. moraretur inter Franciscanos, cujus Religionis nullam,semsit, aut adhuc sentit vocationem.

So let him gird himself for the task and first of all declare whether he understood all these matters in the two years of Novitiate and during the frequent renovation of vows. He will doubtlessly reply that he understood them but without comprehending them thoroughly, time alone having opened his eyes and fully enlightened him. Thereupon let him look well to it lest his eyes be perversely opened as were those of our first parents opened tο their shame (Gen. 3:9). Indeed, he will realize that it was only so that they might see maleficently that carnal prudence opened those eyes which innocence had more felicitously closed — eyes that should envisage all in the light of the spirit of God. Hence it has followed that with the withdrawal of the light of the Holy Spirit, this prime cause of his vocation which sees nil things in their true colors, the subject now reverts to carnal and purely natural comprehension, for he no longer sees things as formerly.

 Itaque accimgat se ad opus, dicatque primo, an hæc omnia intellexerit biennio novitiatus, am in tot renovationibus votorum. Respondebit haud dubie se vidisse, sed tunc non bene percepisse, postea autem apertis oculis plenius perspexisse. Sane videat, ne nunc male apertos habeat, sicut primi parentes ad videndum suam confusionem. Vere emim carnis prudentia ad male videndum ejus aperuit oculos, quos innocentia felicius clauserat, aperiendos ad ea, quæ sunt spiritus DEI. Et certe ita contingit, ut remoto lumine sancti Spiritus, et vocationis, quæ omnia im suis, verisque coloribus apprehenderat , nunc resumpta lucerna carnalis et maturalis intelligentiæ, non eodem modo videat.

Thus let him bemoan his misfortune and return to the light of his first years in the religious life, for “Wisdom by the flesh is death” (Rom. 8:6);anad in the light of his own ever self-seeking nature whatever pertains to mortification, abnegation, and perfection cannot appear to him as being beautiful or radiant as it really is. Indeed, the Apostle Paul declares (2 Cor. 1) that carnal man cannot perceive the things of the spirit since to him they are folly. And Cassian (Collat. 18, c.2) has Piammo most truly and wisely say: “He who begins to learn through arguing will never enter the depths of truth, for in perceiving that he trusts in his own judgment rather than that of the Fathers, the enemy easily propels him to the point where even those practices of particular utility and beauty seem superfluous and noxious in his eyes. And the wily enemy makes a playtoy of his victim’s presumption so that in the subject’s clinging tenaciously to his irrational interpretations, he persuades himself in his blind obstinacy that there is nothing sacred except what he himself judges to be righteous and just.”

Quare lioc potius deflendum , resumendumque primum lumen : Noem et prudentia carnis mors est : et in lucerna propriæ naturæ, quæ semper se ipsam quærit , quæ mortificationis, abnegationis, et perfectionis sunt, pulchra et lucida, uti sunt, apparere non poterunt : quippe cùm Apostolus animalem hominem asserat , ea quæ sunt spiritus DEI, percipere mon posse. quia stultitia est illi. Et vere ac sapienter a Piammone dictum est apud Cassianum : Numquam rationem veritatis intrabit, quisquis a discussione coeperit erudiri : quia videns eum inimicus suo potius, quam Patrum judicio confidentem, facile in id usque propellit, ut etiam illa, quæ maaeime utilia ac saluberrima sunt, superflua ei videantur et noaeia. Atque ita præsumptioni ejus callidus hostis illudit, ut irzationabilibus definitionibus suis pertinaciter inhærendo, hoc solummodo sibi sanctum esse persuadeat, quod rectum atque justissimum suoe tantum obstinationis errore censuerit.

Show that there is nothing new in the Society’s Rules.

It must be pointed out to him that almost all of these Rules are nowise new in the Society; that they were taken from the saintliest founders of religious Orders and from the Fathers of remote eras. To this will be added passages from the saints — Basil, Benedict, Augustine, Pa-comius and Cassian. But should a few souls not share in their sentiments, let them be told that they are measuring the perfection of institutes and religious practices solely according to the doings and desires of imperfect religious, so that as by a Lesbian rule they erect an edifice that is neither graceful nor in plumb, but unsightly and shapeless, if not a complete failure.

4. Ostendendum , fere hæc omnia non esse in Societate nova, usurpata esse a sanctissimis Religionum Fundatoribus, et antiquissimis Patribus : ad- ducenda loca Sanctorum, Basilii, Be- medicti, Augustini, Pachomii, Cassiani. uod si quibus minus probantur, ii perfectionem Institutorum, et religio- sæ exercitationis, imperfectorum ho- ininum moribus et desideriis metiun- tur, ut quadam veluti Lesbia regula, non pulchrum et rectum, sed deforme potius et distortum, si non ruinosum plane construant ædificium.

These Rules approved by General Congregations and Supreme Pontiffs.

Societate. A Comgregat. General. et a Summis Pomtificibus approl)ata.

To this will be added that these matters have been examined not only by the whole Society in General Congregations and by many Fathers excelling in learning and religious observances, but also at the express command of Supreme Pontiffs and the Holy Apostolic See they were most diligently investigated more than once. And recently Pope Sixtus V, of happy memory, gave them to theologians and Cardinals of great authority for examination. When these persons heard, wrote down and also diligently scrutinized our answers and submitted the whole matter to the Pontiff, he made no alterations whatever. μ/μDreονer his successor, Gregory XIV of happy memory, even explained and confirmed them more amply in a rather extensive document.

5. Addendum, fuisse hæc sæpius mom solum a Societate universa in Generalibus Congregationibus, atque a tam multis patribus doctrina et re- ligione præstantibus examinata , sed etiam Summorum Pontificum , et Sanctæ Sedis Apostolicæ jussu , nom semel diligentissime perpensa. Et mu- per Sixti V. fel. rec. qui nonnullis theologis , et gravissimis cardinalibus cum examinanda dedisset , illique nostris responsis auditis , et scripto traditis, etiam accurate examinatis, ad Pontificem retulissent, nihil plane ille immutavit. Imo vero Gregorius XIV. sanctæ mem. qui ei successit, am- plissimo diplomate ea explicavit, et confirmavit.

* Let subject examine the roots.

Investigamdæ radices.

Let the subject in question examine the roots that sprout forth from the offensive product and he will discover that in some matters a false understanding is their source. These points are to be declared, and darkness will lift and soon disappear.

6. Examinet radices, unde hæc displicentia oriatur, et inveniet monmullis in rebus esse ex falsa intelligentia Hæc declaranda, et abigendæ tenebræ, quæ mox disparebunt..

Due to an evil inclination such as pride, for example, some subjects are displeased at diversity of rank because they themselves wish to be among the professed. Or they find the manifestation of conscience unpleasant since they wish to conceal their interior state; nor do they wish it to be manifested by others since they are undesirous of having their good reputation diminished.

lm nonnullis plane ex malo affectu, superbiæ v. g. non placet diversitas graduum, quia vult esse Professus : mon manifestatio conscientiæ, quia esse vellet occultus : non deferri ab aliis, quia nollet opinionem minui.

Lastly, let him go through each and every point and judge for himself what he perceives and whence his disorder. Let him also consider that as long as there subsist any roots of his restiveness, it matters not what precise detail comprises his grievance. For it is clearly evident in other religious Orders not having the same observance as ours that many a subject is more than discontented and even openly apostatizes. Therefore the cause does not lie in the displeasing details themselves, but in the interior roots within the soul, and with this remedied all will be saved. It has been clearly perceived that in their perturbation some souls disapproved many of these points, but on recollecting themselves they came to accept them and persevered to the end.

Denique percurrat singula, et hoc ipso se judicet, quo videt, unde proveniat. Illud etiam consideret, si radices maneant inquietudinis, nihil referre, an hoc vel illo objecto turbemur. Satis enim apparet in aliis Heligionibus , ubi nonnulla quæ apud mos sunt, mon habentur, plurimos esse plusquam male contentos, alios manifeste apostatare : itaque non hæc, quæ illi displicent, in causa sunt; sed radix ipsa interior, quæ si sametur. salva erunt omnia. Quod in nonnullis manifeste constat, qui cum turbati multa ex iis improbarint, ubi collecto spiritu conspicere potuerunt, tranquillo animo usque ad finem perseverarunt.

I promised to God and made a pact with the Society.

Let him often remind himself in the presence of our Blessed Mother and the angels: “I promised this to God. Did I not enter upon a pact with the Society, confirming also in writing that I was content to observe all this? And can I now not abide by my promises in serious matters? Without these promises I should never have been admitted into the Society, and do I now recant after so many years and declare that I can no longer find peace?”

7. Dicat sibi ipsi, quoties, Beatissima Virgine et Angelis testibus, hæc DEO promiserit, au mon cum Societate pactum inierit , firmans etiam scriptura, se contentum esse omnia servare ; an nunc liceat in re tam gravi promissis non stare, sine quibus numquam fuisset in Societatem admissns , ut post tot annorum spatia renuat, seque affirmet quietum esse non posse?

How important these Rules are.

Through gently presented enlightenment (that can be as clarifying as convincing) let him be made cognizant as to how important these Rules are for spiritual perfection and total self-abnegation which, if he be unde-sirous to prevaricate, he sought in his vocation. Let him go over each and every point so that the grace and beauty of each be brought out so as to allure his soul by their splendor. And this they can certainly do to a wonderful degree as is evident in the case of those who, being enlightened by vocational grace, perceive this clearly in the light of the Lord.

8. Suaviter docendus ( quod certe manifestissime demonstrari potest ) quantopere hæc valeant ad spiritualis vitæ profectum, et omnimodam abnegationem, quam, si mentiri nolit, in sua vocatione quæsivit. Percurrendum per singula, et ita eorum omnium speciositas et pulchritudo elucidanda erit, ut ejus animum suo splendore alliciant. Quod certe possunt mirifice : ut in iis apparet, qui gratia vocationis illustrati ea perspiciunt in lumine DEI.

Dissolving of objections against the Society.

Perhaps he will say that what displeases him is not so much finding them written in the Institute and among the Rules of St. Ignatius as seeing them misapplied by Superiors. By such words he first of all wrongs our holy Founder. Did not this latter realize that he was giving these laws to men for men to observe, and that men would be responsible for demanding their observance? Indeed he certainly did see this, and he was not unaware that mistakes can sometimes be made; but he also knew that these Rules could be observed in sanctity. To establish laws of a nature befitting angels and not men would by no means be worthy of a discerning man filled with the spirit of God such as founders of religious Orders ought to be.‑

9. Dicet forte, non tam hæc in Instituto et legibus IGNATii , quam in praxi displicere ei, quod male a Superioribus practicentur. Sed primo injuriam irrogat sanctissimo Fundatori : an enim ille non vidit , eas leges hominibus, et pro hominibus, et ab hominibus administrandas se tradere? Vidit utique : nec ignoravit, posse interdum errari ; sed rursus, posse sancte tractari. At ejusmodi leges condere , quæ Angelis , non hominibus conveniant, hominis fnisset minime prudentis, nec DEI spiritu pleni, quales Religionum Fundatores esse oportet.

But if the subject condemns not the laws themselves as being too difficult or unsuitable in practice, but solely the practices of certain Superiors, then it is really persons and not the Institute that displease him. This, then, is another matter, for shortcomings in Superiors can be remedied while retaining the Institute intact. Secondly, how come there are so many discerning and learned men who so highly praise the integrity of these laws and thank God for them? And why do these men not see such wrongs? Would the aggrieved subject himself be so meticulous if, in this circumstance, he were not dealing with his own case? How liable we are to be deceived in our own cause and judgment!

