COLL. CHRISTI. REGK
BIB. MAJ. TORONTO
BY THE SAME AUTHOR
SPIRITUAL PROGRESS
I. LUKEWARMNESS TO FERVOUR II. FERVOUR TO PERFECTION
Second Editions. Our Spiritual Series.
"These two volumes are full of matters of great importance in the spiritual life, and it is a long while since the Catholic Press has issued two such solid works of popular moral and ascetic theology. Apart from the large amount of matter, which, in clear type on tinted paper, fills over 700 pages (for the two books), the}- are small, compact, and very attractive in their general get-up, with rounded edges, an art-blue bind ing, and a blue-silk marker. These two works are worth a score of small pious trivialities of the ' leaflet ' type. The second volume is specially intended for those who are in that stage of spiritual life called the 'illuminative,' and are making good strides towards perfection." — 77te Catholic Times*
THE PATH OF HUMILITY
NIHIL OBSTAT :
INNOCENTIDS APAP, O.P.,
Censor Deputaius.
IMPRIMATUR :
EDM. CAN. SURMONT.
Vicavius Generalis,
WESTMONASTERII
Die zjanuarii, 1920.
THE PATH OF HUMILITY
BY THE AUTHOR OF SPIRITUAL PROGRESS," ETC.
COLL. CHH13T! Br3!S SJL
BIS. SrtAJjft
TOflO^IO
I^earn of Me, for I am meek and humble of heart,
BV
4647
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TRANSLATOR'S NOTE
THE translation of this brilliant and penetrating study of humility has been a task of extreme delicacy and no small difficulty. The spiritual genius of the French is quite other than the spiritual genius of the English; it is impossible adequately to express the one in the terms of the other.
The translator therefore trusts that a certain uneven- ness of literary style will be generously overlooked, and that no one, on its account, will be deterred from studying a work that cannot fail to have a lasting and beneficent influence upon the whole spiritual life.
The translator also begs to tender warmest thanks to the Rev. William Forbes-Leith, S.J., and to the Rev. Roger Glutton, S.J., for their most kind and valuable help in the elucidation of obscure passages, and in the verification of texts and quotations.
CONTENTS
PACK
TRANSLATOR'S NOTE v
DIRECTIONS FOR MAKING THE BEST USE OF THESE
EXERCISES - i
A PRELIMINARY SURVEY 3
I. HUMILITY AS A SPECIAL VIRTUE - -5
II. THE GENERAL INFLUENCE OF HUMILITY - 13
FIRST WEEK : THE NEED OF BEING HUMBLE - 17
First Meditation : The Divine Invitation to Humility 19
Psychological Study of Pride - - 24 Second Meditation : Of Self -Esteem and Contempt
for Others - 30
Third Meditation : On the Excessive Desire of Esteem 35
Conclusions and Summary • » 39 Fourth Meditation : Humility the Foundation of all
Virtue - 42 Fifth Meditation : The Growth of Virtue hindered
by Unconscious Pride - - * • - 47 Sixth Meditation : Humility the Guardian of the :
Virtues - - - •' 51
Seventh Meditation : The Punishment of Pride - 56
SECOND WEEK : REASONS FOR BEING HUMBLE - - 63
Preparation for the Second Week - - 65
First Meditation : The Nothingness of the Creature 68
Second Meditation : The Necessity of Actual Grace 73
Third Meditation : The Necessity of Special Graces 78
Fourth Meditation : Our Condition - - 83 vii
viii CONTENTS
PAGE
Remarks on the Two preceding Meditations - 88
Fifth Meditation : Our Faults - - 90
Sixth Meditation: Prayer, Edited by Pope Urban VI 1 1. 95 Seventh Meditation : (i) In the Presence of the
Saints - • - 100
Seventh Meditation : (2) In the Presence of God - 104
THIRD WEEK : JESUS HUMBLE v - 109
Preparation for the Third Week - in First Meditation : The Infancy and Hidden Life of
Jesus . 115
Second Meditation : Public Life - - 120 Third Meditation : Humility of the Heart of Jesus - 124 Instructions on the Three succeeding Meditations - 130 Fourth Meditation : Jesus Christ's Humility of Ab jection - - rf- 132 Fifth Meditation : The Need for Abject Humility - 137 Sixth Meditation : Humility of Abjection — Its Mys terious Nature - • - . • . 142 Instructions on the next Meditation - . 149 Seventh Meditation : The New Commandment— To
Place Ourselves at the Feet of All « 152
FOURTH WEEK: DIRECTIONS FOR THE HUMBLE SOUL- 159
Preparation for the Fourth WTeek - • 161
Some False Forms of Humility * - 162
I. Rational Humility - . '. * 162
II. A Narrow and Pusillanimous Humility ' - 166
III. Humility that is False in Expression - - 171
IV. A Humility that is False even in Sentiment - 175 A Glance at the Two succeeding Meditations • 182 First Meditation: Some Characteristics of True
Humility - . . . 183
CONTENTS ix
PACK
A Consideration of the Part Played by the Will and
the Feelings in Humility - - 191
Second Meditation : True Humility— -Its Effects - 194 Third Meditation : On Humility in our Relations
with God - . - 203 Fourth Meditation : On Humility in our Relations
with our Neighbour - - 208 Fifth Meditation : On the Cultivation of Exterior
Humility - - - . ^ . -212
Sixth Meditation : On the Love of Contempt - 216
Remarks on the Love of our own Abjection - - 225
Seventh Meditation : Some Precautions - 228
Prudence in Humility ... . - 232
FIFTH WEEK : TRANSFORMATION - - 243
Preparation for the Fifth Week - 245
First Meditation : The Transformation of Self- Esteem 247 Second Meditation : The Transformation of the
Desire for Esteem - >. - 253 Third Meditation : The Desire to Please and to give
Pleasure to Others - • " . * 259
A Survey of the Two succeeding Meditations - 266 Fourth Meditation : Mary transformed by her
imitation of the Humble Jesus - - - 267 Fifth Meditation: Mary transformed in the Humble
Jesus by Unity of Life - - 272
Particular Examen - . , . 277 Reflections on the Relation of Humility to Divine
Love . 278
General Examination - , . 283
Directions for the Conclusion of these Exercises - 288
Before the Tabernacle - . 289
THE PATH OF HUMILITY
DIRECTIONS FOR MAKING THE BEST USE OF THESE EXERCISES
1. CHOOSE a time when you will be able to give yourself to them freely and fully.
2. A whole month should be set apart for them, or more if you are so inclined. There is ample matter for two exercises a day. What is called a study, or explanation, may be used as a meditation, and in every case should be read with the greatest attention.
3. Mark your entrance upon this great work of reformation by some special acts of oblation and devo tion. The evening before pay a visit to the church expressly for this purpose. Kneel before Jesus so humble in the Tabernacle. Recite slowly the " Veni Creator." Next, direct your steps to the altar of the Blessed Virgin. You may also invoke those Saints whose humility has most impressed you — S. Francis, S. Anthony of Padua, S. Francis de Sales, S. Vincent de Paul — and beg them to obtain for you light, good will, and perseverance.
II
i. During the exercises, endeavour to preserve within yourself a feeling of humility, especially in
2 THE PATH OF HUMILITY
your intercourse with others ; deepen this sentiment by frequent aspirations throughout the day; you will find matter for them in each meditation, and more especially in the Resolution or spiritual bouquet at the end of each. Depart as little as possible from this attitude of soul.
2. Make use also of exterior acts of abasement. Kiss the ground (if no one else is present); pray with the head bowed, in the posture of a guilty person full of confusion; speak in a quiet and restrained manner, and walk with less freedom. Try also to cultivate a spirit of poverty.
3. Seek occasions of obedience and of showing kindness, but do all with great simplicity. Do not contradict, argue, or dispute. Accept trials and con tradictions as things fully deserved.
NOTE.— Use these three last suggestions, or one of them, as a daily subject for the particular examen.
A PRELIMINARY SURVEY
HUMILITY ! The whole Christian tradition exalts it, and every pious soul is ambitious to acquire it. Jesus, by associating it with His sufferings, raised it to the level of the Cross, and placed it as an aureole around the Blessed Sacrament.
Where there is no humility there is little virtue, for God only enters a soul in which humility makes room for Him.
But it is not enough to praise and admire this virtue, we must have light and full conviction if we are to make it our own. Our ideas and our consciences need illumination, for if the nature of humility is little known, still less is the range of its influence under stood.
The meditations in this book are meant for those who seriously wish to understand, and for pious souls who are eager to make progress.
Great things are always deeply hidden; precious metals are found buried in the earth ; prodigious forces sleep in quiet matter; marvellous mechanical powers are at work in the silent movement of the stars, and in the depths of living beings we catch sight of secrets so profound that they are inexplicable.
And when we come to the examination of humility we see that it is a supernatural virtue whose depths are infinite.
3
4 THE PATH OF HUMILITY
Virtue considered as a whole is a living organism, and each particular virtue is one of its members. Each has its own special beauty, but it is also clothed with the beauty of its sisters, because of the unity of their life and their dependence upon one another. Some virtues, however, participate in that life in a more intimate, full, and continuous manner; the same life animates each part of the whole, even the meanest, but it cannot expand and flourish there in the same degree. We are about to study the part assigned to humility ; perhaps we shall discover a humility that we have never known before.
In order to proceed with confidence we must be thorough and methodical. We cannot reach the heights without first traversing an uninteresting region where there will be certain obstacles to overcome. To make the way less tedious we will have recourse to various means : the study of general outlines ; short explanations which will lighten obscure points ; reflec tions which will throw into relief the results of a discovery ; and, above all, searching meditations which will bathe the soul in the atmosphere of truth — under the bright sunshine of grace.
Let no soul of goodwill be discouraged with the thought that these heights of truth are ur ittainable ; let them rather remember the help they will receive from Heaven. Human science is confined to experts ; the science of God is poured out upon the little and the humble, and these do not always need long and tedious reasonings. If they find parts of this book unintelligible to them, they need not be saddened or hindered on their way. The light is awaiting them, perhaps at a corner of the road, in a form more simple
A PRELIMINARY SURVEY 5
but just as full of truth. To such souls some tiny word will at times come as a revelation.
Now we will make a rapid survey of the way along which we are to travel in this book. It will be sufficient to cast a glance first upon humility as a special virtue, and then upon the sphere of its influence.
L— HUMILITY AS A SPECIAL VIRTUE I. — PRIDE is ONLY THE DEVIATION OF TWO PERFECTLY
LEGITIMATE TENDENCIES
PRIDE exhibiting itself as a sense of superiority and a wish to shine may be nothing more than the recollec tion of our original greatness. If so, it is only wrong because out of place. A king deposed through his own fault, and proud in his misfortune — "a fallen god remembering heaven " — such, in that case, would man appear in his inclination to pride.
But pride as a disorder and a vice should rather be regarded as the stigma of a vanquished rebel than as the imprint of a lost crown. Eritis sicut dii. Thus temptation to pride becomes a trouble inherited in the blood, and this double origin may explain at the same time what is good in it and what is evil.
It is, however, more correct to regard this fault as a deviation from useful sentiments implanted by God Himself in human nature. In a final analysis these sentiments are reduced to two : self-esteem, and the desire for the esteem of others. Self-esteem is the basis of personal dignity ; the desire for the esteem of others is one of the bases of social life.
These sentiments are so deeply rooted and so spon taneous that they pertain in a measure to the category
6 THE PATH OF HUMILITY
of instincts, and resemble those of self-preservation. They have, besides, functions of a similar nature ; the instinct of life attaches man to an existence not always happy; that of self-esteem attaches him to his own personality, though it may not be worth much; while the desire for the esteem of others attaches him to the public weal despite the meagreness of the benefits it offers.
These two latter propensities are subject to devia tions so easy and natural that they seem to bear the impress of the original fall. This is why the moralists often stigmatise them both indiscriminately as a vice.
II. — HUMILITY is THE VIRTUE CHARGED WITH THE MISSION OF COMBATTING THESE DEVIATIONS
" It is she who tempers the spirit and prevents it from exalting itself unduly."* It is humility that must regulate and temper self-esteem and the desire for the esteem of others.
Humility is thus both truth and justice. Under the title of truth, it undertakes to direct us ; under the title of justice, it inclines us to act conformably with such direction.!
As truth it resides in the intellect; as justice it dwells in the will. Now these two faculties act one upon the other, so that an increase of light not only enables the motives and rules of humility to be better understood, but also aids in their fulfilment.
Our meditations must, then, be directed towards
* S. Thomas.
f The word " justice " is used here in a wide sense, and means the virtuous disposition which assures to each thing its proper place, in the same manner as justice in its strict sense adjusts the rights of men.
A PRELIMINARY SURVEY 7
improving the condition of these two faculties. The most favourable condition of the will is inclination.
Two kinds of light produce conviction : the light of reason and that of revelation. Two forces produce inclination : desire and actual grace. We shall be wise if we avail ourselves of all these helps at one and the same time, but those of the supernatural order, since they are the highest, are the most effectual.
To rest satisfied with the light of reason in deter mining the esteem we deserve would be to establish an incomplete and insufficient virtue.
To attempt to acquire humility in our own strength would lead to nothing but disappointment.
The pagans knew humility only in the guise of modesty, and what they knew they practised very im perfectly. The true conception of this virtue emanates from our fundamental dogmas, and its perfect practice depends upon grace; it is therefore eminently super natural, and thus understood the rationalist can neither conceive nor practise it.
We must, however, allow full scope to the natural faculties in the acquisition of this virtue, and in order clearly to understand the meaning of this observation, it will be well at this point to call to mind a few general ideas on the natural and the supernatural virtues.
Their object is the same — goodness; and both classes of the same virtue have the same special object — the same sort of goodness. Thus humility, whether natural or supernatural, regulates self-esteem and the desire for praise.
These virtues reside in the same faculties, which are, in both cases, the natural faculties. Natural virtues penetrate them, supernatural virtues elevate them.
8 THE PATH OF HUMILITY
But they are totally different in their mode of pro duction and exercise.
The supernatural virtues are put into us by a species of creation, which Theology calls infusion ; thus, super natural virtue is synonymous with infused virtue. God pours such virtues into the soul of the baptised infant, and He pours them all in at the same time. The increase of one is the increase of all, and, with the exception of faith and hope, all may be lost together by mortal sin. Again, all are together revived by the recovery of grace.
The natural virtues, on the contrary, are acquired slowly by numerous acts, and they are only lost little by little, so that a mortal sin does not destroy them. The term habitual can thus only be applied to the latter. Inclination, strength, facility are acquired little by little, as in a limb which is exercised for a certain purpose.
With the supernatural virtues increase comes from without, and not by development ; and in their case a degree of growth does not necessarily correspond with any increase of strength or inclination.
Theologians sum up this difference in two peculiar expressions. The infused virtues, they say, give the sim-pliciter posse, the simple power — what might be called aptitude; while habit gives the iadliter posse, or facility. Actual grace also gives it, but in a transi tory manner.
A comparison will make these distinctions clear. A fabric may be fine or coarse, of close or open texture ; it becomes purple when it is put into a special bath. The bath has not changed its nature in any way ; the fabric remains fine or coarse, close or open, but it ranks
A PRELIMINARY SURVEY 9
in a higher order. Its worth and its use are no longer the same. But treat it with a chemical which deprives it of its colour, and once more it becomes a common fabric.
The supernatural virtues elevate our being from the natural to the supernatural order; they transform our faculties and communicate to them along with a special beauty, an aptitude — but only an aptitude — to pro duce supernatural acts. Activity will come from actual graces, from dispositions of the will, and from habits.
We see from this that, generally speaking, in adults, virtue costs effort.
Supernatural virtues are not intended to render the natural forces inactive, or to replace them, but to elevate, to complete, and to sustain them.
By their presence they raise them to the supernatural order, and they complete and sustain them by the actual graces that they attract.
These actual graces offer us inestimable resources; God multiplies them a hundredfold in the soul that corresponds to them, and prayer induces Him to give them prodigally, without desert and without measure. Under their all-powerful influence virtuous acts are multiplied and accomplished with fervour; the natural faculties which produce them are improved and developed, and finally acquire inclination and facility for similar acts, and the state of habitual virtue is thus realised.
NOTE. — More complete explanations will be found in the book entitled " Spiritual Progress," by the same author.
io THE PATH OF HUMILITY
III— THE IMPORTANCE OF CONVICTION TO HUMILITY
It is not so easy to distinguish, even theoretically, between pride and personal dignity.
Care for our reputation — the duty of keeping our rank or defending our principles — authorises a great many actions which may appear to ill-informed minds to be prompted by pride. And pride, on the other hand, may avail itself of these delicate precautions.
But considered in practice the distinction be comes even more difficult. In fact, nothing is so deceptive as this vice; it disguises and transforms itself, it slowly grows and spreads ; when it has finally taken possession, it is scarcely noticed, and when noticed, it is excused.
Pride does not appear horrible. Its ugliness and malice strike us less than the ugliness and malice of other vices. It appears less dangerous to us, because, among Christians, pride rarely becomes a mortal sin, and because few of us carry this fault to extremes. Yet, nevertheless, its pernicious influence is such that the Saints call it the father of all the vices.
It is therefore necessary to impress upon our minds such a clear conviction as may excite in us a horror of pride, and induce us to rid ourselves of it.
A conviction of this kind is not virtue, but it includes it in the same manner as physical forces are found, ready for use, in their elements. Also, it is not to be acquired by vague, feeble, or exaggerated assertions. Let us try to reach the root jf the matter beneath the overgrowth of conventional phrases which cluster about it.
A PRELIMINARY SURVEY 11
At the same time we must not trust too much to the results of our own researches, nor our own analyses; God alone is the Doctor of humility, — " He reveals it to little ones." " Revelasti ea parvulis"
IV.— THE VALUE TO HUMILITY OF INCLINATION
Pride, so difficult to recognise, is still more difficult to conquer. Its roots are buried deep in our nature; its vitality is extreme; it springs up again when we supposed it dead ; it nourishes itself on little, yet it is never satisfied.
Therefore, if we are to conquer it we must establish within ourselves the habit of humility, opposing this habit in daily, ceaseless conflict with the contrary tendency we cannot wholly eradicate.
And how can we acquire and develop this habit which is so repugnant to nature ? Only by exercise.
Action — action, this is the great secret, this is the imperative need. Comprehension and conviction are the advance-guard — they clear the way ; but it is the army which achieves the victory, the army of deeds, and especially of generous deeds. By these and these alone can humility be firmly established within us.
This means warfare. We must bow to the will of others, even when they are unreasonable. We must be kind to those who slight us. We must welcome every humiliation. Nature will rebel, but, governed by a resolute humility, she will employ her strength in self- conquest, and find her happiness in humbling herself with Jesus. Miht absit gloriari nisi in cruce Jesu Christi.
And while awaiting the trials that life may hold in
12 THE PATH OF HUMILITY
store for us, we have at our command, as a preparation for them, the inexhaustible resource both of interior and exterior acts.
Numberless interior acts (desires, resolutions, prayers, acceptances, etc.) may be made ; and if they are fervent nothing can withstand them; the whole soul should be put into these efforts, and this is the exercise we must strive to make during these medita tions.
Exterior acts should not be neglected, for they give reality to our feelings. Why should we not employ them even during prayer ? The humble atti tude of a sinner, a suppliant, a beggar, will help us, and sometimes it is useful to kiss the ground.
By all these means, employed continuously for some time, our sentiments become something more than a mere assent of the intellect to the truth, or a simple determination of the will to embrace justice; this assent and this determination become habits rooted deeply and firmly within us.
These are a permanent force, giving facility, move ments, and even relish ; for it is in the nature of every force to incite to action, and to give satisfaction by its free exercise.
