Salesian Literature

Chapter 3  :  How a soul in charity makes progress in it

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Let us make use of a parable, Theotimus, seeing that this method was so agreeable to the sovereign Master of the love which we are teaching.  A great and brave king, having espoused a most amiable young princess, and having on a certain day led her into a very retired cabinet, there to converse with her more at his pleasure, after some discourse saw her by a certain sudden accident fall down as dead at his feet.  Alas! He was extremely disturbed at this, and it well nigh put him also into a swoon; for she was dearer to him than his own life.  Yet the same love that gave him this assault of grief, gave him an equal strength to sus­tain it, and set him into action to remedy, with an incomparable promptitude, the evil which had happened to the dear companion of his life. Therefore rapidly opening a sideboard which stood by, he takes a cordial-water, infinitely precious, and having filled his mouth with it, by force he opens the lips and the set teeth of his well-beloved princess, then breathing and spurting the precious liquor which he held in his mouth, into that of his pour lifeless one who lay in a swoon, and pouring what wan left, in the phial about the nostrils, the temples, and the heart, he made her return to herself and to her senses again; that done, he helps her up gently, and by virtue of remedies so strengthens and revived her, that she begins to stand and walk very quietly with him; but in no sort without his help, for he goes assisting and sustaining her by her arm, till at length he lays to her heart an epithem so precious and of so great virtue, that finding herself entirely restored to her wonted health, she walks all alone, her dear spouse not now sustaining her so much, but only holding her right hand softly between his, and his right arm folded over hers on to her bosom. Thus he went on treating her, and fulfilling to her in all this four most agreeable offices: for 1. He gave testimony that his heart was lovingly careful of her. 2. He continued ever a little nursing her. 3. If she had felt any touch of her former faintness he would have sustained her. 4. If she had lighted on any rough and difficult place in her walking he would have been her support and stay: and in accidents, or when she would make a little more haste, he raised her and powerfully succoured her.  In fine he stayed by her with this heartfelt care till night approached, and then he assisted to lay her in her royal bed.

 

The soul is the spouse of Our Saviour when she is just; and because she is never just but when she is in charity, she is also no sooner spouse than she is led into the cabinet of those delicious perfumes mentioned in the Canticles. Now when the soul which has been thus honoured commits sin, she falls as if dead in a spiritual swoon; and this is in good truth a most unlooked-for accident: for who would ever think that a creature could for­sake her Creator and sovereign good for things so trifling as the allurements of sin? Truly the heavens are astonished at it, and if God were subject to passions he would fall down in a swoon at this misfortune, as when he was mortal he died upon the cross for our redemption. But seeing it is not now necessary that he should employ his love in dying for us, when he sees the soul overthrown by sin he commonly runs to her succour, and by an unspeakable mercy, lays open the gates of her heart by the stings and remorses of conscience which come from the diverse lights and apprehensions which he casts into our hearts, with salutary movements, by which, as by odorous and vital liquors, he makes the soul return to herself, and brings her back to good sentiments. And all this, Theotimus, God works in us without our action[1], by his all-amiable Goodness which prevents us with its sweetness. For even as our bride, having fainted, would have died in her swoon, if the King had not assisted her; so the soul would remain lost in her sin if God prevented her not. But if the soul thus excited add her consent to the solicitation of grace, seconding the inspiration which prevents her, and accepting the required helps provided for her by God; he will fortify her, and conduct her through various movements of faith, hope and penitence, even till ho restore her to her true spiritual health, which is no other thing than charity. And while he thus makes her walk in the virtues by which he disposes her to this holy love, he does not conduct her only, but in such sort sustains her, that as she for her part goes as well as she is able, so he on his part supports and sustains her; and it is hard to say whether she goes or is carried; for she is not so carried that she goes not, and yet her going is such that if she were not carried she could not go. So that, to speak apostolically, she must say: I walk, not I alone, but the grace of God with me (1 Cor. 15:10).

 

But the soul being entirely restored to her health by the excellent epithem of charity which the Holy Ghost infuses into her heart, she is then able to walk and keep herself upon her feet of herself, yet by virtue of this health and this sacred epithem of holy love.  Wherefore though she is able to walk of herself, yet is she to render the glory thereof to God, who has bestowed upon her a health so vigorous and strong: for whether the Holy Ghost fortify us by the motions which he enables our heart to make, or sustain us by the charity which he infuses into them, whether he succour us by manner of assistance in raising and carrying us, or strengthen our hearts by pouring into them fortifying and quickening love, we always live, walk, and work, in him and by him.