Quod si non leges illas, quasi usu ipso minime faciles et commodas accuset, sed aliquorum Superiorum praxim ; jam non lnstitutum , sed personæ displicent : de quibus alia ratio est; et in quibus, retenta Instituti puritate , emendari possunt quæ desiderantur. Secundo , cur tam multi viri gravissimi et doctissimi sunt, qui integritatem hujus administrandæ legis collaudant , et DEO gratias hoc nomine agunt? cur et ipsi hæc mala non vident ? cur ipsemet infirmus, si de sua causa mon ageretur, tam oculatus non esset? at in propria causa, et in se judicando, quam proclive est falli? Deinde hortandus , ut dicat in particulari : et in singulis ei

Then he will be urged to expose his difficulties one by one and obtain satisfaction on each point — unless he prefers to be perverse. It will suffice to get him to admit the incontestable principle that to decide the degree of capacity, talent, and virtue of a person, whether he be wholly given up to God in religion or a lay person in any state of life whatever, lies nowise within the power of him whose case is in question. And following on this it will be easy to reply to any other difficulties.

satisfieri poterit , nisi malit protervire ; modo illud statuat, quod negare nom poterit , judicium de sufficientia , talemtis , virtutibus , non modo in iis, qui se plane totos DEO et Religioni tradiderunt, sed ne in sæcularibus quidem cujuscumque status, non posse esse penes eum , de φuo agitur. Ad cætera omnia facillima est responsio.

Spiritual exercises will help.

He will be advised to meditate on the benefit of his vocation and on the obligation of tending to perfection so that through some spiritual exercises he prepare himself for a general confession. He is to be encouraged through kind words, telling him that he will find his difficulties lessened, that everything will not be as bad as he expects, that as is usual in things human, out of ten events that are expected only two will be encountered; that he will always find the Superior prepared to help and console him.

10. Hortandus, ut præmissis aliquot exercitiis spiritualibus , præsertim de beneficio vocationis, et obligatione ad perfectionem, paret se ad generalem confessionem : benigne animandus , difficultates molliendæ , non omnes uturas quas suspicatur; sed ut in rehus humanis contingit, ex decem vix duæ orientur : se etiam paratum ad illum juvandum, et consolandum.

Finally, let it be pointed out to him that actually many things seem difficult to understand when viewed from afar but are not so in reality, and that he will be most sincerely given all desired explanations whenever possible.

Denique ostendat revera multa apprehendi difficilia a longe, quæ re ipsa non ita sunt. Se etiam pro sua virili amanter explanaturum , ubi potuerit.

Prohibition tο transmit these thoughts to others.

He must also be absolutely forbidden to communicate these thoughts to anyone else, both in the personal interests of the subject himself and the common good. But if he does infringe this prohibition and after all continue to manifest disquietude, it will be time to warn the Superior General.

11. Prohibeatur omnino , ne hos conceptus cum aliquo communicet , tam propter privatam suam utilitatem , tum etiam propter communem. Quod si tamen faceret , vel inquietum post hæc omnia se ostenderet , Præpositus Generalis tempestive momendiis erit.

 c14_Temptations against the Superior: Aversion and Distrust

CHAPTER 14
Temptations against the Superior: Aversion and Distrust

CAPUT XIV
Tentatio contra superiorem , cum Aversionae et diffidentia

Superior is to question himself.

Lest he think the blame for this disorder lie wholly with the subject, let the Superior first of all rid himself of such a thought as a temptation and realize that he himself may be involved herein to no small degree, if not by deed, then by omission; or if he has not erred in act, he may have erred in method. Let him therefore consider himself a debtor, examine the causes, and correct whatever lies within himself, being particularly mindful of the opinion expressed by St. Gregory to Abbot Boι ο (Libr. 9, Epit. 8) :

1. Asiae ommia tollenda quædam temtatio est ab ipso Superiore, ne putet hujus infirmitatis culpam totam esse in infirmo : debet enim credere, posse etiam in se ipso mom exiguam esse partem, et si mon committendo aliquid, quod etiam interdum evenit, saltem omittendo : vel si in re mon peccavit, potuit forte im modo peccare. Existimet ergo etiam se debitorem esse , examinet causas, et corrigat quod iu se est ; memor præcipue illius sententiæ D. Gregorii ad Bononem abbatem

“In correcting a fault, know that this order is tο be observed — love the person and hate the fault.” And of that maxim a bit further on: “When you wish to remove decayed flesh so as to heal a wound, take care not to ulcerate what is healthy, lest in cutting more than is necessary you harm what you tried to help.”

: In correctione hunc esse ordinem noveris observandum, ut personas diligas, et vitia persequaris.Et quod paulo post addit : Sic vulnus debes abscindere, ut non possis ulcerare quod sanum est : ne si plus quam res eæigit, ferrum impresseris , noceas cui prodesse festinas.

Procedure for allaying suspicion.

Quae vin tenenda a sub dito haiie suspicionem tollendi.

When he perceives that the subject who is averse to him cannot be cured nor will accept any remedies till his suspicion be allayed, the Superior will fully carry out what the above-mentioned Father of the Church recommends — that the spiritual shepherd make his love a sort of path along which he conduces the hearts of his listeners to love the Savior (Pastor, p. 2, c.8). It is difficult indeed for an unloved preacher tο reach his hearers no matter how equitable his pronouncements. So, too, whatever remedies or admonitions are employed will nowise help our individual member: they will even do him more harm, for he will suspect all of these as arising not from love but from quite a different source.

2. Cum videat infirmum a se aversum sanari mon posse, nec medicamenta admittere, nisi suspicionem deponat; faciendum omnino, quod idem sanctus Pater monuit , ut pas— tores dilectionem suam i;uasi quamdam viam faciant , per quam corda audientium ad amorem Conditoris sui introducant. Difficile quippe est , ut quamlibet recta denuntians prædicator, qui non diligitur, audiatur. Ergo quæcumque monita, quæcumque remedia adhibeantur, nihil illi proderunt : imo interdum nocent magis, quia putat ille ea omnia non ab amore, sed aliunde proficisci.

What Superior is to do concerning complaints.

Superior ferat subditi imperfectiones.

Whether the subject complain privately or aloud against his Superior, let this latter be as one who hears not, taking greatest care lest in speaking with the informing member or anyone else he show hurt feelings. Neither will he exaggerate things whereby he declare: “This is really not to be tolerated! He must be severely punished: such people do not deserve to remain in the Society!” and other such remarks. Rather, the Superior should always betoken paternal kindliness in such words as: “I am really grieved that this good religious should have flared up like that, especially against me in my capacity as Superior. How I wish all those suspicions could be eliminated from his mind: only violent passion could have made him utter such words. I am really sorry for his malady which I deplore — all the more so in that it is necessary to have recourse to some remedy, for his complaint is spreading to others and causing scandal. Let us pray for him and consider what is to be done, for what I wish to do is heal rather than humiliate him.”

3. Itaque si quid murmuret, aut conqueratur contra illum ; factus velut homo mon audiens, caveat diligentissime, ne aut cum eo , qui detulit, aut cum alio quopiam ita loquatur, ut ostendat se etiam vulneratum, aut ita rem exaggeret, ut dicat , hæc tolerari non posse , omnimo illum severe castigandum; mon esse tales dignos, qui in Societate retimeantur, et hujusinodi alia. Sed cum mansuetudine semper illud potius : Doleo bonum fratrem in hæc prorupisse , praesertim cum Superioris personam temeo : cuperem omnino suspiciones has evellere ex ipsius animo ; ex passione vehementi ista dixit ; compatior illius infirmitati, cum præsertim hæc, quia in alios redundant, et scandalum pariunt, aliquo remedio indigeant ; oremus pro illo ; videamus quid consilii capiendum ; sanare eum potius, quam humiliare cupio.

* Spirit of charity to be used.

In the spirit of charity let the Superior approach the subject, thus taking hold of that little fox, the detractor, and catching him for the Lord, meaning that through clemency he will win his cοnfrère to Christ. Since St. Bernard (Serm. 63 in Cant. 2) speaks most admirably on this subject I should here apply his very apt words. In explaining the words of the Canticle he comments: “Seize for us the little foxes: the worst kind of fox is the detractor, but no less harmful is the unctious flatterer against whom the wise man will be on his guard. He will strive to the utmost of his power to catch those who act thus, but in seizing them for God through kind services, helps, salutary warnings, and prayers. For he will not cease to heap coals of fire on the head of the wrongdoers (Rom. 12:20) till (as far as possible) he drive out envy from the hearts of some, and dissembling from the hearts of others, thus fulfilling what the Spouse commands: Seize for us the little foxes that destroy our vineyards!

 4. Aggrediatur eum in spiritu charitatis, capiens hoc modo vulpeculam, id est, detractorem, et capiat Domino, hoc est, lucretur im lenitate fratrem suum in Christo. Qua de re cum egregie dicat S. Bernardus, verba illius, ut aptissima, apponam. Expbicans enim verba illa Canticorum : Capite nobis vulpes parvulas, bæc attexit : Pessima vulpes, occultus detractor ; sed non minus nequam, qdulator blandus. Cavebit sapiens ab his. Dabit operam sane quod in ipso est, coepere illos qui talia agunt; sed coepere beneficiis atque obsequiis monitisque salutaribus, et orationibus pro his ad DEUM. Non cessabit istiusmodi carbones ignis congerere super caput maledici, et item super adulatoris, quousque (si fieri potest) et illi invidiam, et isti simulationem de corde tollnt,faciens mandatum Sponsi dicentis : Capite nobis vulpes parvulas, quæ demoliuntur vineas.

“And will the wrongdoer net seem to you to be well caught when, in his blushing crimson, he evinces his own shame and regret for having loved only in word and appearance one by whom he really experienced he was loved in deed and in truth (I John 3:18)?Yes, indeed, he is caught — caught for the Lord, according to the words wherein God designates Himself particularly: “Capture for us the wrongdoers!” Would that I, too, could capture all those who for no cause are against me, so that I might win or restore them to Christ.”

An non tibi captus ille videtur, qui suffusus ora rubore, quippe proprium erubes- cens judicium, ipse suœ confusionis et oenitudinis testis est, sive quod oderit hominem amore dignissimum , sive quod dilecerit tantum verbo et lingua eum, a quo se diligi opere et veritate vel sero eæpertus est ? Captus plane, et captus Domino, secundum quod nominatim ipse eaepressit : Capite, inquiens, nobis. Utinam ego omnes adversantes mihi sine causa, ita ca- pere possim, ut Christo eos vel resti- tuam, vel acquiram.

Warning the murmurer through the intermediary of another.

A gravioribus patribus juvandus.

With regard to murmuring and the like concerning the Superior personally, it is better that the subject be admonished by a third party, preferably the confessor or spiritual father who will paternally point out to him his faults and the harm he does to others. Also, from time to time the subject will be warned by the Minister, and at times he will be seriously warned by the Provincial should he be around, who must indicate the scandal and seriousness of the fault. The Superior should appear unaware of many matters pertaining to himself, for should the culprit suspect that these things have reached his Superior’s ears, he will hardly be persuaded that the Superior is not thereby offended and ill-disposed towards him.

5. De murmurationibus et aliis, quæ ipsum Superiorem attingunt, melius est, si per alium moneatur, præser- tim confessarium , et Præfectum spi- ritualium ; a quo paterne ostendatur illi macula, et aliorum offensio : in- terdum a Ministro ; nonnumquam etiam, si ipse aderit , a Provinciali valde serio , indicando scandalum , et culpæ gravitatem. Ipse vero Su- perior multa, quæ ad se pertinent , ostendat se nescire. Si enim intelligat is, qui offendit, illa ad Superioris no- titiam pervenisse, vix poterit sibi persuadere , Superiorem non esse propterea exulceratum, et erga se male affectum.

