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SECTION VI
The Mortification of the Passions
Having thus regulated the body and all its senses,
the most important reformation still remains to be
effected, which is that of the soul with all its
powers. Here the first to present itself is the
sensitive appetite which comprises all our natural
affections: love, hatred, joy, sorrow, fear, hope,
anger, and other sentiments of a like nature. This
appetite is the inferior part of the soul, which
gives us our strongest resemblance to irrational
animals, because, like them, it is guided solely by
inclination. Nothing degrades us more or leads us
further from God. Hence St. Bernard says that if we
take away self-love, by which he understands all the
movements of the sensitive appetite, there will be no
longer any reason for the existence of Hell. (De
Resurrectione Dni., Serm. 3). The sensitive appetite is the arsenal which supplies
sin with its most dangerous arms. It is the
vulnerable part of the soul, a second Eve, frail and
inconstant, heeding the wiles of the old serpent and
dragging with her in her fall the unhappy Adam � that
is, the superior part of the soul, the seat of the
will and the understanding. Original sin is here
manifested in all its power. Here the malignity of
its poison is concentrated. Here is the field of
man's combats, defeats, and victories. Here is the
school in which virtue is exercised and trained, for
all our courage, all our merit consists in overcoming
the blind passions which spring from the sensitive
appetite. This is why our soul is represented sometimes as a
vine needing the careful pruning of the husbandman;
sometimes as a garden from which the gardener must
diligently uproot the weeds of vice to give place to
the plants of virtues. It should be the principal
occupation of our lives, therefore, to cultivate this
garden, ruthlessly plucking from our soul all that
can choke the growth of good. We shall thus become
true children of God, guided by the motions of the
Holy Ghost. We shall thus live as spiritual men,
following the guidance of grace and the dictates of
reason, and not as those carnal men who, following
the irrational animals, obey only the impulse of
passion. This subjection of the sensitive appetite is
the mortification so much commended in Scripture; the
death to which the Apostle so frequently exhorts us;
the practice of justice and truth so constantly
extolled by David and the other prophets. Therefore,
let it be the object of all our labors, all our
prayers, and all our j pious exercises. Each one should carefully study his own disposition
and inclinations, in order to place the most vigilant
guard on the weakest side of his nature. We must wage
constant war against all our appetites, but it is
particularly necessary to combat the desire of
honors, of riches, and of pleasures, for these are
the roots of all evil. Beware, too, of that pride which bears with no
opposition. It is a fault which prevails among
persons of elevated station accustomed to command,
and to deny themselves no caprice. To conquer it,
learn to deny yourself innocent gratifications, that
you may more easily sacrifice those which are
unlawful. Learn to bear contradictions with a dignity
and patience worthy of a creature who was not made
for the things of this world, but who aspires to
immortality. Such exercises will render us skillful
in the use of spiritual weapons, which require no
less practice than is necessary for the proper
management of material arms. Much more important,
however, is a skillful use of the former, for a
victory over self, over pride, or over any passion
far outweighs all the conquests of the world. Humble
yourself, then, in the performance of lowly and
obscure works, regardless of the world's opinion; for
what can it take from us, or what can it give us,
when our inheritance is God Himself?
SECTION VII
The Reformation of the Will
One of the most efficacious means of effecting this
reformation is to strengthen and adorn the superior
will � that is, the rational appetite � with humility
of heart, poverty of spirit, and a holy hatred of
self. If we possess these, the labor of mortification
is easily accomplished. Humility, according to the
definition of St. Bernard, is contempt of self
founded on a true knowledge of our baseness. The
effect of this virtue is to pluck from our heart all
the roots of pride as well as all love of earthly
honors and dignities. It inspires us to seek the
lowest place, persuading us that had another received
the graces we enjoy he would have been more grateful
and would have used them more profitably for the
glory of God. It is not sufficient that man cherish
these sentiments in his heart; they should also be
evident in his deportment and surroundings, which,
regardless of the world's opinion, should be as
humble and simple as his position will admit. And
while he maintains the dignity due to his station his
heart should ever be ready to submit not only to
superiors and equals, but even to inferiors for the
love of God. The second disposition required to strengthen and
adorn the will is poverty of spirit, which consists
in a voluntary contempt for the things of this world,
and in a perfect contentment in the position in which
God has placed us, however poor and lowly it may be.
