Divine Intimacy: Meditations on the Interior Life for Everyday of the Year

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287. THE TWO KINGDOMS
FOURTEENTH SUNDAY AFTER PENTECOST

PRESENCE OF GOD - Give strength to my weakness, O Lord, so that I may come to possess Your kingdom.


MEDITATION

1. We find the central thought of today’s Mass synthesized in the Collect: “O Lord. . . because the frailty of man without Thee cannot but fall, keep us ever by Thy help from all things hurtful, and lead us to all things profitable to our salvation.” Behold the position of man in respect to the spiritual life : he is like a child who finds himself at a crossroad: he cannot go on alone, and he does not know which road leads to his home. Two roads open up before the Christian: one leads to the kingdom of the spirit, the kingdom of God; the other to the kingdom of the flesh, the kingdom of Mammon; which of the two will he choose? Evidently, he wishes to give the preference to the one leading to the kingdom of God, the calm, peaceful kingdom described by Jesus in today’s Gospel (Mt 6,24-33). Unfortunately, however, the kingdom of Mammon also has attractions and tries to seduce his heart. The Epistle (Gal 5,16-24) tells us that we must struggle against these allurements. “For the flesh lusteth against the spirit, and the spirit against the flesh; for these are contrary one to another, so that you do not the things that you would.”

The struggle is hard sometimes, even in souls that are decidedly advanced in the things of God. Why? Because the path that leads to the kingdom of God is rough and tiring; it is often shrouded in dense darkness, rendering it impossible for the soul to discern the progress already made. Then the soul must proceed in the night, believing and hoping.

Meanwhile, its gaze falls on the other road, which is broader and more comfortable, strewn with sensible goods which can be seen and touched, gathered and enjoyed immediately, by merely stretching out one’s hand. The soul feels the temptation and realizes that alone it could not resist, but if it takes refuge in God, if it yields to the guidance of the Spirit, it will be saved, although not without sacrifice. “I say then, walk in the spirit,” continues St. Paul, “and you shall not fulfill the lusts of the flesh.... Now the works of the flesh are manifest...” and the Apostle gives a very unattractive list of them. It is always true : material goods present themselves like flowers, attractive, yes, but doomed to quickly vanish and decay; it is not worthwhile to stop to enjoy them. That is why “ they that are Christ’s have crucified their flesh, with the vices and concupiscences.”


2. The Gospel again puts us on our guard against the attractiveness of earthly goods. First it affirms that no man can simultaneously serve two masters, God and Mammon, any more than one can follow the two roads at the same time: the one leading to the kingdom of God and the other to worldly pleasure. Anyone giving himself to God must have the courage to give himself entirely, with no regrets, no backward glance—however fleeting—at the things of the world. The soul who, after choosing the path of perfection, does not go forth generously, with its whole heart, will never be contented. It will neither experience the joy of knowing that it belongs entirely to God, nor will it have the satisfaction of being able to follow all the attractions of the world; the first will be impeded by the soul’s unfaithfulness, the second by the fear of God which it still possesses. Such a soul is unhappy, torn between the two and in continual struggle with itself.

But what keeps it from seeking the kingdom of God with its whole heart? Jesus gives us the answer in today’s Gospel : too much solicitude about material things, about ease and security in this present life. Even though we have the will to live according to the spirit, as long as we are pilgrims here below and in a mortal body, we shall always have to face the possibility of becoming engrossed in worldly cares: “ What shall we eat? What shall we drink? Wherewith shall we be clothed?” Precisely to relieve us of such anxieties, Jesus presents to us the marvelous picture of divine Providence. “Behold the birds of the air, for they neither sow nor do they reap, nor gather into barns; and your heavenly Father feedeth them. Are not you of more value than they?”

These are words that give us wings and fill us with a desire to cast aside all vain preoccupations about earthly things and concentrate on seeking the kingdom of God. “Seek ye therefore first the kingdom of God, and His justice, and all these things shall be added unto you.” Oh, if we only had greater faith in divine Providence, how much freer we would be to attend to the things of our soul! Although obliged to occupy ourselves with earthly affairs, we would not remain entrapped by them, but would know how to attend to them with complete liberty of spirit.