Let us, then, embark upon this enterprise with courage; making every effort, and counting upon the aid of grace.
If we are to become humble we must be convinced and resolute, we must reflect and we must pray.
A PRELIMINARY SURVEY 13
II— THE GENERAL INFLUENCE OF HUMILITY
The influence of humility may be deduced from its very nature. We have seen that it is truth and justice; now truth illumines the mind, and justice rules the moral nature, and these comprise the whole man.
I. Humility is truth. — -This is an accepted and constantly reiterated phrase, but yet it is often dimly understood. Truth ! truth ! it sounds very beautiful, but what truth is it that we are seeking here ? It is the truth about ourselves. And how shall we learn it? By remembering that we are created beings, sinful beings, and beings who are participators in the divine life.
These are great truths, which cannot be apprehended by themselves. Before I can apprehend the created, I must first apprehend the Creator ; before I can realise the heinousness of sin, I must first realise something of the rights and dignity of Him Whom I have offended ; before I can grasp the amazing truth of that extraordinary phrase : " Participation in the divine life," I must learn something of the whole wondrous scheme of grace and glory.
In my search for truth I find God on every side, and if I am to understand myself I must know something of Him ; I find Him in my origin and in my destiny, in the depths of my soul, and in my outward acts; if I seek to rid myself of Him I annihilate myself, and, on the other hand, I ennoble myself beyond measure if I open my heart to all that He is longing to give me.
From these suggestive contrasts spring two senti-
14 THE PATH OF HUMILITY
ments most valuable to my spiritual life: humility, from the consideration of what I am; adoration, from the contemplation of Him by Whom I am.
This double view embraces the whole truth; each part of the truth is seen in its right place and due proportion, and I am illumined by the most beautiful light that this world knows — the light of the Infinite enlightening the finite.
II. Humility is justice. — As truth, humility leads us to the beautiful; as justice, she leads us to the good. In establishing true relations between God and man, truth lays the foundations of justice; but in teaching us duty justice makes of truth a moral virtue. Now duty may be expressed as universal submission. Universal submission is the acceptance of every law, resignation in every trial, fidelity to every inspiration ; by it God controls all our actions, and directs them to Himself, thus satisfying all the claims of justice. While He supplies the initiative of the Prime Mover, we render the obedience of the individual and free but subordinated being.
Let divine love, daughter of truth and justice, warm with its rays this faithful humility, and universal sub mission becomes universal love — grateful love to the supreme Benefactor, complacent love for the adored Being, benevolent love for the God Who wishes to receive something from us, zealous love for the advance ment of His glory among men.
We can understand now why justice sums up the whole of virtue, and why, in the Scriptures, the Saints are called the just. Humility opens wide the gate that leads to perfection.
III. Humility the transformer. — May it not be pos-
A PRELIMINARY SURVEY 15
sible to give to the two sentiments of which humility has the regulation and direction — self-esteem and the desire for praise— a higher aim than is usually theirs ?
They are a force, and all force contains the latent power of movement. Man masters the torrent, and draws from it the amazing marvels of electricity. Let us, then, master our lively sentiment of personal esteem and the no less lively desire for the esteem of others, and direct their activity towards a more lofty end. Give them nobler objects of attainment, better rewards to win, and this sublimer aim will carry them beyond the reach of pride.
To this high effort at self-education every religious truth, every pious sentiment, every grace from on high, will give their aid, and this work will be the crown of humility. Better still, it will delight the Heart of God, and will give to ours a divine peace, and, it may be, an unexpected joy.
May Jesus, God made Man, appear to me, my vSaviour, my Friend, my Brother, my Life; may He enlighten me by His example; may He exalt me to Himself by the power of His attraction, that I may share the life of God incarnate, which, in all its mani festations, is a life of humility ; here there is unbounded scope for my legitimate ambitions ; this is the heavenly road for which we need wings, the wings of love.
We will follow it with the most perfect of creatures, Mary, who was transformed by the humble Jesus.
O holy light ! O warm affection ! O penetrating grace from on high ! I desire you, I call you to invade my soul that opens itself to your influence. I am not humble, and the world is steeped in pride.
i6 THE PATH OF HUMILITY
O holy humility ! Perhaps I have not known you hitherto except by name.
O Mary, teach me the humility of Jesus; I feel that it contains a hidden sweetness ; oh ! make me taste it, then, at last, I shall love humility — or rather, I shall love humiliation.
FIRST WEEK THE NEED OF BEING HUMBLE
FIRST MEDITATION
THE DIVINE INVITATION TO HUMILITY " Sicut Parvuli "
First point : Pride as an innate and fatal propensity.
Second point : Humility the reforming virtue.
Third point : Humility the source of celestial favours.
Evening Preparation. — Before commencing the rather dry series of meditations which are intended to lay a well-reasoned foundation for humility, let us first conjure up a gentler vision of this virtue.
The Divine Master shows it to us in the guise of a little open-faced child. It is no more than a glimpse, but this glimpse admirably shows us the features of a humble soul — without, no affectation; within, no pretence; only a beautiful simplicity of outlook and attitude.
This native simplicity in a child is without merit as it is without duration ; but what the child possesses in happy ignorance, we should make our own by effort.
The child seems still to retain a reflection of primitive innocence. This pure reflection, this beauti ful transparency, is the ideal to pursue. We have besides a far more complete and perfect ideal proposed to us : " Learn of Me, for I am meek and humble of heart " ; the work of humility will be wrought in us if we faithfully copy the Masterpiece.
Then make your heart ready and docile ; what Jesus teaches must be true, and what He asks must be good.
19
20 THE PATH OF HUMILITY
Oh ! Jesus, show me to-morrow, as Thou didst to thine Apostles, that little child who is to be my model, and in its features may I see Thine !
MEDITATION
tl When they were in the house Jesus asked them : What did you treat of in the way ? But they held their peace, for in the way they had disputed among them selves, which of them should be the greatest. . . . And sitting down He called the twelve. . . . And taking a child, He set him in the midst of them. Whom, when He had embraced, He saith to them : Amen, amen, I say unto you, unless you be converted and become as little children — sicut parvuli — you shall not enter into the kingdom of heaven. . . . Whosoever receiveth one such child in My name receiveth Me. . . . For he that is lesser among you all, he is the greater."
FIRST PRELUDE. — Let us imagine the road which runs from Tabor to Capharnaum. The Saviour walks in front; the Apostles follow Him. Watch their faces animated by the discussion, listen to their pretentious words, the dubious arguments that pass between them.
All through life pride thus occupies and agitates mankind.
Let us enter the house behind Jesus. Mark the twelve as they gather round Him; and, at a distance, the little child watching them with a naive curiosity.
SECOND PRELUDE.— Let us ask for grace to under stand this important lesson of humility, reflecting upon each word as if it fell fresh from the Divine Master's lips for us alone.
I. Pride as an innate and fatal propensity. — Let us
THE NEED OF BEING HUMBLE 21
consider the strength of this propensity and its imme diate consequences. It appears in men of low estate and simple habits. It dwells in souls formed by the Saviour Himself. God has not eradicated it in the souls of the Apostles, who are destined for the highest virtue. Who then is free from it ?
Let us see the consequences. It provokes bitter con troversy among the Apostles. It entirely occupies and fills their minds. It makes them indifferent to the presence of their Master. They withdraw themselves from Jesus, deprive themselves of His conversation, avoid His gaze, and to what end ? And does not pride produce the same effects in us : dissensions, trouble, and a weakening of piety ?
II. Humility the reforming virtue. — Let us weigh well each of the Saviour's words : Nisi converti fueritis — " Unless you be converted." Then I am not to remain what I am by nature, by inclination, or even by habit. I must be different; the proud must become humble. And this is an express, necessary, and abso lute condition : " Nisi." Without that, I can have no place in the kingdom of heaven.
Et efidamini: To remake self, whatever the diffi culties and repugnances; time and patience will be necessary, for one cannot remake oneself in a day.
Sicut parvuli. This is the essential thing. The little child is my model ; let me humble myself, make myself little, believe that I am little; and then I must act in accordance with this opinion. There must be no hauteur or disdain, no ambition, and no seeking for precedence, none of the preoccupations and disturb ances of self-love. Like the little child, I must be simple, confident, docile, good, without pretence or
22 THE PATH OF HUMILITY
affectation; following the teaching of the Saviour, I must make myself not only little but quite little : Sicut parvulL
What a tender as well as a humbling phrase ! Non intrabitis in regnum ccelorum : " You shall not enter the kingdom of heaven."
Let us meditate upon the various meanings of this sentence. The kingdom of God is peace of soul, and I long for such peace ; it is perfection, and this is what I am striving for; it is eternal happiness, and this is what I aspire to. It is the mission of humility to assure all these good things to me.
0 Jesus, if I will consent to make myself quite small, I shall achieve this glorious destiny.
III. Humility the source of celestial favours. — Source of greatness. — Statuit eum in medio eorum. Jesus places the little child in the midst of the Apostles, in the place of honour, and He explains His action in these words : " Whosoever, therefore, shall humble him self as this little child, the same is greatest in the kingdom of heaven " ; erit major. If the last judgment is to bestow on us this position, we must deserve it here on earth ; then it will be ours in the eyes of God.
Oh ! how our judgments deceive us. What strange changes of rank there would be if the light of truth could pierce our darkness !
Humility — source of consolation. — Quern cum complexus esset : Jesus embraces the little child. What a joyous privilege to be the object of divine caresses ! Happy child, to whom greatness lovingly stoops ! If this child had not been quite little Jesus would not have embraced it.
1 complain of interior desolation; I scarcely know
THE NEED OF BEING HUMBLE 23
what consolation is, Jesus does not put His arms around rne, nor press me to His heart. Why ? Why ? Is He less kind now ? or am I too big ? Yes, perhaps so, by my pretensions. Oh ! I prefer to be little and to be loved. All the satisfaction of self-love are as nothing compared with a caress from Jesus.
Humility, the principle of success. — Qui sus- ceperit talem in nomine meo me suscipit. Jesus chooses from among men him who resembles this little child. He declares that He will Himself receive him. Who then will not hasten to open to Jesus his dwelling, his arms, and his heart? I shall be among these privi leged ones, if I will make myself little.
God, as if in order to render His injunctions easy, makes humility a gift that pleases. The humble man seems to carry with him a sense of security and delight. We feel, we know not why, that he could not slight nor wound us. Whether he speaks or listens, there is always the same self-effacement, and the same wish to see others shine. What he asks is accorded willingly ; nothing arouses in him those repulsions which are a sign of pride. Is this a radiance of soul ? or a privilege of grace ? or is it a fleeting apparition of Jesus ? Qui receperit talem me recipit. . . . Oh ! how I ought to wish to make myself little !
RESOLUTION.— To be a little child that Jesus may love me.
24 THE PATH OF HUMILITY
PSYCHOLOGICAL STUDY OF PRIDE
A PREPARATION FOR THE TWO FOLLOWING MEDITATIONS
We commonly give the name of "pride" to two faults which, however, are of a different nature: excessive self-esteem, and the excessive desire for the esteem of others. They have neither the same origin nor the same characteristics, neither the same mode of action nor the same effects.
The undue esteem of self is connected with the sense of personal dignity, of which it is a vicious exaggera tion ; and the desire for the esteem of others with our social instinct. This last is only pernicious when it induces us to seek a higher place than is our due, or when it arouses an excessive desire for it.
The common appellation of pride, given indiffer ently to these two faults, is authorised, in that they both have for their object the exaltation of the me; the first overrates self in its own eyes, the second wishes to be overrated by others.
In spite of this resemblance, these two tendencies should be studied separately if we wish to be in a position to analyse ourselves thoroughly, and to direct ourselves rightly. It is because essential dis tinctions have been ignored that most of the treatises on this subject are full of confused teaching, arbitrary qualifications, and ill-adapted methods.
THE NEED OF BEING HUMBLE 25
II
Are we called upon to declare against these two propensities a war so pitiless as to threaten their destruction? Humility does not seek to destroy persorral dignity nor the desire of esteem, but only to regulate these sentiments; she does not crush them; on the contrary, she raises them, for in freeing them from all excess, she maintains them in all their beauty, strength, and usefulness.
In itself, indeed, self-esteem is perfectly legiti mate ; it has been placed by God in our nature in order to sustain our personality, to give us a consciousness of the justice of our ideas, of our powers, and of our rights.
Without it, many would fall a prey to that condition of enervation in which we do not know how to set about a perilous undertaking, nor to defend what is attacked; and it is a just self-esteem that communicates the confidence which alone secures, to their great profit, the obedience of subordinates.
Under its influence, the pious soul, admiring Christian perfection, becomes desirous of attaining this exalted state. She burns for the glory of God, and thus sets her affections upon the highest object which the ambition of a great heart can pursue.
The desire of esteem is also an honest and helpful sentiment; it is a mark of consideration towards others, a kind of submission to their judgment. Thanks to it, many people, who are not animated by supernatural motives, rise without effort to generous and devoted actions, which otherwise they would neglect or never even think of. By it many are kept to
26 THE PATH OF HUMILITY
their duty, and others, under its influence, learn a greater tenderness in their dealings with others.
Reason then demands, not that we should destroy this sentiment, but that we should subordinate and direct it, for when it is governed by lofty ideals it lends a certain attractiveness to virtue. We all like to feel that the esteem we offer is valued, and we are instinc tively drawn to those who give us this pleasure.
The human element of course remains a principle of change — experience shows it only too well ; but at the same time it imparts a spontaneity that renders action both easy to the doer and more agreeable to those concerned.
The desire for honour seems to belong more to this second propensity, for an honourable reputation is synonymous with public esteem. This kind of honour has its own laws and its own recompenses ; we submit ourselves to the first and aspire to the second. But he who seeks for honour solely to enjoy it cannot be said to be virtuous, since the love of goodness for its own sake should be the first motive power of our efforts. If we make public esteem our rule of life we are foolish, for public opinion is a very unreliable judge.
Though honour is exterior to us, in the minds of others, it may enter into us and reign over our conscience. Then, more sensitive to honour than to homage, we shall consult principles rather than opinion, and to public esteem we shall prefer our own. Here we are in the province of the first tendency, which concerns our personal dignity.
The desire for esteem sees honour as a social good, of which it desires a part, but self-esteem as a good that is ours by right.
THE NEED OF BEING HUMBLE 2;
We cannot deny that honour has a happy influence on social life and on individual perfection. If it is accompanied by lofty principles, it lends them a firm support and receives from them a higher direction; and even without them it at least maintains a measure of stability, and imparts a certain lustre.
Honour being the result of opinion, and opinion the result of ideas which prevail in certain circles, we can imagine to what heights a group of men, or a people, might rise under the influence of the truths of the faith.
Ill
It is not sin which has planted these two inclinations in our nature, they have always been there; sin only causes excess and creates for them external dangers. They come from God ; so they are good in themselves, and remain good in their exercise so long as they are restrained within certain limits; and it is humility that provides for this.
When we see virtuous people setting themselves to a complete and indiscriminate repression of these tendencies, perhaps it is because, unconsciously, they are tired of the struggle, for it is very much easier to destroy a force than to maintain it constantly at its proper level.
This mutilation is generally the result of a certain narrowness of mind, and it produces unfortunate results. It leaves the soul dry, the mind uncertain, and it communicates to the exterior manner something artificial and constrained which brings virtue into dis credit.
28 THE PATH OF HUMILITY
IV
We commonly hear it said that pride arises from self-esteem, while vanity is the outcome of the desire for esteem. This is not quite just, for, on the one hand, it is vanity when we esteem ourselves for some paltry advantage, and, on the other hand, it is not vanity when the desire for esteem prompts us to render eminent services. The epithet of vanity should not then be applied to the tendency, but rather to its object. Inherited wealth, elegance of dress or estab lishment, add nothing to our real worth. Beauty, natural wit, even intelligence, are not merits, but gifts ; yet notice this very humiliating trait in human nature : when it is a matter of fortune or of toil we are more conceited about what we have freely received than about what we have acquired by effort ; a self-made man is eclipsed by a rich heir, and a student by an easy wit. All this is vanity ! Vanity too the desire for an esteem that is little deserved, and that in any case is always ephemeral.
There are great ambitions as there are great characters. Great ambitions show themselves in powerful efforts and prompt the performance of splendid deeds; great characters also betray them selves in similar fashion, but with a different motive. The first are attracted by renown, the second find their incentive in their own dignity. Renown is exterior to ourselves, dignity dwells within.
These two motives may be tainted with pride with out meriting the reproach of vanity ; but vanity is the characteristic of both when they are debased.
THE NEED OF BEING HUMBLE 29
Let us now sum up the whole of this doctrine : The work of humility is to regulate the sentiments of self-esteem and the desire for the esteem of others.
This definition applies equally to the merely human as well as to the supernatural virtue of humility. Both teach us that there must be no excess. Where they differ is in their estimate of this excess. Simply human virtue looks to reason only for this estimate. Supernatural virtue also seeks it there, but it is more clearly defined to it by the dogmas of faith. We are in the sad state of the original fall : our absolute need of grace and of mercy is a revealed truth which changes the point of view, and imposes a more profound and penitent humility.
The example of Jesus is the means of our education, presenting to us His ideal, in which a supernatural- humility is displayed.
In the following meditations we shall find this heavenly light, and motives for a more than merely human humility. Let us ask ourselves whether we have yet acquired even the simple humility demanded by reason.
The differences existing between the two sentiments generally known as pride show the necessity of par ticular directions for the regulation of each.
They differ as much in their moral physiognomy as in their inmost nature. He who is dominated by self- esteem has a different personality from that of him who is governed by the desire of esteem. They are two different natures, which reveal themselves to the prac tised observer by certain scarcely perceptible traits, as
3o THE PATH OF HUMILITY
the inspection of a bone may enable a naturalist to reconstruct the whole of a certain animal.
Let us each take care to determine beforehand to which one of the two categories we belong, if we wish to draw from the ensuing meditations the greatest possible benefit Neither the way nor the means are the same, and the reshaping of such-and-such a nature demands a different method. General con ditions and general means are indicated to all, but each must direct their application to his special end.
SECOND MEDITATION EXERCISE II
OF SELF-ESTEEM AND CONTEMPT FOR OTHERS
First point : To prove the existence of this tendency. Second point : Its weaknesses. Third point : Its contradictions. Fourth point : Its dangers.
Evening Preparation. — This kind of pride shows itself, according to circumstances, either in a pro pensity to domineer over others, or in a spirit of inde pendence that may even go so far as rebellion. It is selfish and exacting when, as is frequently the case, it is allied with egotism. Its manners are good, but stiff. It will be just, but hard. In men of lax principles it may be a power but a vicious power, and it is more often to be met with in men than in women.
Have I not some one of the characteristics of this kind of pride ? Pride is so easily disguised, and we know ourselves so- little ! What we have always been,
THE NEED OF BEING HUMBLE 31
always done, always felt, ends by appearing to be law ful, however imperfect. We have seen how prone we all are to overrate ourselves. Am I an exception to this rule ? We may be proud without having every kind of pride, and even a small degree of pride is dangerous. Besides, we are subject to many illusions produced from without, though there may be little in our circum stances to call for pride.
Praise, or even common respect, makes us believe in our own superiority, and we readily take to ourselves what is due to the part God gives us to play.
To-morrow I shall probe those dark hiding-places where pride lurks, but I am too short-sighted to be able to penetrate their obscurities without the aid of Thy heavenly light, O my God. It is by Thy grace alone that I can come to know myself.
MEDITATION
PRELUDE. — To ask the grace of illumination and sincere conviction.