Resort to help from discerning members.

From time to time the Provincial, an admonitor from the Rector, the spiritual father or some discerning father in whom the subject confides, should indicate that this latter’s opinion of the Superior is due to misconception and is of greater harm than he suspects, fir unless he removes it 1) he will always be uneasy; 2) for him there will be no possibility of that obedience demanded by God’s will and the Constitutions; 3) he will be in an awkward position vis-a-vis his Superior, for if this latter does not remain silent, even his most salutary warnings will become venomous in the subject’s eyes: if he does remain silent, the subject will fall into worse faults from day to day. Let him take counsel with himself and see what he has to do.

6. Interdum Provincialis, ipse Rec- toris Admonitor ; spiritualium Præ- fectus, vel aliquis ex gravioribus, cui præsertim tentatus confideret, indi- cent illi hanc opinionem vere ex falsa apprehensione conceptam , majoris esse damni, quam ille putet : hanc nisi deponat, eum futurum semper inquietum : obedientiam numquam esse posse, qualem DEUS et Constitutiones exigunt. Si Superior mon taceat, monita salutaria verti ei in venenum ; si taceat, quotidie in deteriora lapsurum : videat quid agat, et sibi consulat.

Let the person undertaking to help this tempted soul offer to personally use his influence so that the Superior receive the subject kindly, saying he is confident that this will not be difficult for he knows the Superior to be well-disposed to the subject since this has been frequently evinced by him in word and deed. After having contacted his Superior concerning the matter, let this mediator inform the subject of the interview. In so doing he will reassure him of being welcomed and will encourage him to go himself to the Superior and fully disclose his grievance with all his suspicions and complaints, that the Superior will willingly listen, and that with all umbrage eliminated, everything will be smooth and serene.

Offerat præterea qui tentatum sic juvare aggressus est, se cum Superiore acturum efficaciter, ut illum amanter amplectatur : sperare se, mon futurum hoc difficile, quod moverit bonam Superioris voluntatem erga illum , quam signis et verbis sibi frequenter ostenderit. Proinde cum egerit, se relaturum. Agat , deinde magis comfirmet, animet, ut omnino per se adeat Superiorem , eique penitus aperiat vulnus, manifestet suspiciones omnes, omnes querelas; polliceri se, libenter illum audiendum , atque omnino disjectis umbris fore omnia lucida et pacata.

But the subject may not easily be induced to do this, alleging the Superior’s aversion to him, his harshness, acrimonious words, and finally his own fears lest his interview increase rather than allay the Superior’s anger. However, we must not let go our hold on the subject but must all the more often urge him to go at least when summoned, provided the Superior be really prepared to receive him mildly.

Sed ille non facile ael id adducetur, objiciens Superioris erga se aversiomem cognitam , duritiam, verborum asperitatem , denique verendum , ne congressus hic accendat potius, quam extinguat humores. Non ideo cessandum, sed sæpius is erit urgendus, ut saltem vocatus eat, modo revera.Superior se ad dulcedinem composuerit.

How Superior is tο proceed in this interview.

When the subject arrives for the conference, let the Superior smilingly invite him to disclose everything, for otherwise he will never find peace. The Superior will promise that this will be efficacious, that he himself will willingly alter whatever shortcomings lie on his side since he is acting solely through charity. If the subject be overtaken by antagonistic imaginings, the Superior will clearly point out that he was deluded, and will even call witnesses to prove his error.

7. Ubi ventum fuerit ad colloquium, invitet eum Superior hilari fronte , ut omnia aperiat, quia alioqui numquam pacem inveniet : polliceatur fructum, promittat se, si quid reverâ in eo desideretur , facile mutaturum , quia non alio animo, quam ex charitate fecit. Si quid vero ex sinistris et falsis imaginationibus ortum habeat, se dilucide ostensurum, etiam adhibitis testibus, ipsum falli.

Next, the Superior will allow the subject to verbalize his distress of soul, even should he do so in displaced and acrimonious words, for the Superior should attend not so much to the words as to the grievance. When the subject has concluded this manifestation, the Superior will most benignly speak tο him, instructing him in particular points of his complaint, showing him that in this, that, and the other, the subject was entirely wrong. The Superior will relate what he has done for the subject, citing such and such persons as witnesses of particular events, and that if he refused any of the subject’s requests, it was because he could nut do otherwise. If he enjoined penances, they were simply the ordinary ones; if he investigated or questioned regarding the subject, he was bound in conscience because of matters reported, and though he did not easily believe them, nevertheless as Superior he was obliged to make enquiries. If in some things he showed less confidence or did not entrust him with this or that assignment, it was at the express request of outsiders asking for someone else, or because considering the subject’s temperament and present attitude, this type of assignment was reckoned as being little profitable to him, or because our confrères as well as externs would be offended at his manner of acting.

Deinde sinat eum motus animi sui aperire, licet verbis incompositis et acerbioribus; nec tam illa attendat, quam infirmitatem. Ubi se aperuerit, excipiat eum suavissime , incipiat docere in singulis , in hoc et illo penitus eum falli. Dicat quæ fecerit contra pro illo, citet in hoc aut illo facto testes talem vel talem. Si in hac vel illa re aliquid uegavit petenti , mon potuisse aliud fieri. Si injunxit pœnitentias , mom fuisse nisi ordinarias. Si exploravit, vel aliquid de illo voluit sciscitari , fuisse conscientia coactum propter ea , quæ referebantur; quæ licet facile nom crederet , tenebatur tamen ut pastor quærere. Si ostendit in monmullis minorem fiduciam , quod non ei hæc aut illa injunxerit, vel fuisse quia externi alium petebant nominatim, vel quia genus illud negotiorum ob maturam ejus, et præsentem statum, minime crederetur illius spirittii profuturum ; vel quia Nostri vel externi offendebantur ejus agendi modo.

But the Superior now promises unbounded charity and complete confidence, so let the subject alter his line of conduct and he will see to what depth of charity the Superior loves him. Regarding those things to be remedied, it would be better for the subject tο return far another interview at his convenience since this present one has been somewhat long. In the meantime both will pray, and the subject is to return disposed to listen, for everything will be done solely through charity.

Polliceri se omnem charitatem, omnem fiduciam : incipiat ipse mutare modum , et videbit quanta illum Superior charitate complectatur. De his autem, in quibus mutare debet, melius esse ut redeat, commodius auditurus; longiorem fuisse sernionem : interim oret uterque , et veniat ipse animatus ut audiat, nam ex amore fore omnia.

For indeed charity loves no less in warning and reprimanding than in praising and encouraging, and the Superior hopes that all will go better in the future.

Non minus quippe diligit charitas, cum monet et objurgat, quam cum blanditur ac fovet : sperare in posterum omnia meliora.

All this will take place most paternally, graciously, and lovingly, the Superior avoiding all dispute and altercation, for this diminishes his authority and engenders new distress for him. Should it happen that the subject have said anything hurtful against the Superior which he thinks was carried back to him and stirred up resentment,

Hæc omnia fiant tamquam a patre , l»lande et amanter : et omnino caveat Superior disputationes et altercatiomes : hoc enim minuit auctoritatem, et gignit majores amaritudines. Addat præterea super omnia (si forte contigerit eum aliqua contra ipsum Superiorem dixisse, quæ putet relata Superioris ipsius animum pupugisse )

let the Superior most especially tell the subject here and now to be firmly assured that no bitterness has taken root in his Superior’s heart; that on the contrary he to whom greater tokens of charity are shown is all the more loved;

ut sibi certissime persuadeat , nihil iii ejus animo propterea amaritudinis resedisse : imo se tanto magis a Superiore diligi, a quo impensiora charitatis signa experietur ;

that he, the Superior, seeks no return of love other than that the subject show himself a sincere religious in future and most confidently approach him as a father, for certainly his Superior’s acts will concur with the subject’s confidence.

quique mullam aliam hujus dilectionis compensationem petit, misi ut se ille in posterum sincerum fratrem exhibeat , et cum magna fiducia tamquam ad patrem accedat ; fore sine dubio , ut ejus fiduciæ Superioris facta respondeant.

Then warn of more serious faults.

Post de gravioribus nouendus.

When the heat of the fever has begun to cool off, the Superior will warn the subject of his more serious faults, though excusing as far as possible either his imprudence or his impatience. He will emphasize the offense given our cοnfrères and outsiders who have often complained. He will also mention some of the good done by the subject and then ask why he has brought discredit on himself, why he hinders the great amount of good he can still do. Also, he is to be made aware of those lesser faults to which he attaches no importance, and is to be shown how easily, commendably, and meritoriously they can be avoided.

8. Ubi coeperit remitti febris ardor, moneat illum de gravioribus, excusans tamen quoad potest, vel aliquam imprudentiam, vel intentionem ejus. Inculcet aliorum olfensionem , Nostrorum et externorum , qui sæpe conquesti sunt. Commemoret aliqua bona quæ fecit , addens cur maculam inferat, cur multa bona impediat, quæ præstare posset. Admisceat aliqua leviora errata , quæ ostendat, se nihili facere : doceat tamen quam facile, et quanta cum laude ac merito illa vitare potuisset.

Exhort subject to visit Superior frequently.

Hortetur , ut Superiorem frequentius adeat.

Then let the Superior urge him to come and see him more often as this will greatly please him and such contacts will foster confidence and love. Nor should the subject doubt his being loved as a cherished son. Would indeed that hearts were wide open., for then everything begetting suspicion and diffidence would vanish! But lest he think he be loved only ⁱⁿ words and ways of speaking, let him put this to the test so that he experience that this love is applied in action

9. Injungat ut deinceps frequentius eum adeat ; hoc enim sibi futurum gratissimum ; communicatio enim nutriet fiduciam et amorem : non dubitet se diligi, ut filium charissimum ; utinam paterent corda, sic enim evanescerent cuncta, quæ hanc suspiciomem, et diffidentiam ingenerant : et ne putet se verbo et lingua tantum diligi, experiatur, ut videat se diligi etiam opere et veritate ; proponat quæ cupit

. Let him make known his desires and if the Superior can grant them without grave inconvenience, he will readily accede: should they be difficult to grant, he will inform the subject that he will discuss this with the admonitor or consultor. If they agree that the request is not unreasonable, he will grant it: if they disagree, the subject will excuse the refusal of his Superior who must not disregard the decisions of his counsellors.

. Si possit sine majore incommodo, concedat Superior alacriter : si habeat difficultatem in iis concedendis, tunc infirmo præmonito , communicet cum Admonitore, vel Consultore : qui si annuat, mec manifestum sit incommodum, concedet ; si meget, excusabitur, quia , aliorum etiam judicio permittendum mom erit.

Should the subject desire to proceed through a mediator with whom he feels mole free, the Superior may allow him to do so at the outset; but let the mediator know that at times when the request is one that is easily granted, the petitioner should come personally when the Superior will doubtlessly grant the permission.

Si per aliquem , cui magis fidat, velit agere cum Superiore, poterit initio indulgere; interdum tamen si res ejusmodi sit, ut concedi debeat, significandum interpreti, ut is qui petit, Superiorem adeat, Superiorem sine dubio facturum quod pétitur.

Believing things concerning the subject.

Quomodo credenda quæ re feruutur

Although the Superior must be circumspect especially with those needing more care, let him be most careful with regard to this particular patient, for in the case of a subject suspected of not enjoying the good graces of the Superior and there be some grievance between the two, others will easily report to the Superior many matters not carefully weighed and sometimes exaggerated.

