,,fraternal ,,charity ,,fraternal ,,charity ,,by ,,rev4 ,,father ,,valuy1 ,s4,j4 ,,authorized ,,translation ,,new ,,york1 ,,cincinnati1 ,,chicago ,,benziger ,,brothers ,,printers ,,to ,,the ,,holy ,,apostolic ,,see #aijh ,nihil ,obstat4 ,f4 ,,thomas ,,bergh1 ,o4,s4,b41 ,censor ,deputatus4 ,imprimatur4 ,,gulielmus1 ,episcopus ,arindelensis1 ,vicarius ,generalis4 ,,westmonasterii1 ,die #g ,feb41 #aijh4 ,,translator',s ,,note ,,the name of ,father ,valuy1 ,s4,j41 is already favourably known to ,english readers by several translations of his works1 which have a large circulation4 ,the following little treatise is taken from one of his works on the ,religious ,life1 and is translated with the kind permission of the publisher1 ,m4 ,emmanuel ,vitte1 of ,lyons4 ,the subject is so important a factor in community life that ,i feel confident it will supply a want hitherto felt by many4 ,though specially written for religious1 it cannot fail to prove beneficial to seculars in every sphere of life1 as love1 the sunshine of existence1 is wanted everywhere4 ,,contents ,i4 ,,charity ,,the ,,peculiar ,,virtue ,,of ,,christ ,,ii4 ,,first ,,fundamental ,,truth ,,iii4 ,,second ,,fundamental ,,truth ,,iv4 ,,the ,,family ,,spirit ,v4 ,,egotism1 ,,or ,,self-,,seeking ,,vi4 ,,first ,,characteristic ,,of ,,fraternal ,,charity ,,vii4 ,,second ,,characteristic ,,viii4 ,,third ,,characteristic ,,ix4 ,,fourth ,,characteristic ,x4 ,,fifth ,,characteristic ,,xi4 ,,sixth ,,characteristic ,,xii4 ,,seventh ,,characteristic ,,xiii4 ,,eighth ,,characteristic ,,xiv4 ,,ninth ,,characteristic ,,xv4 ,,tenth ,,characteristic ,,xvi4 ,,eleventh ,,characteristic ,,xvii4 ,,twelfth ,,characteristic ,,xviii4 ,,extent ,,and ,,delicacy ,,of ,,god',s ,,charity ,,for ,,men ,,xix4 ,,extent ,,and ,,delicacy ,,of ,,the ,,charity ,,of ,,jesus ,,christ ,,during ,,his ,,mortal ,,life ,,xx4 ,,first ,,preservative ,,xxi4 ,,second ,,preservative ,,xxii4 ,,third ,,preservative ,,xxiii4 ,,fourth ,,preservative ,,xxiv4 ,,fifth ,,preservative ,,xxv4 ,,sixth ,,preservative ,,xxvi4 ,,seventh ,,preservative ,,xxvii4 ,,eighth ,,preservative ,,xxviii4 ,,ninth ,,preservative ,,xxix4 ,,tenth ,,preservative ,,xxx4 ,,eleventh ,,preservative ,,xxxi4 ,,means ,,to ,,support ,,the ,,evil ,,thoughts ,,and ,,tongues ,,of ,,others ,,xxxii4 ,,second ,,means ,,to ,,bear ,,with ,,others ,,xxxiii4 ,,conclusion ,,appendix3 ,,the ,,practice ,,of ,,fraternal ,,charity ,,fraternal ,,charity ,i ,,charity ,,the ,,peculiar ,,virtue ,,of ,,christ ,,our ,divine ,saviour shows both by precept and example that ,his favourite virtue1 ,his own and1 in a certain sense1 characteristic virtue1 was charity4 ,whether ,he treated with ,his ignorant and rude ,apostles1 with the sick and poor1 or with ,his enemies and sinners1 ,he is always benign1 condescending1 merciful1 affable1 patient2 in a word1 ,his charity appeared in all its most amiable forms4 ,oh1 how well these titles suit ,him6--a ,king full of clemency1 a ,lamb full of mildness4 ,how justly could ,he say1 ,learn of ,me1 that ,i am meek and humble of heart6 ,his yoke was sweet1 ,his burden light1 ,his conversation without sadness or bitterness4 ,he lightened the burdens of those heavily laden2 ,he consoled those in sorrow2 ,he quenched not the dying spark nor broke the bruised reed4 ,he calls us ,his friends1 ,his brothers1 ,his little flock2 and as the greatest sign of friendship is to die for those we love1 ,he gave to each of us the right to say with ,st4 ,paul3 ,he loved me1 and delivered ,himself up for me4 ,let us1 then1 say3 ,my good ,master1 ,i love ,thee1 and deliver myself up for ,thee4 ,religious1 called to reproduce the three great virtues of ,jesus ,christ--poverty1 chastity1 and obedience--have still another to practise not less noble or distinctive--viz41 fraternal charity4 ,by this virtue they are not called to rise above earthly or sensual pleasures1 nor above their judgment and self-will1 but above egotism and self-love1 which shoot their roots deepest in the soul4 ,they must consider attentively the fundamental truths on which charity is based and its effects1 as also the principal obstacles to its attainment1 and the means to overcome them4 ,,ii ,,first ,,fundamental ,,truth ,we are all members of the great ,christian family ,,charity towards our neighbour is charity towards ,god in our neighbour1 because1 faith assuring us that ,god is our ,father1 ,jesus ,christ our ,head1 the ,holy ,ghost our sanctifier1 it follows that to love our neighbour--inasmuch as he is the well-beloved child of ,god1 the member of ,jesus ,christ1 and the sanctuary of the ,holy ,ghost--is to love in a special manner our heavenly ,father1 ,his only-begotten ,son1 together with the ,holy ,spirit4 ,and because it is scarcely possible for religious to behold their brethren in this light without wishing them what the ,most ,holy ,trinity so lovingly desires to bestow on them1 acts of fraternal charity include--almost necessarily at least--implicit acts of faith and hope2 and the exercise of the noblest of the theological virtues thus often becomes an exercise of the other two4 ,thus it is that charity poured into our hearts by the ,holy ,spirit1 uniting ,christians among themselves and with the adorable ,trinity whose images they are1 is the vivid and perfect imitation of the love of the ,father for the ,son1 and of the ,son for the ,father--a substantial love which is no other than the ,holy ,ghost1 and makes us all one in ,god by grace1 as the ,father and ,son are only one ,god with the ,holy ,ghost by nature1 according to the words of our ,lord3 ,that they all may be one2 as ,thou1 ,father1 in ,me1 and ,i in ,thee3 that they also may be one in ,us4 ,such is the chain that unites and binds us--a chain of gold a thousand times stronger than those of flesh and blood1 interest or friendship1 because these permit the defects of body and the vices of the soul to be seen1 whilst charity covers all1 hides all1 to offer exclusively to admiration and love the work of the hands of ,god1 the price of the blood of ,jesus ,christ and the masterpiece of the ,holy ,spirit4 ,,iii ,,second ,,fundamental ,,truth ,we are members of the same religious family ,,to love our brethren as ourselves in relation to ,god1 it suffices without doubt to have with them the same faith1 the same ,sacraments1 the same head1 the same life1 the same immortal hopes1 etc4 ,but1 besides these1 there exist other considerations which lead friendship and fraternity to a higher degree among the members of the same religious ,order4 ,all in the novitiate have been cast in the same mould1 or1 rather1 have imbibed the milk of knowledge and piety from the breasts of the same mother4 ,all follow the same rules2 all tend to the same end by the same means2 all from morning to night1 and during their whole lives1 perform the same exercises1 live under the same roof1 work1 sanctify themselves1 suffer and rejoice together4 ,like fellow-citizens1 they have the same interests2 like soldiers1 the same combats2 like children of a family1 the same ancestors and heirlooms2 and1 like friends1 a communication of ideas and interchange of sentiments4 ,if our ,lord said to ,christians in general1 ,this is ,my commandment1 that you love one another as ,i have loved you4 ,by this shall all men know that you are ,my disciples1 if you have love for one another 7,john xiii471 can ,he not say to the members of the same religious ,order3 ,this is ,my own and special recommendation3 ,before all and above all preserve amongst you a mutual charity4 ,have but one soul in several different bodies4 ,you will be recognized as religious and brethren1 not by the same habit1 vows1 and virtues1 nor by the particular work entrusted to you by the ,church1 but by the love you have one for the other4 ,ah6 who will love you if you do not love one another8 ,love one another fraternally1 because as human beings you have only one heavenly ,father4 ,love one another holily1 because as ,christians you have only one ,head4 ,love one another tenderly1 because as religious you have only one mother--your ,order8 ,it is impossible for religious to love their brethren with a true1 sincere1 pure1 and constant love if they do not look at them in this light4 ,,iv ,,the ,,family ,,spirit ,,based on the foregoing principles1 fraternal charity begets the family spirit--that spirit which forgets itself in thinking only of the common good2 which makes particular give way to general interests2 which forces oneself to live with all without exception1 to live as all without singularity1 and to live for all without self-seeking2 that spirit which1 binding like a ,divine cement all parts of the mysterious edifice of religion1 uniting all hearts in one and all wills in one1 permits the community to proceed firmly and securely1 and its members to work out efficaciously and peacefully their personal sanctification and perfection2 in fine1 that spirit which gives to all religious not only an inexpressible family happiness1 but a delicious foretaste of heaven1 which renders them invincible to their enemies1 and causes to be said of them with admiration3 ,see how they love one another6 ,writing on these words of the ,psalmist1 ,behold how good and pleasant it is for brethren to live together in union1 ,st4 ,augustine cries out3 ,behold the words which make monasteries spring up6 ,sweet1 delightful1 and delicious words which fill the soul and ear with jubilation4 ,yes1 certainly the happiness of community life is great and its advantages inappreciable2 but without the family spirit there is no community1 as there would be no beauty in the human body without harmony in its members4 ,oh1 never forget this comparison1 you who wish to live happy in religion1 and who wish to make others happy4 ,a community is a body4 ,now1 as the members of a body1 each in its proper place and functions1 live in perfect harmony1 mutually comfort1 defend1 and love each other1 without being jealous or vengeful1 and have only in view the well-being of that body of which they are parts1 so in the community of which you are members and in the employment assigned to you4 ,remember you are parts of a whole1 and that it is necessary to refer to this whole your time1 labour1 and strength2 to have the same thoughts1 sentiments1 designs1 and language1 without which there would no longer exist either body1 members1 parts1 or whole4 ,if you wish1 then1 to obtain and practise the family spirit1 study what passes within you4 ,your actions bespeak your sentiments4 ,v ,,egotism1 ,,or ,,self-,,seeking ,,egotism1 taking for its motto ,every one for himself1 is very much opposed to fraternal charity and the family spirit4 ,it never hesitates1 when occasion offers1 to sacrifice the common good to its own4 ,it isolates the individuals1 makes them concentrated in self1 places them in the community1 but not of it1 makes them strangers amongst their brethren1 and tends to justify the words of an impious writer1 who calls monasteries reunions of persons who know not each other1 who live without love1 and die without being regretted4 ,egotism breeds distrust1 jealousy1 parties1 aversions4 ,it destroys