I. To prove the existence of this tendency. — Let us consider the inclination that leads us to overrate our selves (super bio). Consciously or unconsciously it exists and works incessantly in our minds, seeking to discover something upon which we may pride our selves ; an instinctive toil like that of the plant which endeavours to plunge its roots among the rocks, and so natural that the work goes on without our know ledge and without producing fatigue.
Let us follow the process; it attaches its attention to and fixes it upon the qualities that it attributes to itself ; it contemplates them, it pleases itself with them, and nourishes itself upon them. This persistent regard
32 THE PATH OF HUMILITY
produces an indelible impression on the mind. On the other hand, it gives but a fleeting glance at what is imperfect, base, or humiliating, and the impression of this glimpse is soon effaced, not counteracting but rather strengthening our self-esteem.
Neither is there any truth in such a survey, for we have recorded only one side of the inquiry.
2. Its weaknesses. — If we are gifted with external advantages, though they may be nothing out of the common, we prize them above everything else. But if intelligence is our gift, then we despise the former. If we have more head than heart, we congratulate our selves, and sincerely commiserate those whose excess of kindness makes them the prey of those cleverer than themselves. But if we possess more heart than head we speak slightingly of ability.
In the matter of intelligence, we prize that with which we are best endowed. If our mind is subtle but wanting in solidity, we ask : What is there in having a heavy brain ? If on the other hand it is more solid than brilliant, we cry : What are mere empty phrases ? If we are successful, it is no more than we deserve ; but if we have experienced a set-back, we have been un fairly treated. And so on and so on. Let us humble ourselves for such unworthy and ridiculous weak nesses.
3. Its contradictions. — We have indeed often been made keenly aware of our inferiority, and the dis covery has caused us suffering. But at once we under take to eliminate it, and pursuing the work relentlessly contrive to reconstruct for ourselves some sort of superiority, sometimes by dint of despising what has surpassed us. Apparent contradiction but the same
THE NEED OF BEING HUMBLE 33
defect : I have a greater esteem for the things that are mine : pride is satisfied. To esteem what is lacking in me discourages me : pride suffers.
The contradictions of pride may be seen in the same man. Sometimes with regard to the same object. Finding himself among people better educated than himself he will say with ardent conviction : " Ah ! piety is the better part." But let him find himself with those more virtuous than himself and at once, if he thinks he excels them in it, quite a new respect for knowledge will show itself.
Let us examine our feelings and actions in such circumstances, and let us seek energetically to root out our pride and its tiresome contradictions.
4. Its dangers. — Nothing is easier than to render homage to God for all that we are. " It is to Thee, O my God, that I owe my talents and my success." It is an accepted formula, but it does not prevent pride from indulging in vanity and self-complacence. It dispels heretical pride, which is not really a great danger, but it does not make us sincerely turn away from ourselves.
Confident in himself, the proud man does not care to ask counsel, he disdains advice, he rebels against well-deserved failure and aggravates it, and thus falls into errors of conduct.
Clinging to his own ideas, he persists in them, with out paying any attention to the advice of others, and thus he becomes stubborn.
Opposition irritates him, he gives way to vexatious words, and, his heart growing embittered, he loses charity.
The proud man betrays himself by his attitude, his
3
34 THE PATH OF HUMILITY
tone, his expressions ; at times he even makes himself ridiculous.
One will praise him extravagantly to see how much flattery he will swallow. Another will encourage him in a mistaken course, in order to enjoy his discomfiture. Another will egg him on to self-praise, that he may make himself an object of derision : a pitiful vengeance.
Lord, may this time of probation open my eyes, and arm me with holy anger against a proclivity so tenacious, so hidden, and so dangerous !
Reflections. — In surveying these symptoms of pride, I feel almost reassured, for truly I cannot detect them in myself and I do not fall into such eccentricities. But who indeed carries the fault to such excess, and on the other hand, who will dare to think himself wholly free from it ?
What shocks us in theory, and in others, may easily pass unnoticed in ourselves.
In this meditation I am making an analysis, drawing a picture, stigmatising a vice; I have conceived a horror of it, and fear it in itself; this is a great point.
Now my ideas are formed, my conscience is warned. I possess the means of discernment, and the will to fight.
O my God, during these meditations, I beseech Thee to show me myself. It is sad that I have lived so long in darkness, but now, out of the darkness objects begin little by little to emerge, and I shall watch myself carefully. Thy light, O Holy Spirit, will be the torch that my instant prayer will apply to the dark places of my life ; Thou wilt reveal me to myself, a being whom I did not know. I do not feel proud ; but not to be so
THE NEED OF BEING HUMBLE 35 I must be entirely humble. That sounds like a naivete ; it is a piercing ray of light. Who, in fact, is perfectly humble ? Am I humble to such a degree ?
RESOLUTION. — An innate propensity urging me to overrate myself, it is a matter of simple wisdom to incline rather to believe myself lower than I think.
THIRD MEDITATION EXERCISE III
ON THE EXCESSIVE DESIRE OF ESTEEM
First point : The nature and power of this tendency. Second point : Disorders to which it may lead. Third point : The folly it may give rise to.
Evening Preparation. — To-morrow I am to face this disposition, which may so easily dominate me. I am to find out its dangers and discover the miserable side of it. If I would not be a victim to this excessive desire of esteem, here are some of the signs by which I may detect it : uneasiness, or at least preoccupation, caused by the fear of blame. According to circumstances, either foolish joy or uncontrolled sorrow; according to temperament, discouragement, irritation, envy, jealousy, detraction, etc. What smallness it engenders, what meannesses it sanctions, what falseness it inspires ! I ought to fear it because it demoralises ; I ought: to watch it because it is tenacious, and because great virtue alone can escape it.
36 THE PATH OF HUMILITY
MEDITATION
PRELUDE. — As in the preceding meditation, to ask the grace of illumination and great sincerity of con viction.
1. The nature and power of this tendency. — The desire for the esteem of others must not be confounded with the sentiment of self-esteem.
We meet with it, in fact, in persons who recognise their own worthlessness, and some even deliberately allow others to attribute qualities to them that they do not possess. On the other hand, some men, satisfied with themselves, disdain the opinion of others.
The desire of praise is, then, a special form of pride. " The sweetness of fame is so great," said Pascal, " that we love whatever bestows it, even death itself. We would joyfully lose our lives if only we might be spoken of. We are so presumptuous that we wish for a world-wide reputation, and so vain that the esteem of the five or six people who surround us pleases and gratifies us."
This weakness appears in the small child, and is, according to Plato, "the last garment that we lay aside."
2. Disorders to which it may lead. — A reasonable and peaceful liking for the esteem of men is not a vice : it is sometimes a personal help, and a stimulus to useful actions; this is why we may bestow praise as an encouragement.
In reality, everything good deserves to be esteemed ; disorder consists in loving esteem more than goodness, in desiring it beyond what we deserve, and in seeking it with eagerness.
THE NEED OF BEING HUMBLE 37
What does that man pursue who is dominated by the love of praise ? Is it well-doing ? No, but the notoriety it brings him. Thus he aims not at doing his duty, but at its accidental reward.
The vain man may be useful and generous, but only in order to appear so. Let him be misunderstood, and he loses all interest, for approbation was his support. Then depression and irritation follow, as the different crises of the same disease. Depression plunges him into the inaction of discouragement, irritation pro vokes him to break all obstacles, and is not very scrupulous in its counsels as to the choice of means.
On the other hand, success will produce a disorder quite as serious. The vain man, knowing himself esteemed, straightens and expands himself. He breathes more deeply in order the better to draw in the eulogies bestowed on him. Illusion envelops him as in a cloud, and the exact appreciation of things escapes him. He may easily become rash, and will " collapse " in his folly.
Is he wicked ? No, but yet he appears hard. Is he unjust ? No, yet he tramples on the rights of others : he has not noticed them. Is he false ? No, and yet he changes his opinions, his attitude, his manner of speaking, according to the company he is in ; he is by turns arrogant or flattering, as it swits him; he will even go so far as to simulate humility. He has only one aim in view : to occupy a higher place in the esteem of others. And all this is done in serene unconsciousness.
3. The jolly of this tendency. — If in practice we are preserved from such excess by our contact with reality, let us cast a look into the depths of our interior, and see what is passing there.
38 THE PATH OF HUMILITY
Endless idle dreams, in which in imagination we do brilliant things with astonishing success; situations which reveal in us qualities superior to any we have exhibited under normal conditions. Already we hear murmurs of applause; we see faces lighted up with enthusiasm; we enjoy our own and others' surprise. These are dreams, and we know them for such, but they foster our weakness.
It is a pleasure, and in default of the reality we enjoy it, though in certain lucid waking moments we may cry : What a fool I am !
This vain love of praise is indeed folly, though often a sweet folly that we smile at indulgently when it shows itself; but at times it is a terrible folly, whose mistakes may destroy us !
Ah ! what need we have of a clear knowledge of ourselves ! What need of humility !
Let us examine the motives that have prompted us in the important decisions of our lives; those which animate us to-day in our ordinary actions.
Above all, let us consider what is the true source of our joys and our griefs. Only too often we shall find that it is praise or blame.
Let us scrutinise our conduct. Do we not favour those who flatter us ? And if we imagine that a certain person does not care for us, do we not readily show ourselves hostile and unjust towards him ? We must conceive a great desire for humility, being assured that we are lacking in the virtue, and therefore in moral equilibrium.
RESOLUTION. — To say to myself again and again to-day : " Suppose those about me knew how greedy I am for esteem !"
THE NEED OF BEING HUMBLE 39
CONCLUSIONS AND SUMMARY
The analysis of the propensities which tend to self- aggrandisement may be appropriately followed by a consideration of the part humility must play in their regard ; we shall prove that without humility, Christian virtue can neither be established, nor can it endure, and that the punishment of pride is brought about by pride itself.
Self-esteem prompts us to depend upon our own ideas, our own resources, and our own wills. Now, what happens when this self -confidence is excessive? We are certain to make mistakes and to be deceived. But this is the least inconvenience. What is more serious is that the sense of our need of God is destroyed ; and this is worse than a mere fault, it is a grave danger, for such an attitude implies the negation of grace.
Under the influence of this disposition the proud man does not dream of consulting God, nor of implor ing His help, however great the need. Blinded by his own intelligence, he sees neither the fact nor, above all, the hatefulness of this strange neglect.
This error, born of defective sentiment, is responsible for many disasters.
This analysis may be summed up thus : God, by His grace, is the principle of virtue. The proud think and act as though they themselves were this principle. The excessive desire of esteem is equally opposed to virtue, though in a different way ; it, too, however, attacks the rights of God.
God is not merely the principle of our virtuous actions. He should also be the end, and our own
40 THE PATH OF HUMILITY
interests, even when legitimate, should be a secondary motive.
But what place has such a point of view in a soul where a craving for the esteem of others reigns supreme ?
If we set our heart on succeeding, it is because we desire the honour that attends Success; and if we suffer so much when we fail, it is because it lowers us.
What efforts, what sacrifices, have been made in order to obtain a more brilliant position, an honour able distinction, or even simple praise ; and in all the consequent tumult of personal hopes and fears — not one thought of God ! Actions inspired by such motives, good and beneficent though they may be in themselves, have in them nothing supernatural, nor even virtuous in the true sense of the word. What shall we say of a life actuated almost entirely by such motives ?
This second analysis may also be summed up in a few words : God should be the final end of all our actions; the proud man forgets and sets Him aside, preoccupied solely with himself. He also injures God in another way, by preferring to His esteem the vain esteem of creatures.
To punish the proud man God has only to leave him to himself; the consequences clearly illustrate some of the ideas expressed in our earlier pages.
Fallen man, left to himself, tends towards evil; and if he is not supported by the help of God, sooner or later he falls into sin, speedily sinking lower and lower, in accordance with the law, perfectly applicable in the moral world, by which falling objects decline ever faster and faster. We will develop this truth later.
THE NEED OF BEING HUMBLE 41
Pride such as this, calling down a like chastisement, is rare among Christians who keep in touch with God, and it is still more rare among pious people. We should fear, however, a lesser degree of pride, that still may call down just punishment : persistent dry ness in devotion, sadness, and faults, into which, alas ! God may allow us to fall.
This kind of punishment is the special visitation of immoderate self-esteem; the excessive desire of esteem more often finds its chastisement in the joy that is perpetually sought but never found. It begins with preoccupation and ends in disappoint ment.
This craving always exceeds the possibilities of attainment, and its avidity is ever on the increase.
God, on His side, finding Himself forgotten, turns away, and by the withdrawal of His grace inflicts the greatest punishment of all. Not for His own satisfac tion does He sow with bitterness our human joys, making us miserable in our fruitless quests ; but in the fond hope that one day hunger will drive the prodigal back to his father's house.
The nature of humility now stands revealed with perfect clearness : it is truth and order, for order and justice are equivalent terms.
The truth is that God and not ourselves is the principle of all good ; and order means that God must be the end of all our actions.
If God is the principle of all good, my duty consists in living in entire dependence upon Him; if He is the bounden end of all my actions, my duty is to conse crate them all to His greater glory.
As principle, God is law and demands obedience;
42 THE PATH OF HUMILITY
as end, He is to be our sovereign motive and He
demands purity of intention.
What can He do with a being that defies the law and ignores his end ?
We will continue to develop these ideas more fully, that we may understand them better.
FOURTH MEDITATION EXERCISE IV
HUMILITY THE FOUNDATION OF ALL VIRTUE
First point : The foundation of the virtues. Second point : Purity of intention. Third point : Confidence in God.
Evening Preparation.— lo-moriQVf I shall consider this truth more closely, with the idea rather of self- instruction than of self-examination. To instruct our selves is the first step towards the good that we are in pursuit of. I must face this truth fairly: that humility is the foundation of every other virtue. If this be true, in what sense are we to understand it ? What is its range ? and by what practical dispositions are we to exhibit it ?
Up to now I have accepted the statement without question, but also without inquiry into its reasonable ness.
My vague ideas on the subject and my consequent want of conviction may be in part responsible for my imperfect humility.
O my God, give me Thy light and Thy holy fear. But above all grant me the will to make myself humble.
THE NEED OF BEING HUMBLE 43
MEDITATION
PRELUDE. — Ask for grace to realise the close connec tion between humility and the other Christian virtues.
I. The foundation of virtue, — Virtue is the sum of good dispositions and acquired powers which, main taining us in the practice* of well-doing, constitutes our moral greatness. This is why it has been compared to an edifice.
Every edifice that is to endure must rest on solid foundations. Those of virtue, as we have seen above, are no other than God as the principle and end of our spiritual life. Now the virtue that recognises Him as such and allows Him to play this part in our lives is humility ; it is humility that acknowledges Him as the first principle of our virtuous actions and as the final end of our intentions.
Self-esteem, on the contrary, when undisciplined, prompts the proud man to rely too much on himself, and to attribute to himself the good that he does. On the other hand, an immoderate desire for esteem will lead him, in everything, to consider what will bring him the most respect and praise. In a final analysis, the foundation of moral actions is in the motive that inspires them ; their motive is their soul. Now, we may reflect that, though our human actions, generally speaking, may have very varied motives, it is not so with our virtuous actions. These are prompted either by the desire to please God, or by the desire to attract to ourselves the esteem of men.
The love of pleasure, for instance, never produces even an appearance of virtue.
44 THE PATH OF HUMILITY
The proud man places all his confidence in himself, and even in virtue seeks his own excellence.
The conflict, O my God, is, then, between Thee and my pride. Is my virtue to rest upon Thee Who art my strength, or upon myself who am naught but weak ness ? Shall my life tend to Thy glory, or to the satis faction of my own vainglory ? Art Thou to be my God, or is self to be my idol ?
A great truth is brought out in these words : pride is the rival of God, pride is the Me substituting itself for Him. This state of things presents itself in two aspects, and may be summed up in these two phrases : I rely on myself, I act for myself.
I rely on myself, on my own savoir-faire, on my resolution, and on my own strength. Foolish words, for without God I can do nothing.
I act for myself : wrong and unjust words, for God should be the final end of everything He has created.
The opposite of these hateful pretensions may also be summed up in two short sentences : I rely on God, I act for God. This is confidence in God, and purity of intention.
2. Confidence in God. — I rely on God. It is the property of humility to show us our dependence in everything. Without God we can do nothing; and in every supernatural action His grace is an absolute necessity to us.
We shall meditate later on these truths; let us be content for the moment to admit them and to draw from them this inevitable conclusion : that to rely on self is simply foolish. Now this folly is the outcome of pride.
Grace being indispensable to us, God, in His
THE NEED OF BEING HUMBLE 45
wisdom, requires that when we present ourselves to receive it, we should do so with dispositions suitable to our state, and He has, therefore, made humility the condition of His gifts.
Humility, regarded from this point of view, is self- distrust. Now this holy distrust instinctively turns with confidence to God, saying, " I know myself, and that I can do nothing ; but I also know God, and that with Him I can do all things. The more I feel my littleness, my weakness, and my inclination to evil, the more I find growing within me the need of confidence in God."
3. Purity of intention. — " I act for God " — this is the formula, and in this short sentence are expressed order, wisdom, and goodness, for to act for God is to gravitate towards the Infinite Being by Whom every thing exists ; to play my part in the universal concert that glorifies Him; to take my rightful place in the beneficent plan that He has formed. Has not God rights, since He is the Supreme Being and eminently worthy of love ? and should I not be indeed foolish if I did not make Him the end of all my actions ?
Now pride draws me away from Him, even when it is only pride in practice.
Without making an absolute idol of self, we may yet in will and deed be concerned chiefly with self. With out formally excluding God we may ignore Him in our intentions, and in this way put ourselves outside His eternal scheme, lose our true orientation, and become as it were the vagrants of creation.
It is humility that ensures purity of intention. It destroys our self-obsession, and keeps us in our place. The truly humble soul willingly acknowledges the
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rights of God and respects them. She makes them her rule of life, and if she encroaches upon them she is sorry, and tries to make amends. This purity of inten tion is a necessity to her, and the light of it shines in all her actions.
Happy is the soul that is entirely humble, and who has abandoned herself to the designs of the Almighty Father. She wills all that He wills, and loves all that He loves. She endures exterior trials and interior desolations with the same equability, for no other frame of mind would be possible to her.
How far removed is the proud soul from such a disposition, and how much she is to be pitied ! for it is written : " Every plant that my Father has not planted shall be rooted up."
Purity of intention and confidence in God are both of them the daughters of humility. Purity of intention directs, confidence animates, and together they pave the way that leads to perfection. God, Who in this world is the object of their pursuit, will in Heaven be their everlasting possession.
RESOLUTION.— Not to allow the esteem of men to become a necessity to me, but to elevate myself to a desire for God's; this should be sufficient for me, and by it I must be governed.
THE NEED OF BEING HUMBLE 4;
FIFTH MEDITATION EXERCISE V
THE GROWTH OF VIRTUE HINDERED BY UNCONSCIOUS PRIDE
First point : The fact and its causes. Second point : Indicative signs.
Evening Preparation. — In to-morrow's meditation I shall give myself up to a retrospective examination; I shall go over again the period of my training ; I shall examine the motives that have inclined me to well doing; I shall seek to discover what have been the exterior influences that have kept me in the right path ; I will put on one side all that was pure, disinterested, and actuated by the love of God, and on the other all that was more or less consciously tainted with self- complacence and the desire of esteem.
O my God, enable me to get far enough away from myself that I may see clearly. Recall to my memory all these little details which go to make up the past. I beseech Thee, if my spiritual life has been infected with excess of pride, make me to know, to feel, and to abhor it.