This virtue effectually destroys cupidity, and
affords us so great a peace and contentment that
Seneca did not hesitate to affirm that he who closed
his heart to the claims of unruly desires was not
inferior in wealth or happiness to Jupiter himself.
By this he signified that as man's misery springs
from unfulfilled desires, he may be said to be very
near the summit of happiness who has learned to
subdue his desires so that they cannot disturb him. The third disposition is a holy hatred of ourselves.
"He that loveth his life shall lose it," says Our
Saviour, "and he that hateth his life in this world
keepeth it unto life eternal." (Jn. 12:25). By this
hatred of self Our Lord did not mean that wicked
hatred in which they indulge who yield to despair,
but that aversion which the saints experienced for
their flesh, which they regarded as the source of
many evils and as a great obstacle to good. Hence
they subjected it to the empire of reason, and denied
its inordinate desires, that it might continue a
humble servant and willing helper of the soul. If we treat it otherwise we shall realize these words
of the Wise Man: "He that nourisheth his servant
delicately from his childhood, afterwards shall find
him stubborn." (Prov. 29:21 ). This hatred of self is
our chief instrument in the work of salvation. It
enables us to uproot and cast from us all our evil
inclinations, however much nature may rebel. Without
it how could we strike rude blows, penetrate to the
quick with the knife of mortification, and tear from
our hearts objects upon which our affections are
centered? Yes, the arm of mortification, which draws
its force as much from hatred of self as from love of
God, enables us to treat our failings with the
firmness of a skillful physician, and relentlessly to
cut and burn with no other thought than to rid the
soul of every evil tendency. Having developed this
subject in the Memorial of a Christian Life, we shall
not here speak of it at greater length.
SECTION VIII
The Government of the Imagination
Besides these two faculties of the sensitive appetite
there are two others, imagination and understanding,
which belong to the intellect. The imagination, a
less elevated power than the understanding, is of all
the faculties the one in which the effects of
original sin are most evident, and which is least
under the control of reason. It continually escapes
our vigilance, and like a restless child runs hither
and thither, sometimes flying to the remotest corners
of the world before we are aware of its ramblings. It
seizes with avidity upon objects which allure it,
persistently returning after we have withdrawn it
from them. If, therefore, instead of controlling this
restless faculty, we treat it like a spoiled child,
indulging all its caprices, we strengthen its evil
tendencies, and in time of prayer we shall vainly
seek to restrain it. Unaccustomed to pious objects,
it will rebel against us. Knowing the dangerous propensities of this power, we
should vigilantly guard it and cut off from it all
unprofitable reflections. To do this effectually we
must carefully examine the thoughts presented to our
minds, that we may sec which we shall admit and which
we shall reject. If we are careless in this respect,
ideas and sentiments will penetrate our hearts and
not only weaken devotion and diminish fervor, but
destroy charity, which is the life of the soul. We read in Holy Scripture that while his doorkeeper,
who should have been cleansing wheat, fell asleep,
assassins entered the house of Isboseth, son of Saul,
and slew him. (Cf. 2Kg. 4). A like fate will be ours
if we permit sleep to overcome our judgment, which
should be employed in separating the chaff from the
grain-that is, good thoughts from evil thoughts.
While unprotected, bad desires, the assassins of the
soul, in this manner are able to enter and rob us of
the life of grace. But this vigilance not only serves to preserve the
life of the soul, but most efficaciously promotes
recollection in prayer; for as a wandering and
uncontrolled imagination is a source of much trouble
in prayer, so a subdued imagination accustomed to
pious subjects sweetens our conversation with God.
SECTION IX
The Government of the Understanding
We have now come to the greatest and noblest of the
faculties, the understanding, which raises man above
all visible creatures, and in which he most resembles
his Creator. The beauty of this power depends upon
that rare virtue, prudence, which excels all others.