COLLOQUY

“O Lord, as the desires of the flesh are opposed to those of the spirit, and the desires of the spirit are opposed to those of the flesh, the struggle is a mortal one; I do not do the things I would like to do, for I would like to free myself from concupiscence, but this is impossible. Whether I will it or not, I cling to it; it flatters, tempts, importunes, always trying to raise up its head. It can be restrained but not suppressed.

“O Lord, my God, Your commandments are weapons. By the Holy Spirit, You have given me the possibility of keeping my members under control; therefore, all my hope is in You. Grant that I may do what You command, and then command what You will.

“I do not want to be a friend of this world, O Lord, for if I were, I should be Your enemy. I want to make a ladder of all created things, by which I may mount to You, for if I love creatures more than You, I shall not possess You. Of what benefit would an abundance of created things be to me, if I did not have You, the Creator of all things?

“Why do I work so much for the love of riches? The desire for gain imposes fatigue, dangers, and tribulations; and I, unhappy that I am, submit to them. I accept them in order to fill my coffers, and so I lose my tranquility.

“But You, what do You command me to do, O my God? To love You. If I love gold, I try to seek it but am not able to find it; but You are always with those who seek for You. I desire honor, and I may not receive it; but can anyone love You and not reach You? All I have to do is love You, and love itself will bring You near me. Is there anything sweeter than such love? You, O Lord, are my love! I love You with all the ardor of my heart, and I trample underfoot all earthly attractions, resolving to pass them by” (St. Augustine).

288. COURAGE

PRESENCE OF GOD - O Lord, make me strong and courageous in Your service.


MEDITATION

1. The more a soul loves God, the more courageous it will be in undertaking any work, no matter how laborious, for love of Him. Fear of fatigue, of suffering, and of danger, is the greatest enemy of fortitude; it paralyzes the soul and makes it recoil before duty. Courage, on the contrary, is invigorating; it enables us to confront anything in order to be faithful to God. Courage, therefore, incites us to embrace death itself, if necessary, rather than be unfaithful to duty. Martyrdom is the supreme act of Christian fortitude, an act which is not asked of all, yet one which it is well not to ignore as a possibility. Every Christian is, so to speak, a potential martyr, in the sense that the virtue of fortitude, infused into him at Baptism and Confirmation, makes him capable, if necessity requires it, of sacrificing even his life for the love of God. And if all Christians are not actually called upon to render to the Lord this supreme testimony of love, all should, nevertheless, live like courageous soldiers, accustoming themselves never to desert any duty, little or great, through fear of sacrifice.

It is true that the virtue of fortitude does not exempt us from the fear and alarm which invade our nature when faced with sacrifice, danger, or above all, the imminent danger of death. But fortitude, like all the other virtues, is exercised by the will; hence, it is possible to perform courageous acts in spite of our fear. In these cases, courage has a twofold function: it conquers fear and faces the difficult task. Such was the supreme act of fortitude Jesus made in the Garden of Olives when He accepted to drink the bitter chalice of His Passion, in spite of the repugnance of His human nature. It is by uniting ourselves to this act of our Savior that we shall find strength to embrace all that is painful in our lives.


2. Grace can give courage even to those who are naturally timid; but we must not expect grace to do this without our cooperation. The virtue of fortitude has been given to all Christians, and in this sense is an infused virtue; however, it remains for us to activate it by practice, and in this sense it becomes an acquired virtue. Furthermore, the same is true of all the theological and moral virtues which are infused into the soul with grace. They are like capital which will increase only if we invest it with good will to make it productive.

We become humble by making acts of humility; likewise, we become strong and courageous by performing courageous acts. It is not within our power to suppress the sensible fear which we inherit with our fallen nature and which we feel in spite of ourselves, but we can prevent it from taking possession of our will and paralyzing our acts. We must act energetically, forcing ourselves in the name of God to do what we should, and not stopping to argue with fear. “Many souls say, ‘I have not the strength to accomplish such an act.’ But let them begin and put forth some effort! The good God never refuses the initial grace which imparts courage to act. After that, the heart is strengthened, and the soul goes on from victory to victory” (T.C.J. NV).

