Christian

Post N° 64

IV -- IN CHRIST-LIKE FASHION

41.
But mere suffering is not enough. For even the devil and the world have
their martyrs. We must suffer and bear our crosses in the footsteps of
Jesus. Let him follow Me: this means that we must bear our crosses as
Jesus bore His. To help you do this, I suggest the following rules:

FOURTEEN RULES TO FOLLOW IN CARRYING ONE'S CROSS

42.
First. Do not, deliberately and through your own fault, procure crosses
for yourself. You must not do evil in order to bring about good. You
should never try to bring discredit upon yourself by doing things
improperly, unless you have a special inspiration from on high. Strive
rather to imitate Jesus Christ, who did all things well (Mark 7, 37),
not out of self-love or vainglory, but to please God and to win over
His fellow-men. Even though you do the best you can in the performance
of your duty, you will still have to contend with contradiction,
persecution and contempt which Divine Providence will send you against
your will and without your choice.

43. Second.
Should your neighbour be scandalised, although without reason, at any
action of yours which in itself is neither good nor bad, then, for the
sake of charity, refrain from it, to avoid the scandal of the weak.
This heroic act of charity will be of much greater worth than the thing
you were doing or intended to do.

If, however, you are doing
some beneficial or necessary thing for others and were unreasonably
disapproved by a hypocrite or prejudiced person, then refer the matter
to a prudent adviser, letting him judge of its expedience and
necessity. Should his decision be favourable, you have only to continue
and let these others talk, provided they take no means to prevent you.
Under such circumstances, you have our Lord's answer to His disciples
when they informed Him that Scribes and Pharisees were scandalised at
His words and deeds: "Let them alone; they are blind." (Matt. 15, 14).

44.
Third. Certain holy and distinguished persons have been asking for and
seeking, or even, by eccentricities, bringing upon themselves, crosses,
disdain and humiliation. Let us simply adore and admire the
extraordinary workings of the Holy Spirit in these souls. Let us humble
ourselves in the presence of this sublime virtue, without making any
attempt to reach such heights, for compared with these racing eagles
and roaring lions we are simply fledglings and cubs.

45.
Fourth. You can nevertheless and even should ask for the wisdom of the
Cross, that sapid, experimental knowledge of the truth which, in the
light of faith, shows us the deepest mysteries, among others the
mystery of the Cross. But this can be had only by dint of hard toil,
profound humiliation and fervent prayer. If you need that perfect
spirit (Ps. 50, 14) which enables us to bear the heaviest crosses with
courage -- that sweet, kindly spirit (Luke 11, 13) which enables us to
relish in the higher part of the soul things that are bitter and
repulsive -- that wholesome, upright spirit (Ps. 50, 12) which seeks
God and God alone -- that all-embracing knowledge of the Cross -briefly
that infinite treasure which gives the soul that knows how to make good
use of it a share in the friendship of God (Wisdom 7, 14) ask for this
wisdom, ask for it constantly, fervently, without hesitation or fear of
not obtaining it. You will certainly obtain it and then see clearly, in
the light of your own experience, how it is possible to desire, seek
and relish the Cross.

46. Fifth. If,
inadvertently, you blunder into a cross, or even if you do so through
your own fault, forthwith humble yourselves interiorly under the mighty
hand of God (1 Pet. 5-6), but do not worry over it. You might say to
yourself: "Lord, there is another trick of my trade. "If the mistake
you made was sinful, accept the humiliation you suffer as punishment.
But if it was not sinful, then humbly accept it in expiation of your
pride. Often, actually very often, God allows His greatest servants,
those who are far advanced in grace, to make the most humiliating
mistakes. This humbles them in their own eyes and in the eyes of their
fellow men. It prevents them from seeing and taking pride in the graces
God bestows on them or in the good deeds they do, so that, as the Holy
Ghost declares: "no flesh should glory in the sight of God" (1 Cor. 1,
29).