MEDITATION
PRELUDE. — To pray that God will throw upon my past life His searching light, to enable me to discover whether my humility is solid and sincere.
i. The fact considered in this meditation and its causes. — There are virtues which are formed under the more or less actual influence of unconscious pride. There is even a great deal of such virtue. Mine may
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be of the same kind. Is it possible that pride may have had a share in establishing me in pious habits, and I have been unaware of it ? We often speak of hidden pride, pride in disguise— but I did not suppose that I could ever fall a victim to it. Yet my slackness anH my faults must be in great measure due to the fact that my virtues are built upon the unstable foundations of pride.
O my soul, be attentive and pray !
Have we ever noted the consequences of these two psychological facts : the essential imitativeness of man, and his sensitiveness and adaptability to environ ment ? Let us apply the test to the period of our own development.
By what persons were we surrounded ? what were the prevailing ideas among them ? etc. It is enough to say that the influences of our lives were good and tended to piety. Nothing was more highly honoured than virtue; heroical goodness was admired; those who showed any approach to sanctity were held in veneration; books and conversation all concurred to strengthen good impressions. We valued such things, and envied those who were better than ourselves.
Were such sentiments absolutely pure and un alloyed that in truth incited us to well-doing ? Or did the desire to have a share in the general esteem play some part in our enthusiasm for goodness ? Did our contentment in the service of God borrow nothing from our self -contentment, and from our consciousness of the place we occupied in the minds of others ? Ah ! who shall disclose these secrets that are known to God alone ?
We may easily conceive the possibility that our
THE NEED OF BEING HUMBLE 49
humility itself may have been at least partially inspired by pride !
In such a milieu as that of which we have spoken, humility is deemed the pre-eminent virtue. It is well- nigh impossible not to make an exterior show of it, to adopt its expressions, and even to feel something of the sentiment. To believe ourselves humble, and sufficiently humble, is a need. Doubtless this humility may be sincere, for such influences foster its growth in a wonderful way ; but it may also be a very superficial humility. A naturally proud soul will be thrown off the scent, and in her pursuit for humility may easily mistake the shadow for the substance.
Once more, who shall fathom these mysteries that are known only to God ?
2. Indications. — The Divine Master said : " The tree is known by its fruit." Let us apply this test to our lives.
As we grew up and our environment changed, what became of our beautiful enthusiasms ? Was not our zeal for perfection, and especially for humility, soon extinguished ? — and that without our putting up any great show of resistance, or feeling any sense of shock.
Yet those new surroundings still encouraged the growth of virtue, though perhaps not in so pronounced a fashion. Different ideas held sway, and faithful to our pliant nature and for the satisfaction of our self- love we adapted ourselves to them.
Our attitude when faced with contradictions, failure, injustice, and scorn, is also another noteworthy sign. If we are troubled, sad, and preoccupied, we betray our imperfect virtue, resting more or less on a basis of pride.
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When there is real discouragement, anger, animosity, jealousy, rebellion : then we may be sure that pride is deep-rooted and dominant within us.
Our humility was then only on the surface, its sentiments only those we had learnt ! If it had been real and thorough it would have imparted to us calm and resignation, perhaps even that lofty peace and joy that the great souls of the Apostles experienced even when they were under the scourge. I bant gaudentes.
I thank Thee, O my God, for this clear light that penetrates the depths of my life. I confess that it wounds me with its brightness ; I suffer, while I ques tion whether I do not stand in need of being wholly remade. I behold my virtue as the result merely of my surroundings, and I ask myself what I should have been had my environment, my position, my occupa tions, and my associates, been entirely different ? At the mere thought of such moral isolation I long to hide myself on Thy breast, O Thou Who art my only refuge ! O God, create in me a new and humble soul ! Multi humilitatis umbram pauci verit at em sequntur : " Many pursue the shadow of humility, few the reality," said S. Jerome.
RESOLUTION.— To ask myself if I should behave in the same manner, with the same affability, the same zeal, if there were none but God to notice it and to be pleased with me.
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SIXTH MEDITATION EXERCISE VI
HUMILITY THE GUARDIAN OF THE VIRTUES
First point : Humility the salt that preserves.
Second point : Humility the light that disperses illusion.
Evening Preparation. — If our virtue is built even in part upon an unconscious pride, the edifice is founded on the sand, there is constant danger of destruction. If it is established on God, we may be reassured as to the past, but we must not be without fear for the future, for pride is able to destroy even the most solidly built edifice.
" He who without humility gathers to himself virtues," says S. Jerome, "is like the man who faces the wind with a load of fine dust" — Qui sine humilitate virtutes congregat, quasi in ventum pulverem portat. " Oh ! what violent winds blow around us, and in what danger are our fleeting resolu tions!"
S. Anthony, frightened by a vision that showed him the temptations of the world, cried : " Lord ! how shall we be preserved from them ?" " By humility," was the response.
Humility, the basis of the virtues, is also, and for the same reason, their guardian; she makes God the principle and the end of our actions. Pride unjustly attributes them to self, and destroys the edifice. The whole of tradition teaches us this truth, and we, in our turn, repeat it; but though it may be an accepted
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maxim, are we really convinced of its truth? We have cause to fear if we discover that, though we may not be positively proud, neither are we humble.
The humble soul is conscious at all times of the need of God, of His indulgence as well as of His help.
Such a one feels that in view of his misery and weakness, he walks like a wounded man to whom all movement is painful.
By such humility virtue is well guarded. O my God, may it become mine !
MEDITATION
PRELUDE. — Ask for grace to throw myself into humility as into a citadel that will protect me.
I. Humility the salt that preserves. — The greater the virtue, the greater the danger of pride, for all well doing is matter for vain self-complacence and the applause of men.
Vain self-complacence commences the work of dis integration. It insinuates itself so quietly, and its promptings are such pleasant hearing; it is so accom modating, and knows so well how to disguise itself.
Like a poison mixed with wholesome substances, it mingles itself with our satisfaction in working for the glory of God and the salvation of souls ; it is found in sensible devotion, and follows us in the most sublime elevations of the soul.
Unconsciously to ourselves, it grows and ravages our souls, and its action is so slow that it does not arouse our vigilance. Thus the poison infects even our highest virtues.
Vain self-complacence begins the work of destruc tion, and the love of praise completes it. This murmur
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of approbation from without echoes so agreeably within ! Of course, we assure ourselves that we shall not be misled by it ; we regret that it should be offered to us; we give to God all the glory — and yet our pleasure in it is deep and real.
Under this double influence the evil grows ; it is not one transient action that is vitiated by it, but a whole series of actions; soon, perhaps, it may affect the whole life.
Virtue is corrupted, and, though for some time it will be upheld by sheer force of habit and the demands of pride itself, it will not be able to sustain this fic titious life for long.
Some strong temptation, or unexpected circum stance, a mere nothing, and it will crumble into dust.
How may we prevent such a misfortune ? By being humble. " She will be with virtue, or virtue will not be," said S. Augustine of humility : Virtus non est nisi conjunctam habeat humilitatem. Humility must be sprinkled upon our virtues as salt is sprinkled upon a substance that we wish to preserve ; it will prevent all destructive fermentation, it will detach us from a too personal point of view, and it will enable us to find our satisfaction in God alone.
But in order to be effective this virtue must be real ; it must operate with the ease, spontaneity, and willing ness of a habit. Otherwise we shall often be taken by surprise. Humility must become as natural to us as pride was.
Let us, then, address our prayers to the Master and to the Queen of the humble.
2. Humility the light that disperses illusion. — It is a common saying, and profoundly true, that pride is
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blind; and the masters of the spiritual life have so well understood the nature of humility that they have always looked upon this virtue as the most reliable test in the discernment of spirits. Is the virtue of such and such a person real or assumed ? Does this extra ordinary contemplation come from God ? Is that vision real or imaginary ? The answer will depend chiefly upon the humility of the favoured individual.
This test should be applied equally to the most ordinary virtue.
We must fear the delusions of pride that we see in others, and fear also our own self-contentment, if we do not also feel that we are very small — for very small we are, and very weak and miserable.
God does not judge as men judge. Those who, perhaps, look upon us as saints do not know our ingratitude and the faults which still dog our footsteps. To put and to keep us in our right place, our humility needs to be real and sincere, penetrating our minds and exhibiting to us our nothingness, our helplessness, and our faults. In a word, our humility must be true.
It is indeed very easy to wander off the track, to go astray, and to fall into tepidity ; we choose our duties and plan our lives to suit ourselves and our own tastes ; what we like seems good to us ; we expose ourselves to dangers we are not called upon to face ; we excuse our faults and continue to commit them; we do not feel the need of prayer ; we live for self without regretting it ; and thus tepidity gains upon us and demoralises us.
If humility had been really active, all these failings would have been detected and arrested, for humility gives an instinct for what is good and true.
If we only had a deep sense of self-mistrust, we
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should clearly perceive the need for resolute self-con quest, if we are not to offer resistance to grace.
3. Nothing warps the conscience so much as the influence of indulged pride; nothing keeps it so clear and decided as the sentiment of humility.
The humble soul, distrustful of self, will follow the safe way, asking advice willingly, avoiding danger, praying unceasingly, and availing herself of every aid. She may attain to great virtue, yet she will scarcely be aware of it. She may be confirmed in well-doing, yet she will feel in herself how weak she is. Oh ! what a perfect guardian of virtue is humility !
Without it, how many and what serious falls we may experience ! The roots of the tree decay, the founda tions of the edifice crumble away. The tempest of passion arises, or the violent strain of difficult circum stances; the tree is uprooted from the soil of the Church, and the beautiful structure falls into ruin. And the tree is not replanted, nor the ruins rebuilt; while, close at hand, sinners who have been wallowing in the mire find, in spite of their faults, and even through their faults, a saving humility. Proesu- mentes de se et de bona sua virtute gloriantes, humilias — " He who glories in his strength and prides himself on his virtue shall be humiliated by Thee, O Lord."
RESOLUTION. — To live constantly in fear of myself, and to carry this fear about with me like a sensitive wound.
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SEVENTH MEDITATION EXERCISE VII
THE PUNISHMENT OF PRIDE
First point : Personal ineffectiveness.
Second point : The abandonment and aversion of God.
Third point : Forfeiture and degradation.
Evening Preparation. — Pride tends to deprive God of His glory, and of His rightful place. It puts in His place, unintentionally, perhaps, but practically, what is already sufficiently detestable. How is it that God suffers it ? What would be the feelings of a human master towards a servant who did what he liked and insisted that he was within his rights ? How would he treat him ? He would not only punish him, but he would punish him in such a way as to bring home to him the meanness and despicableness of his pretensions.
All law aims at maintaining order; and humility is the law of our present condition.
Its violation produces disorder within us, around us, and in our intercourse with God ; and from thence proceed error, danger, failure, perhaps the ruin of virtue, and even final impenitence.
Punishment seldom falls swiftly on the culprit, it comes slowly but surely. Years may pass during which he may have no forebodings, and he may become so confirmed in his mistaken path as to pursue it almost unconsciously.
I will place before myself to-morrow this real cause for fear. May it incite me to make strong resolutions.
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It must be remembered that it is not enough that we do not seem to be proud, we must feel humble — that is, worthless and helpless in ourselves.
MEDITATION
PRELUDE. — To ask God to convince me that the question of humility and pride is a question of life or death.
i. Personal ineffectiveness. — Pride possesses the fatal property of rendering ineffective in us everything that it touches. The most beautiful action, inspired by pride, is worthless in the sight of God. It is like an unfruitful flower, and everything good that is tainted by the breath of pride withers in the same way. Thus the most active life that is inspired by pride is like the vessel of the Danaids that nothing could replenish because it was full of holes.
Our Lord, speaking of the Pharisees who fasted and prayed in order to attract attention, cried, " Verily, I say unto you, they have their reward."
Why, indeed, should God reward what is not done for Him? He will not, and besides, He cannot, for every action that is not prompted by a supernatural intention, at least virtually, is deprived of His co operation. There is no life in it, and grace being absent, no glory can shine upon it. Not being inspired by the Holy Spirit, it cannot receive the blessing of Heaven.*
We may imagine the chagrin of the proud man
* To be meritorious, an action must fulfil these three conditions : i. It must be good in itself. 2. The doer must be in a state of grace. 3. There must be a supernatural intention.
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when, after death, he finds himself with his hands empty, and hears the sentence: "I know you not." He is amazed. Has he not prophesied? Has he not suffered a thousand hardships ? Has he not given himself up to pious exercises, even to the very hour of his death ?
Yes, he has done all this, and in certain works he has been very successful. But what has been the principal motive of all his activity? Applause, respect. He has, alas ! obtained them, and that is all. His reward is worthy of his vanity : Receperunt mercedem vani vanum — "Their virtue was vain, and vain was their reward " (S. Augustine).
Happy is he if heaven is still open to him. He owes it to the only Mercy, and that Mercy has perhaps been touched by some little good deed, or pious practice, that he has made small account of; perhaps by some prayer of another and very humble soul.
But what treasures of grace has he lost for ever !
2. The abandonment and aversion of God, — In order to chastise the proud man, God has no need to arm Himself with a sword; it is sufficient to leave him to himself. Nothing could be more just, since he is presumptuous ; nothing could be more fatal, for he is weak.
Blinded by his illusions, swayed by his impulses, he rushes into the abyss. His sense of danger is dormant, his eyes are blinded, and he does not feel the need of asking for light and help.
Now, between the all-powerful God and man who is essentially weak, there is a tacit contract. " Be humble and pray ; keep in thy place," says God, " and I will be in Mine, and will sustain thee."
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The bond of this covenant broken, we may be left to ourselves ; and this is not a mere possibility.
But if the abandonment of God is terrible, how much more so is His aversion ! It is almost hatred ; Tres species odivi . . .pauper em superbum — "Three things provoke my hatred . . . the poor man who is proud." Abominatio Domini omnis arrogans — "The Lord holds the arrogant man in abomination."
This hatred pursues the proud man, and nothing can shield him from its avenging fury. Superbia cordis tui exaltavit te: et si exaltatus fueris ut aquila, et si inter sidera posueris nidum tuum, inde detraham te, dicit Dominus. " The pride of thy heart hath lifted thee up; but though thou be exalted as an eagle, and though thou set thy nest among the stars : thence will I bring thee down, saith the Lord."
Let us meditate upon these terrible words, the un expected revelation of the hatred felt towards this vice by a Heart distinguished for its mercy !
High position, even in the Church ; eminent services rendered, even to religion; admirable virtues, no doubt admired too much ; all these things may become matter for pride without being a defence of it in the eyes of God. " Thence will I bring thee down " — inde detraham te; and He has already thus treated great potentates — Deposuit potentes de sede.
3. Forfeiture and degradation. — Let us see how the aversion of God is displayed, and to what His abandonment leads.
S. Paul, speaking of the philosophers sunk in their pride, says : Tradidi et illos in desideria cordis eorum in immunditiam — "Wherefore God gave them up to the desires of their hearts, unto uncleanness, to dis-
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honour their own bodies among themselves." See them fallen, degraded, and reckoned among the brutes — Animates homo.
Warned by this spectacle, let us bear in mind that pride is the cause of such degradation, and has the power to produce it. Initium omnis peccati superbia. It is the source of all the vices, as we know by revela tion as well as by experience, but we scarcely care to translate the words in which its terrible effects are described in the Scriptures : Sicut eructant prcecordia fcetantiam . . . sic et cor superb orum.
After this, can we be surprised to hear that pride is one of the most manifest signs of reprobation ?
The proud man, once plunged into evil-doing, finds in it his tomb. If he is to be saved, he must recognise his guilt ; he must ask for grace, he must humble him self ; and of all this he is incapable.
Reflection. — Among the punishments we have just considered, there is not one that we may not be liable to bring upon ourselves sooner or later. Truly we have to fear the insidious growth of pride, and the anger of God when this vice deprives Him of the glory that is His due. We should tremble in considering the different natures of good and evil. There must be nothing lacking to our goodness — any hiatus gives an opening to evil. An action that may be ever so good, if it is prompted by self-love is vitiated even at its birth. Again, though rightly begun, it may be suddenly changed and spoilt by the creeping in of a motive of pride.
Lastly, perfectly accomplished, it may leave in us a destructive germ of self-complacence.
From this dreary picture let us turn our eyes to a
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more consoling one, that which depicts the reign of humility.
Instead of rendering our greatest actions futile, it gives merit even to the smallest.
Instead of arousing the aversion of God, it calls forth His tenderness.
Instead of debasing us, it elevates. De stercore erigens pauper em. Et exalt avit humiles.
Lastly, instead of the presages of damnation, there are assurances of salvation. Humiles salvabit Dominus. And it cannot be otherwise. The humble man prays, and God listens. Respicit in orationem humilium. He can do all in Him Who strengthens him ; he lives, yet not he, but God lives in him. When ever he can, he retires into shadow and silence, and in the shadow God reveals Himself, and in the silence He speaks to him. He is forgetful of the good that he does, he is gentle to everyone, and filial towards God. Who will not feel the need of the desire to become humble ?
RESOLUTION. — I will make myself humble, cost what it will.
SECOND WEEK
REASONS FOR BEING HUMBLE
PREPARATION FOR THE SECOND WEEK
THE need of humility is sufficiently demonstrated to us when we see how persistently pride tempts us even when it is held in check. It is a life-long enemy.
The foundations of virtue are undermined by this vice, and become unstable; the principles of the spiritual life are threatened; our good deeds are deprived of their merit, and punishment and destruc tion follow.
We must, then, make ourselves humble. This need, well established though it is, does not, however, give us the clue to the raison d'etre of humility, though it assures us that such a raison d'etre exists.
All disorder, indeed, points to some evil, since God has put goodness, like health, in equilibrium.
Then humility should result from the very nature of things, and to be humble is merely to be true. It is this that will be shown in the following meditations.
I. The first four meditations set forth the condition of man considered as a created being, as a fallen being, and as a being transformed by grace.
The result of these considerations should be a humility that all alike need, the most perfect as well as the most faulty — humility before God.
It would seem that such a humility should be easy, since it is only in accordance with right feeling; it is, however, a very puissant humility, for it has made saints. Why has it not made many saints ? Is human
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weakness the reason ? In great part, for we see the best and pursue the worst. But it is also due to a want of conviction.
Traditional truths do not arrest the attention, they are too familiar; and even when seriously examined, they do not strike us with any force, for abstract truth makes little impression on the generality of people.
The preceding meditations, on the contrary, should have impressed us, for they envisage our tendencies as moral facts — facts well nigh as tangible as material facts — and facts have the power to strike and con vince us.
Though this cannot be said of the new truths which we are about to consider, we should take care not to fall into the mistake of regarding as uncertain what is less tangible, and looking upon revelations that sur prise us as doubtful.
We are apt to resemble those ignorant people who shrug their shoulders when a scientific man shows them all that is contained, for instance, in a drop of water. They do not know that beneath the outward shows of things an unknown world lies hidden.
2. To these four abstract, and in some sort im personal, meditations succeeds a consideration of our faults. This entirely concerns ourselves and no one else. It is no longer metaphysical truth but our own work that is spread out before our eyes, the work of our whole life, including all our actions, all our thoughts, and all our guilty omissions; a vast field, some portions of which, belonging to the distant past, are shrouded in obscurity and shadowed by illusions, but which, under the light of a serious examination, will become clearly distinguishable.
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This meditation must become the basis of our humility, our personal humility, a humility which abases us not only before God, but before men; a humility which extinguishes an exaggerated sense of self-esteem, and forbids us to seek an esteem from others which we know we do not deserve.