abnegation1 humility1 patience1 and all other virtues4 ,it introduces a universal disgust and discontent1 makes religious lose their first fervour1 presents an image of hell where one expected to find a heaven on earth1 saps the very foundation of community life1 and leads sooner or later to inevitable ruin4 ,as the family spirit causes the growth and prosperity of an order1 however feeble its beginning1 so1 on the other hand1 egotism dries the sap and renders it powerless1 no matter what other advantages it may enjoy4 ,if the one1 by uniting hearts1 is a principle of strength and duration1 the other1 by dividing1 is a principle of dissolution and decay4 ,sallust says that the weakest things become powerful by concord1 and the greatest perish through discord4 ,whilst the descendants of ,noah spoke the same language the building of the tower of ,babel proceeded with rapidity4 ,from the moment they ceased to understand one another its destruction commenced1 and the monument which was to have immortalized their name was left in ruin to tell their shame and pride4 ,on each of the four corners of the monastery religion or charity personified ought to be placed1 bearing on shields in large characters the following words3 7#a7 ,love one another2 7#b7 ,he who is not with ,me is against ,me1 and he who gathers not with ,me scatters2 7#c7 ,every kingdom divided will become desolate2 7#d7 ,they had all but one heart and one soul4 ,,vi ,,first ,,characteristic ,,of ,,fraternal ,,charity ,to esteem our brethren interiorly ,,charity1 the sister of humility1 says ,st4 ,paul1 is not puffed up4 ,she cannot live with pride1 the disease of a soul full of itself4 ,it willingly prefers others by considering their good qualities and one's own defects1 and shows this exteriorly when occasion offers by many sincere proofs4 ,it always looks on others from the most favourable point4 ,instead of closing the eyes on fifty virtues to find out one fault1 without any other profit than to satisfy a natural perverseness and to excuse one's own failings1 it closes the eyes on fifty faults to open them on one virtue1 with the double advantage of being edified and of blessing ,god1 the ,author of all good4 ,since an unfavourable thought1 or the sight of an action apparently reprehensible1 tends to cloud the reputation of a religious1 charity hastens before the cloud thickens to drive it away1 saying1 ,what am ,i doing8 ,should ,i blacken in my mind the image of ,god1 and seek deformities in the member of ,jesus ,christ8 ,besides1 cannot my brethren be eminently holy and be subject to many faults1 which ,god permits them to fall into in order to keep them humble1 to teach them to help others1 and to exercise their patience8 ,,vii ,,second ,,characteristic ,to treat brethren with respect1 openness1 and cordiality ,,exterior honour being the effect and sign of interior esteem1 charity honours all those whom it esteems superiors1 equals1 the young and the old4 ,it carefully observes all propriety1 and takes into consideration the different circumstances of age1 employment1 merit1 character1 birth1 and education to make itself all to all4 ,convinced that ,god is not unworthy to have well-bred persons in ,his service1 and that religious ought not to respect themselves less than people in the world1 it conforms to all the requirements of politeness as far as religious simplicity will permit2 not that politeness which is feigned and hypocritical1 and which is merely a sham expression of deceitful respect1 but that politeness1 the flower of charity1 which1 manifesting exteriorly the sentiments of a sincere affection and a true devotion1 is accompanied with a graceful countenance1 benign and affable regards1 sweetness in words1 foresight1 urbanity1 and delicacy in business4 ,in fine1 that politeness which is the fruit of self-denial and humility no less than of charity and friendship2 which is the art of self-restraint and self-conquest1 without restraining others2 which is the care of avoiding everything that might displease1 and doing all that can please1 in order to make others content with us and with themselves4 ,in a word1 a mixture of discretion and complaisance1 cordiality and respect1 together with words and manners full of mildness and benignity4 ,,viii ,,third ,,characteristic ,to work harmoniously with those in the same employment1 and not to cause any inconvenience to them ,,why should we cling so obstinately to our own way of seeing and doing8 ,do not many ways and means serve the same ends provided they be employed wisely and perseveringly8 ,some have succeeded by their methods1 and ,i by mine--a proof that success is reached through many ways1 and that it is not by disputing it is obtained1 nor by giving scandal to those we should edify1 nor1 perhaps1 by compromising the good work in which we are employed4 ,the four animals mentioned by ,ezekiel joined their wings1 were moved by the same spirit and animated by the same ardour1 and so drew the heavenly chariot with majesty and rapidity1 giving us religious an example of perfect union of efforts and thoughts4 ,charity avoids haughty and contemptuous looks1 forewarns itself against fads and manias1 and in the midst of most pressing occupations carefully guards against rudeness and impatience4 ,careful of wounding the susceptibility of others1 it neither blames nor despises those who act in an opposite way4 ,religious animated by fraternal charity are not ticklish spirits who are disturbed for nothing at all1 and who do not know how to pass unnoticed a little want of respect1 