47. Sixth. Be fully persuaded that through
the sin of Adam and through our own actual sins everything within
ourselves is vitiated, not only the senses of the body but even the
powers of the soul. So much so that as soon as the mind, thus vitiated,
takes delight in pouring over some gift received from God, then the
gift itself, or the act or the grace is tarnished and vitiated and God
no longer favours it with His divine regard. Since looks and thoughts
of the human mind can spoil man's best actions and God's choicest
gifts, what about the acts which proceed from man's own will and which
are more corrupt than the acts of the mind?

So we need not
wonder, when God hides His own within the shadow of His countenance
(Ps. 30, 21), that they may not be defiled by the regards of their
fellow men or by their own self-consciousness. What does not this
jealous God allow and do to keep them hidden! How often He humiliates
them! Into how many faults He permits them to fall! How often He allows
them to be tempted as St. Paul was tempted (2 Cor. 12, 7)! In what a
state of uncertainty, perplexity and darkness he leaves them! How
wonderful God is in His saints, and in the means He takes to lead them
to humility and holiness!

48. Seventh. Be
careful not to imitate proud self-centred zealots. Do not think that
your crosses are tremendous, that they are tests of your fidelity to
God and tokens of God's extraordinary love for you. This gesture has
its source in spiritual pride. It is a snare quite subtle and beguiling
but full of venom. You ought to acknowledge, first, that you are so
proud and sensitive that you magnify straws into rafters, scratches
into deep wounds, rats into elephants, a meaningless word, a mere
nothing, in truth, into an outrageous, treasonable insult. Second, you
should acknowledge that the crosses God sends you are really and truly
loving punishments for your sins, and not special marks of God's
benevolence. Third, you must admit that He is infinitely lenient when
He sends you some cross or humiliation, in comparison with the number
and atrocity of your sins. For these sins should be considered in the
light of the holiness of a God Whom you have offended and Who can
tolerate nothing that is defiled; in the light of a God dying and
weighted down with sorrow at the sight of your sins; in the light of an
everlasting hell which you have deserved a thousand times, perhaps a
hundred thousand times. Fourth, you should admit that the patience you
put into suffering is more tinged than you think with natural human
motives. You have only to note your little self-indulgences, your
skilful seeking for sympathy, these confidences you so naturally make
to friends or perhaps to your spiritual director, your quick, clever
excuses, the murmurings or rather the detractions so neatly worded, so
charitably spoken against those who have injured you, the exquisite
delight you take in dwelling on your misfortunes and that belief so
characteristic of Lucifer, that you are somebody (Acts 8, 9), and so
forth. Why I should never finish if I were to point out ail the ways
and by-ways human nature takes, even in its sufferings.

49.
Eighth. Take advantage of your sufferings and more so of the small ones
than of the great. God considers not so much what we suffer as how we
suffer. To suffer much, yet badly, is to suffer like reprobates. To
suffer much, even bravely, but for a wicked cause, is to suffer as a
martyr of the devil. To suffer much or little for the sake of God is to
suffer like saints.

If it be right to say that we can choose our
crosses, this is particularly true of the little and obscure ones as
compared with the huge, conspicuous ones, for proud human nature would
likely ask and seek for the huge, conspicuous crosses even to the point
of preferring them and embracing them. But to choose small,
unnoticeable crosses and to carry them cheerfully requires the power of
a special grace and unshakeable fidelity to God. Do then as the
storekeeper does with his merchandise: make a profit on every article;
suffer not the loss of the tiniest fragment of the true Cross. It may
be only the sting of a fly or the point of a pin that annoys you, it
may be the little eccentricities of a neighbour, some unintentional
slight, the insignificant loss of a penny, some little restlessness of
soul, a slight physical weakness, a light pain in your limbs. Make a
profit on every article as the grocer does, and you will soon become
wealthy in God, as the grocer does in money, by adding penny to penny
in his till. When you meet with the least contradiction, simply say:
"Blessed be God! My God I thank you." Then treasure up in the till of
God's memory the cross which has just given you a profit. Think no more
of it, except to say: "Many thanks!" or, "Be merciful!"