10. Etsi vigilamdum est Superiori, cum iis maxime, qui majori indigent cura; videat tamen cum hoc infirmo quæ et quibus de eo credat : audiat quidem, sed perpendat omnia ; proclive enim est , ut de eo, qui non recte ambulat, de quo putant Superiorem non habere optimam opinionem, esseque inter eos vicissim aliquam offensionem , multa • ad eum deferamtur mon ita explorata, interdum etiam exaggerata.

Should the subject be admonished on such points without due caution on the part of the Superior, no words will ever describe the great harm and increase of this disorder that will ensue, and to what extent the subject will avail of occasions for no longer heeding any warnings and for accusing the Superior of too much credulity which, as the subject is persuaded and declares to his listeners, comes from his dislike to the subject.

De iis, si absque diligenti cautela infirmus momeatur, mirum quantopere noceat, quantopere hinc morbus crescat ; quantam occasionem sumat is, de quo agitur, infirmandi cætera, quæ objiciuntur ; accusandi Superiorem nimiæ credulitatis , quam etiam ex amaro affectu erga se proficisci et credet, et prædicabit.

Procedure concerning things reported.

During an interview the Superior must tell the subject that certain matters were reported to him but that he personally did not readily believe what was said, wishing to learn from the subject himself, for without this he might think he had been comdemned through prejudice — and of which suspicion the Superior must be thoroughly cleared at all costs.

11. Hoc ipsum ei, cum arguitur, prædicendum, hæc quidem esse delata, se tamen non facile credere quæ dicuntur : cupere proinde ab eo cuncta cognoscere, idque ne putet ille, se ex præjudicio damnatum , quod caveat diligenter Superior me præ se ferat.

Although the matter reported be evident, the Superior will hear out his subject before blaming him, and will clearly make him aware and persuade him that although by reason of his office and for the good of the subject and the Community he necessarily gave an ear and investigated, it would nevertheless please him far more to find the subject innocent than guilty. Indeed, what father hearing of his son’s guilt or offence does not more easily find reason for praise than for punishment?

Et quamvis alioqui de re constaret, audiat tamen antequam damnet ;. effi ciatque, ut intelligat ille , sibique plane persuadeat (quamvis pro ratione sui officii, et pro bono subditi, atque communi, necessario audiat et investiget) tamen sibi gratius longe futurum, si innocens, quam si culpabilis inveniatur. Quis enim pater, qui filii culpa vel infirmitate audita, non libentius inveniat unde gaudeat, quam unde puniat?

Give some ministry to be carried out.

0ccupandi in ministeriis.

The Superior will give him certain assignments that entail no great inconvenience. Where possible he will from time to time send the subject to give sermons or exhortations, deal in matters with some prelate or perform something else, lest he think that all doors be closed to him. However, this should not usually or frequently occur lest drawbacks be incurred either through his familiarity with prominent men or, as it were, through too much self-esteem which may later do harm to the Society should matters not turn out well, for men of this kind can sometimes turn to fighting us with our weapons and pronouncements. But such assignments must be done prudently and only at intervals so that the subject may not think he is a complete outcast.

42. Injungat illi aliqua , quæ sine magno detrimento poterit : mittat interdum, si id ille præstare poterit, ad concionandum ; ad exhortationes monialium, ad megotium aliquod cum Prælato, vel aliquid aliud transigendum; ne arhitretur omnino sibi ex diffidentia ad omnia ostium occludi. Hæc tamen non ita ordinarie fient aut frequenter, ut incommoda incurrantur vel familiaritatis cum principibus viris, vel quasi ejus personæ nimiæ approbationis , quæ postea Societati, si res non bene succedet, aliquando nocitura sit ( nam hujusmodi homines solent interdum nostris contra nos armis et testimoniis pugnare) sed prudenter et per intervalla tantum, ne ille putet se penitus abjectum. Postea, ubi rationem reddiderit rei gestae, laudandus erit et animan- dus ; hæc enim valde conciliant ani- mum, et suspiciones evellunt.

Superior must resort to all means.

Omnia Superiori tentanda

Finally, let the Superior overlook nothing that can be done by himself or another suitable person in uprooting distrust and implanting love for Superiors, for certainly unless this be done no remedy will be effective. Let him recall that passage from St. Gregory wherein this saintly Father speaks from long experience and which is confirmed in Scripture and the example of the Apostle Paul who, wishing to severely reprimand the Corinthians (I Cor. 1:7), started off by praising them much, and only after such did he begin: “That you lack no kind of grace...” But as St. Gregory adds here: “He strives first of all to bind the arms of these proud people with the chain of flattery so as to be then able to incise the wound of pride with the knife of correction.” And certainly among the Corinthians there existed things praiseworthy as well as blameworthy. So the discerning healer touches and praises the sound flesh around the wound and then runs his lance through the putrid ulcer.” And thus speaks St. Gregory (Libr, 24 Moral c.9).

13. Postremo nihil prætermittat per se, et per alios idoneos, quod ad exi- memdas suspiciones , et gignendam amoris sui epinionem facere possit : certus , nisi hoc fecerit, mulla medi- camentorum genera profutura : me- mimeritque sententiæ D. Gregorii, quam sanctus ille Pater, et ex longa experientia didicerat, et ex sacris lit- teris exemplo confirmat Apostoli; qui objurgaturus graviter Corinthios ita eos ante laudavit , ut post plurimas laudes intulerit , Ita ut nihil vobis desit in wlla gratia. Sed, ut Sanctus hic ait, prius superborum brachia stu- duit per blandimentorum vincula re- ligare, ut postmodum potuisset vul- nus superbiæ ferro correptionis inci- dere. Erant profecto in Corinthiis et quœ laudari debuissent, erant et quœ argui. Peritus itaque medicus prius sana membra, quœ circa vulnus erant, laudando ` palpavit ; et postmodum putridum sinum vulneris feriendo transfiacit. Hactenus beatus Gregorius.

 c15_The Spirit of Secularity and Ingratiating Oneself into the Favors and Friendship of Outsiders

CHAPTER 15
The Spirit of Secularity and Ingratiating Oneself into the Favors and Friendship of Outsiders

CAPUT XV
Saecularitas, et Aulicismus Insinuans in familiaritates et gratiam externorum

Under what appearances this spirit is concealed.

Quam faciem induat aulicismus

Regarding members of the Society working within or away from the house, the above disorder is always dangerous and furtively infiltrates its victims, seizing them almost unawares under the appearance of gaining, in the interests of the Society, the service of God and the welfare of fellowmen, etc., the good graces of prelates, princes and magnates. But at times we are actually doing some self-seeking and gradually turn to worldly matters: therefore this evil must be hindered and curbed right from the very start.

Monts hic in Societate et intra et Quam fa- - - - - À" Y. extra periculosus est, et istis qui eum (|uat au- patiuntur, et nobis fere nescientibus '""""* paulatim ' subintrat , specie quidem lucrifaciendi Principes, Prælatos , Magnates , conciliandi ad Divinum obsequium hujusmodi homines Societati , juvandi proximos , etc. Sed revera quærimus interdum nos ipsos, et paulatim ad sæcularia deflectimus. Quare diligenter prævenienda sunt mala, et initiis occurrendum

Signs betokening ingratiation.

The symptoms by which this. disorder may be recognized must therefore be attended to. Among others, the following will be clearly indicative: if the subject frequently visits such personages; if in not doing so, he feels a desire for their presence and conversation; if he takes to heart their business and affairs as much as his own; if he willingly undertakes secular transactions; if he acts without the Superior’s knowledge; if he conciliates the good graces of prelates, magnates, etc. to his own personal advantage and not to the Society; if the regular observance and obedience begin to suffer; if those works proper to the Society — and especially the least ostentatious — are thought little of; if he considers himself called to things more consequential; if he begins to weary of religious poverty and to require conveniences and comforts for himself; if he spurns the conversation of his confrères, especially the more guileless; if he most irritably accepts the Superior’s warnings as if he were doing this malevolently and resentfully. If these and similar symptoms be present, his soul is certainly infected with this malady no matter how deluding and deceiving be the motives he proffers.

Attendenda igitur signa, quibus $u- d; - bus hic possit. Ea autem ií dignosci mor p . ia auteii inter cætera non obscure illum indicant, si quis frequentius illos adeat : si , cum abstinet , sentit desiderium præsentiæ, et congressus illoruun : si eorum rebus et negotiis tamquam propriis se affici sentiat : si libenter amplectatur negotia sæcularia ; si Superiore inscio tractet : si hujusmodi Principes et Magnates sibi, mon Societati conciliet : si observantia et obedientia incipiant illi sordescere : si Societatis ministeria , et quæ mimus speciosa videntur, leviora putet : si se factum arbitretur ad magna : si paupertatem nostram incipiat moleste ferre , quod commoditates et curiosiora requirat : si Nostrorum conversationem, præsertim simplicium, aspernetur : si Superiorem hæc moneniem , quasi malevolum et invidum iniquius ferat. Hæc enim et hujusmodi si adsint, quidquid decepta et deceptrix illius intentio huic polliceatur , certum est, morbum illius animum occupare.

lndicate the dangers of this spirit

Indicanda pericula.

So these dangers must be pointed out to him, for obedience, fraternal union, religious simplicity, devotion, union with God, love for the Society, zeal for souls, and many other virtues are manifestly imperilled. One can hardly believe how such a man can change; and suddenly, he himself while least experiencing this will find to his sorrow that he is quite another man. Thus at the Fifth General Congregation this matter was very seriously dealt with, as appears from Canons 12 and 13, and which must be most carefully heeded.

2. Indicanda erunt ei pericula. Nam obedientia , fraterna unio, simplicitas religiosa, devotio , et conjunctio cum DEO, amor erga Societatem, zelus animarum, et plurimæ aliæ virtutes manifeste periclitantur. Vix enim credi potest, quam hic liomo immutetur : et brevi , cum minimie sentiet, inveniet et dolebit se alium. Unde in quinta Generali Congregatione taim serio ea de re actum est, ut videre est canone 12. et 13. qui maxime servandi.

Such men are to be removed at once.

Men of this stamp must be removed in good time on some convenient pretext, lest due to deepened and extended recta they cannot be removed without great offence to the prelates. Therefore local Superiors should promptly warn the Provincial, and if he perceives difficulties arise he should consult the General. Finally, let these Superiors be nowise negligent in such matters if they really have at heart the good of the Society.

3. Avellendi hujusmodi homines tempestive bono aliquo nomine : quia si incipiant altiores radices extendere, non poterunt sine magna Principum offensione divelli. Quare Superiores locales moneant tempestive Provinciales; qui si videant difficultatem , consulant Generalem. Denique non sint Snperiores hac in re negligentes, si consultum Societati volunt.

When excuses are preferred.

Should subjects proffer as excuse the urgings of prominent men in this respect, they must be seriously exhorted to sever the bonds themselves, for if they wish they can do so unobtrusively. But should this go counter to their feelings and desires, they must be most careful not to make it evident that they are doing this solely because the Superiors wish it and for fear of getting themselves a bad name among confrères in the Society. If they act thus, it will harm the cause and the Society rather than further them, and will embitter the mind of these prominent persons. Hence if this manner of acting is clearly perceptible, it will betoken men that are neither obedient nor loving sons of the Society.

4. Si excusant se, quod Principes urgeant, hortandi serio, ut ipsi tamquam sua sponte fila præcidant ; quod si voluerint, haud dubie suaviter id facient : tantum caveant, ne videantur, cum contra sentiant et cupiant, idcirco id facere , quia Superiores volunt, et quia hoc nomine ab hominibus Societatis male excipiantur. Si enim hoc modo fiat , nocet potius causæ et Societati, quam prosit, et Principum animos valde exulcerat. Quo fit, ut hæc eo modo pertractare, hominis sit nec obedientis, nec Societatem amantis, cum hæc incommoda manifeste videat.