3. To esteem an object is to recognise its worth, and its worth can only be measured by some comparison. In this case it is the comparison with others. With whom shall I compare myself? With the low and miserable ? No, for they do not merit esteem. Then I must compare myself with the great and good, and I see that God and the Saints are the only true measure of the greatness and goodness that deserve esteem. This meditation is designed to complete the effect of abstract reasoning by force of a sensible impression.
4. Because we find in certain motives for humility a reason to abase ourselves only before God, are we to conclude that such motives can have no influence on our intercourse with men, because they do not prompt us to a practical humility ?
Not at all. Humility, though it has indeed two objects, God and our neighbour, is in essence one and the same, an inclination to self-abasement.
These meditations, developing in the first place our humility towards God, will enable us to overcome our disposition to overrate ourselves, and will lead us to a wise measure of humility towards our neighbour.
As all intellectual culture increases our power to assimilate knowledge, and all true affection disposes us the better to love God, so it is with the acquisition of humility, whatever may be its object.
Endeavour to absorb these truths, which, however,
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will cause you to lower your head and will make you feel that you dare not again rashly suppose yourself superior to anyone.
FIRST MEDITATION EXERCISE VIII
THE NOTHINGNESS OF THE CREATURE
First point : The nothingness of being : I am nothing. Second point : The nothingness of action : I can do nothing.
Evening Preparation. — If we derived our being from some matter that exists outside God, or if, being created by Him, we could appropriate as our own even the smallest fraction of our substance, we should have a value — and a value, though minute, that would be appreciable.
But this is not the case; for though we come from God, we do not pass out of His fruitful bosom except by His creative act and almighty will. We are not beings, properly speaking, but something as unsub stantial and as fugitive as notes of music coming forth from an instrument under the fingers of a musician. God is neither enriched by the fact that He becomes a Creator, nor diminished by the fact that we exist.
This is a definite truth, demonstrated by reason, and admitted by the most rigorous philosophy.
And yet, in spite of all this, I am, I have, a kind of being ; this being has an extension and a form ; it acts, it displaces matter, and it transforms it; it wills or it does not will ; it is free ; it is conscious, by its intelli gence, of the universe ; and by its genius it can produce
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marvels. Is, then, all this nothing ? A being and its actions must be something.
Let us clearly understand at once that this some thing, in the sight of God, is so vain and so ephemeral that the Scriptures call it " a quasi nothing " : tanquam nihilum ante te — in short, a being that does not count !
Thus are explained the words of S. Paul : Quis te discernit? Quid habes quod non accepisti? "What hast thou more than others ? What hast thou that thou hast not received ?"
This profound point of view is disconcerting and startling enough to confuse us, but it is an inevitable conclusion that imposes itself upon the whole soul and determines the whole will; for humility is not only a conviction, it is an active virtue. It is not enough to philosophise on all these questions; the chief thing is to practise them.
MEDITATION
PRELUDE. — To ask the grace to conceive such a lively sense of my own nothingness that it may pene trate and direct me.
I. The nothingness of being: I am nothing. — Our Lord said to S. Catherine of Siena : " Dost thou know, My daughter, Who I am and who thou art ? Thou art happy if thou knowest it ; I am He Who is ; thou art she who art not."
God is Being in the fullest meaning of the word, it is the name He gives to Himself : Ego sum, qui sum. " I am nothingness in all its emptiness, and this is my name " : Substantia mea tanquam nihilum — " My substance is a kind of nothing."
Before my creation I did not exist, even in the most
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elemental sense. A thousand years ago, a hundred years ago, I was a possibility — that a mere nothing might have prevented from coming into existence.
One day I appeared on the earth. Centuries had preceded me; centuries, doubtless, will succeed me. For the present I fill a few short fleeting hours. Then silence will close about me, as deep water engulfs the stone that for a moment has rippled its surface.
This being of mine is as fragile and inconsistent as a vapour which disappears as soon as it arises : Vapor cst modicum parens. It is only vivified dust : Memento, homo, quid ptdvis es.
In the light of pure truth, the visible substance of my body and the invisible substance of my soul are alike nothingness, sustained in being only by creative power. Take away for a moment this unseen but necessary action, and my being would faint and vanish away like smoke in the air, like the cloud in the sky, without leaving any trace : Ad nihilum redactus sum et nescivi.
" O unknown nothing ! O unknown nothing ! " cried Blessed Angela of Foligno — cry of profound truth, the summary of our poor greatness, but also the origin of sentiments the most powerful, the most elevated, and the most worthy of God.
If I am nothingness, O Lord, Thou art Being ! If I am naught, Thou art All.
This double vision, by its contrasts, forms the rhythm of the songs of heaven. In this celestial light the condition of the blessed appears as similar to my own: but their humility is my shame as well as my lesson. Their glory makes their nothingness ever more and more resplendent in their eyes, while my
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many miseries succeed in obscuring mine from me. . . .
II. The nothingness of action : I can do nothing. — Our acts are of the same nature as our being. Our being subsists, and we do not see the creative power that sustains it. We act, and we see no more clearly the power that makes action possible. It seems to us that our actions are our very own.
I move my hand or my head, I contrive a thing, I solve a problem, I think, I choose, I love, and all that is positive in these actions is produced far more by the action of God than by mine. It cannot be otherwise. The nature of things demands it; and God, Who can do all things, is unable to give me the power to accom plish a single positive action without Himself; other wise He would make me a creator. This is a mystery as overwhelming as it is true, a deduction that invades even the sanctuary of my free will.
Even in the resolution I have made to become humble and which seems so exclusively mine, because I might have chosen not to make it, God has acted a thousand times more than myself; and my participa tion is only to be found in my correspondence with the influence that solicited me.
And if I search into the origin of my correspondence, why I have given it and the strength which has enabled me to give it, once more I find God.
At length, in order to explain how with all this I still remain free, I am forced to say to myself : I feel that I am free, and I know that God is powerful enough to respect my essential liberty while maintain ing it to the utmost degree.
If I do evil, the action of God, obeying the general
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laws of supreme wisdom, lends its concurrence to all that is positive in what I do, and accompanies me still even to the moment when, divorcing myself from order, I escape from its influence.
Evil is a falling away for which I am responsible; I divert the action of God and hinder its fruition; I force it into strange channels, and finally it is lost.
O Lord, I do not understand myself ! Then how vain and absurd is my self-complacence ! How foolish my confidence in my own will even when it is strongest ! How unjust I am when I attribute to myself any good that I may do ! How dare I believe in myself, or prefer myself to another ?
The simple veil of the created masks all this nothingness, but the veil is light and a thousand accidents displace it ; yet it is sufficient to deceive me. It is, besides, very transparent; but I am careless, and do not discern what it hides. I continue to attribute an absolute reality to human action, and thus bolster up my pride.
Lord, Thou Who seest all things, what dost Thou think of this blind one ? Have pity upon him, open his eyes, and make Thine Infinity shine upon his littleness, for he is ashamed of his past pride.
In the midst of success as well as in reverses this sight will give serenity; is it not, then, worth all our trouble ? It is the highest wisdom that sets all things in their proper light and true proportion. The shadow of our nothingness throws into relief the great ness of the Being Who is All.
RESOLUTION. — To contemplate frequently the Infinite that envelops me, to lose myself in It, and to
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leave there all my pride. To resolve to spend a few moments, morning and evening, on my knees, ponder ing these beautiful words : " My God and my all."
SECOND MEDITATION EXERCISE IX
THE NECESSITY OF ACTUAL GRACE
First point : Its necessity in general.
Second point : The necessity of disposing grace.
Third point : The necessity of concomitant grace.
Evening Preparation. — The preceding meditation casts a light upon the meditation of to-morrow.
If, in the order of nature, I am nothing, what am I, then, in the order of grace ? Grace is not a right, and when it is given it does not become a part of my substance; it remains a divine vesture which at any moment may be stripped from me.
Again, if the natural life needs for its least action the co-operation of God, how much greater is our dependence upon Him for the supernatural life whose actions partake of the divine !
Many Catholics, without suspecting it, hold almost heretical views on the subject of the operating of actual grace. Their error arises from ignorance, and their good faith excuses them, but it is their duty to inform themselves. Grace is not, as they believe, a comple ment of strength ; it is the first principle of all super natural action, even of those actions which long use or a personal predilection make extremely easy to us; this is a dogma of faith.
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Seeing our nothingness and our position from this new point of view, we shall not fail to realise that here at least our dependence adds to our greatness; our supernatural life is essentially a dependent life, because it is a participation in the divine life, and God alone is the author and sustainer of it. This condition is ours not only in the present, but will be ours throughout eternity, for God will still be the principle of all our actions. O happy dependence ! God Himself will adore, love, and sing through us in an indestructible union approaching unity !
MEDITATION
PRELUDE.— To ask the grace of a still deeper, though less depressing, sense of my own nothingness.
I. The necessity of actual grace in general. — In the supernatural order man is absolutely helpless. Actual grace is as indispensable to him for the least as well as for the greatest actions. " No man can say ' Jesus ' except by the Holy Spirit."
We have often heard this truth expressed, and we have accepted it; the Church has made it an article of faith, and we firmly believe it, but do we realise all it means ?
To help us to do so, let us take some prominent example, and observe the supernatural life led by a perfect Catholic, a religious or a priest.
He has kept his baptismal innocence, he has served God with unswerving fidelity; he is full of merit, of virtues, and of fervour. His merits have procured for him a marvellous increase of sanctifying grace. His nature is perfectly controlled. His fervour brings his
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love into the fullest activity. Should occasion offer, he is capable of showing great heroism.
Yet even such a man would be unable to pronounce the name of Jesus with faith unless immediate grace came to his aid.
" The most perfectly formed eye," said S. Augustine, " can see nothing without the aid of light."
The most holy man can do no good thing without the divine help of the eternal light of grace.
II. Necessity of predisposing grace. — Let us draw a comparison from the physical order that will help us.
We will suppose a harp absolutely in tune ; we may say that it contains an infinite number of latent melodies, yet to produce them there is constant need of the hand of the harpist.
It is inert and silent, but draw the hand across the strings and they vibrate. Look for the origin of a supernatural action, and you will find predisposing grace. It is this grace that has prompted the thought, the desire, this reawakening of activity, and it is this which has aroused the will.
And in this will, by which the action has been decided upon, let us seek again; we shall find it mysteriously informed with actual grace, without robbing human liberty of its prerogatives.
I will, and it is more God than I Who wills through me.
Harp of so great a Master, docile instrument of His beauteous inspirations, left to thyself thou art not more capable than any other harp of giving forth even the most elementary harmony !
Thou art inert ; thou wilt remain mute, though thou art the most perfect soul of a saint.
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3. The harp-string struck by the artist vibrates. The soul of the just man, set in motion by grace, com mences a supernatural action. Neither the sound nor the action can surpass in strength the impulse that has been received. According to the motion will be the effect. The soul, associating itself with the action, neither adds nor subtracts anything, any more than the harp does.
Where is our part ? We co-operate, we lend our selves, we make the impulse received our own : a mere nothing of which God makes something.
III. The need for concomitant grace. — Let us con sider one aspect of our incapacity in which it appears more complete than that of the harp. Set in motion, the instrument continues to vibrate for some time. The soul, on the other hand, at once ceases to operate unless the action of grace continues as concomitant grace.
I have commenced a loving deed, for instance; my lips are already forming expressions of affection ; but if the action of grace ceases, I may continue the words, but they will be cold and empty.
Then truly I can attribute to myself nothing of my own ! Nothing, not even a wish or a simple desire. No, it is contrary to faith. What ! not even the power of meriting this desire, and of obtaining it by the natural efforts of my mind and of my will ? No, this claim would be contrary to faith.
But at least leave me some part, however small ! Did not S. Paul say, "Yet not I, but the grace of God in me." Then I have my share in this supernatural action. Yes, but so small a share that it cannot beget pride, otherwise the Apostle would not have said :
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Quis te discernit? — "What distinguishes thee from others ?" Yes, it is from God that I have received even what I do of my own free will, and even that by which I have freely done it. Deus est qui operatic? in nobis et velle et perficere.
If it is true that I am a created being, it is strictly true that my nothingness extends to my activity as well as to the depths of my nature.*
Reflections and affections. — Astonishment at our sentiments of pride. A clear view of their error and injustice. The grandeur of humility foreshadowed.
Its place. — It is to be found at the basis of every right action and of every virtue. The need of it is not a merely moral need of the utmost importance.
Humility partakes of the same nature as grace, and is just as indispensable.
The whole of this doctrine may be summed up in these significant words : God has the right to exact humility from us, for He has the right to maintain order in His creation. He cannot properly allow us an atom of pride.
Let us represent to ourselves this just and Sovereign Lord, His hands full of graces, watching to see where He shall bestow them. He is perfectly free to choose, and He may turn away from me. Let us try to
* It is not the object of this meditation to discuss the opinions of theologians reconciling the liberty of man with the working of God; our dependence and frailty appear in every system of thought ; and that is sufficient for us.
To see how is not necessary : what we do not see, we know ; and our reasons for belief are well grounded.
Before understanding the manner of God's action in His creatures, we should have to understand how they were pro duced. Since creation is a mystery, mystery must necessarily envelop its consequences. But on the other hand, the truth of creation invests them with its own certitude.
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understand the text: Deus super bis resistit! . . . Humilibus autem dat gratiam — " He resisteth the proud, but giveth grace unto the humble."
Before Him let us make ourselves very small, and remain very submissive and dependent. We should love to prostrate ourselves in adoration before Him — it is the attitude that becomes us.
And if, before men, such an attitude is inconvenient, let us keep the sentiment of it in our hearts, a deep sense of our own littleness that will at least serve to make us modest in our deportment.
RESOLUTION. — To contemplate in myself the unceasing action of God. To do nothing without Him — a source of joy as well as of humility. To make myself familiar to-day with this thought.
THIRD MEDITATION EXERCISE X
THE NECESSITY OF SPECIAL GRACES
First point : Their necessity in order to persevere in well doing.
Second point : Applications.
Third point : Humility as the saving virtue.
Evening Preparation. — To-morrow we are to approach a subject not only based upon sound reason, but of the greatest importance to humility. We shall see that without special graces, to which we have no real claim, we could not resist certain temptations ; and that, should we succumb to them, without such graces
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we could never rise again. Furthermore, simple perse verance in the spiritual life depends absolutely upon their aid.
And it is not only myself, poor, imperfect creature that I am, but the greatest saint among men also lives under this hard condition; like me he, too, must confess his own utter helplessness.
Ah ! if only I could realise this as S. Philip Neri did when, each morning, he tremblingly breathed forth this prayer : " O my God ! do not trust me. Lay Thy Hand upon my head, for without Thee there is not a fault that I may not be guilty of this day." Now this fear, even in him, was perfectly justified; one act of pride, for instance, depriving him of certain graces, might have led to his fall.
A feeling of fear ; a lively sense of my need of God ; a desire to sound to its depths this difficult and important truth. These are what are necessary to me.
MEDITATION
PRELUDE. — To ask the grace to feel that profound sense of fear that casts us down at the feet of God broken and submissive.
I. The need of special graces for perseverance in well-doing. — Man is assured of receiving all the graces he needs, but he is not certain of corresponding with them. For this he must have special succour, which none of us can claim as strictly our due. This succour consists in the intensity of grace itself.
Listen to the Council of Trent : " Man in a state of grace cannot persevere in this state except by the special help of God."
Let us weigh each word.
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1. It concerns man in the state of grace — that is, man possessing the supernatural life, man having the right to ordinary graces.
It seems that such a man should have all that is necessary to the attainment of his end. Yet, consider ing his frailty, it is not enough.
2. It concerns every man, though he be a saint. But surely a saint has an indubitable right to these graces ! Not at all.
3. It is a question not of perfecting or of improving ourselves in this state, but of persevering in it. But can I not maintain myself where I am, and keep what I have, if I desire it with all my heart ? No, for with out special help even this desire would be lacking.
4. It is a question of real incapability. The holy Council does not say difficulty, or great difficulty; it says impossibility — non posse.
II. Applications. — Let us meditate upon these con clusions :
1. In order to persevere for any considerable time, a special grace is necessary.
2. In order to persevere in face of great danger, an equal grace is required.
3. The brevity of life is often a special gift.
4. The choice of a favourable moment for our death is always so.
O God, I have perhaps before me" some years of existence. I shall be lost if I do not obtain special grace from Thee.
O God, some great danger may assail me suddenly when I am unprepared. If Thy special grace does not support me, I shall succumb to it. O God ! I may be unfaithful in my later years, in my old age, on the last
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day of my life; I may sin gravely, and without Thy special grace may be surprised by death.
If, falling into mortal sin, I were to lose my soul's life, in myself I have nothing that would enable me to recover it; I could do nothing to deserve that God would give it back to me ; I should not even know how to dispose myself properly to receive it, nor how to pray earnestly enough to obtain it, without a special grace !
Let us try to feel clearly what it is to be thus at the mercy of God, to keep ourselves prostrate before Him in an attitude of total dependence, and to dread as a signal impertinence the attitude of pride.
III. Humility as the saving virtue. — Fearful and depressed, I cast anxious looks around me. My con dition appears unendurable. Sin is the cause of it. . . . I cannot depend on myself. ... I can expect nothing from Divine justice. Am I faced with an insoluble problem ? No, for the Divine Mercy solves it, stooping to my unworthiness with the tenderness of a mother, and reassuring my fears with unhoped-for promises of pardon, help, grace, and even love. And the engagements made by this Divine Mercy are sacred, and constitute an order of mercy as formal as the order of justice.
We must clearly remember this : that if the regime 3f justice has its laws, that of mercy has also its laws, which are consequent upon its very nature.
Under the rule of justice, right is the condition; ander the rule of mercy, humility is the condition. If [ will make myself humble, if I will recollect at all :imes my own helplessness, if I will keep myself from despising others, and if I continue to pray, I shall
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fulfil the law, and God, holding to His engagements, will do His part ; in spite of my misery, He will love me, He will protect me, He will give me His grace. What I could not claim from His justice I shall infallibly receive from His mercy.
Mercy and humility are correlative terms. Misery abases us as well as humility ; but misery is the result of our condition, humility results from our will.
Mercy loves the misery that humbles itself, and rescues it.
I understand now why the Saints attribute the gifts of perseverance to humility.
If I am humble, I remain under the law of universal submission. I dare not make any distinction in God's wishes, Lnd choose to comply only with those which bind under pain of sin. Nor should I murmur in face of difficult duties or sad circumstances, for if I do not strictly owe God certain degrees of submission, neither is He bound to give me certain graces.
The role of prayer is very clearly brought out in this connection. By it I may obtain what I neither have nor deserve. The more I feel the weight of these tremendous truths, the more I shall feel the need of prayer. How heartily I shall repeat the cry of the sacred Liturgy : Deus, in adjutorium meum intende ! How I shall tremble when I repeat : Et ne nos inducas in tentationem! How I shall address myself in suppli cation to those who can intercede for me, to Mary, to the Saints, and to the angels ! What a note of faith I shall put into the all-powerful words : " We ask it for the sake of Jesus Christ, our Lord !"
The grace that I implore at this instant, the grace of graces, is that I may become humble. I shall
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incessantly plead for this, and in order to obtain my petition I will be as lowly as the woman of Canaan. I will be humble, for I wish to be saved.
RESOLUTION. — To see myself at the mercy of God, as I am to-day and shall be to-morrow, always, even unto death. At the same time to fear any want of confidence in God Who is my Father.
FOURTH MEDITATION
EXERCISE XI
OUR CONDITION
First point : The nature of our liberty. Second point : Our evil inclinations. Third point : The world and the devil. Fourth point : Circumstances.
