Salesian Literature

Vol. 1, CONFERENCE 12 : The Obligation of the Constitutions

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The Rules and Constitutions do not by themselves bind in any way under any sin, mortal or venial.  In fact, they are given only for the guidance and right behaviour of the members of the Congregation.  But then, if anyone breaks them wilfully and purposely, out of disrespect, or so as to cause scandal to the community or to outsiders, that person would certainly commit a serious wrong.  Indeed, one who shows irreverence of the things of God, contradicts one’s profession, harms the Congregation, ignores and squanders the flowers and fragrance of good example that ought to be given to one’s neighbour, cannot be excused from sin.  Surely, such deliberate disrespect would eventually bring down severe divine punishment, especially withholding of the graces and gifts of the Holy Spirit.  Such graces and gifts are ordinarily taken away from those who discard their good plans and stray from the path wherein God has placed them.

 

1. Respect for the Constitutions

Disrespect and contempt of the Rules and Constitutions, as also of all good works, can be recognised in the light of the following points:

1. The person who breaks the Rule out of disrespect, breaks or refuses to observe some directive not only willingly but also deliberately.  But if the person breaks it due to inattention, forgetfulness or some sudden passion, it is a different matter.  For example, it is forbidden to step out of the door without permission.  But if someone were to do so without thinking about it; from habit, when the door was opened to visitors; unintentionally and just not paying attention to the action; or moved by sudden emotion, like when seeing one’s father or mother a short distance from the door one rushes out to meet them – all this is not breaking the Rule from contempt.

2. Obviously, contempt always presupposes a will determined to do deliberately what it has decided to do.  Hence it follows that some one who out of contempt breaks a directive or disobeys, not only disobeys but wants to disobey; such a person not only does a disobedient action, but does it from disobedience and with the intention of disobeying.  To take another example, it is forbidden to eat outside meat times.  A Sister eats pears, apricots or other fruits.  By doing so she breaks the Rule and commits an act of disobedience.  But if she eats because she is allured by the pleasure she expects to get, she disobeys not from disobedience but form gluttony.  In case she eats because she has no respect at all for the Rule, does not care for it and refuses to submit herself to it, then she disobeys from contempt and complete disobedience.

3. It can happen also that someone who disobeys, through some craving or the urge of some passion, would like to satisfy the passion without having to disobey.  While he finds enjoyment, for example in eating, he is quite unhappy because by doing so he is disobedient.  But the one who disobeys from disobedience and contempt is not unhappy that he is disobeying, but rather takes pleasure in disobeying.  In the former case, the disobedience goes alongside or follows the action, but in the latter the disobedience comes before the action and is the cause and reason for it, even if it be an act of gluttony.

4. Whoever eats contrary to the Rule commits an act of disobedience.  However, if he could avoid disobedience while eating he would do so, like someone who drinks too much but does not want to get drunk, though by drinking he does get drunk.  But the person who eats out of contempt for the rule and in order to disobey, wills the disobedience itself.  So much so that he would not do the action and would not want it if he were not roused to do it by his determination to disobey.  One person disobeys by wanting a thing to which disobedience is attached.  The other disobeys by wanting the same thing just because disobedience is attached to it.  One person comes across disobedience in the thing he wants, but would prefer that it was not there.  The other looks for disobedience in a thing and wants the thing precisely because he finds disobedience in it.  One says: “I am disobeying because I want to eat these apricots which I cannot eat without disobeying.”  The other says: “I am eating them because I want to disobey, and I disobey when I eat them.”  Disobedience and contempt follow the first; but they are the motive of the other.

5. Now, this deliberate disobedience and this contempt of good and holy things is never without sin, at least venial, even when it is a question of things that are merely counselled.  It is true that we are free not to follow the counsels concerning things which are holy, by choosing other things, without committing any sin.  But we commit as in if we do so through contempt and disdain.  We are not obliged to choose to do every good, but we are bound to honour and esteem every good.  Consequently, we have all the more reason in no way to despise or to disparage any good.

6. Furthermore, it follows that whoever breaks the Rule through contempt, considers it as something worthless and of no use.  This is being very conceited and insolent.  But if he esteems it to be useful and yet does not want to follow it, then he goes against this commitment and does great harm to his neighbour whom he scandalizes by his bad example.  He works against the institute and the promise made the Congregation and sows disorder in a community dedicated to God, which are all serious faults. 

7. In order to help you to recognize in general when a person breaks the Rules or sins against obedience through contempt or disrespect, here are a few signs:

When a person, after being corrected, does not care for the correction and shows no repentance.

When the person continues as before without showing any improvement, nor even the desire to change.

When the person calls in question the Rule or the command as being irrelevant.