etc42 nor punctilious spirits1 who find pleasure in contradicting and making irritating remarks2 nor self-opinionated spirits1 who pose themselves as supreme judges of talent and virtue as well as infallible dispensers of praise and blame4 ,neither are they suspicious characters who are constantly ruminating in their hearts1 and who consider every little insult as levelled at themselves2 nor discontented beings1 who find fault with the places whither obedience sends them and the persons with whom they live1 and who could travel the entire world without finding a single place or a single person to suit them4 ,charitable religious are not those imperious minds who endeavour to impose their opinions on all and refuse to accept those of others1 however just they may be1 simply because they did not emanate from themselves1 nor are they those ridiculing1 hard-to-be-pleased sort of people who do not spare even grey hairs4 ,finally1 they are not those great spouters who1 instead of accommodating themselves to circumstances as charity and politeness require1 monopolize the conversation1 and thereby shut up the mouths of others and make them feel weary when they should be joyful and free4 ,,ix ,,fourth ,,characteristic ,to accommodate oneself to persons of different humour ,,they who are animated by charity support patiently and in silence1 in sentiments of humility and sweetness1 as if they had neither eyes nor ears1 the difficult1 odd1 and most inconstant humours of others1 although they may find it very difficult at times to do so4 ,no matter how regular and perfect we may be1 we have always need of compassion and indulgence for others4 ,to be borne with1 we must bear with others2 to be loved1 we must love2 to be helped1 we must help2 to be joyful ourselves1 we must make others so4 ,surrounded as we are by so many different minds1 characters1 and interests1 how can we live in peace for a single day if we are not condescending1 accommodating1 yielding1 self-denying1 ready to renounce even a good project1 and to take no notice of those faults and shortcomings which are beyond our power or duty to correct8 ,charity patiently listens to a bore1 answers a useless question1 renders service even when the need is only imaginary1 without ever betraying the least signs of annoyance4 ,it never asks for exceptions or privileges for fear of exciting jealousy4 ,it does not multiply nor prolong conversations which in any way annoy others4 ,it fights antipathy and natural aversions so that they may never appear1 and seeks even the company of those who might be the object of them4 ,it does not assume the office of reprehending or warning through a motive of bitter zeal4 ,it seeks to find in oneself the faults it notices in others1 and perhaps greater ones1 and tries to correct them4 ,if thou canst not make thyself such a one as thou wouldst1 how canst thou expect to have another according to thy liking8 ,we would willingly have others perfect1 and yet we mend not our own defects4 ,we would have others strictly corrected1 but are not fond of being corrected ourselves4 ,the large liberty of others displeases us1 and yet we do not wish to be denied anything we ask for4 ,we are willing that others be bound up by laws1 and we suffer not ourselves to be restrained by any means4 ,thus it is evident how seldom we weigh our neighbour in the same balance with ourselves 7,imitation1 i4 #af74 ,x ,,fifth ,,characteristic ,to refuse no reasonable service1 and to accept or refuse in an affable manner ,,charity is generous2 it does everything it can4 ,when even it can do little1 it wishes to be able to do more4 ,it never lets slip an opportunity of comforting1 helping1 and taking the most painful part1 after the example of its ,divine ,model1 ,who came to serve1 not to be served4 ,one religious1 seemingly in pain1 seeks comfort2 another desires some book1 instrument1 etc42 a third bends under a burden2 while a fourth is afflicted4 ,in all these cases charity comes to the aid by consoling the one1 procuring little gratifications for the other1 and helping another4 ,without complaining of the increased labour or the carelessness of others1 it finishes the work left undone by them1 too happy to diminish their trouble1 while augmenting its own reward4 ,does the hunter1 says ,st4 ,john ,chrysostom1 who finds splendid game blame those who beat the brushwood before him8 ,or does the traveller who finds a purse of gold on the road neglect to pick it up because others who preceded him took no notice of it8 ,it would be a strange thing to find religious uselessly giving themselves to ardent desires of works of charity abroad1 such as nursing in a hospital or carrying the ,gospel into uncivilized lands1 and at the same time in their own house and among their own brethren showing coldness1 indifference1 and want of condescension4 ,there is an art of giving as well as of refusing4 ,several offend in giving because they do so with a bad grace2 others in refusing do not offend because they know how to temper their refusal by sweetness of manner4 ,charity possesses this art in a high degree1 and1 besides1 raises a mere worldly art into a virtue and fruit of the ,holy ,ghost4 ,,xi ,,sixth ,,characteristic ,to share the joys and griefs of our brethren ,,as the soul in the human body establishes all its members as sharers equally in joys and griefs1 so charity in the religious community places everything in common content1 affliction1 material goods driving out of existence the words mine and thine4 ,it lavishes kind words and consolations on all who suffer