This is true. To become courageous, we must make up our minds to act in spite of our natural cowardice and fear. This is particularly necessary at times when, because of physical weakness or because of the privation of the support of actual grace, even the smallest difficulties seem like mountains and everything frightens us. If we were to wait until we felt courageous, we should never undertake anything. “What does it matter if we have no courage,” said the Saint of Lisieux to a novice, “provided we act as though we were really brave?” ©. Courageous acts performed when we have no courage are purer and more supernatural : they are purer, because they afford no place for feelings of pride; they are more supernatural because they are based, not on the resources of nature, but on those of grace. On the contrary, acts of courage which we perform according to our natural dispositions are often simply human acts; they can easily become food for self-love. Therefore, one who is brave by nature must learn not to rely on his own strength but to depend on God’s grace, without which all human strength is mere weakness.


COLLOQUY

“O Lord God of hosts, You said in Your Gospel, ‘I am not come to bring peace but the sword’; provide me then with strength and weapons for the battle. I burn with desire to fight for Your glory, but I beseech You, strengthen my courage. Then with holy King David I can exclaim: ‘You alone are my shield, O God; it is You who prepare my hands for war.’

“O my Jesus, I will fight for You as long as I live, and love will be my sword. My weakness should never discourage me; when in the morning I feel no courage or strength for the practice of virtue, I must look upon this state as a grace, for You teach me that it is the very moment to put the axe to the root of the tree, counting only on Your help.

“What merit would there be in fighting only when I feel courage? What does it matter even if I have none, provided that I act as if I had? O Jesus, make me understand that if I feel too weak to pick up a bit of thread, and yet do it for love of You, I shall gain much more merit than if I had performed some nobler act in a moment of fervor. So instead of grieving, I ought to rejoice seeing that You, by allowing me to feel my own weakness, give me an occasion of saving a greater number of souls” (cf. T.C.J. Prayer - L, 40 -C).

289. MAGNANIMITY

PRESENCE OF GOD - O Lord, give me a generous heart, capable of undertaking great things for You.


MEDITATION

1. Whoever aspires to sanctity should have a generous, magnanimous heart, which is not satisfied with doing little things for God, and tiny acts of virtue, but is eager to do great things and give great proofs of love. Just as there is no sanctity without heroic virtue, so it is impossible to attain to heroism without performing great acts of virtue.

Some think there is pride and delusion of the devil in fostering great desires, or in wanting to do great things for God. There would be, certainly, if in this we sought honor for ourselves, or praise from others, or if, in trying to do great things, we were to neglect the small details of our daily duties. The virtue of magnanimity, on the contrary, inclines the soul to do great things for God, but never to the detriment of obedience, humility, or the fulfillment of duty. Generous souls, precisely in this domain, will often meet with arduous, difficult things which call for much virtue, but which usually remain hidden from the eyes of others. In circumstances such as these we are often tempted to give up, under the pretext that it is not necessary to push virtue to such extremes; we excuse ourselves, saying that we are neither angels nor saints.

St. Teresa of Jesus says, “We may not be; but what a good thing it is for us to reflect that we can be if we will only try, and if God gives us His hand!” (Way, 16). The Saint strongly insists that those who have dedicated themselves to the spiritual life should not nourish petty desires, but generous ones, nor should they fear to emulate the saints; she affirms with authority, “I have never seen any courageous person hanging back on this road, nor any soul that, under the guise of humility, acted like a coward, go as far in many years as the courageous soul can in a few” (Life, 13).


2. The contrary of magnanimity is pusillanimity, or faintheartedness, a defect which prevents souls from accomplishing great things through excessive fear of failure. Certainly, of our own volition, we should not rashly attempt to do what is beyond our strength. This too, is a defect, evincing imprudence and presumption which displease God. But when, in particular circumstances, and after sufficient examination, we see clearly that Our Lord wishes of us certain acts of virtue or some special work, we should not refuse, however difficult it may seem to be. Can God not give us the strength to do what He asks? Why do we doubt Him? A pusillanimous person who withdraws on such occasions, under the pretext that he does not feel capable of doing so much, may believe that he is humble; but in reality he is a coward, proud, and lacking trust in God. He is a coward because, overly preoccupied with himself, he fears failure, he is afraid to expose himself to the criticism of others, he dreads fatigue and sacrifice. He is proud because he relies more on his own erroneous judgment than on God and His grace.