When the person tries to influence others to commit the same fault and to remove from them all fear of it, for instance by telling them it is nothing and that there is no danger at all in it.

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1. However, these sings are not definite indications or contempt.  Sometimes, their source may be other than contempt.  It can happen that a person disregards the one who corrects him because he has little respect for him; or that he continues as before through weakness; or that he disputes from irritation or anger; or that he incites others in order to have companions as well as find excuses for his wrong behaviour.  Nevertheless, it is easy to judge from the circumstances when a person acts from contempt.  For contempt is usually followed by insolence and open defiance.  And those who bear contempt in their heart end up by letting it flow from their mouth.

2. I have to add a word here about a temptation regarding this point: sometimes, a person will not consider himself disobedient nor insubordinate if he holds just one or two Rules in contempt, as these seem of little importance to him provided he keeps all the other Rules.  But then, who cannot see through this delusion?  For, what one considers as of little importance, another will consider as being very important.  And so in a given community, one person will give no importance to one Rule, and a second person will despise another Rule and a third some other one.  This will only lead to disorder.  When a person is guided only by what he likes and what he dislikes, his behaviour will be tainted by constant unsteadiness and all sorts of faults.  Yesterday, for instance, since I was cheerful, silence was unbearable and I was tempted to think that it was a waste of time.  Today, however, I feel sad and I am led to think that recreation is even more useless.  Yesterday, when I was experiencing consolation, singing was something delightful, but today I feel spiritual boredom and singing irritates me; and so on about other things.

3. It is obvious that whoever wants to live a happy and contented life has to learn to live according to reason, the Rules and obedience, and not accordint to one’s likes and dislikes.  He should value all the Rules, respect them, love them, at least with the higher part of the will.  Otherwise, if he despises one Rule today, he will despise another tomorrow and yet another the day after.  And once the bond of duty has been broken, everything that was held together will disintegrate, little by little and be lost.

4. May God never allow any Daughter of the Visitation to even stray so far from the path of God’s love as to get lost in such contempt of the Rules through disobedience and a hard and stubborn heart.  What other evil or misfortune worse than this can ever happen to her?  There are so few rules which are special and proper to the Congregation.  Most of the rules, or almost all, are either general rules which they would have to observe in their own homes if they wished to live with a minimum of honour, reputation and fear of God; or they are rules which concern the responsibilities and the smooth functioning of a community dedicated to God.

5. If it happens that sometimes they feel some distaste or dislike for the Constitutions and the Rules of the Congregation, they should deal with them in exactly the same way as they would deal with other temptations.  They should find a remedy for the aversion with the help of reason, reflection and determination of the higher part of the spirit.  They should wait for God to send them his strength as they go along their way.  Indeed, He will show them (as He did to Jacob, tired and worn out as he was on his journey: Gen. 28:11-12) that the Rules and the way of life they have chosen is the true ladder by which, like the Angels, they have to climb up to God in charity and come down into themselves in humility.

6. But if they break the Rule without any dislike, through weakness, they should humble themselves immediately before our Lord, ask His forgiveness and renew their determination to keep this particular Rule.  Above all, they should take care not to give in to discouragement and worry.  On the contrary, with renewed confidence in God, they should turn to his divine love.

7. With regard to the breaking of the Rule which takes place neither from disobedience nor from contempt but through carelessness, weakness, temptation or inattention, one could and ought to confess them as venial sins, or at least as something which could be a sin.  For even if there is not any sin on account of the obligation of the Rule, there could still be a sin due to negligence, carelessness, hurry or some other such faults.  It seldom happens that there is no fault when we deliberately fail to do some good we know is meant for our progress and which we are particularly invited and called upon to do.  Where does this neglect come from except from carelessness, disorderly attachment and lack of fervour?  And if we have to give an account of every useless word we speak (Mt. 12:36) how much more for rendering useless the invitation coming from the Rule urging its practice.

8. I have indicated that it is quite rare not to offend God when we voluntarily refuse to do a good thing which is suitable for our progress.  Of course, it can happen that we do not do it deliberately, but through forgetfulness, lack of attention, surprise.  In that case there would be no sin, neither big nor small, unless the thing we forget to do is of such great importance that we would be obliged to be careful, so as not to forget it or neglect it.  For example, a Sister breaks the silence because she is not attentive during the time of silence.  She was not thinking about silence at all but of other things.  Or she felt a sudden urge to talk, and before she even had the time to repress the urge, she blurts out something.  She certainly commits no sin.  For to keep silence is not of such great importance that one must be so well concentrated as not to forget it at all.  But on the contrary, it is a very good thing to occupy the mind with holy and pious thoughts during the time of silence.  If one forgets the obligation to keep silence, while occupied with such thoughts, this forgetfulness resulting from such a good cause cannot be wrong, nor the breaking of silence which follows.