Subjects to be occupied in ministerial works.

Therefore subjects are to be occupied in ministerial works, for they will be more fruitful to fellow-men, provide a greater safeguard for themselves and more edification for the Society, so that their time will not be given to such visits and useless conversations. Visits must also be formally denied them at times, as set down in the Constitutions.

5. Occupandi erunt diligenter in ministeriis, tum quod in his fructuosius proximis, tutius sibi, et majori cum Societatis ædificatione verseutur; tum ne tempus suppetat hujus- modi visitationibus, et inutilibus col- loquiis. Visitationes etiam interdum diserte negandæ , ut in Instructionibus cavetur impressis.

Public culpas.

Publice reprehenendi.

Public reprimands in the refectory will remind them of religious humility whereby they break off that friendship by some means or ether. Such practices, however, must be carried out most circumspectly and opportunely.

6. Publicæ etiam in refectorio re- prehensiones monebunt eos religiosæ humilitatis , ut aulicismum quoquo modo interrumpant : quare circum- specte et opportune suo tempore adhi- bendæ.

Subjects to be warned of pernicious effects.

Monendi de periculis.

Next, subjects must be warned that this matter evokes utmost invidiousness among outsiders: it gets the Society a bad name, stirs up many souls with hatred for it, and we ourselves realize how hurtful can be any inequality among our own members. Sc our subjects must be urged to cautiously desist and suggest to the persons involved some other men to take their place -- either our own or outsiders as the case may be, lest it seem that ours are running everything.

Monendi subinde , rem esse ple- nam invidiæ apud externos, Socie- tatem hoc nomine male audire , con- flari multorum in nos odium , inter Nostros etiam nescio quid inæquali- latis offendere : hortandi, ut pruden- ter declinent ; suggerant nonnullis in rebus Principibus ipsis aliquos alios Nostros, vel externos, prout res feret , ne videantur Nostri omnia movere.

Refusing requests from outsiders.

When of their own accord or sent by ours, outsiders come urging the Superior to entrust the subject with this or that undertaking, the Superior must modestly decline, alleging offence to the prelate himself, the Rules of the Society, the worldliness of the matter, arousing the enmity of others, and many other such reasons that prevent the Superior from approving their request that the subject do this, much less that he order him to do it.

8. Externis, qui vel sua sponte, vel Et etiam ab hujusmodi Nostris missi, Superiorem urgent, ut illis hoc vel illud negotium demandet, modeste negent, prætexentes Principis ipsius offensionem, Societatis decreta, megotii sæcularitatem , aliorum odium , et hujusmodi multa , quæ impediunt ne Superior possit hoc probare, si id illi faciant; tautum abest, ut possit injungere. . ueneralis

*    General to be informed.

*    iam externis demegamdi.

Finally, since this malady is combined with effusion to external activities, and love of excelling — as treated in Chapters 6 and 7 — the Superior should apply the many remedies indicated therein and warn the General.

9. Postremo quoniam morbus mix£ tus est ex effusione ad exteriora, et aüs amore excellentiæ. de quibus diximus cap. vi et vii. applicet Superior pleraque remedia ex illis, et Generalem admoneat.

 c16_Pertinacity and Obstinacy of Judgment with Contention

CHAPTER 16
Pertinacity and Obstinacy of Judgment with Contention

CAPUT XVI
Pertinacia et suriries judicii cum contentione

In speculative matters, refer to learned men.

In speculativis adhibendi doctores

Should this exist in speculative matters, the Superior will refer to the decisions of some learned men. ‘When the subject has been fully heard, the Superior will then impose silence on him, as demanded by the Constitutions, and will forbid him to speak any further of it, otherwise there will ensue neither few nor pleasant consequences (Exam. c.3 No. 10-11).

1. Si fuerit in speculativis , adhibeat Superior judicium aliquorum doctorum. Et ubi is fuerit diligenter audiuis, imponat ei silentium juxta obligationem Constitutionum , nec sinat longius progredi; alioqui nec pauca nec parva sequuntur incommoda.

Warning regarding practical matters.

In practices de quibus monendi

If obstinacy appears in practical matters, the Superior must warn the subject that this stems from pride whereby he wishes to appear more learned than others and cannot bear to yield; or it comes from lack of judgment which does not grasp the fact that at least in matters moral no matter how evident an opinion may appear, it is not sufficiently so, however, as to deprive an opposing opinion of all value, and that even prudent men relying on their own judgment have been greatly deceived.

2. In practicis moneat illum , hoc fere nasci ex superbia, qua velit aliis videri doctior vel superior, et nesciat cedere; vel ex temuitate judicii , quod mom apprehendit, saltem mom esse in rebus moralibus tantam evidentiam , ut non nmodo sit habenda ratio etiam judicii aliorum , sed etiam prudentiores, proprio confisi judicio, decepti pravissime fuerint.

Occasional appraisal concerning trifles.

It will be pointed out to the subject that disputes arise over mere trifles and rumors in circulation and, as anyone can understand, how unworthy it is of a religious to argue over such and thereby offend charity.

3. Doceat esse interdum quæstiones de iuugis et rumoribus, qui narrantur : quam vero indignum sit religioso homine de iis certare, et charitatem lædere, facile quivis intelligit.

*  Recommend the reading of Cassian.

*  Hortandus ad Cassianum legendum.

He will be reminded of what Cassian says: that in as much as it is sad to see men of the world quarrel violently over a piece of land, it is likewise so to see discord arise among spiritual men of differing opinions. Let the subject carefully read the excellent teaching given therein, especially from Chap. 6 to 12. Should he be a Coadjutor brother, the Superior or spiritual father will transmit to him these lovely writings.

4. Monendus quod Cassianus ait , sicut inter carnales de terrenis substantiis, ita inter spirituales pro diversitate intellectuum oriri discordiam. Legat proinde diligenter egregiam ejus loci doctrinam, præsertim a cap. vi. usque ad xii. Si vero sit Coadjutor, dicat illi Superior vel Præfectus aliqua in hanc sententiam.

Recommend the use of ordinary remedies.

He will be recommended to make use of those ordinary remedies — prayer and the particular examen, imposing some light penance on himself each time he falls into a minor fault.

5. Adhibeat remedia communia orationis et examinis partieularis, assumendo levem aliquam pœnitentiam , quoties in leviora inciderit.

Impunity not acceptable.

Contentions of this kind should not be allowed to go with impunity: public reprimands should be given in the refectory and be accompanied by admonitions that will be profitable to others. And should the Minister or one of the senior Fathers be present when such contentions break out, he should adroitly switch the conversation to other topics and take the first opportunity to give the subject a fraternal warning.

6. Ne contentiones hujusinodi permittantur impune, dentur reprehensiones publicæ in refectorio cum admonitionibus , quæ alios etiam juvent. Et si Minister, vel aliquis paier ex gravioribus adesset, cum hæc contingunt, posset commode sermonem ad alia transferre, et fratrem opportume monere.

When the warned subject does not amend.

If the warned member does not amend, some maturer and serious religious will be assigned him as recreation-companions lest he contend thereat.

7. Si quis monitus non emendaretur ; assignandi essent maturiores et magis spirituales, cum quibus in recreatione ageret, ne ibi contenderet.

When obstinacy involves the Superior.

Should his obstinacy involve his Superior, then this comes under defective obedience; hence the remedies indicated in Chapter 5 should be applied.

8. Si res fuerit cum Superiore , jam defectus est obedientiæ; proinde adhibenda remedia quæ in quinto capite.

 c17_Disturbing the Peace. Sowing Discord and Creating Quarrels

CHAPTER 17
Disturbing the Peace. Sowing Discord and Creating Quarrels

CAPUT XVII
Perturbatio pacis, et seminantio dissensionis et jurgiorum

Consider the seriousness of this disorder.

In this disorder which many deal with just cursorily, it will first of all be most helpful if it be considered assiduously by the subject, and not just once or superficially. Let him therefore consider how frequently, how seriously, how emphatically sacred Scripture speaks about sins of the tongue, for in addition to what St. James sets down in Chapter 3 of his Epistle (wherein he calls the tongue a world of iniquity and asserts that it infects the whole body and that in its being inflamed by hell, it in turn sets aflame the whole course of our life), we are frequently warned of this sin in the Book of Proverbs and Ecclesiastes, and anyone can come across many texts by which he can stimulate and prick his zeal. Chapter 28 of Ecclesiastes in particular enumerates so many evils that it would be surprising for anyone to read them and not tremble.

A. Ante omnia plurimum proderit, si gravitas morbi, quæ a plurimis parvipenditur , diligenter ab infirmo, nec semel aut perfunctorie perpendatur. Consideret itaque, quam multa, quam gravia, quam exaggerate de peccatis linguæ Scripturæ sacræ loquantur: nam præter ea, quæ D. Jacobus Apostolus tam graviter tertio capite suæ Epistolæ posuit ( ut linguam appellet universitatem imiquitatis, et asserat maculare totum corpus , et inflammare rotam nativitatis nostræ , inflammatam a gehemna) in libris Proverbiorum et Ecclesiastæ frequentissime de eo monemur : et potest quisque multa sibi loca conquirere, qui bus veluti stimulis sese pungat. Sed. certe Eeclesiastici 28. tam multa mala narrantur, ut mirum sit, si quis ea legat, et nom contremiscat.

This seriousness con be judged from the exompks of the saints.

The seriousness of this disorder can be judged from the examples and maxims of the saints. It causes no small wonder to know how much they feared faults of the tongue and caused others to fear likewise! Surprising indeed were the privations, they imposed, carried out, and endured so as to master their tongue. But this is not the place to narrate these.

2. Ex sanctorum exemplis et eorum dictis ejusdem morbi gravitas perpendi potest. Mirum enim est, quantopere linguæ lapsum et formidaverint ipsi , et aliis formidandum ostenderint. Mira sunt, quæ sibi injunxerunt, quæ fe- cerunt, quæ pertulerunt, ut linguam domare possent. Sed his describendis mon est hic locus.

For the rest, it should be carefully considered how, in dealing with remedies for spiritual disorders, St. Basil teaches how contraries must be cured by contraries (Reg. fus. dis.put, interrog. 51), how murmuring is to be severely punished, when the murmurer is to be separated from others and none be permitted to work with him.

Cæterum illud valde perpendendum , quod D. Basilius , cum de spiritualium morborum cura- tione agit, quomodo contraria contra- riis curanda sint , murmurationem gravissime pumit , separatione videli- cet ab aliis, et ut memo ex fratribus cum ipso in opere esse velit.

In detestation of such evil he even adds that the fruit of any labor done by such a person must not be mingled with that of others and, what is more surprising, when the murmurer has humbly performed his penance and made good his fault, the fruit of his work can re-appear, but even then is not allowed to be used by the brethren, but is to be put to spine other use for those reasons already given by St. Basil (Interrog. 29), for in haying his work accepted he would not be aware of the great evil in which he was living. St. Basil points out, therefore, that this man must be rendered so terrified, so humiliated, so ashamed of this fault that from the fact that not even his labors are wanted he will end up by understanding how low he has fallen. One cannot read this passage without experiencing strong emotion indeed,

Quin etiam addit in detestationem tanti mali , ut opus, quod ille laboravit , cum aliis me misceatur : et, quod ma- gis mirandum est, postquam ille hu- militer pœnitentiam egerit, et eo morbo liberatus fuerit , admitti qui- dem posse tunc illud opus, sed me tunc quidem in usum fratrum erogan- dum, verum in alium aliquem, propter rationem supra allatam, quam attulit Interrogat. Quod ex admissione ejusmodi operis, non sinatur ille advertere , quantis in malis versetur. Indicat quippe hic sanctus Pater, ita terrendum hominem, ita confundendum, ita sui facti turpitudinem edocendum, ut vel ex eo, quod me labores quidem illius recipiantur , intelligat ubi jaceat. Quod totum certe sine suspiriis legi mon potest.