in any way through ill-humour1 sickness1 want of success1 etc42 it rejoices when they are successful1 honoured1 and trusted1 or endowed with gifts of nature or grace1 felicitates them on their good fortune1 and thanks ,god for them4 ,if1 on the one hand1 compassion sweetens pains to the sufferer by sharing them1 on the other hand participation in a friend's joys doubles them by making them personal to ourselves4 ,would to ,god that this touching and edifying charity replaced the low and rampant vice of jealousy6 ,when ,david returned after he slew the ,philistines1 the women came out of all the cities of ,israel singing and dancing to meet ,king ,saul4 ,and the women sang as they played1 ,saul slew his thousands and ,david his ten thousands4 ,saul was exceedingly angry1 and this word was displeasing in his eyes1 and he said3 ,they have given ,david ten thousand1 and to me they have given but a thousand4 4 4 4 ,and ,saul did not look on ,david with a good eye from that day forward4 4 4 4 ,and ,saul held a spear in his hand and threw it1 thinking to nail ,david to the wall 7#a ,kings74 ,thus it is that the jealous complain of their brethren who are more successful1 learned1 or praised2 thus it is that they lance darts of calumny1 denunciation1 and revenge4 ,,xii ,,seventh ,,characteristic ,not to be irritated when others wrong us ,,we must pardon and do good for evil1 as ,god has pardoned us and rendered good for evil in ,jesus ,christ4 ,it is vain to trample the violet1 as it never resists1 and he who crushes it only becomes aware of the fact by the sweetness of its perfume4 ,this is the image of charity4 ,it always strives to throw its mantle over the evil doings of others1 persuading itself that they were the effects of surprise1 inadvertence1 or at most very slight malice4 ,if an explanation is necessary1 it is the first to accuse itself4 ,never does it permit the keeping of a painful thought against any of the brethren1 and does all in its power to hinder them from the same2 and1 moreover1 excuses all signs of contempt1 ingratitude1 rudeness1 peculiarities1 etc4 ,cassian makes mention of a religious who1 having received a box on the ear from his abbot in presence of more than two hundred brethren1 made no complaint1 nor even changed colour4 ,st4 ,gregory praises another religious1 who1 having been struck several times with a stool by his abbot1 attributed it not to the passion of the abbot1 but to his own fault4 ,he adds that the humility and patience of the disciple was a lesson for the master4 ,this charity will have no small weight in the balance of ,him ,who weighs merit so exactly4 ,charity gives no occasion to others to suffer1 but suffers all patiently1 not once1 but all through life1 every day and almost every hour4 ,it is most necessary for religious1 as1 not being able to seek comfort abroad1 they are obliged to live in the same house1 often in the same employment with characters less sympathetic than their own4 ,these little acts of charity count for little here below1 and they are rather exacted than admired4 ,hence there is less danger of vainglory1 and all their merit is preserved in the sight of ,god4 ,,xiii ,,eighth ,,characteristic ,to practise moderation and consideration ,,tell-,,tales1 nasty names1 cold answers1 lies1 mockery1 harsh words1 etc41 are all contrary to charity4 ,st4 ,john ,chrysostom says3 ,when anyone loads you with injuries1 close your mouth1 because if you open it you will only cause a tempest4 ,when in a room between two open doors through which a violent wind rushes and throws things in disorder1 if you close one door the violence of the wind is checked and order is restored4 ,so it is when you are attacked by anyone with a bad tongue4 ,your mouth and his are open doors4 ,close yours1 and the storm ceases4 ,if1 unfortunately1 you open yours1 the storm will become furious1 and no one can tell what the damage may be4 ,if we have been guilty in this respect1 let us humble ourselves before ,god4 ,the tongue1 says ,st4 ,gertrude1 is privileged above the other members of the body1 as on it reposes the sacred body and precious blood of ,jesus ,christ4 ,those1 then1 who receive the ,holy of ,holies without doing penance for the sins of the tongue are like those who would keep a heap of stones at their doors to stone a friend on arrival4 ,in order to keep ourselves and others in a state of moderation1 we must remember that all persons have some fad1 mania1 or fixed ideas which they permit no one to gainsay4 ,if we touch them on these points1 it will be like playing an accompaniment to an instrument with one string out of tune4 ,,xiv ,,ninth ,,characteristic ,care of the sick and infirm ,,charity lavishes care on the sick and infirm1 on the old1 on guests and new-comers4 ,it requires that we visit those who are ill1 to cheer and console them1 to foresee their wants1 and thereby to spare them the pain or humiliation of asking for anything4 ,bossuet says3 ,esteem the sick1 love them1 respect and honour them1 as being consecrated by the unction of the ,cross and marked with the character of a suffering ,jesus4 ,charity pays honour to the aged in every respect1 coincides with their sentiments1 consults them1 forestalls their desires1 and attempts not to reform in them what cannot be reformed4 ,charity receives fraternally all guests and new-comers1 and makes us treat them as we would wish to be treated under similar circumstances4 ,it also causes us to lavish testimonies of affection on those who are setting out1 and warns us to be very careful of saying or doing