The humble soul, on the contrary, although conscious of his nothingness, trusts in God; convinced of his weakness, he is still more convinced that God can make use of him to accomplish great things. The truly humble person is never pusillanimous, but always magnanimous: he is not afraid to encourage himself to attempt great things for God, and this very attitude helps him greatly to make progress. “The soul may not have the strength to achieve these things at once,” says St. Teresa of Jesus, “but if it takes its flight it can make good progress, though like a little unfledged bird, it is apt to grow tired and stop ” (Life, 13). It is natural to our weakness to stop, but if we have great confidence and great love, we shall soon know well how to spread our wings. The more confidence we have in God, the stronger we shall become with His divine strength. The more intense our love, the greater will become our capability of doing arduous things for God. “Perfect love,” says St. Thomas, “undertakes even the most difficult things” (III Sent. D. 29, q.1, a.8). Sustained by confidence and love, we shall be able to soar very high without fear of dangers or falls.


COLLOQUY


“O strong love of God! I really think that nothing seems impossible to one who loves! O happy soul that has obtained Your peace, O my God! It has become mistress over all the trials and perils of the world, and it fears none of them when there is question of serving You.

“It is a characteristic of the true servant of God, to whom His Majesty has given light to follow the true path, that when beset by these fears, his desire not to stop only increases. Teach me, then, O my God, always to go straight ahead, to fight with courage, and to parry the blows of the devil who is trying to frighten me.

“For what can a man accomplish, my Lord, who does not wholly abase himself for Your sake? How far, O, how far, how very far—I could repeat it a thousand times—am I from doing this! How many imperfections do I find in myself! How feebly do I serve You! Sometimes I could really wish I were devoid of sense, for then I should not understand how much evil is in me. May He who is able to do so, grant me succor! We must have great confidence for it is most important that we should not cramp our good desires but should believe that, with God’s help, if we make continual efforts to do so, we shall attain, though perhaps not at once, to that which many saints have reached through His favor.

“How true it is, O Lord, that everything is possible in You; I realize too, that of myself I can do nothing. Therefore, I beseech You with St. Augustine: ‘Give me, Lord, what You command me and then command what You will’” (T.J. Con, 3 — Way, 21 — Life, 39 — 13).

290. GENEROSITY

PRESENCE OF GOD - Fill my heart with Your spirit of generosity, O Lord, so that I may know how to give myself wholly to Your service.


MEDITATION

1. Generosity is very similar to magnanimity but has a wider scope, including not only great things, but anything which concerns the service of God. It urges the soul to do all with the greatest devotion. Generosity is the virtue which teaches us to spend ourselves, without counting the cost, without ever saying, “It is enough”; it teaches us to give ourselves completely, and to work with the maximum of love, not only in great things but also in little ones, even the least. Only when we are not hampered by the bonds of selfishness can we be really generous, that is, capable of giving ourself wholly to the service of our ideal, to the accomplishment of our mission, without thinking of self, without letting ourself be detained by personal preoccupations. If we really understood that our vocation comes from God, and that He has prepared for us all the graces we need to correspond with it most perfectly, we should not allow ourselves to be disheartened by the sacrifices it requires.

Selfishness, preoccupation with self, and discouragement are all enemies of generosity; they are “earth and lead” which weigh down our spiritual life, making it more fatiguing and keeping us from soaring to the heights. Why should we reduce ourselves to walking at “a hen’s pace” (T.J. Life, 13) when God has made us capable of flying like the eagle? St. Teresa laughs somewhat mischievously at those who are afraid of doing too much for God, and under pretext of prudence, measure their acts of virtue with a yardstick: “You need never fear that they will kill themselves; they are eminently reasonable folk! ‘Their love is not yet ardent enough to overwhelm their reason. How I wish ours would make us dissatisfied with this habit of always serving God at a snail’s pace! As long as we do that we shall never get to the end of the road. Do you think that if we could get from one country to another in a week, it would be advisable to take a year over it?” (Int C II, 2). The quickest way to reach our goal is generosity, which is the fruit of love and at the same time the generator of love.


2. To become generous, we must first learn to forget ourselves, our own interests, our convenience, our own rights, making no account of weariness or pain. We must have but one thought: to give ourselves entirely to God and to souls. “God’s good pleasure, the welfare of others, not my own; for me the most unpleasant things, in order to please God” (Bl. Marie Thérèse Soubiran). Such is the program of the generous soul. It desires nothing but to spend life, strength, and talents in serving God, knowing that it is in the total gift of self that the greatest love consists. “To love is to give all and to give oneself” (T.C.J. Poems).