It is truly touching to perceive with what deep feelings St. John Chrysostom condemns and deplores this vice for which he desires that endless fountains of tears gush from his eyes; nor does he think any grief commensurate with this great tragedy.

Sed mirum est , quanto cum animi sensu, S. Chrysostomus damnet et deploret hoc vitium , ut et abundantissimos lacrymarum fontes ex oculis laxare cupiat ; nec tamen ullum fore luctum tantæ, ut ipse loquitur , tragœdiæ condignum putet.

* Nature of such eviι

With what admirable penetration he describes the nature of such evil, its causes, malice, indications, unworthiness, disastrous consequences, remedies -- all indeed is given in detail. If we examine its very essence we find nothing other than mutual instigation, biting and tearing at one another, devouring our fellow-men, spewing out volleys of words against brethren so as to inflict wounds more piercing than any arrow; in fine, honing their tongues to sword-like sharpness against one an-other’s soul.

Mirum est , quam subtiliter tanti criminis naturam, causas, malitiam , signa, indignitatem, damna, remedia describat. Si naturam spectes ; nihil aliud hoc esse ait , quam sibi invicem insurgere , in seipsos morsus laniatusque comvertere , in suam carnem voracitatem exercere , sagittas verborum in fratres , imo acriora sagittis vulnera infligere , gladium denique in animam ipsam acuere,

Causes and mα ice,

The causes are ambition and envy, whose basis are always lies and deceit. Its malice? He compares it to fratricide and sacrilege: to fratricide, for it is injurious to fraternal unity to the point of devastating charity — similar to and much worse than the slaying committed by Cain, for the relationship is more sublime: to sacrilege, since in a way it strikes at the very body of Christ. “Be fully aware,” he says, “that whenever you speak contumeliously against a brother you injure a member of Christ”

Si causas ; cupiditatem et invidiam motat, et eas quidem mendacio fallaciæque subnixas. Si malitiam ; fratricidio et sacrilegio comparat : fratricidio quidem , cum fraternam societatem usque ad charitatis interitum lædat; quod cædis instar a Caino factæ, tanto est iniquius , quanto consanguinitas ipsa sublimior : sacrilegio autem , cum ipsum Christi corpus quodammodo violetur. Intelligas, inquit, cum in fratrem contumeliam diaceris, Christi te membrum vituperasse.

signs.

“If we seek signs of its presence, these can be recognized when subjects speaking to one another become silent at anyone’s approach and change the topic of their conver-cation.” A little further on he says: “Hence you will find many who give credence to heathens rather than to Christians.”

Si signa ; Possunt , inquit, in vobis hæc recognosci, cum quisque proæimi auribus verba insusurrat, obticeturque statim, si quis propius accedat, et de medio tollitur acceptus sermo. Et paulo post: Unde complures, inquit, reperies gentili potius quam Christianose credere.

Unworthiness.

“The unworthiness of this defect? I bemoan the more that discords and contentions exist while you exist under the same roof, have the same chapel, the same Pastor, with so many motives exciting you to concord.”

Si indignitatem ; eo magis, inquit, queror vos sub eodem tecto, templo, pastore, tot rebus ad concordiam provocantibus, discordes tamen et seditiosos existere.

Consequences.

‘Would you desire to know the dire consequences? First it devastates charity; second and consequently, God withdraws from our midst, for inasmuch as when two or three are gathered in His name He is there amid them_; so also when two or three band together to destroy peace, Christ refuses to be in their midst; third, this very name of “brother” — which can have nothing more dear and cherished — becomes insipid, decrepit and meaningless. And lastly, we ourselves bring about our Community’s ruin for, he says, if we are always armed against one another, the devil will have no need to work at our destruction.

 Si damna; primo sequi ait, charitatis interitum, deinde consequenter DEUM e medio quodammodo profugere : ut enim, ubi duo vel tres congregantur in nomine ipsius, ibi est in medio eorum ; ita cum duo vel tres in pacis eversionem conveniunt, ibi medius esse recusat. Tertio, fraternum nomen, quo mihil dulcius aut charius, tenue admodum et exile relinqui, ac prope extingui. Postremo, a nobis ipsis animarum quasi civile exitium induci. Si enim, inquit, fuerimus in nos semper armati, nulla erit daemonum industria ad nostrum eaeitium necessaria.

Remedies.

In fine, if we seek remedies, he recommends that we reverence the holy Eucharistic Table whereon is laid Christ, Victim of Peace, so that when assailed by injuries we may bear them and bewail not our injury, but the undoing of the doer.

Si denique reimedia; suadet, ut divinæ Eucharistiæ mensam revereamur, ubi pacis victima Christus apponitur : ut injuria etiam lacessiti, toleremus tamen et ingemiscamus , mom quidem injuriæ gratia, sed ob eam inferentis interitum ; et ad extremum , ut fructum qui ex injuriarum tolerantia mascitur, cogitemus.

It was fitting to present here in few words the thoughts of this Father, since there was little need to quote his long sermon in full; but it would be most benē-ficial, however, to read it all through and to especially remember to whom he was speaking. And indeed if a saintly man was so averse to such things among those united through the simple designation of Christian, what more would he have said of those more closely united by the strongest bonds of religious charity and unity?

Has omnes hujus Patris sententias libuit in pauca colligere, cum mecesse minime fuerit tam longum hic illius sermonem referre, quem tamen utilissimum erit perlegere ; illudque in primis perpendere, apud quos dicat : si enim tam graviter ferebat ista vir sanctissimus in iis, qui sola Christiani nominis societate conjuncti erant ; quid de illis existimamdum, qui arctissimo præteroa religiosæ charitatis et unitatis vinculo adstricti sunt ?

We cannot omit what St. Bernard says to this effect (Serra. 29 in Cant.) : “Dearest brethren, may peace be among you, and harm you not one another in word or deed” etc. All of this exhortation should be read. And Sermon 24 on the Canticle text “Righteous hearts love you” contains a passage beginning with “Religious are seen walking apart...” etc., wherein he so graphically describes their convenings and baekbitings. But in his sermon regarding the triple custody of the hands, tongue, and heart, he enlarges thus on the subject: “Be not afraid to proclaim that an unkind tongue is more cruel than the spear that pierced Christ’s side, and proclaim this in all boldness. For when this tongue stabs a member of the Lord it also stabs Christ Himself: nor does it stab a lifeless limb, but stabs a living body to death. It causes more sorrow than the very thorns that the enraged soldiers pressed into His sacred head, or the iron nails driven into the sacred hands and feet to culminate the malice of the Jews. For had not Christ given predilection to this same body that is now being pierced and stabbed and sort of preferred to His Own, He would never have yielded His life to the horrors of death and the shame of the cross.”

Sed prætereunda non sunt, quæ D. Bernardus in eamdem fere sententiam egregie dixit. Ac sermone quidem 29. in Cantica, Proinde, inquit, dilectissimi , pacem habete ad vos, et nolite lædere invicem, non facto, non verbo, etc. Legatur locus. Et sermone 24. in illud, Recti diligunt te: Videas ambulare seorsum, etc. ubi conventicula et detractiones graphice describit. Sed sermone de triplici custodia, manus, linguæ, et cordis, ita rem exaggerat, ut dicat : Nec vero ejusmodi linquam, ipso etiam mucrone, quo D0minicum latus confossum est, crudeliorem dicere verearis. Fodit enim hæc quoque Christi corpus, et membrum de membro, nec jam eaeanime fodit, sed facit eaeanime fodiendo. Ipsis quoque nocentior est spinis, quas illi tâm sublimi capiti furor militaris imposuit : seu etiam clavis ferreis, quos sanctissi•mis manibus illis et pedibus consummalio Judaicæ iniquitatis infiaeit. Nisi enim hujus , quod nunc pungitur et transfoditur, corporis sui vitam illius vitæ corporis prætulisset , numquam illud pro isto mortis injuriæ, crucis ignominioe tradidisset.

St. Augustine (Libr, 9, Confess. 9) greatly praises his own mother in that she never related anything of one person to another unless it was useful in reconciling them, and he says that having learned from experience what miseries and strife the tongue can stir up, he deemed this no small blessing indeed, and adds: “It is not enough that man merely avoid stirring up quarrels or fomenting them through evil words, but he must also strive to extinguish them by speaking kindly.” And therefore how must a religious act?

Et D. Augustinus vehementer matrem collaudat, quod numquam alteri de altera proderet, nisi quod ad eas reconciliandas valeret. Aitque se experientia doctum. turbarum et miseriarum , quas lingua excitat, non parvum hoc bonum æstimare. Et subdit : Animo humano parum esse debere inimicitias hominum nec eaecitare, nec augere male louendo, nisi eas etiam eaetinguere bene | oquendo studuerit. Quid igitur Religiósis faciendum ?

* Seriousness to be comprehended from harm caused to household.

The seriousness of this malady can be comprehended from the harm and distress caused to those dwelling with the subject: it wrecks peace of soul, tranquility, obedience, and also impedes the ministry and the helping of others when the reputation of our members falls short in any way. For at the actual time of speaking, a religious harms not only those persons he contacts, but also many others who are absent, and this for many years, because rumors and suspicions keep circulating from one person to another,

3. Ex damno et pertubatione eorum quibuscum vivunt , morbi gravitas intelligitur : evertunt enim pacem, animorum tranquillitatem , obedientiam, et mimisteria etiam ac fructum in proximis, opinione Nostrorum quoquo pacto diminuta, non leviter impediunt. Nec solum eo tempore quo loquuntur, et iis personis, cum quibus agunt, nocent; sed lædunt plurimos etiam absentes, et post multos annos, quia rumores et suspiciones in alios et alios derivantur :

The esteem and reputation, of a defamed religious are diminished not only within the house where he lives, but this discredit spreads through the province and even the provinces where even after long years he will find estranged from him men whom he had never wronged or even lived with. Should obedience make him Superior, the displeased subjects through being prejudiced by his unfavorable reputation will both bewail and complain about the Superior, so that neither confidence, respect, nor love can find place among them.

nec in ea domo, ubi quis est, tantum ejns amori et opinioni detrahitur, sed manat per Provinciam, imo per Provincias, ubi post multos annos longissime positus inveniat ille a se abalienatos animos eorum , quibus nec nocuit unquam, neque convixit. Quod si obedientia illum præterrit misera subditi ex præjudicio, et sinistra illa opinione, et conqueruntur ipsi at frequent Superiorem , ut nec fiducia ,nec reveremtia, nec amor in ille _____habere posit. Ut merito in ejusmodi detractores , qui venenum tam late diffundunt ,

Deservedly is this sentence from holy Scripture pronounced against men of this kind who spread poison so widely: c^OWoe to him that giveth drink to his friend, who presenteth him with gall and maketh him drunk so as to behold his nakedness” (flab. 2:15). St. Fphrem explains this well. (Serm. de vita spirit. n.39. tom. 1).

 illud Scripturæ aptari possit : Væ qui potum dat amico suo , mittens fe/ suum et inebrians, ut aspi— ciat nuditatem ejus. Quod de hac re egregie explicat B. Ephrem.