 

And although by means of charity poured into our hearts, we are able to walk in the presence of God, and make progress in the way of salvation, yet still it is the goodness of God which ever helps the soul to whom he has given his love, continually holding her with his holy hand; for so 1. He doth better make appear the sweetness of his love towards her. 2. He ever animates her more and more. 3. He supports her against depraved inclinations and evil habits contracted by former sins. 4. And finally, he supports her and defends her against temptations.

 

Do we not often see, Theotimus, that sound and robust men must be provoked to employ their strength and power well; and, as one would say, must be drawn by the hand to the work? So God having given us his charity, and by it the force and the means to gain ground in the way of perfection, his love does not permit him to let us walk thus alone, but makes him put himself upon the way with us, urges him to urge us, and solicits his heart to solicit and drive forward ours to make good use of the charity which he has given us, repeating often, by means of his inspirations, St. Paul’s admonitions: See that you receive not the grace of God in vain (2 Cor. 6:1).  Whilst we have time, let us work good to all men (Gal. 6:10).  So run that you may obtain (1 Cor. 9:24). So that we are often to think that he repeats in our ears the words which he used to the good father Abraham: Walk before me and be perfect (Gen. 17:1).

 

But principally the special assistance of God to the soul endowed with charity is required in sublime and extraordinary enterprises; for though charity, however weak it be, gives us enough inclination, and, as I think, enough power, to do the works necessary for salvation, yet, to aspire to and undertake excellent and extraordinary actions, our hearts stand in need of being pushed and raised by the hand and motion of this great heavenly lover; as the princess in our parable, although restored to health, could not ascend nor go fast, unless her dear spouse raised and strongly supported her. Thus St. Antony and St. Simeon Stylites were in the grace of God and charity when they designed so exalted a life; as also the B. Mother (St.) Teresa when she made her particular vow of obedience, St. Francis and St. Louis, when they undertook their journey beyond-seas for the advancement of God's glory, the Blessed Francis Xavier, when he consecrated his life to the conversion of the Indians, St. Charles, in exposing himself to serve the plague-stricken, St. Paulinus, when he sold himself to redeem the poor widow's child; yet still never would they have struck such mighty and generous blows, unless God, to that charity which they had in their hearts, had added special inspirations, invitations, lights and forces, whereby he animated and pushed them forward to these extraordinary exploits of spiritual valour.

 

Do you not mark the young man of the gospel, whom Our Saviour loved, and who, consequently, was in charity? Cer­tainly, he never dreamed of selling all he had to give it to the poor, and following Our Saviour: nay, though Our Saviour had given him such an inspiration, yet had he not the courage to put it into execution. For these great works, Theotimus, we need not only to be inspired, but also to be fortified, in order to effect what the inspiration inclines us to. As again, in the fierce assaults of extraordinary temptations, a special and particular presence of heavenly succour is absolutely necessary. For this cause holy church makes us so frequently cry out; Excite our hearts O Lord:" "Prevent our actions by thy holy inspirations and further them with thy continual help:" “O Lord, make haste to help us:" and the like, in order by such prayers to obtain grace to be able to effect excellent and extraordinary works, and more frequently and fervently to do ordinary ones; as also more ardently to resist small temptations, and boldly to combat the greatest. St. Antony was assailed by a hideous legion of devils, and having long sustained their attacks, not without incredible pain and torment, at length saw the roof of his cell burst open, and a heavenly ray enter the breach, which made the black and darksome troop of his enemies vanish in a moment, and delivered him from all the pain of the wounds received in that battle; whence he perceived God's particular presence, and fetching a profound High towards the vision — "where wast thou, O good Jesus," said he, " where wast thou? Why wast thou not here from the beginning to have relieved my pain? It was answered him from above.  Antony, I was here: but I awaited the event of thy combat: and since thou didst behave thyself bravely and valiantly, I will be thy continual aid." But in what did the valour and courage of this brave spiritual combatant consist? He himself declared it another time when, being set upon by a devil who acknowledged himself to be the spirit of fornication, this glorious saint after many words worthy of his great courage begun to sing the 7th verse of the 117th Psalm: The Lord is my helper; and I will look over my enemies.

 

And Our Saviour revealed to St. Catharine of Sienna, that he was in the midst of her heart in a cruel temptation she had, as a captain in the midst of a fort to hold it; and that without his succour she would have been lost in that battle.  It is the same in all the great assaults which our enemy makes against us: and we may well say with Jacob that it is the angel that delivereth us from all evil (Gen. 48:16), and may sing with the great King David: The Lord ruleth me; and I shall want nothing. H e hath set me in a place of pasture.  He hath brought me up, on the water of refreshment; he hath converted my soul. So that we ought often to repeat this exclamation and prayer: And thy mercy will follow me all the days of my life (Ps. 23).

 

 

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[1] In nobis sine nobis (St. Augustine).

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