To become generous, we must learn to do with our whole heart, not only what is a duty, but also what, though not obligatory, will give more glory to God. St. Teresa gives us a golden rule for this: the “ first stone” of our spiritual edifice must be the decision to “strive after the greatest possible perfection” (Way, 5). The proposal may seem too arduous, but the Saint is not talking at random. Even if at first the soul does not succeed in discerning or in doing always what is most perfect, yet this resolution, if it is sincere and accompanied by humility and trust in the help of grace, will be a great stimulus to desire always to do better, always to do a little more; it will prevent us from settling down in a tranquil mediocrity. It is very important for those who would be intimate with God to cultivate these dispositions; in this way, little by little, we will be able to make the complete gift of ourself, the gift God awaits before giving Himself completely. “God does not give Himself wholly until He sees that we are giving ourselves wholly to Him” (ibid., 28). God wants to give Himself to us in this life, but He proportions His gift to ours; it will depend upon our generosity in giving ourselves to Him.


COLLOQUY

“O Lord, how little we do for You! Indeed we cannot consider as signs of great virtue and mortification, these little acts which are of no weight or bulk, like grains of salt which a bird might carry in its beak. Sometimes we attribute importance to trifling things we do for You which, however numerous they may be, cannot be considered of much value. I am like that myself and I forget Your favors at every moment. I do not say that in Your great mercy, You do not value these little acts of virtue; but I have no wish to set store by them myself, or even to notice when I do them, since they are nothing.

“Forgive me, then, O Lord, and blame me not if I try to take comfort from anything I do, since J am of no real service to You: if I served You in great matters, I would set no store by these nothings. Blessed are they who serve You by great deeds! If merely envying them and desiring to imitate them counted in my favor, I should not be wanting in pleasing You! But I am of no worth, my Lord; do You put value into what I do, since You have such love for me.

“O my God, grant that I may no longer be content with serving You in a small way, but let me do so to the greatest extent of my powers. Help me to make You a complete gift of my soul, emptying it of everything, so that You may take out and put in just what You like, as You would with something of Your own. You refuse to force our will, You take what we give You, but You do not give Yourself wholly until we give ourselves wholly to You. You like everything to be done in order, and You do not work within a soul unless it is wholly Yours, and keeps nothing back” (T.J. Life, 39 — 20 — Way, 28).

“O most loving Word of God, teach me to be generous, to serve You as You deserve : to give and not to count the cost, to fight and not to heed the wounds, to toil and not to seek for rest, to labor and not to ask for any other reward save that of knowing that I do Your holy will” (St. Ignatius).

291. FORTITUDE AND PATIENCE

PRESENCE OF GOD - Teach me, O Lord, to bear my sufferings with fortitude and patience.


MEDITATION

1. Although courage is needed to face or to undertake hard tasks, it is even more necessary in order to persevere in them, above all when they are unpleasant or of long duration, and it is impossible to avoid or change them. In this sense, St. Thomas teaches that the principal act of fortitude is not to attack but to stand firm in the midst of dangers, and to endure struggles, opposition, privations, and persecutions with a virile spirit.

In the spiritual life we meet not only difficulties which can be surmounted and overcome once and for all by a strong act of courage, but we encounter—and this much more frequently—difficult, painful situations from which it is impossible to escape, and which willingly or unwillingly we must face. There are physical ailments which exhaust us, and prevent us from extending our activity as we would wish; there are moral sufferings caused by our own temperamental deficiencies or by contact with persons who are opposed to us or do not understand us; or again, there is the pain of seeing our loved ones suffer without our being able to relieve them; there is the experience of separation from our friends, and loneliness of heart. There are also spiritual troubles due to aridity, interior darkness, weariness of mind, temptations, and scruples.

In addition to these, there are all the problems, fatigue, and difficulties inherent in our everyday duties. We know that all these things are planned by God for our sanctification and our good; nevertheless, that does not prevent us from feeling the weight of them; suffering is never pleasant, and though we will to accept all for the love of God, we are sometimes tempted to react, to give up, to shake off the yoke, or we are weighed down by sadness and discouragement. What remedy is there? There is the one which Jesus suggested to the Apostles after telling them of the persecutions they would have to endure: “In patientia vestra possidebitis animas vestras,” in your patience you shall possess your souls (Lk 21,19). Patience is the virtue which permits us to live in a state of suffering, hardship and privation without losing our serenity. It enables us to remain firm amid storms, contradictions, and dangers, without becoming irritated or despondent, without being deterred by them.