In the spiritual life prudence is to the soul what
the eyes are to the body, what a pilot is to a
vessel, what a head is to a commonwealth. For this
reason the great St. Anthony, in a conference with
several holy monks on the excellence of the virtues,
gave the first place to prudence, which guides and
controls all the others. Let him, therefore, who desires to practice the other
virtues with profit earnestly endeavor to be guided
by prudence in all things. Not limited to any special
duty, it enters into the fulfillment of all duties,
into the practice of all virtues, and preserves order
and harmony among them. Having the foundation of
faith and charity, it first belongs to prudence to
direct all our actions to God, who is our last end.
As self-love, according to a holy writer, seeks self
in all things, even the holiest, prudence is ever
ready to examine what are the motives of our actions,
whether we have God or self as the end of what we do. Prudence also guides us in our intercourse with our
neighbor, that we may afford him edification and not
give him scandal. To this end it teaches us to
observe the condition and character of those about
us, that we may more wisely benefit them, patiently
bearing with their failings and closing our eyes to
infirmities which we cannot cure.
"A wise man," says Aristotle, "should not expect the
same degree of certainty in all things, for some are
more susceptible of proof than others. Nor should he
expect the same degree of perfection in all
creatures, for some are capable of a perfection which
is impossible in others. Whoever, therefore, would
force all lives to the same standard of virtue would
do more harm than good." Prudence also teaches us to know ourselves, our
inclinations, our failings, and our evil tendencies,
that we may noc presume upon our strength, but
recognizing our enemies, perseveringly combat them.
It is this virtue also which enables us wisely to
govern the tongue by the rules which we have already
given, teaching us when to be silent and when to
speak. Prudence likewise guards us against the error
of opening our minds to all whom we may meet, or of
making confidants of others without due reflection.
By putting a just restraint upon our words, it saves
us from too freely expressing our opinion and thereby
committing many faults. Thus we are kept constantly reminded of the words of.
Solomon: "A fool uttereth all his mind; a wise man
deferreth and keepeth it till afterwards." (Prov.
29:11). Prudence also forearms us against dangers,
and strengthens us by prayer and meditation to meet
all the accidents of life. This is the advice of the
sacred writer: "Before sickness take a medicine." (Ecclus.
18:20). Whenever, therefore, you expect to participate in
entertainments, or to transact business with men who
are easily angered, or to encounter any danger,
endeavor to foresee the perils of the occasion and
arm yourself against them. Prudence guides us in the
treatment of our bodies, causing us to observe a just
medium between excessive rigor and immoderate
indulgence, so that we may neither unduly weaken the
flesh nor so strengthen it that it will rule the
spirit. It is also the duty of prudence to introduce
moderation into all our works, even the holiest, and
to preserve us from exhausting the spirit by
indiscreet labor. We read in the rules of St. Francis
that the spirit must rule our occupations, not he
ruled by them. Our exterior labors should never cause
us to lose sight of interior duties, nor should
devotion to our neighbor make us forget what we owe
to God. If the Apostles, who possessed such abundant
grace, deemed it expedient to renounce the care of
temporal things in order to devote themselves to the
great work of preaching and other spiritual functions
(Cf. Acts 6:2-4), it is presumption in us to suppose
that we have strength and virtue capable of
undertaking many arduous labors at one time. Finally, prudence enlightens us concerning the snares
of the enemy, counseling us, in the words of the
Apostles, "to try spirits if they be of God," "for
Satan transformeth himself into an angel of light."
(1Jn. 4:1 and 2Cor. 11:14). There is no temptation
more to be feared than one which presents itself
under the mask of virtue, and there is none which the
devil more frequently employs to deceive pious souls.
Inspired and guided by prudence, we shall recognize
these snares; we shall be restrained by a salutary
fear from going where there is danger, but animated
by a holy courage tc conquer in every struggle; we
shall avoid extremes; we shall endeavor to prevent
our neighbor from suffering scandal, but yet we shall
not be daunted by every groundless fear; we shall
learn to despise the opinions of the world, and not
to fear its outcries against virtue, remembering,
with the Apostle, that if we please men we cannot be
the servants of Jesus Christ. (Cf. Gal. 1:10).