anything that may in the least degree offend even the most susceptible4 ,religious must ever feel that they can bless1 love1 and thank religion as a good mother4 ,but religion is not an abstract matter2 it is made up of individuals reciprocally bound together in and for each other4 ,alas6 how many times are the sick and the old made to consider themselves as an inconvenient burden1 or like a useless piece of furniture6 ,in reality what are they doing8 ,they pray and do penance for the community1 turn away the scourge of ,god1 draw down ,his graces and blessings1 merit1 perhaps1 the grace of perseverance for several whose vocation is shaking1 hand down to the younger members the traditions and spirit of the institute1 and finally practise1 and cause to be practised1 a thousand acts of virtue4 ,did our ,divine ,lord work less efficaciously for the ,church when ,he hung on the ,cross than when ,he preached8 ,we must1 then1 do for the sick and the old who are now bearing their cross what we would have wished to do for ,jesus in ,his suffering4 ,,xv ,,tenth ,,characteristic ,prayer for living and deceased brethren ,,we do not remember often enough our dear dead1 our departed brethren1 says ,st4 ,francis de ,sales1 and the proof of it is that we speak so little of them4 ,we try to change the discourse as if it were hurtful4 ,we let the dead bury their dead4 ,their memory perishes with us like the sound of the funeral knell1 without thinking that a friendship which perishes with death is not true4 ,it is a sign of piety to speak of their virtues as it urges us to imitate them4 ,in communities distinguished for fraternal charity and the family spirit the conversation frequently turns on the dead4 ,one talks of their virtues1 another of their services1 a third quotes some of their sayings1 while a fourth adds some other edifying fact2 and who is the religious that will not on such occasions breathe a silent prayer to ,god and apply some indulgence or other satisfactory work for the happy repose of their souls8 ,charity also prays for those who want help most1 and who are often known to ,god alone--those whose constancy is wavering1 those who are led by violent temptations to the edge of the precipice4 ,it expands pent-up souls by consolations or advice2 it dissipates prejudices which tend to weaken the spirit of obedience2 it is1 in fine1 a sort of instinct which embraces all those things suggested by zeal and devotion4 ,can there be anything more agreeable to ,god1 more useful to the ,church1 or more meritorious1 than to foster thus amongst the well-beloved children of ,god peace1 joy1 love of vocation1 together with union amongst themselves and with their superiors8 ,it is one of the most substantial advantages we have in religion to know that we are never forsaken in life or death2 to find always a heart that can compassionate our pains1 a hand which sustains us in danger and lifts us when we fall4 ,,xvi ,,eleventh ,,characteristic ,to have a lively interest in the whole ,order1 in its works1 its success1 and its failures ,,religious who have the family spirit wish to know everything which concerns the well-being of the different houses4 ,they willingly take their pens to contribute to the edification and satisfy the lawful curiosity of their brethren4 ,they bless ,god when they hear good news1 and grieve at bad news1 losses by death1 and1 above all1 scandalous losses of vocation4 ,those who would concentrate all their thoughts on their own work1 as if all other work counted for nothing or merited no attention1 who would speak feebly or perhaps jealously of it1 as if they alone wished to do good1 or that others wished to deprive them of some glory1 would show that they only sought themselves1 and that to little love of the ,church they joined much indifference for their ,order4 ,charity1 by uniting its good wishes and interest to the deeds of others1 becomes associated at the same time in the merit4 ,it shares in a certain manner in the gifts and labours of others4 ,it is1 at the same time1 the eye1 the hand1 the tongue1 and the foot1 since it rejoices at what is done by the eye1 the hand1 the tongue1 etc41 or1 rather1 it is as the soul which presides over all1 and to whom nothing is a stranger in the body over which it presides4 ,,xvii ,,twelfth ,,characteristic ,mutual ,edification ,,be edified at the sight of your brethren's virtues1 and edify them by your own4 ,in other words1 be alternately disciple and master4 ,profit by the labours of others1 and make them profit by your own4 ,receive from all1 in order to be able to give to all4 ,borrow humility from one1 obedience from another1 union with ,god1 and the practice of mortification from others4 ,by charity we store up in ourselves the gifts of grace enjoyed by every member of the community1 in order to dispense them to all by a happy commerce and admirable exchange4 ,as the bee draws honey from the sweetest juices contained in each flower2 as the artist studies the masterpieces to reproduce their marvellous tints in pictures which1 in their turn1 become models2 as a mirror placed in a focus receives the rays of brilliancy from a thousand others placed around it to re-invest them with a dazzling brilliancy1 so happy is the community whose members multiply themselves1 so to say1 by mutually esteeming1 loving1 admiring1 and imitating each other in what is good4 ,this spontaneity of virtues exercises on all the members a constant and sublime ministry of mutual edification and reciprocal sanctification4 ,,xviii ,,extent ,,and ,,delicacy ,,of ,,god',s ,,charity ,,for ,,men ,,in order to excite ourselves to fraternal charity1 let us try and picture that of ,god for us4 ,after having had us present in ,his thoughts from all eternity1 ,he has called us from nothingness to life4 ,he ,himself formed man's body1 and1 animating it with a breath1 enclosed in it an immortal soul1 created to ,his own image4 ,scarcely arrived on the threshold of life1 we found an officer from ,his court an angel deputed to protect1 accompany1 and conduct us in triumph to our heavenly inheritance4 ,what a superb palace ,he has prepared for us in this world1 supplied with a prodigious variety of flowers1 fruits1 and animals which ,he has placed at our disposal6 ,we were a fallen race1 and ,he sent ,his ,son to raise us and save us from hell1 which we merited4 ,the ,word was made flesh4 ,he took a body and soul like ours1 thus ennobling and deifying1 so to speak1 our human nature4 ,before ascending to ,his heavenly ,father1 after having been immolated for us on the ,cross1 for fear of leaving us orphans1 ,he wished to remain amongst us in the ,holy ,eucharist1 to nourish us with ,his flesh1 and to infuse into our hearts ,his ,divine ,spirit as the living promise and the delicious foretaste of the felicity and glory which ,he went to prepare for us in ,his kingdom4 ,truly1 ,o ,god1 ,you treat us not only with a paternal love1 but with an infinite respect and honour2 and cannot ,i love and honour those whom ,you have thus honoured and loved ,yourself8 ,why do not these thoughts inflame my charity in the fire of your ,divine love8 ,my brethren and myself are children of ,god and members of ,jesus ,christ4 ,my brethren have their angels1 who are companions of my angel4 ,one day my brethren will be my companions in glory1 chanting eternally the ,divine praises4 ,it is but a short time since1 with them1 ,i partook of the heavenly banquet of the ,most ,holy ,sacrament1 and to-morrow shall do so again4 ,,xix ,,extent ,,and ,,delicacy ,,of ,,the ,,charity ,,of ,,jesus ,,christ ,,during ,,his ,,mortal ,,life ,,let us now admire the charity of our ,divine ,saviour while on earth4 ,if wine was wanting at a feast2 if fishermen laboured in vain during the night2 if a vast crowd knew not where to procure food in the desert2 if unfortunate persons were possessed by devils or deprived of the use of their limbs2 if death deprived a father of his daughter1 or a widow of an only son1 ,jesus was there to supply what was wanting1 to give back what was lost1 or to sweeten all their griefs4 ,sometimes ,he forestalled the petition by curing before being asked1 or by exciting the wavering faith4 ,he generally went beyond the demands of the petitioners4 ,he was always ready to interrupt ,his meal1 to go to a distance1 or to quit ,his solitude4 ,nicodemus1 as yet trembling and timid1 came to find ,jesus during the night1 and ,he did not hesitate to sacrifice ,his sleep by prolonging the conversation4 ,the ,samaritan woman was not beneath ,his notice1 although ,he was fatigued after a long journey4 ,he lavished with prodigality ,his caresses on the children who pressed around ,him4 ,when the crowd was so great that the poor woman with the flow of blood could not come within reach of ,his hand1 ,he caused an all-powerful virtue to set out from ,him1 and a simple touch of the hem of ,his garment supplied instead4 ,with what charming grace ,his benefits were accompanied6 ,zacheus1 come down quickly1 for ,i will abide this day in thy house4 ,who more than ,he excelled in the art of making agreeable surprises8 ,in ,his apparitions to ,magdalen1 to the holy women1 to the disciples at ,emmaus1 did ,he not pay well for the ointment1 the tears1 and the perfumes1 and the hospitality ,he received from them8 ,who is not moved with emotion when he sees his ,lord preparing a meal for the ,apostles on the lake-shore1 or asking ,peter thrice to give him an opportunity of publicly repairing his triple denial1 ,lovest thou ,me8 ,who would not be moved when he hears what ,st4 ,clement relates having heard it from ,st4 ,peter that our ,lord was accustomed to watch like a mother with her children near ,his disciples during their sleep to render them any little service8 ,o ,jesus6 the sweetest1 the most amiable1 the most charitable of the children of men1 make me a sharer in ,your mildness1 ,your love1 and ,your charity4 ,,xx ,,first ,,preservative ,how to fortify ourselves against uncharitable conversations1 the principal danger to fraternal charity ,,to meditate on what the ,holy ,scripture says of it3 ,place1 ,o ,lord1 a guard before my mouth 7,ps4 cxl47--a vigilant sentinel1 well armed1 to watch1 and1 if necessary1 to arrest in the passing out any unbecoming word--and a door before my lips1 which1 being tightly closed1 will never let an un charitable dart escape4 ,shut in your ears with a hedge of thorns1 to counteract the tongue1 which would pour into them the poison of uncharitableness1 and refuse to listen to the wicked tongue4 ,put before your mouth several doors and on your ears several locks--i4e41 put doors upon doors and locks upon locks1 because the tongue is capable1 in its fury1 to force open the first door and break the first lock4 ,melt your gold and silver1 and make for your words a balance--weighing them all before uttering them--and have for your mouth solid bridles which are tightly held1 for fear that the tongue1 getting the better of your vigilance1 will break loose and do mischief in all directions4 ,considering these many barriers and formidable checks1 must we not see the necessity of burying in a