50. Ninth. The love you are told to have for the Cross is not sensible love, for this would be impossible to human nature.

It
is important to note the three kinds of love: sensible love, rational
love and love that is faithful and supreme; in other words, the love
that springs from the lower part of man, the flesh; the love that
springs from the superior part, his reason; and the love that springs
from the supreme part of man, from the summit of his soul, which is the
intellect enlightened by faith.

51. God does
not ask you to love the Cross with the will of the flesh. Since the
flesh is the subject of evil and corruption, all that proceeds from it
is evil and it cannot, of itself, submit to the will of God and His
crucifying law. It was this aspect of His human nature which Our Lord
referred to when He cried out, in the Garden of Olives: "Father, . . .
not My will but Thine be done. " (Luke 22, 42). If the lower powers of
Our Lord's human nature, though holy, could not love the Cross without
interruption, then, with still greater reason will our human nature,
which is very much vitiated, repel it. At times like many of the
saints, we too may experience a feeling of even sensible joy in our
sufferings, but that joy does not come from the flesh though it is in
the flesh. It flows from our superior powers, so completely filled with
the divine joy of the Holy Ghost, that it spreads to our lower powers.
Thus a person who is undergoing the most unbearable torture is able to
say: "My heart and my flesh have rejoiced in the living God" (Ps. 83,
3).

52. There is another love for the Cross
which I call rational, since it springs from the higher part of man,
his reason. This love is wholly spiritual. Since it arises from the
knowledge of the happiness there is in suffering for God, it can be and
really is perceived by the soul. It also gives the soul inward strength
and joy. Though this rational and perceptible joy is beneficial, even
very beneficial, it is not an indispensable part of joyous, divine
suffering.

53. This is why there is another
love, which the masters of the spiritual life call the love of the
summit and highest point of the soul and which the philosophers call
the love of the intellect. When we possess this love, even though we
experience no sensible joy or rational pleasure, we love and relish, in
the light of pure faith, the cross we must bear, even though the lower
part of our nature may often be in a state of warfare and alarm and may
moan and groan, weep and sigh for relief; and thus we repeat with Jesus
Christ: "Father . . . not My will but Thine be done" (Luke 22, 42), or
with the Blessed Virgin: "Behold the handmaid of the Lord, be it done
to me according to Thy word" (Luke 1, 38).

It is with one of these two higher loves that we should accept and love our cross.

54.
Tenth. Be resolved then, dear Friends of the Cross, to suffer every
kind of cross without excepting or choosing any: all poverty, all
injustice, all temporal loss, all illness, all humiliation, all
contradiction all calumny, all spiritual dryness, all desolation, all
interior and exterior trials. Keep saying: "My heart is ready, O God,
my heart is ready" (Ps. 56, 8). Be ready to be forsaken by men and
angels and, seemingly, by God Himself. Be ready to be persecuted,
envied, betrayed, calumniated, discredited and forsaken by everyone. Be
ready to undergo hunger, thirst, poverty, nakedness, exile,
imprisonment, the gallows and all kinds of torture, even though you are
innocent of everything with which you may be charged. What if you were
cast out of your own home like Job and Saint Elizabeth of Hungary;
thrown, like this saint, into the mire; or dragged upon a manure pile
like Job, malodorous and covered with ulcers, without anyone to bandage
your wounds, without a morsel of bread, never refused to a horse or a
dog? Add to these dreadful misfortunes all the temptations with which
God allows the devil to prey upon you, without pouring into your soul
the least feeling of consolation.

Firmly believe that this is the summit of divine glory and real happiness for a true, perfect Friend of the Cross.