Evening Preparation. — To-morrow's meditation will develop the preceding one, and in a manner illustrate it. An analysis of our position with regard to good and evil will show us the poverty of our own resources to sustain our virtue, and the power of the enemy that seeks its overthrow.
The sight of our precarious position will prove to us the need of special help, and thus to the impression made by the disturbing meditation of yesterday will be added the force of a reasoned conviction.
I will apply all my attention to this research, which I am undertaking not to establish a truth of faith by reasoning, but to increase my knowledge of it.
O my God, can it be a matter of sorrow to one who loves Thee, to own dependence on Thee for salvation ?
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O my God, to one who trusts Thee can the sense of utter helplessness be distasteful ? O my God, if my misery appears to me to be limitless, Thy mercy is infinite, and this mercy is ever within my reach, so long as I retain the conviction of my own weakness, and am ready to cry : " Pity ! O my Father !"
MEDITATION
PRELUDE. — In order that conviction may follow, to ask for grace to see clearly the circumstances render ing a special intervention of mercy necessary.
I. The nature of our liberty. — Let us first consider the nature of this frail instrument by the aid of which we may make our eternity happy or unhappy — our liberty.
I am conscious of it, with its frequent hesitations and variations; it is disturbed by diverse successive influences, and is profoundly dependent upon the impressions which strike it. Good influences and. good motives are needful for its right governance.
Imprudence of choice and a weakness for unwhole some influences will be the means of its undoing. Now I must remember that even after a lifetime of fidelity my liberty remains essentially defectible.
O God, with what joy do I give Thee back my liberty, to subject it to Thy power, to trust it to Thy mercy ! Take it, govern it, sustain it, and at need extend to it Thine inexhaustible pardon.
O my God, to address Thee thus is surely to begin to be humble ?
II. Our evil inclinations. — Among those fatal in fluences which lead us to abuse our liberty, our inclinations take the first place. They are inherent in
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our being. A simple want of balance is their origin. They disguise themselves under countless appearances of good, and if they slumber, they are none the less to be feared, for their awaking may find us self-confident and unarmed. With or without our will they persist in the depths of our nature. Encouraged, they master us ; combatted, they remain a latent influence always secretly at work.
Our inclinations tend towards evil rather than towards good. The Church teaches this, experience proves it, and original sin explains it.
Only the sophists hold that man, au fond, is always good. He may vaguely wish to be so, but in practice he confuses what is good with what seems good to him, and it is often the latter that he chooses. There again he allows himself to be deceived by appearances, placing his good solely in enjoyment, wishing to enjoy and to enjoy immediately.
This misguided propensity acts upon liberty by illusion and attraction.
We may well be horror-stricken when we look into the depths of ourselves ! In order the better to illumine these depths, let us suppose that there is neither hell to dread nor God to love ; neither reputa tion to keep up nor the loss of it to fear ; and let us ask ourselves to what pitch we should then carry our excesses and what our life would be. It would be exactly what our inclinations would make it, if they were not restrained. Now these inclinations exist, though under control, and they are, alas ! ourselves.
If habit is added to this innate power, what a tyranny we fall under ! Liberty is then enslaved and disinherited; horror of evil is no longer operative;
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evil inclinations grow, bearing us away like a torrent ; the consciousness of past weaknesses robs us of all courage ; and what grievous and even despotic habits are formed by our countless failings !
In such a pass, who will succour us ? God's mercy alone can do so. And what will attract His mercy ? Humility. Persons have been known who, in the midst of an evil career, have repented, and, plunging themselves into humility as into a place of refuge, have not been rejected by the Divine Mercy.
III. The world and the devil. — The world that was cursed by the Saviour envelops us like an atmosphere, and penetrates us with its poisons as epidemics do with their infection.
Nothing influences a man so much as the conduct of other men. What everyone does, we instinctively suppose may be done; and argument breaks down before this irrational opinion.
The Saints, who are not such free-thinkers as we are, know the devil's power and the extent of his activity. But his influence is most dangerous to those who are unaware of it. We cannot flee the world nor avoid the devil, but we must be on the watch lest we become enervated by the spirit of the one and fall a victim to the cunning of the other.
The devil is ever ready to take advantage of a favourable opportunity, and our inclinations are only too apt to become his accomplices in his efforts to ensnare our thoughtless liberty.
What will become of us if our pride, alienating us from the Heart of God, leaves us at the mercy of such enemies ?
IV. Circumstances. — In circumstances such as we
REASONS FOR BEING HUMBLE 8;
have described, free though we are we shall most certainly succumb.
God knows them all, even the most trying. He measures the degree of resistance we can offer, and He knows that in certain cases this degree, sufficient in itself, will be rendered totally inadequate by our own weakness.
In such cases will He leave us to ourselves or will He deliver us ? Once we are engaged in battle, will He come to our aid, or will He permit us to fall ? God alone knows. If He removes the danger or strengthens our resistance, it is a grace which is not our due. How complete, then, is our dependence !
O my God, Thou knowest the concourse of events ; Thou foreseest those days of idle enervation, when the soul abates her watchfulness and the energy of the will is relaxed. Before Thou dost determine to grant the special help Thou designest, Thou dost survey the dispositions of the soul that is in danger. If Thou seest her humble and submissive, Thou stretchest forth Thy hand and she is saved. If Thou seest her hardened in pride, Thou dost turn away Thy face, and she is lost.
O God, O Father, I have no distrust of Thee ! I only fear myself, and I shall not fear myself if I hide myself in the bosom of Thy mercy. I do indeed desire to enter there and never to go out again. I will study lovingly Thy beneficent laws ; I will learn to be gentle and indulgent to others as Thou art towards me; to expect no esteem for any excellence in myself, for Thou alone art the Author of it, and it is none of mine.
All the pains of my poor life, every slight, every neglect, every disappointment, and even the deepest
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humiliation, I will accept, my God and Father, as the united action of Thy justice and Thy mercy, as the providential means of my present rehabilitation and of my future glory.
O my God, hast Thou not given me Thy Son, Jesus ? With Him I am sure of Thee. Living in Him I am sure of myself. O Jesus, visit my nothingness, inform and animate it. Let me live in Thee, love in Thee, and with Thee go forward.
O God, O Father, Thou givest me an overwhelming sense of my helplessness only to draw me to Thine Arms ! What happiness to rest there for ever ! I depend on Thee and press myself ever more closely to Thine adorable Bosom !
RESOLUTION. — To take pity on my own vain self- confidence, supplicating God to heal my blindness.
REMARKS ON THE TWO PRECEDING MEDITATIONS
The study of any kind of life, whether it be the life of the soul, the life of the body, or even the humble life of the plant, fills us with astonishment not unmixed with fear. Everything appears so delicate, so complex, so fragile, that every moment we expect to see the organism destroyed by the slightest accident. The perusal of medical books has this effect.
Happily, experience reassures us. Our being appears too frail to exist, yet it does exist; too weak to resist so many destructive agencies, yet it endures. Thus it is in the supernatural order. Its life seems to
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be perpetually threatened, yet our knowledge of the facts allays our fears. There is ever in play, as a constant remedy, that marvellous power that we call Providence, but which here may receive the better name of Mercy.
1. As a matter of fact, there is no Christian who has not largely in his power to avoid every mortal sin, and to lift himself up again if he sins.
2. There is not a soul who cannot obtain by prayer all that he needs; and not one who, for a single moment, is deprived of the power to pray.
3. What we cannot, perhaps, do to-day we shall be able to do to-morrow, if we use well every little grace we have. (Gratia remote sufficient es^}
4. Certain aids which are not strictly our due, will infallibly be given to us ; and it is of no consequence to us that they are not ours by right if they are granted to us by favour.
5. At the day of judgment, each soul will be com pelled by the evidence to admit that God has been good, and very good, to her; there will have been no exception to this rule, for we are under the dispensa tion of mercy. Therefore, let us not forget that we are also under the obligation of humility.
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FIFTH MEDITATION EXERCISE XII
OUR FAULTS
First point : An examination of their cause. Second point : The judgment assigned to them.
Evening Preparation. — Here we set foot on our own territory, for nothing is so much our own as sin. It is ours and ours alone, the only thing in which God is not.
Let us step into this dreary land with courage, and set ourselves to explore it thoroughly.
Too often we have run our eyes absently over it, as if it were a familiar road where nothing can surprise us.
We must learn to see ourselves clearly and to judge ourselves fairly if we are to arrive at our true worth. Do not let us permit ourselves to pass over our humiliating discoveries with this thought : I am not the only one !
Though others may be sinners, are we less guilty ? A prison may be full of criminals, but each individual must bear his own disgrace. Man is confronted with God alone. Tibi soli peccavi.
Were he only face to face with himself, with his conscience, his dignity, his ideal, these three great things would accuse him without any regard to like faults committed by other men.
And besides, what is our rank among sinners ? We shall never know until the last day. It is neither the number nor the apparent gravity of faults that deter-
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mines the degree of guilt. Farther on we shall see what is the attitude that humility imposes upon us with regard to others; here we are chiefly concerned to ascertain the judgment we ought to pass upon our selves and upon our work; and if we arrive at a reasonable persuasion of our small personal worth, if we feel abased before God and before our conscience, we shall find it very easy to deny ourselves all con tempt for others, all arrogance, and all susceptibility.
We shall have, besides, sufficient logic not to aspire to a particular esteem that we know we do not deserve.
0 my God, help me to know myself truly. Disperse the illusions which obscure from me the gravity of my misdeeds, and keep me from exaggerations which will hinder me from arriving at the truth. I wish to judge myself as Thou Thyself judgest me.
1 will not set out with the preconceived idea that in order to be humble, it is necessary to believe oneself ill and miserable ; I will study the matter coldly, with the freedom of an independent mind, and with the minute care of one who is bent solely on the quest for
truth, and on arriving at just conclusions. ,>•
MEDITATION
PRELUDE. — To ask the grace of clear illumination on my life, and great loyalty in judging it.
I. The examination of causes. — I. Deeds. — This is a kind of general confession, renewed before God alone. It is a secret and sorrowful review of the actions of our arbitrary liberty.
It is a good plan to divide the life into successive periods, and to pause upon the dominating feature of each.
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It should be possible to arrive at an approximate number of faults, at least of grave faults.
We will fix our attention on the most humiliating faults, if our imagination is not likely to suffer from it.
2. Motives. — The true ones, those we do not avow. The motives of faults are always bad ; some are worse than others, some are abominable. In the main, it is for self-gratification that we have sinned.
Even in our good actions we shall find corrupt motives. Sometimes we shall find that they have been inspired by the craving to appear better than we are.
3. Graces. — Side by side with the story of ingrati tude runs the story of mercy : the privilege of a religious education, favourable environment, graces of piety, even of fervour, graces of preservation. What should we have been without them ? Repentance long awaited and almost miraculously granted. Let us count the number of our absolutions . . . and of our fresh falls. ... If we had not counted upon this ready pardon, perhaps we should have sinned less.
We should feel astonishment that God's Providence should have been so good and so persevering, and a still greater astonishment at our ingratitude and per sistent estrangement, . . . and we were not even happy !
Our attitude to-day is not exactly that of repentance, but it is that of humility. Peccatum meum contra me est semper. Faults may be effaced, and perhaps their effects ; but deeds never.
II. The judgment assigned. — i. From the point of view of our personal worth, what trust do we deserve ?
Trust can be placed only in uprightness of character and firmness of soul.
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Now, to be continually alternating from faults to repentance, and from repentance to fresh faults, is not to govern our lives.
To succumb to the least temptation, sometimes without resistance, just because, after a short time, tiresome habits return, is not to be masters of ourselves.
We have willed to do better, and so we fancy we have changed, and then we have fallen again. What does our will count for ? We say to ourselves again and again : " How foolish I am !" and yet reason, that sees so clearly, has no power to control us.
Sometimes the lower instincts gain such an ascendancy over reason itself that they furnish it with false justifications.
Truly evil has too often been my master, and I have no right to self-confidence.
2. From the point of view of personal dignity, have we any claim to honour ?
Honour is allied to dignity. Now dignity demands that we hold to our rank without derogating from it, and that we unfalteringly adhere to our word.
How many times and to what extent have I not disgraced my Christian dignity, and perhaps even my dignity as a man ?
I have allowed derogatory principles to enter my soul and to affect the dispositions of my body.
Have not caprice, passion, egotism, and pride too often replaced as motives the noble love of goodness ?
And still I wrould fain believe myself worthy of honour !
Is he worthy of honour who is a breaker of his word ?
I have given pledges in full cognisance of their meaning, pledges to conscience, to my confessor, to
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my God. The breaking of a single pledge would dis honour a man of the world, and I cannot count the number of my defections.
In truth, have I not lost all personal dignity ? and to what honour can I aspire ?
3. From the point of view of my ideal, how do I stand ?
My ideal was my possible history, written by the goodness of God ; it was the series of gifts which were to have been offered to me if I were faithful. It was the perpetual growth of my personality, and my destiny that should have grown ever more and more beautiful with time.
What an ideal ! — and to what a condition has it given place ! Graces rendered fruitless, effort refused, diminution everywhere. After each absolution, the plan restored, though on a smaller scale, but again disfigured by failure.
I see God working incessantly to remake it, and myself working no less industriously to &;z-make it.
The ideal realised would have meant the embellish ment and elevation of my whole being. What have I made of it ? And what am I ? Ugliness and baseness — what a contrast !
Gradually the action of God in me has decreased in power; His image has faded; His joy has gone out !
Ah ! I have no refuge but in confusion, confession, and repentance. I have no refuge except in the sin- cerest humility !
O magnanimous God, Thou wilt not strike him who humbles himself even to the dust. O God of pity, pity the beggar who has naught but the rags of his poverty to show Thee.
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In this poor man, O heavenly Father, behold the features, the disfigured features, of Jesus, Thy well- beloved Son ! Thou wilt not ignore His likeness in me. Have compassion on His glory. His glory ? Oh ! how pure and great it will be if from a miserable being Thou wilt make a new creature, good and beautiful, strong and tender, confident and generous, and above all humble.
Put far from me in the future all my faults, I desire never to commit another ; but, if it must be so, leave me some humbling weakness ; leave me above all a lively- sense of my own unworthiness, that it may accompany me in my progress and in the success of my zeal, stimulating continually my gratitude, my desire for reparation, and in a profound humility that sacred love which is Thy life and mine, the divine fruit of Thy mercy and delight of my repentance !
RESOLUTION. — To feel the confusion of an unhappy being appearing before a tribunal, and who has there to face grievous accusations. To keep this impression throughout the day.
SIXTH MEDITATION EXERCISE XIII
PRAYER EDITED BY POPE URBAN VIII. (Placed at the beginning of the Roman Breviary.)
Evening Preparation. — In this meditation we shall seek to establish ourselves in humility, rather by the sincere and ardent expression of our feelings than by the aid of reasoning.
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In acquiring a virtue, to be convinced of our need of it is of the first importance ; but sentiment is, perhaps, a more powerful lever. It stirs the whole soul, and even deepens our consciousness of our need. Con viction belongs to the intelligence, but the expression of a sentiment is an act of the will, and it is in the will that virtue is formed and perfected.
We shall have but one aim to-morrow : to plunge ourselves into humiliation. With the heartfelt words of a saint, we will deplore our ingratitude, our ever- recurring egotism, our countless failures; and also, with a great access of confidence, we will throw our selves unreservedly upon God's mercy, surrendering ourselves to Jesus our Saviour.
0 my God, grant me to-morrow a warmer heart, a softened heart, a heart at least striving to feel. I do not ask Thee for tears, but for real sorrow. O my God, bestow upon my soul that inclination towards humility that alone can make me humble, but grant me also that confidence which alone can make me valiant.
1 am full of faults and wretchedness of myself, but by Thy grace I may obtain the riches and beauty of Jesus. O, Life of Jesus, like a divine seed, deign to thrust Thy roots into the soil of our wretchedness ; one day Thou shalt blossom in heaven.
MEDITATION
PRELUDE. — To ask the grace of a sincere repentance. Ante oculos tuos, Domine, culpas no sir as ferimus. Weighed down and depressed, we place before Thine eyes, O just God our Father, the heavy burden of our faults ! Et plagas quas accepimus conferimus — " And we show Thee the wounds made by our sins." They
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disfigure us, they make us suffer, they keep us in a state of pitiable weakness, for they are many, deep, and badly dressed.
Si pensamus malum quod fecimus, minus est quod patimur, majus est quod meremur. My head bowed down, my lips that kiss Thy feet, my tears that bathe them, the pity I implore, all cry to Thee that I recog nise my faults, and that I accept the punishment. The trials of my present life, those that the future holds, all together are nothing compared with my deserts. Gravius est quod commisimus, levius est quod tole- ramus.
Peccandi pcenam sentimus et peccandi pertinaciam non vitamus. Inconceivable cowardice ! Under the sting of punishment I burn with indignation against myself, but under renewed temptation I find myself as feeble as before.
Despite the graces that I have received, the resolu tions I have made, the many chastisements I have suffered ; despite my penitence and my regret, despite my oft-renewed aspirations, evil still has the power to conquer me, to lift its head again when trials pass !
In flagellis nostris infirmitas nostra teritur et miquitas non mutatur — Thou breakest us and we are not changed; we are bruised and persist in wrong doing ! Mens cegra torquetur et cervix non flectitur — Sad, sick, tortured, still we will not bend.
Vita in dolore suspirat, et opere non se emendat — Our life is wasted in sorrow and lamentation, and we find no way of return !
O human heart, O heart of mine, how feeble thou art, and easily led astray ! How inconstant and changeable ! Thou dost suffer from evil-doing, and
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thou wiliest to suffer still more; thou knowest thyself sick, and thou dost not sincerely seek a cure !
Thou groanest in thy fetters, yet thou dost cling to them!
Si expectas, non corrigimur. O Lord, Thy patience is long-suffering, and by my fault it is useless ! Thou dost wait and we do not correct ourselves.
Si vindicas, non duramus — If Thou becomest a God of vengeance, we cannot endure it.
Confitemur in correctione quod egimus, obliviscimur post visitationem quod flevimus — Thou comest to chastise us, and we confess our faults; Thou with- drawest Thyself, and presently we forget what we, have bewailed !
Si extendas manum, facienda pr o mittimus : si suspenderis gladium, promissa non solvimus — Thou extendest Thy hand, and we promise everything; Thou withdrawest the sword, and we are forsworn.
Si ferias, clamamus ut parcas, si peperceris, peccamus ut jerias — Thou strikest and we cry for pardon, and again we provoke Thy blows !
Habes, Domine, confitentes reosf novimus quod nisi dimittas, recte non perimus. Ah ! at least, Lord, I do not excuse myself ; I am guilty and I freely confess it. This avowal solaces me; it is the unloading of my conscience, in view of my endless falls and incessant provocations ! If Thou dost not take pity on me I am lost, and justly so !
Prcesta, Pater omnipotens, sine merito quod rogamus, qui jecisti ex nihilo, qui te rogarent per Christum, Dotninum nostram. O Almighty Father, this being whom Thou hast Created from nothing beseeches Thee ! He is without merit, but since Thou
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hast bestowed the grace of prayer, use Thy right to pardon. Thou puttest in my mouth the accents that will touch Thee ; Thou armest my prayer with a name that compels Thee; Thou seest in me Him Whom Thou lovest, Jesus, by Whom I pray.
In this long litany of our miseries, let us study the action of humility.
It is humility that speaks, that groans, that touches. It is humility that gives to God His rightful place, and to us the attitude that bents us.
It is to the tears of humility that mercy stoops, and it is on her head that pardon descends.
It is humility that causes Jesus to put Himself in the place of our sorry personality.
Should pride wish to raise its head, what confusion i^and what punishment ! Pride could never soften the -Tieart of God, nor our own !