SECTION X
Prudence in Temporal Affairs
The virtue of prudence is no less efficacious in the
direction of temporal affairs. It preserves us from
serious, and sometimes from irremediable, errors
which not unfrequently destroy both our material and
spiritual welfare. To escape this double misfortune,
here are the counsels which prudence suggests: The
first is that of the Wise Man, who says: "Let thy
eyes look straight on, and let thy eyelids go before
thy steps." (Prov. 4:25). In other words, look at the
enterprise you are about to undertake, and do not
rashly enter upon it. First recommend it to God; then
weigh all its circumstances, and the consequences
which are likely to follow from it; seek counsel of
just minds concerning it; deliberate upon the advice
you receive, and reflect upon your resolution before
acting upon it. In a word, beware of the four great enemies of
prudence; precipitation, passion, obstinate
persistence in our own opinions, and vanity.
Precipitation admits no reasoning; passion blinds us;
obstinancy turns a deaf ear to all counsel; and
vanity ruins everything. It also belongs to prudence to observe a just medium
in all things, for extremes are no less opposed to
virtue than to truth. Let not the faults of a few
lead you to condemn the multitude, nor should the
virtues of a few lead you to suppose that all are
pious. Follow the guidance of reason in all things,
and do not allow yourself to be hurried to extremes
by passion or prejudice. This latter failing is apt,
moreover, to dispose us favorably towards what is
old, and give us a dislike for what is new. Prudence
guards us against this, for age can no more justify
what is bad than novelty can condemn what is good.
Let us esteem things not for their age, but for their
merit. A vice of long standing is only more difficult
to eradicate, and a virtue of recent growth has only
the fault of being unknown. Beware also of appearances. There are few who have
not been taught by experience how deceptive these
often are. Finally, let us be thoroughly convinced that as
reflection and gravity are the inseparable companions
of prudence, so rashness and levity ever accompany
folly. Therefore, we must guard against these two
faults at all times, but particularly in the
following cases: in believing everything that is
reported, for this indicates levity of mind; in
making promises, in which we often bind ourselves
beyond our means; in giving, in which liberality
often makes us forget justice; in forming resolutions
which from want of consideration often lead us into
errors; in conversation, in which so many faults may
be committed; and in temptations and anger, which
shows the folly of man. "He that is patient," says
Solomon, "is governed with much wisdom, but he that
is impatient exalteth his folly." (Prov. 14:29).
SECTION XI
Means of Acquiring this Virtue
Not the least important means of acquiring this
virtue is the experience of our own failures and the
success of others, from which we may gather wise
lessons of prudence. For this reason the past is said
to be a wise counselor, for today learns from
yesterday. "What is it that hath been? The same thing
that shall be. What is it that hath been done? The
same that shall be done." (Eccles. 1:9). But a still
more efficacious means of becoming prudent is
humility, for pride is the greatest obstacle to this
virtue. "Where pride is, there also shall be
reproach," the Holy Ghost tells us; "but where
humility is, there also is wisdom." (Prov. 11:2). And
throughout the Scriptures we are frequently reminded
that God instructs the humble and reveals His secrets
to the lowly. Humility, however, does not require us to yield
blindly to all opinions or indiscreetly to follow
every counsel. This is not humility, but weakness and
instability, against which the author of
Ecclesiasticus warns us: "Be not lowly in thy wisdom,
lest being humbled thou be deceived into folly." (Ecclus.
13:11). By this we should understand that a man must
resolutely maintain the truth and vigorously support
justice, not allowing himself to be carried away by
contrary opinions.
Finally, devout and humble prayer will afford us
powerful aid in acquiring the virtue of prudence. For
the principal office of the Holy Ghost being to
enlighten the understanding with the gifts of
knowledge, wisdom, and counsel, the greater the
humility and devotion with which we present ourselves
before this Divine Spirit, the greater will be the
grace we shall receive.
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