55. Eleventh For proper suffering, form the pious habit of considering four things:

First,
the Eye of God. God is like a great king, who from the height of a
tower observes with satisfaction his soldier in the midst of the battle
and praises his valour. What is it on earth that attracts God's
attention? Kings and emperors on their thrones? He often looks at them
with nothing but contempt. Brilliant victories of a nation's armies,
precious stones, any such things that are great in the sight of men?
"What is great to men is an abomination before God" (Luke 16, 15). What
then does God look upon with pleasure and delight? What is He asking
the Angels about, and even the devils? It is about the man who is
fighting for Him against riches, against the world, hell and himself,
the man who is cheerfully carrying his cross. Hast thou not seen upon
earth that great wonder which the heavens consider with admiration?
said the Lord to Satan; "hast thou considered My servant Job" (Job 2,
3) who is suffering for Me?

56. Second, the
Hand of God. Every disorder in nature, from the greatest to the
smallest, is the work of His almighty Hand. The Hand that devastates an
army of a hundred thousand (4 Kings 19, 35) will make a leaf drop from
a tree and a hair fall from your head (Luke 21, 18). The Hand that was
laid so heavily upon Job is particularly light when it touches you with
some little trial. This Hand fashions day and night, sun and darkness,
good and evil. God permits the sin which provokes you; He is not the
cause of its malice, although He does allow the act.

If anyone,
then, treats you as Semei treated King David (2 Kings 16, 5-11),
loading you with insults and casting stones at you, say to yourself: "I
must not mind; I must not take revenge for this is an ordinance of God.
I know that I have deserved every abuse and it is only right that God
punish me. Desist, my hands, and strike not; desist, my tongue, and
speak not; the person who injures me by word or deed is an ambassador,
mercifully sent by God to punish me as His love alone knows how. Let us
not incur His justice by assuming His right to vengeance. Let us not
despise His mercy by resisting the affectionate strokes of His lash,
lest, for His vengeance, He should remand us to the rigorous justice of
eternity. "

Consider how God bears you up with one Hand, of
infinite power and wisdom, while with the other He chastises you. With
the one He deals out death, while with the other He dispenses life. He
humbles you and raises you up. With both arms, He reaches sweetly and
mightily (Wisdom 8, 1) from the beginning of your life to its end.
Sweetly: by not allowing you to be tempted or afflicted beyond your
strength. Mightily: by favouring you with a powerful grace,
proportioned to the vehemence and duration of your temptation or
affliction. Mightily: -- and the spirit of His holy Church bears
witness -- "He is your stay on the brink oof a precipice, your guide
along a misleading road, your shade in the scorching heat, your raiment
in the pouring rain or the biting cold. He is your conveyance when you
are utterly exhausted, your help in adversity, your staff on the
slippery way. He is your port of refuge when, in the throes of a
tempest, you are threatened with ruin and shipwreck. "

57.
Third, consider the Wounds and Sorrows of our crucified Jesus. Hear
what He Himself has to say: "All ye that pass along the thorny and
crucifying way I had to follow, look and see. Look with the eyes of
your body; look with the eye of contemplation, and see if your poverty,
nakedness, disgrace, sorrow, desolation are like unto Mine. Behold Me,
innocent as I am, then will you complain, you who are guilty" (Lam. 1,
12).

The Holy Ghost tells us, by the mouth of the Apostles, that
we should keep our eyes on Jesus Crucified (Gal. 3, 1) and arm
ourselves with this thought of Him (1 Pet. 4, 1) which is our most
powerful and most penetrating weapon against all our enemies. When you
are assailed by poverty, disrepute, sorrow, temptation or any other
cross, arm yourselves with this shield, this breastplate, this helmet,
this two-edged sword (Eph. 6, 12-18), that is, with the thought of
Jesus crucified. There is the solution to your every problem, the means
you have to vanquish all your enemies.