"Our misery is the throne of the mercy of God," said S. Francis de Sales.
The road from the Heart of God to ours, and of ours to His, is humility.
As soon as they are touched by the reflection of this virtue, our miseries take on a hue of supernatural beauty. As soon as they are touched by mercy, they are transformed in love.
RESOLUTION. — To entertain a profound and sweet sense of the goodness of God. "I will sing of Thy mercies for ever."
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SEVENTH MEDITATION— (i) EXERCISE XIV— (i)
IN THE PRESENCE OF THE SAINTS
NOTE. — If thirty days only are given to these exercises, the two following meditations may be taken together. Though traversing different roads, they meet at the same point : the lively sense of our humiliating mediocrity.
Evening Preparation. — What effect should I look for from a contemplation of the virtues of the Saints ? A keen sense of my littleness, and also a stimulus to my laxity, for a humility that destroys false preten sions excites true courage.
In the presence of the virtue of the Saints we are overpowered by a sense of greatness, such as we experience at the foot of a high mountain or in sight of the ocean. But we must not be satisfied with this general impression, we must pass on to an examination of the details of their superiority, their virtues, their sentiments, their works, . . . and at the same time consider our virtues, our sentiments, our works !
In an uneducated society the man who can read prides himself on his accomplishment. Do you admire him ? No ; then beware of a vain esteem which sets you above your fellows.
But must we compare ourselves with the Saints, whose lives were exceptional, if we are to form a just appreciation of our worth ? Yes, since we pretend to a special esteem. In fact, the measure of desert is found in what is exalted and not in what is mediocre.
REASONS FOR BEING HUMBLE 101 For what matter for pride is there in being a little less debased than some poor wretch ?
In the presence of all superiority, one of two feelings may be aroused : that of despair, which, feeling itself unable to reach such a height, gives up the attempt; or that of courage, true greatness of soul, which repeats with S. Augustine, " Can I not do what others have done?" Tears of holy emulation nil the eyes, an almost violent emotion swells the breast, and, with eyes directed to heaven, we cry : " I can do all in Him Who strengthens me!"
The proud man reflects upon his own insufficiency, and sinks down; the humble considers the Divine strength, and casts himself upon it. Oh ! Thou Who makest Saints, commence to fashion me to humility. I shall be in Thy hands like common but malleable clay, lending itself to receive the likeness of Thine image.
MEDITATION
PRELUDE. — To ask the grace of such a vision of the moral beauty of the Saints, that I shall feel nothing but a profound self-contempt.
The Apostles.— §. Peter, S. Andrew, S. Paul. They belong no more to themselves, the Spirit of God possesses and governs them; their zeal extends over the whole world and stoops to the lowest slave.
Weariness, persecution, the sword only stimulate them; scourgings rejoice them; miracles accompany them. Towns, peoples, fall at their feet. They die and are buried in obscurity, the time and place of their martyrdom often remaining unknown.
And what of my zeal ? my courage ? my abnegation ?
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my divine conquests ? my personal gifts ? I regard them with pity ! and the thought of my pride covers me with confusion ! Yet I accept praise, and I am complacent about the little things I do.
What a humiliation, to set myself beside an Apostle and to^measure myself by him !
The Virgin Martyrs. — S. Lucy, S. Agnes, S. Agatha. They loved Jesus only, and they loved Him with holy passion. Their souls are a heaven in which a pure and gentle light is diffused. Not a shadow of an unworthy thought. Love has gone on growing until it has left no room for dreams of sense. Never would they belong to a mortal being. Smiling, they bow the head to the executioner ; to die is to be with Jesus. 0 quam -pulchra est casta generatio cum clari- tate! — "How beautiful is this noble race in its dazzling purity !"
Let us set our own souls and our own lives beside this whiteness, this peace, this gentle love : imagina tions, dreams, torments, struggles, ... all the past that I have forgotten but which God remembers.
Ah ! how can we be proud of our virtue, preserved perhaps, perhaps restored, but always so imperfect !
The Hermit Saints. — S. Anthony, S. Pacomius, S. Hilary. Let us follow them into the desert.
Silence and forgetfulness envelop them ! The eye of God is the only star that lights their way; their prayer is almost continuous, and sleep and food are curtailed to a degree only just sufficient to preserve life. They undertake terrible mortifications each day, each night, their whole life through.
Let me see myself beside them, enjoying every comfort of life ! Perhaps my health demands it. But
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it would be absurd for anyone to think I am mortified or to suppose it myself. Ah ! how easy it should be for me to be humble and lowly !
The Doctors of the Church. — S. Ambrose, S. Augustine, S. Chrysostom, S. Thomas. Their know ledge is so wide that even we of the present day are confounded by it. The influence they exercised in their own period, and that they will continue to exercise until the end of time, testifies to their high worth.
And yet I am conceited about my little knowledge — shallow and of small worth, very limited, and just what is to be found in countless books.
I should rejoice immoderately to see that my influence was felt a hundred paces off !
The Contemplatives. — These form the supreme hierarchy of souls : S. Francis of Assisi, S. Catherine, S. Theresa. What ascents ! what heights ! what visions ! what flights ! — and in their service of God, what love ! what union ! Purity, brilliant lucidity, in all their intellectual faculties ; fiery affections ; supreme detachment; marvellous celestial favours; souls in a sense melted and liquefied, moulding themselves mar vellously to the fashion of the heart of God !
On my knees, my eyes raised to heaven, I watch the unfolding of this vision, and in its light I behold myself dull and coarse. Can I be of the same nature as these wondrous beings ? What kind of prayers are mine, and what is their result ? What is my attention to God ? Is my love ever growing purer, higher, more intimate, warmer, brighter ?
The. Unknown Souls. — They have passed their lives in work, in prayer, in suffering. They did good so
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quietly that it was never noised abroad. God alone knows what graces have been bestowed at their inter cession. Others have reaped the harvest that they have sown.
What heroism has been shown by poor women struggling with the harshness of existence !
They looked calm and were supposed to be happy— and so they were indeed, but in another way. We have perhaps known such ; have we appreciated them ?
RESOLUTION. — To keep in mind one of these great groups of holy souls, and to think of them many times during the day.
SEVENTH MEDITATION— (2)
EXERCISE XIV— (2)
IN THE PRESENCE OF GOD
Evening Preparation. — Our aim in this meditation is to extinguish the vain lights of self-esteem by a contemplation of the beauty of the Infinite. We must try to reserve some long time for this meditation, and to keep ourselves in great interior peace. We need long and close attention if we are to understand any thing of the mysterious splendour of the Supreme Being.
We must be wholly detached in our interior as well as our exterior senses, that we may be open to those sights that are beyond sense.
Consider one by one the Divine perfections, and set beside them your own poverty and ugliness.
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This comparison is easy, suggestive, and convinc ing, and it will fill you with sentiments of confusion that will influence your practical life.
To feel oneself abased and annihilated before God is to dispose oneself not to value self before others.
This evening, notice what are the most unworthy tendencies and the most humiliating faults of your life, and propose to yourself to contrast them with the Divine perfections in such a manner as will best show up their ugliness : inalienable purity opposed to our stains, serene immutability opposed to our incon^ stancy, sovereign peace to our agitations and troubles, etc.
MEDITATION
PRELUDE. — To ask the grace to feel such a sense of the Divine grandeur as will absorb all feeling of vain personal esteem.
From the contemplation of the Saints let us ascend to the contemplation of God. Before the perfection of God the sanctity of man appears as a drop of water compared with the majestic ocean, or a tiny night-light with the brightness of the sun.
To the greater number of souls, the mysterious abysses of the Divine attributes, where thought loses itself in ravishment, are a sealed book. The heart needs great purity to plunge into their depths, and the intellect entire attention to understand their silences.
We will not here attempt to trace the route to those abysses, and those who have found the way of light will need no aid. But we may be allowed to contrast our littleness with such majesty, as a painter places a
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man at the foot of a great monument in order to give a true idea of its size.
O God, Thou art all-powerful, and I am infinitely weak !
Thou art immensity, and I occupy an imperceptible point in space !
Thou art wisdom, peace, harmony, measure; and I am error, improvidence, haste, trouble, disorder !
Thou art sanctity, pure, exalted, complete, the im perious enemy of all evil ; while I am defect, lust, sin !
Thou art immutability; what Thou art, Thou remainest always; what Thou thinkest, what Thou wiliest, Thou thinkest, Thou wiliest, eternally. While I am nothing but inconsistency and instability.
My impressions and my tastes change like a passing cloud !
Thou art beauty, without flaw, without shadow, without decline; everything which on earth delights, enchants, and beguiles us from ourselves, is but a dim reflection of Thy ravishing beauty !
The vault of heaven of azure blue, with its pensive stars ; soft winds of spring, drunk with the perfume of a thousand fl owers ; noble voices of the forests and the waters; streams of light filling every place with brightness; the whole concert of nature — what are you ? A little movement, an appearance, a nothing.
Soul of man, genius of man, what are you ? A higher reflection of the eternal Intelligence, but only a reflection : heart of man, source of all 'our feelings, spring of our generosities, greater, higher than all in thy love, thou art but a spark in comparison with the infinite Love !
This comparison of the perfections of God with our
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unspeakable miseries provokes two kinds of reflections and sentiments :
1. What am I beside Him? What absurdity to compare myself with Him ! How empty is pride !
2. What does it mean to offend God ? It is to attack all His perfections, and they rise against us and condemn us, for of what an injury, a profanation and folly, are we guilty !
How sweet and gentle will that humility be that is the outcome of these two considerations — the con sideration of God, and the consideration of myself.
A glance towards God nils me with confidence and ravishment ! A glance at myself must make me sad, but grateful and above all humble. How well might we cry with S. Francis all through the night : " My God and my all! My God and my all!" — the expression of a humility full of love and of adoration.
RESOLUTION. — To be ashamed of my rags, but still more ashamed of my pride, and to feel a holy emulation, for is not God given to me to be my model ? What is wanting to the Almighty to make me a saint ? Great humility on my part.
THIRD WEEK
JESUS HUMBLE
PREPARATION FOR THE THIRD WEEK
WE must make these meditations respectfully : Jesus is God ; with docility : Jesus is Master ; with con fidence : Jesus is good.
He calls us in order to train us Himself. O sweet initiation ! O sweet commerce ! O sweet hope ! He has His examples, His lessons, and His secrets !
By His example He walks before us to show us how to be humble.
By His words He explains His example.
In His secrets He reveals to us the humility of His Heart : Mitis sum et humilis corde\ and He keeps this secret for those who are lowly and for those who desire to be so. Revelasti ea parvulis.
The heart is a fire, and its heat at times becomes its light; we must meditate effectively. But, better than the heart, grace is our light, and we must draw its radiance into ourselves.
O Holy Spirit, Creator, create in me purified desires and thoughts, a new heaven and a new earth. Teach me Jesus. " Give to me of Jesus " : De meo accipit et annuntiabit vobis. I wish to be humble like Jesus and by Him.
This week will advance us in the knowledge of humility, putting in a clearer light truths already meditated, and extending our view of them. It will excite us to the practice of this virtue by the force of the most authoritative example.
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May it truly transform our heart, that it may also transform our life !
I
To the end that these meditations may exercise upon our resolutions the full extent of their influence, let us disengage ourselves from certain ideas which represent the actions and sentiments of Jesus as being too much outside our own condition to serve for an example to us.
Certainly the state to which the soul of Jesus is exalted by His personal union with the Word is so different from ours that it is impossible for us to state precisely its nature and its laws. Expressions fail us; but if the far horizon is lost to view, the nearer prospect is in sight. Let us approach this.
The aspect of Jesus suffering and humiliated suggests two inquiries. Could He really suffer ? — He Who even here on earth enjoyed the Beatific Vision ! Could He, Who knew Himself to be so great, sincerely entertain lowly opinions of Himself? Externally, humiliation and suffering were evident; but did they affect Him interiorly ? Were they not perhaps simply appearances designed to give us a great lesson of example ?
At any rate, if these humiliations and sufferings were real, Jesus had His divine virtue to support Him. He was the Infinite, the all-powerful, the pre-eminently strong ; and as for me, I am only a poor little creature, full of weakness ! His humility accorded with His stature. ... I can scarcely raise my eyes high enough to contemplate His greatness, how can my life hope to attain to it? Let me fall on my knees in
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admiration of such a prodigy, but do not ask me to reproduce it.
II
According to such a view, the humility of Jesus was only an appearance, an ornament, a lifeless model ! and His example can have no power to arouse my emulation, for it belongs to conditions different from my own. But such a view is false, utterly false. The humility of Jesus, my Brother, is not merely an appearance, nor an example which is out of my reach, with which God deceives me. Could the God of justice force us to submit to humiliations which He had not Himself suffered ? Could the God of wisdom impose on us a burden which His divine shoulders alone could bear?
Jesus felt the shame of humiliation with that natural repulsion which the sense of personal dignity inspires ; and He accepted it, as we shall presently see, with a feeling of its justice.
These two conditions were indeed necessary : to feel, and to accept — to feel really in His man's heart, to accept freely with His will, as a submissive Son — if His humility was to be a virtue, and His acts were to possess any merit.
The Soul of Jesus resembled our soul as His Body resembled our body. Both were made of the same elements as are ours ; His Body had blood, nerves, and organs like ours ; His Soul like ours was endowed with intelligence, will, and sensibility.
If our human blood ran in His veins, our human feelings palpitated in His heart.
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III
Two great differences, nevertheless, may be seen in His manner of feeling- and ours ; but these two differ ences only add force to His example, Jesus, better endowed than we are, felt more keenly; Jesus, more ; virtuous than we are, accepted more filially.
We know that the richer the nature, the greater the capacity for suffering : elevation gives a clearer vision ; greater refinement seizes the least shades; greater constancy makes forgetfulness impossible.
Thus our adorable Jesus has suffered all the more, and has all the more right to offer us His actions and His sentiments as true examples.
Doubtless, His example will always leave us far behind, and we shall be outdone not only by the greatness of His actions, but by the perfection of His self-sacrifice. Jesus foresaw suffering and loved it — Desiderio desideravi.
But, then, where was the merit if it cost Him nothing ? if He did it all for love ?
Since when has love that makes everything easy been regarded as decreasing merit ?
Do we feel less gratitude for an affection whose warmth makes a happiness of stanching our wounds or of sacrificing to us its joys ? Since when has virtue, that also makes every duty light, deprived actions of their merit? In that case an increase of Divine love and virtue would lessen the worth of our actions !
If the actions of Jesus were determined by His immense love, they were determined freely if sorrow-; fully, for in Jesus, we must remember, it was not the' Divinity Who felt but our human nature, a nature
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more sensitive than ours and more accessible to suffering. Then do not let us say : " I am not God, I cannot do what the Almighty has done." We have before us not God alone, but the Son of man ; and it is He Who offers Himself for our imitation.
FIRST MEDITATION EXERCISE XV
THE INFANCY AND HIDDEN LIFE OF JESUS THE HUMILITY OF SELF-EFFACEMENT
Evening Preparation. — In this meditation we shall see the humility of Jesus appearing in the quiet light of His hidden life; in the touching mysteries of His birth, of His presentation, of His flight into Egypt; and in the long monotonous years that flowed slowly by in the voluntary eclipse of Nazareth.
Thirty years out of thirty-three. What a marked preference ! Jesus has come to speak to men, and they are all about Him ; though He is only a child, He has an eloquent tongue; His young heart burns with ardent zeal, ... yet He is silent. Could He do any thing better than save souls ? — or rather, in order to save them, could He employ any better means than to show Himself and to act ?
Yes, for it is humility that, by stripping a man of all selfish preoccupation which hinders the Divine action, by rendering him insensible to what is hard and disconcerting, and by keeping his heart tender and considerate towards others, paves the way to success.
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But, for the acquisition of humility, human nature l needs time and many victories over self. Jesus knew that our eagerness needed this lesson.
True humility also tends to self-effacement. Obscurity is her chosen place, the place where she is at ease; she tends towards it with all the force of her nature, and will remain in it if she is not called forth by God. Ama nesciri — " Love to be unknown."
This sacred and silent retreat is like a sanctuary where God reveals Himself and gives Himself more intimately. How can God refuse His favours to a heart that is full of love ?
To-morrow we will read the sacred passages which tell of that period in the life of Jesus that was entirely filled with gentle humility, a period so calm and touching and beautiful.
O Mary, Joseph, and the holy angels, you who were the only witnesses of this self-annihilation, lend me your eyes and your hearts that I may worthily con template Jesus in His humility.
MEDITATION
FIRST PRELUDE. — To represent to ourselves the contrast between the vast and shining heavens where the Word reigns, and that poor corner of the cold earth to which the Saviour descends. To cast our eyes towards the uncreated splendour on high, and then to contemplate on earth the humility of a comfort less stable. -
SECOND PRELUDE. — To ask the grace to realise deeply the love of Jesus for all that is humbling, and to see in His unnecessary self-abasement a supreme lesson for myself.
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El Verbum caro jactum est. Let us compare the two terms : The Word, the glorious image of the Father ; and the flesh, vivified dust, the lowly flesh of man. The one approaches the other until union is accomplished. This phrase jactum est, seems to im prison, to hide the Word in the flesh, and, as it were, to annihilate it.
Exinanivit semetipsum! This first act was God's alone, those that followed belonged to the Man-God.
Edictum a Ccesare. Behold Him, even before His birth, submissive to a master; He accepts his exac tions; Caesar is to have another subject, and Jesus is to have neither dwelling nor cradle. Thus He wills it, thus He has chosen.
Non erat eis locus in diversorio. This was quite natural : they were poor and they were turned away.
Reclinavit eutn in prcesepio. The trough where the animals fed became His cradle; a handful of straw supported and surrounded His tender little body. Gentle Child, asleep in the crib, You seem to repose in humility !
Pastores want in regione ilia. Some herdsmen, poor people, these were the first to whom He gave an audience. He prefers them because He is humble.
Et hoc vobis signum. The littleness of the Saviour- God is to be His sign : invenietis infantem, a little child without word or look. In prczsepio, like a feeble lamb in His nest of straw.
The shepherds adore Him and return home. Jesus remains unconscious. We are not told that the shepherds said anything, but if they did no one
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listened to them — they were such insignificant folk. Jesus only quits the stable to go into a poor house close by.
The angels have proclaimed the Messiah, but they have not drawn away the veils with which humility covers Him.
II
Postquam impleti sunt dies purgationis. Forty days pass. They go to Jerusalem, alone, for no one is interested in them.
In the Temple, however, they are welcomed by some prophets; Simeon, venerated by the people, declares Him to be the Light of nations, and Anna speaks of Him to those who are expecting the Redeemer of Israel.
It is a momentary glory, and then the veil of humility once more enwraps Him ; and when the Magi come to seek Him in Jerusalem, Jerusalem, who has received Him in her temple, does not even know Him.
The repose of the city is troubled all day by the caravan of these sons from the East. Sages declare that the Messiah should be born, and born at Bethlehem.
Bethlehem is only two leagues away, yet no one hastens thither, nor accompanies the Magi there. What extraordinary indifference !
Surge, fuge. In the middle of the night a voice rings out : " Joseph, arise, take the child and flee !"
Is this all that God will do for His Son ? Think of the power of the Almighty, and admire in Jesus His resolute will to be accounted as nothing.
The return into Galilee is just as dependent, obscure, and humble.