2. Christian patience is not the forced resignation of the fatalist or the philosopher who submits to suffering because he cannot escape it, nor is it the attitude of one who submits because he is not able to react through lack of strength and resources; it is the voluntary acceptance of suffering in view of God and eternal happiness, an acceptance sustained by the knowledge that suffering is absolutely necessary to purify us from sin, to atone for our faults, and to prepare us to meet God. Christian patience incites us to accept suffering serenely, and gradually to esteem and love it, not because we see it as an end in life, but rather as a necessary means for attaining the end, which is love of God and union with Him. If Jesus willed to live a life of martyrdom and to die on the Cross in order to kindle the fire of charity in us and restore us to friendship with God, how can we expect to attain the plenitude of love and intimacy with God if we do not follow in His footsteps? “ Christ, therefore, having suffered in the flesh, be you also armed with the same thought, ” cries St. Peter (1 Pt 4,1). Let us embrace suffering, then, with the same sentiments which Jesus had : to do the heavenly Father’s will, to atone for sin, and to give Him proof of our love.

Christian patience is not merely a passive attitude in the face of suffering; it is also active and voluntary. The latter is the more important because it is this which makes suffering meritorious. A patient man is passive because he wills to be passive, because he uses his free will to submit to all the sufferings which he meets on his way, because he voluntarily bows his shoulders under the yoke of suffering, just as Jesus bowed His under the weight of the Cross, because He willed to do so, “quia ipse voluit” (Is 53,7). A Christian is not a forced Cyrenean, but a willing one, not in the sense that he goes spontaneously in search of suffering — this would not be feasible for all, and sometimes would be imprudent — but in the more modest sense whereby he accepts willingly all the suffering which he encounters on his way, recognizing in this the Cross offered him by God for his sanctification.


COLLOQUY

“O Jesus, the duty of souls admitted to Your intimacy is to suffer with You, to raise the Cross on high, not to allow it to leave their hands, whatever the perils in which they find themselves, and not to let themselves be found wanting in suffering.

“Now that You have shown me what a signal blessing it is to suffer trials and persecutions for Your sake, I find I cannot cease from desiring trials; for those who follow You must take the way which You took, unless they want to be lost. Blessed are their labors which, even here in this life, have such abundant recompense!

“O Jesus, what greater proof of Your love could You give me than to choose for me all that You willed for Yourself? To die or to suffer : this is what I should desire ” (T.J. Way, 18 ~ Life, 33 — 11).

“O Christ crucified, You are sufficient for me; with You I wish to suffer and to take my rest! Grant that I may be crucified with You inwardly and outwardly, and may live in this life in the fullness and satisfaction of my soul, possessing it in patience.

“Teach me to love trials and repute them of small account to attain Your favor, O Lord, who hesitated not to die for me. O my Beloved, all that is rough and toilsome I desire for myself, and all that is sweet and delectable I desire for You” (J.C. SM II, 13,8,15,52).

292. THE PRACTICE OF PATIENCE

PRESENCE OF GOD - O Lord, give me greater patience that I may be able to endure more for Your love.


MEDITATION

1. Patience is a virtue of primary importance and daily necessity. As we need bread to live, so every day, even every moment, we need patience, because every day and every moment brings with it its own trial. We become patient by making acts of patience, that is, by accustoming ourselves to accept peacefully all that contradicts us and makes us suffer. If, however, instead of accepting annoyances, we use every means possible to avoid them, we shall never acquire patience. For example, we may at our work come in contact with someone who clashes with us, or we may be given a difficult or disagreeable task; if under these or similar circumstances we do our utmost to free ourselves as soon as possible, asking for a change, we are depriving ourselves of a precious opportunity prepared for us by God Himself to make us practice the virtue of patience. In certain cases it is lawful and even a duty to represent our problems to our superiors and to ask humbly for a solution, but we should never insist on obtaining one at all costs. On the contrary, we should think that divine Providence has arranged these circumstances to help us acquire the patience we do not yet possess. St. Philip Neri once complained to Our Lord because he had to deal with an extremely insulting, disagreeable person. Our Lord replied to him interiorly, “Philip, you have asked for patience. Here is the means of acquiring it.”