58.
Fourth, lift up your eyes, behold the beautiful crown that awaits you
in Heaven if you carry your cross as you should. That was the reward
which kept patriarchs and prophets strong in faith under persecution.
It gave heart to the Apostles and martyrs in their labours and
torments. Patriarchs used to say as Moses had said: "We would rather be
afflicted with the people of God, " so as to enjoy eternal happiness
with Him, "than to have the pleasure of sin for a short time (Heb. 11,
25-26). The prophets repeated David's words: "We suffer great
persecutions on account of the reward" (Ps. 68, 8118, 112). The
Apostles and martyrs voiced the sentiments of St. Paul "We are, as it
were, men appointed to death: we are made a spectacle to the world, and
to angels, and to men, " by our sufferings "being made the offscouring
of the world, " (1 Cor. 4, 9-13), "by reason of the exceeding and
eternal weight of glory, which this momentary and light tribulation
worketh in us" (2 Cor. 4, 17).

Let us see and listen to the
angels right above us: "Be careful not to forfeit the crown that is set
aside for you if you bravely bear the cross that is given you. If you
do not bear it well, someone will bear it in your stead and will take
your crown. All the saints warn us: fight courageously, suffer
patiently and you will be given an everlasting kingdom. " Let us hear
Jesus: "To him only will I give My reward who shall suffer and overcome
through patience" (Apoc. 2, 6; 11, 17; 3, 5; 21, 7).

Let us
lower our eyes and see the place we deserve, the place that awaits us
in hell in the company of the wicked thief and the reprobate, if we go
through suffering as they did, resentful and bent on revenge. Let us
exclaim after St. Augustine: "Burn, O Lord, cut, carve divide in this
world, in punishment for my sins, provided Thou pardon them in
eternity. "

59. Twelfth. Never murmur or
deliberately complain about any created thing that God may use to
afflict you. It is important to note the three kinds of complaints that
may arise when misfortune assails you. The first is natural and
involuntary. This happens when the human body moans and groans, sobs
and sighs and weeps. If, as I said, the higher point of the soul
submits to the will of God, there is no sin. The second is rational.
Such is the case when we complain and disclose our hardship to some
superior or physician who is able to remedy it. This complaint may be
an imperfection, if too eagerly made, but it is no sin. The third is
sinful. This happens when a person complains of others either to rid
himself of the suffering they cause him, or to take revenge. Or else
when he wilfully complains about the sorrow he must bear and shows
signs of grief and impatience.

60. Thirteenth.
Whenever you are given a cross, be sure to embrace it with humility and
gratitude. If God, in His infinite goodness, favours you with a cross
of some importance, be sure to thank him in a special way and have
others join you in thanking him. Do as that poor woman did who, through
an unjust lawsuit, lost everything she owned. She immediately offered
the last few pennies she had, to have a Mass said in thanksgiving to
Almighty God for the good fortune that had come to her.

61.
Fourteenth. If you wish to be worthy of the best crosses, those that
are not of your choice, then, with the help of a prudent director, take
on some that are voluntary.

Suppose you have a piece of
furniture that you do not need but prize. Give it to some poor person,
and say to yourself: "Why should I have things I do not need, when
Jesus is destitute?"

Do you dislike certain kinds of food, the
practice of some particular virtue, or some offensive door? Taste this
food, practice this virtue, endure this door, conquer yourself.

Is
your affection for some person or thing too ardent and tender? Keep
away, deprive yourself, break away from things that appeal to you.

Have
you that natural tendency to see and be seen, to be doing things or
going some place? Mind your eyes and hold your tongue, stop right where
you are and keep to yourself.

Do you feel a natural aversion to some person or thing? Rise above self by keeping near them.

62.
If you are truly Friends of the Cross, then, without your knowing it,
love, which is always ingenious, will discover thousands of little
crosses to enrich you. Then you need not fear self-conceit which often
accompanies the patient endurance of conspicuous crosses and since you
have been faithful in a few things, the Lord will keep His promise and
set you over many things (Matt. 25, 21, 23): over many graces He will
grant you; over many crosses He will send you; over much glory He will
prepare for you. . . .