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III
Nazareth, with its long years of oblivion, is next shown to us, a little village hidden in verdure, with two or three streets in which strangers are seldom seen, the silence of the houses only interrupted at intervals by the monotonous sound of some imple ments of toil. And in this obscure spot, where the days and the hours pass so slowly away, Jesus, the hidden God, dwells, unknown by those who employ Him, by those who hear Him ! Mary and Joseph alone are there to adore Him, but neither do they reveal Him. His life is simply the life of a child of poor parents, nothing more ! To the soul that sets herself in medita tion to reproduce the scene and the details of each day, infinite prospects unfold themselves.
She sees what passes, hears what is said, and con templates the veritable humility that is displayed in all those unnoticed actions.
O Jesus, Thy desire for annihilation is so evident and so persistent that it impresses my heart and my mind.
O Jesus, " the Way, the Truth, and Life," have pity on my pride that misleads and torments me !
Accustom me so to love Thee, that the neglect of creatures is no longer bitter to me. Teach me to efface myself, that I may attract Thee; defend me from the impulsive desire to act and to succeed.
For thirty years Thou dost prolong Thy lesson, in order to teach me to keep the spirit of it, not merely on occasion or from time to time, but every day of my life.
What hast Thou found so delightful in obscurity
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that Thou didst not desire to leave it ? There Thou hast found the Infinite, for in the shade Its brightness shines forth, and in the silence Its voice is heard.
RESOLUTION.— To wait until the hand of God draws me out of silence and obscurity.
SECOND MEDITATION EXERCISE XVI
PUBLIC LIFE. HUMILITY IN ACTION
First point : The humility of Jesus was simple. Second point : It was magnanimous.
Evening Preparation. — In order fully to profit by this meditation, we must realise that in the active life humility changes its role ; it no longer tends to eff ace- ment, but acts as a safeguard.
When God calls it to action, it folds itself up in the heart without suffering decrease, and there brings its useful influence to bear upon the exercise of the other virtues, imparting to them that stamp of simplicity and personal disinterestedness that gives them their power.
To be humble in obscurity is comparatively easy, but to remain humble under the stress of public activity demands solid virtue and wise caution. To delight in praise and the sight of the good we do is such a subtle poison !
To exalt oneself to the level of a high position, and to change our attitude as we rise, is a common tempta tion to which many yield. Is it not proper that we
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should show ourselves, talk, do, and make a success of things ? Is it not right to show an imposing appear ance?
O Jesus, Thou wilt enlighten me by Thy example. If I love Thee, it will be easy to me to follow it and to be steadfast.
O Jesus, to put Thee in place of self and to keep Thee within me, to act only for Thee and by Thee, is the ideal of humility in the active life.
MEDITATION
FIRST PRELUDE. — Composition of place. Contem plate Jesus leaving Nazareth without noise, as He has lived there. The humility of His thirty obscure years does not satisfy Him, He wills to commence His ministry by more obvious humiliations. Let us watch Him setting off on the road to the Jordan, mixing with the crowd of publicans, and receiving the baptism of sinners. Let us then follow Him into the desert, where He submits to the companionship of wild beasts, and the contact of the devil, allowing him to tempt Him as if He were a soul liable to fall.
SECOND PRELUDE.— Let us ask the grace to be freed from all self-confidence and dangerous self-com placence in the esteem of others.
I. The humility of Jesus was simple. — His humility has all the brilliance of truth, and all the charm of simplicity. His approach is heralded by nothing surprising; His dress is poor, His gait modest, His head slightly bowed.
Whether He looks, or speaks, or acts, all is perfectly natural ; Jesus does not pose.
His entourage. — There are people in working dress,
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little children and their mothers, despised publicans, and even people who have lost their reputations. He prefers these ; He draws them to Himself and lifts them up again, and has for them treasures of indulgence.
How can this same Heart feel such indignant repulsion ? Jesus hates pride, and He is pitiless to the proud Pharisees. He takes into account neither their probity, nor their alms, nor their respect for the law, nor their lengthy prayers. Virtue inspired by pride only fills Him with horror.
His life is a daily privation; He has "no stone whereon to lay His head " ; poor people receive Him into their houses ; poor women provide for His needs. , For His preaching He asks neither temple nor pulpit ; a hillock of grass, the angle of a street, the side of a boat, suffice Him.
His language is so simple in its grandeur that all can understand Him. It is so clear, and its truth shines so radiantly, that the words seem to disappear. He borrows the expressions, the customs, even the ideas of the people.
Nothing is farther from studied elegance than His discourses.
And His virtue, how simple it is ! Habitually Jesus manifests nothing extraordinary. He leads an ordinary life, He eats and drinks like everyone else, He has His hours of weariness.
When He wishes to give Himself up to long medita tions He withdraws to a mountain.
Doubtless, His perfect virtue betrayed itself at every turn, but it was so entirely natural that it created no astonishment, like a monument whose harmonious proportions disguise its great size.
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II. The humility of Jesus was magnanimous. — As soon as the hour designed by His Father has struck, Jesus comes forth from obscurity, shows Himself, speaks, and surrounds Himself with disciples. He gains the crowd and makes the authorities tremble. He heals the sick, raises the dead, and stills the tempest. Yet He does these things quite naturally; He seeks no honour, nor does He flee from gibes; to both alike He appears indifferent.
We must admire this magnanimous humility that frees the soul from all pusillanimity and from all hesitation. Listen to the Divine Master revealing His secret. " My Father in Me, He doeth the work." An instrument must not resist, an instrument cannot be puffed up.
Humility, when it is true, makes the heart generous. Before a superior will, it permits neither refusal nor reserve ; it inspires a desire for good that has God for its sole object, and a confidence that expects every thing from Him.
Humility that has not this character is insincere or incomplete.
Jesus appears and speaks with authority — tanquam 'potestatem habens. He appears for what He is, He says what it is His mission to say. He has none of those timidities that arise from self-consciousness, nor those set phrases for humility that often contain a secret pride.
This example gives us some important lessons.
When we undertake a mission, let us forget ourselves and make ourselves forgotten. Let God alone appear, and souls be saved.
We are not to attract attention by too much repeat-
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ing that we are incapable and unworthy. What does it matter about ourselves ? Let us lend to God what we hold from Him, and let the feeling of our nullity go on growing with the success of our work.
At the end of his life, S. Francis of Assisi allowed the crowds to kneel before him and to kiss the sacred stigmata. A brother showed surprise at this. " Ah !" said the Saint, " I do not deceive myself. It is not I whom they come here to see. I receive this homage, but I give it all back to God."
RESOLUTION.— In the good that I am called to do, to see only God, and to see Him unceasingly. The danger of self-seeking, even in the most fleeting sentiment of complacency.
THIRD MEDITATION EXERCISE XVII
HUMILITY OF THE HEART OF JESUS
First point : Mystery of this humility in Jesus. Second point : Humility produced by the feeling of His nothingness. Third point : Humility preserved by the Beatific Vision.
Evening Preparation. — The two preceding medita tions have shown us the humility of Jesus in its exterior manifestations; we have seen its gentleness and courage. To-morrow and the following days we shall contemplate the humility of the Sacred Heart, and we shall find it profound, even to mystery.
Let us put to ourselves without flinching the
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question that was raised at the beginning of these meditations : How could Jesus, Infinite God and perfect man, have a lowly opinion of Himself? Exterior acts of humility might find some explanation to justify them; but the sentiment, persuasion, and certitude, that constitute true humility, appear incon sistent. O Jesus, make me to understand this to morrow.
Under the influence of this astounding revelation of humility, shall I not, in my turn, be constrained to become humble ? O Jesus, shall I hold my head high when I see Thee lower Thine? Canst Thou have more cause for humility than I ? or am I so blind that I can see no reason for humility ? or so dull that I cannot draw the right conclusions ?
O Jesus, touch my heart when Thou hast convinced my mind. I would that my humility too should be that of the heart, a humility inclining me to self- abasement, and even a love for it.
O Jesus, Who dwellest in me by Thy sanctifying grace, and Who dost animate all my actions by Thine actual grace, fill me with Thine own delight in humility.
Make me to love and follow Thee, even into those depths of detachment where self is forgotten, but where Thou and Thy joys alone are to be found.
MEDITATION
FIRST PRELUDE. — Composition of place. To repre sent to myself one of those dark mountains where, at night, Jesus loved to pray under the quiet light of the stars. To see Him, kneeling, His eyes turned to heaven, lost in the contemplation of Him Who is.
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Let us with holy respect strive to penetrate the secret of the great temple of His Soul, which in Its humility is filled with adoration and love.
SECOND PRELUDE.— To ask the grace of detach ment from self-esteem, in a profound sense of the pre ponderating part played by God in all my well-doing.
I. Mystery of the humility of Jesus. — Let us recall the words of our Master : " I am meek and humble of heart." This is the Heart upon which we are about to meditate; the Heart, from whence arises the desire of humility ; the Heart that has tasted its bitter sweets.
Let us gaze into this sanctuary as into a temple of deep mystery ; we must accustom our eyes to this holy darkness. Actions are seen, but motives are hidden, and motives are the virtue itself. We must beg for the light of the Holy Spirit, and ask Jesus Himself to teach us the secret of His humility.
O Jesus, Heart of love, Thou didst desire love. To touch my heart, to attract and delight it, Thou hast undertaken the greatest sacrifices !
To give Thy life was much, but Thou hast also sacrificed Thine honour. It is, then, the love of our love that makes Thee humble !
O Jesus, wise God, devoted Saviour, Thou hast seen pride to be the greatest evil of humanity, and its most dangerous fault ; to draw us into the way of humility Thou hast deigned to travel along it Thyself, that for very shame we should blush not to follow Thee. It is, then, O Jesus, the duty of example that makes Thee humble !
Slowly I peruse these noble motives; I meditate upon them with emotion.
Must I not indeed submit, and determine to make
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myself humble, that I may help Jesus to save me, prove my love for Him, and be near Him — as near as possible ? Yet, my Jesus, in proportion that I realise Thy wisdom, Thy goodness, and Thy perfection, I am the more astonished at Thy humility. Thou hast said, " I am humble of heart," and Thou art truth ; yet humility of heart involves a sense of lowliness, and Thou art so great !
II. Humility produced in Jesus by a sense of His nothingness. — We will commence by forming in our minds an enchanting picture of Him. He is the most beautiful of the children of men. His flesh is pure and holy, . . . His mind is free from illusion, . . . His heart is master of all its emotions, . . . His imagina tion is as beautiful as poetry, . . . His look is ravish ing, His words persuasive, His kindness compelling. No stain, no imperfection, disfigures Him. Virtues and gifts in their supreme manifestation adorn Him. He sees on high the angels prostrate before Him, and on earth an obedient creation. He foresees that future generations will kiss the marks of His footsteps, and that in His honour countless beautiful devotions will spring forth.
We will recall all the wondrous attributes that theology discovers in Him : His transformed Soul that exhausts our ideas of grace; His knowledge that extends to all created things ; but above all His abso lutely infinite dignity, Body and Soul subsisting in the unity of a single person, the Person of the Word : drawn into Its orbit and receiving the same homage of adoration — what transplendent glory !
And in the midst of all this, Jesus is humble ! Is it the effect of a miraculous illusion ? Not at all. Jesus,
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fully conscious of His greatness, realises to a nicety the smallness of His human nature.
What does He see then ? He sees that this Divine dignity which He enjoys is only a splendid garment, and that this garment is purely a gift clothing simple nothingness. This soul, thus vested, did not exist yesterday, and at any moment might return again to the void if it were not each moment sustained by the Almighty, for the created being, even of a Man-God, is frail and carries within itself the seeds of dissolution.
We may suppose this adorable Soul saying, long before S. Catherine of Siena : " I am she who is not." Coming from such a quarter, these words almost appal us, and they conjure up before our eyes the imper ceptible image of nothingness.
III. Humility preserved in Jesus by the Beatific Vision. — We know that we are nothing, and yet we are not humble ! Why ? Because we do not live in the unceasing realisation of all that our nothingness means.
Pride begins in forgetfulness and breeds illusion; it is never true.
If a saint from heaven came again among us while still enjoying the Beatific Vision, he might by a miracle merit and suffer, but he could never be proud. The sight of God and at the same time of his own nothingness would make pride an impossibility.
Let us consider our Divine Saviour on earth thus enjoying the Beatific Vision, and imbibing from it His profound humility.
What a spectacle this is — the Word face-to-face with the nature He has associated Himself with ! The soul of Jesus plunges her astonished and enchanted
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gaze into the depths of this Divine ocean, depths that are inaccessible even to her. At all points her gaze is arrested and she is conscious of an infinite Beyond. Throughout the centuries of eternity never will this soul, united to the Word, fully understand the Word.
Though the hosannahs of the crowd surround Him like a brilliant cloud, He does not raise His head. Though His face is spat upon, yet His Heart does not rebel. His thought soars high above these things.
In default of the Beatific Vision, let us endeavour to call up this vision of faith : God infinite and for ever infinite; ourselves, before Him, always and in every thing a kind of nothing.
Do we not find this vision in the great souls of the Saints ? and do we not meet with it ourselves in certain simple, ignorant souls ? How is it that we do not attain to it ? for our light is greater than theirs. We know our nothingness; but they see it, feel it, realise it.
Let us make ourselves familiar with this view, that it may penetrate our whole moral being. Let us recall it when we place ourselves in the presence of God, and especially when we are at our prayers.
What a sweet manner of preparing ourselves for the Beatific Vision of eternity ! Whether it be on earth, or in heaven, whoso sees God becomes humble.
RESOLUTION. — To see God in all our successes, and to see Him so clearly that we forget ourselves.
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INSTRUCTIONS ON THE THREE SUCCEEDING MEDITATIONS
The humility we considered yesterday is that which is proper for all created beings. It was the disposition of Adam in the terrestrial paradise, and it will be that of our blessed state in heaven ; it is the sentiment of the Nothing in the presence of the Infinite.
The humility of abjection belongs to what is ugly and low, it does not befit a being coming from the hands of God. It is made, alas ! entirely by the hands of men ; it is the work of sin alone.
Let us carefully note this : that all evil, how small soever it may be, is a deformity, and descends lower than simple nothingness. This is clear to the reflective mind, but it is in a very different guise that it is pre sented to our ideas and tastes.
We certainly do not understand abject humility, nor have we any deep and real conviction of our vile- ness. Neither do we feel a disposition to put ourselves very low.
Alas ! the most guilty souls are the most refractory to such sentiments, and on the other hand we see innocence doubting and despising itself, so true it is that pure eyes alone see clearly. " The pure in heart shall see God," says the Gospel, and they will also see, by contrast, the hideousness of what is opposed to Him— evil.
To see the hideousness of evil in himself, and to judge himself according to this view, especially consti tutes the humility of fallen man; but this view is so
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much opposed to common opinion that it passes away as soon as we leave our meditations. It is as a dream of the night, of which we retain but a vague and indistinct remembrance. It is a form of words that we repeat without really believing it. Belief, dream, remembrance, all have vanished when temptation comes, and under the stress of real humiliation we find in ourselves only the sentiments of outraged human nature.
What is to be done, O my God, to overcome these persistent illusions ? How can I raise myself above these natural sentiments ? I seemed to feel the force of the preceding meditations, yet I not only lack the courage to be Christianly humble, but even the simple conviction of its necessity.
In this again Jesus offers Himself to be our Light. He makes Himself the Man of Humiliations, even more, perhaps, than the Man of Sorrows.
He shows Himself so degraded, so vilified, that we gaze in amazement. Before such a spectacle our softened hearts condole with Him, and our trembling hands seek to tear from His head the odious crown of shame. But He Himself exclaims : " Do not do that ! These humiliations ... I deserve them!"
Deign, O Master, to explain this mystery to me.
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FOURTH MEDITATION EXERCISE XVIII
JESUS CHRIST'S HUMILITY OF ABJECTION
First point : Exterior humiliations. Second point : Interior humiliations. Third point : Spiritual humiliations.
Evening Preparation. — This meditation is to be a kind of picture -of the humiliations of Jesus in His Passion. We will do our best to understand them, and so to enter into them that they will really impress us. As we peruse them we may feel sure that in spite of all our efforts we shall never do more than discern the outer confines of the abyss. The Passion comprehends depths of abasement such as the human mind cannot fathom; it sees what is obvious and is appalled by what it sees, but after a little meditation it begins to realise that it has seen nothing. How would it be if we had the soul of a S. Francis of Assisi, of a S. Catherine of Siena, of a S. Theresa, of a S. John of the Cross ? We should find a Jesus humiliated in ways that we never even surmised. With them we should then be ready to trample underfoot all earthly pride, and to tear from our heart the last sensitive fibre of vain esteem.
O Jesus, I have not their sight, nor such a soul as theirs, to see and feel. Thy Holy Spirit alone can bestow them. Beseech Him, my Jesus, to dissipate my false ideas and to do His work in revealing Thee; I desire so deeply to know Thee ! Thou needs must be so beautiful : so beautiful in Thy humiliations, for I
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realise that there is in Thee a moral beauty so exalted that I cannot grasp it, so enchanting that it casts over humiliation itself a lustre that makes it to be desired ! This meditation does not exactly demand a return upon ourselves ; its aim is rather to set before us, before our mind and heart, a striking picture of Jesus humiliated. May it create sincerity in our reflections, and express itself in the fervency of our love. May our soul be filled with Jesus, and we shall have then done more towards developing our personal humility than if we had anxiously surveyed our own defects; we shall then love humility with the love that we have for Jesus.
MEDITATION
FIRST PRELUDE. — Composition of place. Make a rapid survey of the scenes of the Passion : Gethsemane, that witnessed the Agony, the treason of Judas, and the flight of the Apostles; the houses of Anna and Caiaphas; Pilate's Pretorium; Herod's palace, where injustice and hatred flung themselves in fury upon Jesus ; the hall of the flagellation ; the way to Calvary ; the death on the Cross between two thieves, full in the public eye. A raging torrent seems to bear away its victim into an ocean of humiliations.
SECOND PRELUDE. — To ask the grace of meek and sincere resignation in humiliations.
I. Exterior humiliations. — Let us present ourselves before Him Who was " the scorn of men and the out cast of the people." We see Him as a leper, cursed of God, degraded even to the dust.
Let us glance rapidly through all the various kinds of humiliations that would most distress and revolt us.
Jesus was humiliated :
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1. In His dignity as a free man. — His enemies throw themselves brutally upon Him, bind Him, and drag Him to prison. We, so jealous of our independence if it is even threatened !
2. In the modest dignity of His Body. — Stripped of His garments, scourged, nailed naked to the Cross in the sight of the people ! An honourable man would prefer a thousand deaths to this shame !
3. In His personal dignity. — Insulted, spat upon, struck ! How do men act under such outrages ?
4. In the dignity of His Mind. — He was looked upon as a fool; He was given a fool's dress; He was forced to pass slowly between two rows of gaping people. And we, how troubled we are if any of our qualities are called in question, or any of our opinions ridiculed !
5. In His prophetic dignity. — His eyes were ban daged, and He was struck on the back and head. " Prophesy ! who struck Thee ?"
6. In His royal dignity. — He is clothed again in an old fragment of purple, a reed is placed in His Hand, a Crown of Thorns on His Brow. The soldiers make mock genuflections before Him, laughing rudely while they strike Him with His sham sceptre.
7. In His dignity as God. — His enemies tear from Him everything that is in their power. "He is an impostor," they cry, "for He made Himself the Son of God." On this account the sentence of death is passed upon Him by recognised authority. At Calvary, the Pharisees sneeringly cry, "If Thou be the Son of God, come down from the Cross." Ah ! when we are wrongly condemned, when we are scoffed
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at, how we long for revenge ! And if our anger is useless, how our impotent rage consumes us !
8. In His doctrine. — He has come to destroy the law ! He deceives the people ! He blasphemes ! He is the enemy of God !
9. In His reputation. — He