God will surely give us the virtue we ask of Him, but only on condition that we make use of the means He gives us, and apply ourselves to practice that virtue with the help of His grace. Whoever wishes to become a saint will not be anxious to avoid opportunities for practicing patience, but will welcome them, recognizing in them the means offered by God for his sanctification. And how can a mere creature dare wish to make any change in what has been ordered “ in measure, and number, and weight” (Wis 11,21) by God’s infinite wisdom?


2. God can draw good out of evil; therefore, He can, and in fact does, use our faults and even our sins and the sins of others, to make us practice patience : patience with ourselves, seeing ourselves so frail, so imperfect, so prone to fall, yet humbly recognizing our faults and bearing their consequences peacefully; patience with others, being indulgent toward their frailties, compassionating the weaknesses of each one, and accepting without irritation the discomfort and sufferings caused by their faults. For example, when anyone disturbs or provokes us, we must not stop to consider his manner of behaving, for that would rouse our indignation, making it more difficult to practice patience. Instead, we should turn our gaze away from the creature to fix it upon God who permits this contradiction to make us advance in virtue.

We should also avoid complaining about our sufferings to others, or even to ourselves. Complaints always make the heart bitter, rendering it ill-disposed to accept trials calmly. “To suffer and be silent for You, my God” (T.M.) is the motto of the patient soul who wishes to conform its conduct to that of Jesus in His Passion: “He was offered...and He opened not His mouth” (Js 53,7). If we feel the need of a little help in bearing a trial, let us speak of it only to those who will encourage us to suffer for the love of God, and not to those who will give us merely human consolation and sympathy, thereby nourishing our resentment toward those who make us suffer.

All the saints were eager for the occasions of suffering which we so eagerly avoid. Let us consider St. Jane Frances de Chantal who chose to live for many years in her father-in-law’s house, amidst the disrespect and calumnies of a servant who also attempted to endanger her children’s welfare. Let us think of St. John of the Cross who being free to choose the monastery in which he would spend his last days, gave the preference to one whose superior was hostile to him. These are examples of the heroism of the saints, to be sure — but heroism from which no soul of good will is excluded and to which everyone is called by God, heroism for which we too, if we really wish to be generous, must prepare ourselves by lovingly accepting everything which causes us suffering.


COLLOQUY

“O Lord, we want to serve and please You, yes, but we do not want to suffer anything. Yet we must be much more pleasing to You when after Your example and out of love for You, we endure suffering in Your service. Suffering is so noble and precious, O eternal Word, that when You were in the bosom of the Father, superabounding in all the riches and delights of Paradise but unadorned with the robe of suffering, You came to earth in order to clothe Yourself with it. You are God and cannot be deceived; since You have chosen stark suffering, I too desire it for love of You. I beseech You, therefore, Lord, to permit me to experience this suffering which is unmixed with any consolation, and by the confidence I have in Your goodness, I trust that You will grant me this grace before I die.

“But in order to obtain profit from tribulations, teach me to accept them in total conformity to Your will; otherwise, they will be a great and unbearable burden. When, however, a soul abandons itself entirely in the arms of Your will, then it finds strength in the midst of its sorrows, and even if You leave it in darkness for a time, very quickly will its sadness be changed into joy, so that, for no delight in the world would it exchange this suffering.

“O blessed, happy, and glorious is he who suffers for love of You, O eternal Word, for—shall I dare to say it?—as long as we are here below, it is a greater thing to suffer for You than to possess You, because possessing You, we can still lose You, but if we suffer for love of You, it will admit us to eternal life where we can never lose You ” (St. Mary Magdalen dei Pazzi).

293. PERSEVERANCE

PRESENCE OF GOD - Grant, O Lord, that by Your grace I may persevere unto the end.


MEDITATION

1. To become a saint, it is not enough to be courageous and patient and to practice the other virtues for a few days or a few months, or even for a few years. We must persevere in these dispositions to the end of our life, never yielding to fatigue, discouragement, or laxity. This is the crucial point for, as St. Thomas says, “ to apply oneself for a long time to a difficult task—and virtue is almost always difficult— constitutes a special difficulty” (114 Ipe, q.137, a.1, co.); and it is only by overcoming this difficulty that we shall be able to reach perfection. We are not angels, we are human beings. The angel, a pure spirit, is stable by nature; if he makes a resolution, he holds to it; but this is not the case with us. We, being composed of spirit and matter, must suffer the consequences of the instability and fluctuations of the latter.