It wí11 also greatly help if we consider the facility with which we fall into this sin through volubility of speech, for the more easily sin is committed, the more assiduously should it be guarded against.” And certainly were one to incur a serious corporal malady from a slip of the tongue, how vigilant and cautious would he be! And yet we are somnolent to the dangers of our soul! Nevertheless, even in minimal matters, if from a speech defect one is apt to err in pronouncing a certain word since he is unable to vocalize it correctly, how cautiously he avoids this word if he is to speak in public, lest he have to betray a speech defects

Etiam maxime juvat, si attendatur facilitas incurrendi hoc peccatum ex linguæ volubilitate : quo enim facilius peccatum aliquod incurritur, eo diligentior ibi custodia adhibenda est. Et certe si quis gravem aliquam infirmitatem corporis ex linguæ lapsu accerseret , quam vigilans esset et quam cautus ? Et tamen in animæ periculo dormitamus. Imo vero in re levissima si quis ex defectu linguæ in pronuntiatione alicujus dictionis errare soleret , quod eam recte proferre mon posset ; si huic publice agendum esset, quam caute dictionem illam vitaret, ne linguæ vitium prodere cogeretur?

How much more, therefore, should be avoided those words whereby the tongue sins seriously and betrays a defect not of body but of soul, although the former lacks all moral guilt while the latter can lack neither grave guilt nor punishment.

Quanto ergo magis illæ cavendæ sunt voces , in quibus lingua gravius peccat ? nec tam corporis , quaum mentis vitium manifestat ? cum illud culpa careat , hoc neque culpa non levi, nec poena carere possit.

Good intention does not suffice.

Let them understand that it does not suffice as excuse that it was not done intentionally or with the formal aim to detract from the Society or others, for the same evil effects ensue from the very nature of the matter. Nor on that account does less harm emerge for the Society and others, no matter with what intention the statement was uttered. Since they know how easy it is for them to fall, they ought the more attentively seta guard upon their mouth just as one having experienced the strength of wine and drink, and in getting drunk once more is not free of fault, for he ought and could have avoided the mmuse,

4. Intelligant non esse ad excusatio- nem satis , si id non ex intentione faciant , et formali studio detrahendi aut Societati, aut aliis : quia ex na- tura rei eadem sequuntur mala, quo- cumque tamdem animo illud dictum fuerit ; nec Societati et aliis minus propterea incommodi evenire : quia cum sciat se facile labi, debuisset at- tentius custodiam ponere ori suo ; sicut et qui vim vimi et potus exper- tus, iterum inebriatur, non excusatur a culpa, quia debuisset , potuissetque caVer

When one feels ill-disposed towards another.

Therefore, if anyone feel ill-disposed towards another, he must not speak of him or his concerns until he has prepared by prayer and recollection, for the mouth easily speaks from the abundance of the heart and good things cannot come forth from an evil treasure (Iatth. 12:34-35).

5. Si erga aliquem sentiat se esse male affectum , de eo rebusque illius ne loquatur, nisi oratione et præpara- tione præmissa : nam facile ex abun- dantia cordis os loquitur , et de malo thesauro non profert bona.

Let Superior know of fault.

When the subject does fall, he should of his own accord immediately lay the matter before his Superior or confessor, and not retire to his room that night before having confessed: then if by chance he has committed a mortal sin he will not sleep with its guilt on his soul; and if there be no grave sin, he the more easily obtains pardon and remedy. If he does this, he will indubitably find this most helpful.

6. Si quando labatur , ipse ultru sese Superiori, vel confessario statim deferat; et caveat ue ea nocte cubitum eat, priusquam confessione se ablue- rit : tum ut, si forte mortale subsit, in peccato ne dormiat ; tum etiamsi non esset, facilius veniam impetret et pedicinam. Quod si faciet, maximum sine dubio præsidium sentiet.

Avoid causes of uncharitableness.

Let him avoid, as he would in the case cf poison, the talk and conversation cf those with whom he is wont to fall, nor let him speak of matters pertaining to εοm- munity government, unless very circumspectly and after preparation, even though what he says appears to him to be trifling and no harm is intended.

7. Fugiat tamquam venenum , eorum colloquia et conversationes , cum quibus errare solet ; nec de rebus ad alios pertinentibus , maxime vero ad gubernationem , nisi valde circumspecte et paratus loquatur , etiamsi forte leve id quod dicitur, sibi videatur, mec quidquam mali suspicetur.

Grave reproof.

‘When the subject has erred in this matter, let the Superior receive him with grave reproof and remind him of some of the points indicated here. For more than one can believe, this malady above all others will increase through indulgence and lack of correction. The subject must be punished in proportion to the fault. Solomon says (Prow. 21:11) : “When a pestilent man is punished, the little one will be wiser.” However, if his murmurings are against Superiors, everything should be observed as in # 5 and 6, Chapter 14 on “Temptations against the Superior.”

8. Ubi in eo erraverit, excipiatur a Superiore gravi aliqua objurgatione et commemoratione aliquorum, quæ hic dicuntur. Crescit enim morbus hic , si quis alius , ex indulgentia et defectu correctionis ultra quam credi possit. Mulctetur interdum pro qualitate culpæ , nam et Salomon admonet : Mulctato pestilente, sapientior erit parvulus. Si tamen contra personam ipsius Superioris fuerit murmuratio , servanda erunt, quæ dicta de tentatione contra Superiorem cap. xiv. iii:mieris 5. et 6.

It fault has not been public.

If the fault has not been very public and can be concealed without scandal, he should not be punished publicly or at the penance table excepting, perhaps, in the case of inordinate and unrestrained speech and murmuring. But he should be clearly warned that this fault was not being publicly punished on account of the great scandal that would result were it known that he said such and such; thus he will think more seriously of his fault. It will be well, however, if he humbles himself in the presence of those to whom he spoke, retracts what he said, and asks pardon for the scandal caused.

9. Nisi res fuerit valde publica, et scandalum potius ob dissimulationem nascatur, non erit de hujusmodi in puhlica reprehensione et parva mensa reprehendendus, misi forte in genere de inordinata et indisciplinata locutione et murmuratione. Sed monendus diserte, id publice mon fieri, quia valde scandalizaret, si sciretur, hoc eum dixisse : ideo graviorem arbitretur culpam. Bonum tamen erit, si is coram quibus dixit, se humiliet, dicta retractet, culpam dicat, et de scandalo veniam petat.

Perniciοus tale-bearing about others.

Telling someone things about another that offend charity is nit only pernicious, but should be considered diabolical. We should recall what the Constitutions call these men, namely, pests, and what they decree against such — that they must be expelled either from their house or from the Society. Nor does St. Basil (Reg. brew. reg. 26) express any contrary opinion when he says: “He whi defames a companion or listens to and tolerates a detractor, what punishment does he not deserve?”

10. Referre alteri de altero, quod charitatem lædat, non peruiciosum tantum, sed diabolicum arbitretur ; et recordetur , quomodo Constitutiones hujusmodi homines appellent, videlicet Pestem; quid in eos statuant, id est, ut separentur vel a Domo, vel etiam a Societate. Nec dissimilem sententiam tulit S. Basilius, ubi ait : Qui detrahit fratri, vel detrahentem auscultat et tolerat, qua hic animadversione dignus est ?

And he replies: “They should both be banished from the company of others, for this will I drive out this secret detractor of his brother,” And elsewhere he says: “Be unwilling to hearken to a detractor or endure him.” And he continues with the following question: “If he has defamed even authority, what line of action do we observe concerning him?” He replies: “This verdict is clear from the wrath of God against Miriam for speaking against Moses, for even at the entreaty of the latter, God did not allow her sin to go unpunished” (Num. 22). And Solomon would seem to be speaking of this kind of sin: “Cast out the scoffer (or the pestilent one, for the word is the same) and dissention shall go out with him” (Pray. 22:10), For unless such men seriously amend, doubtlessly strife and dissention cannot be wanting,

respondet : Eaeterminandi a reliquorum societate ambo: Detrahentem enim secreto prorimo suo, hunc persequebar. Et alibi dictum est : Detrahentem nolito libenter audire, ne sustollaris. Et addit lnterrogatione sequenti : Si vero Antistiti etiam detrarerit, quo pacto cum illo nos geremus? respondet : Manifestum est hoc quoque judicium eae ira DEI adversus Mariam, quando detrahit Moysi, cujus peccatum ne ipso quidem Moyse deprecante, inultum demisit DEUS. Et de hujusmodi videtur dixisse Salomon : Ejice derisorem (sive pestilentem, eadem quippe vox est) et eaeibit cum eo jurgium. Nisi enim serio tales emendentur, jurgia et dissensiones procul dubio deesse non poterunt.

* Investigate causes of malady.

The subject himself should diligently investigate the causes of his malady, for there are some who defame from aversion conceived against another of whom they know not how to speak kindly. Some from a certain vanity defame and criticize others and arbitrate everything, approving and disapproving as if they alone were sagacious: others defame through jealousy of the deeds of others and, as St. Jerome says, they consider another’s gain as their own loss: some defame by reason of mentally censuring the Superior because he has chosen this or that person. This stems from the same roots of envy and pride. As to this disease which is the bite of the deadly asp, Cassian (in last chapter of the 18th Coll.) teaches how dangerous it is and how difficult to cure. This passage should be read most painstakingly. Since the vice of detraction arises from these and other sources, the remedy should be applied to the precise point where the deadly but very fertile root of this vice appears.

11. Investiget ipse infirmus diligenter hujus morbi causas. Sunt enim qui detrahunt ex aliqua aversione in alium concepta, de quo dulciter quasi loqui nesciunt. Sunt qui ex quadam vanitate aliis detrahunt, alios judicant, et de omnibus decernunt , probantes, improbantes, quasi soli sapientes. Sunt qui ex invidia, et aliorum factis detrahunt, et, ut ait S. Hieronymus, aliorum lucra sua damna reputant. Sunt qui animo Superiorem taxandi , quod hunc vel illum præponat, quod fere ex eadem invidiæ et superbiæ radice prodit. Hic autem invidiæ morbus, qui mortiferi basilici morsus est, quam sit periculosus, et ad curandum difficilis, egregie docetCassianus Collat. xviii. cap. ult. quod diligentissime perlegendum est. Ex his atque aliis hujusmodi,cum detractionis vitium oriatiur, ibi medecinam apponat, ubi viderit esse hujusmodi infirmitatis pestiferam , sed feracem valde radicem.

* Peril to which subject exposes himself.

Let the subject see how wretched a thing it is when, in bearing the burden of religion, he frequently exposes himself to the very possible danger of losing all should he fall into mortal sin — easily committed in this case. But if seriously offending God or even harking to the pramptings of Satan be unworthy not only of a religious but also of any Christian, what is to be thought if we do not avoid by every possible means those occasions whence this temptation easily comes? Should this concern become less prickly and goading for anyone, he should remember to at least consider the loss of labor and merit, the difficulty of repentance, the toil of amending.

12. Videat quam niserum sit, cum cætera Religionis onera portet , exponere se tam probabili periculo perdendi frequenter omnia, si incidat in mortale , quod in hujnsmodi facile est. Quod si DEUM graviter offendere, imo vel suggerentem Satanam sustinere, non modo religioso, sed christiano homine indignum est : quid censendum, si ea omni custodia non vitemus, ex quibus id faciIe consequetur? Revera tremendum. Sed quos minus hæc sollicitudo pungit et urit, retineat saltem laborum et meritorum jactura , difficultas pœnitentiae , et labor resurgendi.

Particular Examen and other such remedies.

Besides the particular examen and some penance he should have recourse to prayer and repentance as often as he falls, realizing that concerning the danger of succumbing and the perdition of others involved, it is more dangerous to be tempted regarding this sin than regarding chastity, for notwithstanding how humiliated he may be, he tries every remedy, omits no penance, prayers, or reception of the sacraments. But concerning the tongue, we go our way unconcerned as if there were no danger of any downfall. This error must be thoroughly uprooted from the mind and the danger carefully avoided.