 

But if a Sister were to forget to take care of a sick person, who, because of this lack of service would be in danger, when she was responsible for this service.  It would be a poor excuse to say: “I did not think about it.  I forget all about it.”  The matter was of great importance and it demanded attention so that it would be done: and there can be no excuse for the forgetfulness.  The importance of the task required full alertness.

 

 

2. Observe the Constitutions from Love

We have to believe that as divine love grows stronger in the hearts of the Daughters of the Congregation, it will make them more exact and careful in the observances of their Constitutions, even though by themselves they do not bind under any sin, either mortal or venial.  If they were to bind under the penalty of death, how strictly would they not be observed?  But “love is as strong as death,” says the Song of Songs, and “zeal is hard and firm as hell” (Cant. 8:6).  Hence, those who are filled with zeal, will do as much and even more because of this great love, than they would because of the fear of hell.  And so, the Daughters of the Congregation, by the gentle violence of love, with God’s help will observe their Rules with total fidelity, as if they were bound under the penalty of eternal damnation.

 

In short, they should always keep in mind what Solomon says in Proverbs: “whoever keeps the commandments keeps oneself safe, but scorning the way of the Lord brings death.”  Your “way” is the kind of life in which God has placed you.

 

 

3. Make a Profession of a Special Devotion

Sisters, I invite you, to make a special profession of fostering in your hearts a devotion that is intimate, strong and generous.

 

a.  A devotion that is intimate

I say intimate, meaning that you put your whole heart in all the good external actions that you perform, whether they are small or big; that you do nothing by mere force of habit, but everything by choice and with determination.  If sometimes the external action is performed without the interior spirit, from force of habit, at least make sure that love follows closely.  If, before bowing to my Superior, I have not bowed interiorly by a humble choice to obey him, at least let this desire accompany or follow closely the exterior gesture.  The Daughters of the Visitation have very few rules concerning external behaviour, a few exterior mortification, few ceremonies, and a short Office.  So set your hearts willingly on these few things with great love, giving life to the exterior by your interior and strengthening the interior by the exterior; for thus fire produces ashes and ashes protect the fire.

 

b.  A devotion that is strong

It is important that this devotion be strong:

• strong, so as to grapple with the temptations which always assail those who are determined to serve God with enthusiasm.

• strong, to live with different sorts of people who form the Congregation, and this can be a great trial to the weak.

• strong, to bear with one’s own imperfections, not to be anxious to find that one is subject to them.

• strong, to struggle against one’s imperfections.  One ought to have a great humility so as not to lose courage, but rather grow in confidence in God in the midst of one’s weaknesses.  One ought also to have an immense courage to undertake the correction of one’s faults and one’s perfect amendment.

• strong, to despise the words and judgements of the world, which never fails to attack pious institutes, especially in the beginning.

• strong, to be free from inordinate attachments and particular friendships, so as not to live by them, but according to the light of true devotion.

• strong, to keep oneself independent from the tender and pleasant feelings as well as the consolations which come to us just as much from God as from creatures, so as not to let oneself be attached to them.

• strong, to undertake a continual battle against evil inclinations, bad moods, bad habits and evil tendencies.

 

c.  A devotion that is generous

Finally, this devotion should be generous: generous so as not to be surprised at difficulties, but on the contrary to grow in courage by facing them.  For, as St. Bernard pointed out: “He is not brave whose heart does not grow amidst troubles and conflicts.”  Generous in order to strive for the heights of Christian perfection, in spite of all the failings and weaknesses, always relying, in complete confidence, on God’s mercy.  Let us follow the example of the Bride of the Song of Songs saying to her beloved, Draw me and I will run after you in the fragrance of your perfume (1:3).  As if she were saying: “on my own, I am not able to move, but when You draw me, then I shall run.”  Our divine Friend often leaves us caught in our miseries, so that we may realise that our freedom comes from him alone.  And so that when we are free we should value it greatly as a precious gift form his goodness.  That is why, just as a devotion that is generous never ceases to cry out to God: “Draw me”, so also it never ceases to desire, to hope and to promise oneself to run with courage and say: “We are running after you.”

 

Let us not be upset if, at first, we are not able to run after our Saviour.  All we are expected to do is to continue crying out: “Draw me” and to have courage.  We can they say: “We are running.”  For, even if we are not running yet, it is enough, if with God’s help we are determined to run.  This Congregation, like any other religious institute, is not a gathering of people who are already perfect, but of people who are striving for perfection.  It is not made up of people who are already running but of people who are determined to run.  And to do that, they have first of all to learn to walk slowly, step by step, and then to walk faster and later to move on to half running and finally to run.