As stability is characteristic of spirit, so instability is characteristic of matter; hence it becomes so difficult for us to be perfectly constant in the good. Although we have formed good resolutions in our mind, we always feel handicapped by the weakness of the sensible part of our nature which rebels against the weariness of sustained effort, and seeks to free itself from it, or at least to reduce it to a minimum.
Our bodies are subject to fatigue; our minds are disturbed by emotions which are always fluctuating. That which at one moment fills us with enthusiasm may, at the next, become distasteful and annoying to such a point that we think we can no longer endure it. This is our state while on earth and no one can escape it. However, God calls us all to sanctity, and since sanctity requires a continual practice of virtue, He, who never asks the impossible, has provided a remedy for the instability of our nature by giving us the virtue of perseverance, the special object of which is the sustaining of our efforts. ‘Though fickle by nature, we can by the help of grace become steadfast.


2. There are two types of perseverance. The first is so perfect that it never wavers, it is always inflexible, maintained even in the most difficult and unexpected circumstances. This is the perseverance of heroic virtue, of souls who have reached the state of transforming union, who habitually live under the influence of the Holy Spirit. It is the beautiful goal to which we can and should aspire, though we cannot attain to it by the practice of virtue alone; only the continual intervention of the gifts of the Holy Spirit can completely
overcome the instability of our nature.

The second type is the perseverance practiced by fervent or even perfect souls who do not as yet enjoy the habitual motions of the Holy Spirit, and whose perseverance, therefore, shows some fluctuations, more or less slight, according to the degree of perfection of the soul. In this case perseverance does not consist in remaining perfectly stable in good, but rather in constantly beginning again as soon as any failure is recognized. Sometimes just a momentary inattention, an unexpected happening, a little weariness or emotion, is
enough to make us commit some fault that we had sincerely resolved to avoid at any cost, and here we have failed again! This, however, is no reason for being discouraged or sad; rather it is a motive for humbling ourselves, for recognizing our weakness and begging more insistently for God’s help to rise at once and begin again. Because our human nature is so unstable, our perseverance will usually consist in continually beginning again.

This is the perseverance to which we should all attain, because it depends on our good will, in the sense that God has infused this virtue in our soul, giving us at every moment sufficient grace to practice it. It is not in our power to free ourselves from this instability of our nature, and therefore we cannot avoid every slackening in virtue, every negligence, weakness, or fault; but it is within our power to correct ourselves as soon as we perceive that we have failed. This is the kind of perseverance that God demands of us, and when we practice it faithfully, and are always prompt in rising after each fall, He will crown our efforts by granting us the supreme grace of final perseverance.


COLLOQUY

“O Lord, I shall certainly be saved if I persevere to the end, but my perseverance must be virtuous if it is to merit salvation; from You comes the virtue which will save me; it is You who make me persevere until I attain salvation.

“At present I am still engaged in battle: the struggle from without against false virtue, the struggle from within against my concupiscence. When I think of the number of little faults which I commit every day, even if only in thought and word, I realize that their number is very great, and that this great number of little failings makes an immense heap. O unhappy that I am! Who will deliver me from the body of this death? ‘You will deliver me, O God, by Your grace, through the merits of Jesus Christ, Your Son and Our Lord. In the toil of this battle, then, I shall look to Your grace and, in the heat and burning thirst which I feel, I will beg for Your life-giving shade.

“Help me, O Lord Jesus, by saying to me: ‘Do not tire of the narrow way: I walked it before you, I am the way itself; I am the guide, and I carry those whom I lead and bring them to Myself at the last ’” (St. Augustine).

“O eternal God, grant me the virtue of perseverance; without it, no one can please You nor be acceptable to You. This virtue brings to the soul an abundance of charity and the fruit of every effort. Oh! how happy I should be, Lord, if You would give me this virtue, because even here on earth it will make me enjoy a pledge of eternal life. But Your light reveals to me that I cannot attain it unless I suffer much, because this life cannot be lived without suffering. He who would escape suffering would deprive himself of holy perseverance ” (St. Catherine of Siena).