13. Ad examen particulare cum aliqua poenitentia , quoties ceciderit , orationes et lacrymas serio confugiat . sciens quod ad periculum cadendi, et aliorum damnum attinet , periculosius se hoc morbo, quam contra castitatem tentari : et tamen ex ista tentatione, quomodo humiliatur, quomodo omnia tentat, non omittit disciplinas, orationes , sacramentorum frequen liam ? In lingua vero, quasi nullum esset periculum gravioris casus , tam facile prolabimur. Evellendus omnino hic error ab animo , et diligenter pe- riculum præcavendum.

How odious he becomes to all.

The subject should attentively consider how odious he becomes to all who live in the same Community, and perhaps to the very person to whom he speaks. But this is little indeed. What if the words of the Apostle are to be considered: “Detractors are hateful to God” (Rom. 1:30)? ‘What can be more wretched than being odious to God and men? “And afterwards these wretched men of this breed shall delight in their own words” (Ps. 48:14).

14. Videat attentius, quam odiosus fiat omnibus, qui in eadem domo ver- santur, forte etiam illis ipsis apud quos loquitur. Sed parum est. Quid si gravius illud addatur, quod Apostolus ait, Detractores DEO odibiles ? Quid miserum magis, quam DEO et homi- nibus esse odiosum? et postea in ore suo hujusmodi miserabiles complace- bunt.

Let Superior observe answer laid down by Ρrονinciel Congregation.

Finally, let the Superior observe what is laid down in answer to a Provincial Congregation of the year 1590 which says: First, the Superior should take the opportunity, in those exhortations customarily had in our houses, to seriously inculcate to what extent this vice harms conscience, piety, and peace.

15. Postremo servet Superior quæ habentur in Responsione ad quam- dam Congregationem Provincialem anni 1590. quæ sic habet : Primum quidem occasiones captare debebunt (id est , Superiores ) im domesticis exhortationibus , quæ ad Nostros ha- beri solent, ac serio inculcare, quan- topere hoc vitium conscientiæ, pie- tati , ac paci noceat.

Second: Independently of the common syndics, some others should be secretly appointed to report in particular an this vice, and let public penances or private admonitions — whichever be expedient — be given to those failing in this matter.

Secundo , ut præter communes syndicos, nonnulli òcculti adhibeantur, qui in particu- lari de hoc vitio referant ; et ut de- linquentibus in eo vel pœnitentiae injiingantur publicæ , vel correctio nes secretæ, prout res tulerit , adhibeantur.

Third: Confessors should warn their penitents that they are liable to sin grievously in this matter. Should this misfortune befall a subject, the confessor will send him to the Superior as prescribed. Should the fault be only venial, he will simply give him a warning, impose a penance and exhort him to have recourse to remedies such as the particular examen and others as well. Outside of confession confessors can also warn them to carefully avoid the company of those they know to be a source of their falling.

Tertio , confessarii pœnitentes serio moneant in his graviter peccari posse. Et si quidem detractio fuerit mortalis , referat ad Superio. rem , juxta Ordinationem decimam quartam ex viginti duabus quas Kalend. Augusti 1590. ad Provincias misimus. Si tamen casus mortalis nor fuerit, moneant illum serio, pœnitentiamque injungant , ac remedia tum particularis examinis, tum alia proponnnt. Possunt etiam eos in privatis colloquiis extra confessionem monere , ut a consuetudine eorum , si quos noverint , aut viderint in hoc vitium impingere , diligenter caveant.

Fourth: Since it none too rarely happens that knowledge of what has been said or determined in consultation presents occasions of quarrels and complaints, greatest care should be taken that the consultors keep the secret to which they are bound by their office.

 Quarto , quoniam non raro multam præbet occasionem hujusmodi querelis et obmurmurationibus, scire quid in Consultationibus dictum aut determinatum sit; ratio habeatur qnam diligentissime, ut Consultores servent secretum , juxta officii sui regulam.

Fifth: Much harm will result if, in the hope of affording help or consolation, admonitors or consultors so deal with those approaching them with grievances that they seem to approve the complaints and share their resentment with regard to the Superior. Hereby and even despite their personal intention, quarrels and complaints are fomented and all the more upheld. Let them kindly receive and hear out the subject so as to preserve the authority of and love for the Superior. For means of consoling those who are in bitter grief will not fail them in that they can even promise their own service in their rapport with the Superior: but just let there be no lack of charity, prudence, and necessary caution of speech.

Quinto , plurimum mocet , si Admonitor et Consultores ita cum accedemtibus et contristatis agant, ut spe illos fovendi et juvandi, ea de Superioribus dieant, ut dolentium querelas approbare , atque idem quod illi de Superioribus sentire videantur. Hoc enim modo etiam contra illorum intentionem foventur querelæ et murmurationes, et confirmantur magis. Sed,ita accedentes amanter excipiant, et patienter audiant , ut Superiorum auctoritatem et amorem servent. Non enim deerit modus consolamdi eos , qui in amaritudine sunt, etiam operam suam apud Superiorem promittendo, modo charitas et prudentia , ac necessaria in verbis circumspectio non desit.

Sixth: Let several selected relig_gíouο among ours be warned that if they perceive such evils erupting in our college, they must strive to hinder them and switch the conversation either by intervening with safer topics, or saying in: a kind and friendly way that it is unsafe to utter similar remarks.

Sexto, moneantur inter Nostros selectiores momnulli, qui si quid tale in Nostrorum collegiis viderint irrepere , id impedire, sermonemque divertere curent, vel meliores interponendo sermones , vel suaviter et amanter dicendo, non esse tutum simile quid proferre.

Seventh: Let ours understand and be seriously instructed both in exhortations and by confessors that ίn matters of complaint and detraction, mortal sin is easy indeed. And even though in particular cases — and due to circumstances — it does not go that far, nevertheless from the nature of the disorder the sin, if not always mortal, is usually serious. For instance, when through such words we implant an unfavorable opinion of prelates, or root out a good one from the minds of subjects; or when in some way we alienate subjects from Superiors; when we weaken vigor of obedience and simplicity; when we sow discord, hate, and aversion among the brethren; when we disturb the communal peace, tranquility, and observance of the Rule.

Septimo, intelligant etiam Nostri, tum in exhortationibus, tum a confessariis, et serio doceantur, in detractione et murmuratione facile esse lethale peccatum. Et quamvis in particulari ex circumstantiis fieri possit, ut culpa mon eo pertingat, tamen ex natura rei, si non semper mortaliter, fere tamen graviter peccari : exempli gratia, cum malam de Prælatis opinionem subditorum animis per hujusmodi verba inserimus, vel bonam evellimus, aut quovis modo ipsos a Prælatis alienamus ; cum obedientiæ vires et simplicitatem enervamus ; cum dissidia, simultates, et animorum aversiones inter fratres seminamus; cum communem pacem , tranquillitatem , et regularum disciplinam perturbamus.

This is why in speaking of the religious life, St. Bernard expresses these lovely words (Serra. 3 de Dedic. Eccles.): “Those who attempt to bring enemies of this kind into the camp of the Lord are traitors indeed, such as are detractors, men hateful to God, who sow discord and foster scandals among brethren. As the house of the Lord was made in peace, so it is clear that through discord a home is made for the devil. Do not wonder, brethren, if I seem to speak harshly, for the truth flatters no one. He will know himself to be wholly a traitor who attempts (God forbid!) to introduce any vice into this house and make the temple of the Lord a den of demons. Not many of this breed are found, thank God, but perhaps at times we find some conversant with our enemies and sealing a pact with death, that is they strive to their utmost to enervate the discipline of the Order, to tepefy fervor, trouble peace and offend charity.”

Qua de re B. Bernardus pulchre sic ait de Religione loquens: Proditores fiunt, quicumque in hoc Domini castrum inimicos ejus introducere moliuntur: quales sunt utique detractores, DEO odibiles; qui dis. cordias seminant, nutriunt scandala inter fratres. Sicut enim in pace factus est locus Domini, sic in discordia locum fieri diabolomanifestum est. Non miremini, fratres, si durius loqui videor, quia veritas neminem palpat. Omnino proditorem se esse noverit, si quis forte (quod absit) vitia quælibet in hanc domum conatur inducere , et templum DEI speluncam facere daemonum. Gratias DE0 : non multos hic invenimus hujuscemodi. Sed tamen deprehendimus interdum forte nonnullos, qui colloquantur hostibus, et paciscantur foedus cum morte, hoc est, molianfur quod in eis est, imminuere Ordinis disciplinam, intepescere fervorem, turbare pacem, lædere charitatem.

 c18_Melancholy and Scruples

CHAPTER 18
Melancholy and Scruples

CAPUT XVIII
Melancholia, Scrupuli, et Angusta Conscientia

So many useful treatises concerning this disorder have been written by many masters of the spiritual life that it is unnecessary to say more.

I). hoc morbo tam multa, tamque utilia a multis conscripta sunt, ut non sit necesse plura dicere.

Some books to be read.

Gerson should be read on “Pusillanimity” (Part 3) and on “Preparation for Mass”.

1. Legi poterit Gerson tract. contra Pusillanimitatem, parte tertia, et de præparat. ad Missam.

How we can help.

Usually, such religious who are thus fomented are to be loved, warmly welcomed and encouraged. Nor when speaking to them should Superiors show doubt or hesitation, but decisiveness: “This is nothing; pass over that; do not repeat; do this; I will answer to God,” etc.

2. Hi ordinarie fovendi , amanter excipiendi, animandi, nec illis dubie, aut cum hæsitatione loquendum , sed clare : Nihil hoc ; Mittat ista securus ; Ne repetat; Hoc facito; Ego rationem reddam DEO, etc.

Scruples concerning certaιa pecufiarιtιes.

We must not overlook the fact that there are some who from no delicacy of conscience incline to scruples. For some peculiar reason they fret and scruple about one thing or another, but in everything else they are found to be entirely lacking in delicacy and restraint. Indeed we have known some religious — otherwise very negligent in spiritual perfection and religious observance, and unscrupulous in allowing themselves many imperfections (for which they were finally ousted from the Society) — yet acting too apprehensively and scrupulously, having no end to their general confessions, seeking dispensations, etc.

3. Illud tamen prætereundum non est , esse interdum aliquos, qui nom ex mimis timorata conscientia in scrupulos vergant, sed peculiari aliqua ex çausa circa unum aut alterum objectum cum sint anxii et scrupulosi, in reliquis tamen minime timorati, et indisciplinati inveniuntur. Experti enim sumus alioqui spiritualis profectus et religiosæ observantiæ valde negligentes , et sine scrupulo multas admittentes imperfectiones, ob quas tamdem e Societate dimittendi fuerint ; qui tamen in nonnullis anxie nimis et scrupulose agentes, finem numquam faciebant confessionibus generalibus , facultatibus petendis , et hujusmodi.

We have made this comment lest such men be forever spared and have their conscience set at ease, as should be done with the really scrupulous. In such matters where they need assistance they should be helped with discretion, leniency, and indulgence. In others they should be warned of laxity, that they are inconsistent with themselves: it may even be that these scruples have arisen from too much negligence and sloth. Therefore they must be fervently vigilant and yet be adroitly and reasonably encouraged.

Quod ideò dicendum fuit , ne tales homines semper foveantur, et eorum conscientiæ dilatentur, sicut cum scrupulosis agendum ; sed ut discrete in iis tantum juventur lenitate et indulgentia, in quibus indigent : in cæteris moneantur de laxitate, et ut videant hæc inter se non cohærere ; quinimo contingere posse, ut ex ' nimia negligentia et socordia hos scrupulos permittantur incurrere. Evigilent itaque cum fervore ; animandi tamen cum dexteritate, prout ratio docebit.

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CHAPTER 1
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CAPUT 1
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