 

Such devotion, which is generous, despises nothing.  It enables us, without worry and without anxiety, to see one another walking, running and flying, each in his own way, according to the different inspirations and the varying amounts of divine grace given to each one.  That is what St. Paul tells us in his letter to the Romans (14:2-6): One man will have faith enough to eat all kinds of food, while another with less faith eats only vegetables.  The man who eats must not hold in contempt the man who does not, and he who does not eat must not pass judgement on the one who does.  Let each of them be fully convinced in his own mind.  He who eats freely, eats in honour of the Lord; and he who abstains, abstains in honour of the Lord.  And both give thanks to God.

 

The Rules do not bind anyone to the manifestation one’s faults in public, if one does not wish to do so.  It can happen that some sisters feel the need to do so and others do not. Those Sisters who do so should not despise those do not; and those who do not should not despise those who do.  Similarly, the practice of the discipline is not imposed.  Nevertheless, it could happen that some Sisters will benefit from practising it, whereas others will not have a liking for it.  Not many fasts are ordered.  Certain Sisters may obtain permission to practise more than what is prescribed.  Those who fast should not despise those who eat; and those who eat should not despise those who fast.  And so with everything else which is neither commanded nor forbidden.  Let east Sister “be fully convinced in her mind,” that is, let each Sister enjoy and make use of her freedom, without judging or interfering with others who do not act like her, not wanting others to find that her own way of acting is better.  After all, it could happen that a person who eats practises as much or even greater sacrifice of her will as the one who fasts; and the one who refrains from manifesting her faults in public practises the same self-denial as the one who does.

 

Devotion, that is generous, does not want companions in all the things that it does, but only in its goal, which is God’s glory and the progress of one’s neighbour in divine love.  And provided that we walk straight towards this goal, it is not at all bothered which way is followed.  So long as the one who fasts, fasts for God and the one who does not fast does so also for God, it is fully happy with the one and the other.  It does not wish to draw others to follow her but goes her way simply, humbly and peacefully.  Even if it happens that a person eats, not to please God, but for her satisfaction, and does not use the discipline out of love of God but because of a natural dislike for it, still, those who mortify themselves should not condemn her.  Rather than censuring others, they should continue on their way gently and calmly.  They should not judge nor despise those who are weak.  They should remember that if under these circumstances, some perhaps seems to pamper themselves too much by following their natural tendencies and their dislikes, there are other occasions when others too do the same thing.

 

Moreover, those who do have such natural tendencies and dislikes should take care not to say anything nor show any sign that they are disgusted because others are doing better, for that would be a great disrespect.  Rather, conscious of their own deficiencies, they are to look upon those who do better with a gentle and sincere reverence.  Thus they will be able to draw as much benefit from their own weaknesses, through humility which will result, as the others do from their practices.  If this point is well understood and observed, there will reign in the Congregation a wonderful spirit of peace and tranquillity.  Let Martha be active, but she should in no way interfere with Mary.  Let Mary contemplate, but she should not despise Martha, for Our Lord will always take the side of the one who is criticised.

 

If the Sisters have a distaste fro things pious, good and commendable, or have a liking for things less pious, believe me, they ought to use violence and, as much as they can, go against their dislikes and inclinations so as to gain mastery over themselves.  Thus they will serve God through an outstanding mortification: disliking their dislikes, opposing their opposition, standing firm against their natural tendencies, finding taste for the distasteful and in all things and everywhere making their reason hold full sway, especially in matters where they have time to take decisions.

 

In conclusion, the Sisters will take care to have an heart that is supple and pliant, submissive and ready to give in whenever possible and to take up every responsibility with obedience and charity, so as to resemble the dove which receives all its brilliant colours from the sun.  Happy the pliant hearts, they can never be broken.

 

 

4.  Love for our Congregation

The Daughters of the Visitation will always speak very humbly about their little Congregation, and will prefer all other Congregations to theirs as far as esteem and honour are concerned.  However, they will prefer theirs to all the others where love is concerned, making known whenever the occasion arises, the joy they find in this vocation.  Similarly wives ought to prefer their husbands to all other men, not so much as regards honour, but as regards love.  So every man prefers his country to all others, in love and not esteem.  And every sailor prefers the ship in which he sails to all other ships, even though the others are costlier and better.

 

Let us admit the fact sincerely that other Congregations are better than ours, richer and more excellent, but not, for that matter, more lovable nor more desirable for us.  It is because Our Lord has willed that this be our homeland and our ship and that our heart be married to this Institute.  Think of the answer someone gave when asked what was the best home and the best food for an infant.  He replied: “The breast and the milk of its mother.”  For even if there are better breasts and better milk for the infant there is nothing more beautiful nor more lovable than the breasts and the milk of its mother.  To the swallow, its own nest is far better than that of any other bird.

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