well-fortified prison that most dangerous monster1 the tongue8 ,ah6 truly death and life are in the power of the tongue 7,prov4 xviii474 ,and although the sword has been the instrument of innumerable murders1 the tongue has at all times beaten it in producing death 7,ecclus4 xxviii474 ,it forms but a small part of the body1 and has done mighty evil3 as the helm badly directed causes the wreck of a fine ship1 and as a spark may enkindle a forest4 4 4 4 ,unquiet evil1 inflamed firebrand1 source of deadly poison1 world of iniquity 7,st4 ,james iii474 ,,xxi ,,second ,,preservative ,to meditate on what the ,saints say ,,st4 ,,bonaventure relates that ,st4 ,francis of ,assisi said to his religious one day3 ,uncharitable conversation is worse than the assassin1 because it kills souls and becomes intoxicated with their blood4 ,it is worse than the mad dog1 because it tears out and drags on all sides the living entrails of the neighbour4 ,it is worse than the unclean animal1 because it wallows in the filth of vices and makes its favourite pasture there4 ,it is worse than ,cham1 because it exposes everywhere the nasty spots which soil the face of religion--its mother4 ,st4 ,bernard goes further3 ,do not hesitate to regard the tongue of the backbiter as more cruel than the iron of the lance which pierced our ,saviour's side1 because it not only pierces ,his sacred side1 but one of ,his living members also1 to whom by its wound it gives death4 ,it is more cruel than the thorns with which ,his venerable head was crowned and torn1 and even than the nails with which the wicked ,jews fastened ,his sacred hands and feet to the ,cross1 because if our ,divine ,saviour did not esteem more highly the member of ,his mystic body 7which is pierced by the foul tongue of the slanderer7 than ,his own natural body formed by the operation of the ,holy ,ghost in the chaste womb of the ,virgin ,mary1 ,he would never have consented to deliver the latter to ignominies and outrages to spare the former4 ,now ,st4 ,francis and ,st4 ,bernard are here speaking to religious4 ,is it possible1 then1 for backbiting to glide into religious communities8 ,yes1 certainly4 ,and it is by this snare that ,satan catches souls which have escaped all others4 ,st4 ,jerome says3 ,there are few who avoid this fault4 ,amongst those even who pride themselves on leading an irreproachable life1 you will scarcely find any who do not criticize their brethren4 ,rarely1 without doubt1 but too often1 nevertheless1 we calumniate at first secretly or with one or two friends1 afterwards openly and in public4 ,we speak of the mistakes1 shortcomings1 and defects1 great and small1 and sometimes transmit them as a legacy4 ,sometimes we use a moderate hypocrisy by purposely letting ourselves be questioned1 and sometimes brutally attack our victim without shame4 ,have ,i1 then1 may the religious thus attacked say1 in making my vows renounced my honour and delivered my character to pillage8 ,has my position as religious1 has the majesty of the ,king of ,kings1 of whom ,i have become the intimate friend1 in place of ennobling me1 degraded me8 ,you call yourselves my brethren1 and yet there are none who esteem me less6 ,you would not steal my money1 and yet you make no scruple of stealing my character1 a thousand times more precious4 ,you pay court to your ,saviour and persecute ,his child6 ,the same tongue on which reposes the ,holy of ,holies spreads poison and death6 ,is this to be the result of your study and practice of virtue8 ,has not ,jesus ,christ1 by so many ,communions1 placed a little sweetness on your tongue and a little charity in your heart8 ,by eating the ,lamb have you become wolves8 as ,st4 ,john ,chrysostom reproached the clergy of ,antioch4 ,and you1 who fly so carefully the gross vices of the world1 have you no care or anxiety about damning yourself by slander8 ,,xxii ,,third ,,preservative ,to guard the tongue ,,this must be done especially in five circumstances3 7#a7 ,at the change of ,superiors4 ,do not criticize the outgoing ,superior nor flatter the new one4 7#b7 ,when you replace another religious4 ,never by word or act cast any blame on him4 ,inexperience1 or a desire to introduce new customs1 sometimes causes this to be done4 7#c7 ,when you are getting old4 ,because then we are apt to think-- erroneously1 of course--that the young members growing up are incapable of fulfilling duties once accomplished by ourselves4 7#d7 ,when religious come from another house do not ask questions which they ought not to answer1 and do not tell them anything which might prejudice or disgust them with the house or anyone in it4 ,lastly1 in our interviews with our particular friends we must be very cautious4 ,there are some who1 when anything goes amiss with them1 always seek the company of their confidants4 ,these should seriously examine before ,god whether it is a necessary comfort in affliction or a support in weakness1 or the too human satisfaction of justifying themselves1 giving vent to their feelings1 or getting blame and criticism for the ,superior or some one else4 ,they should also examine whether on such occasions they speak the exact truth1 and whether they seek a friend1 who knows how to take the arrow sweetly from the wound rather than to bury it deeper4 ,the way to find out the gravity of the sin of detraction is--7#a7 ,to consider the position of him who speaks and the weight which is attached to his words2 7#b7 the position of him who is spoken about1 and the need he has of his reputation2 7#c7 the evil thing said2 7#d7 the number of the hearers2 7#e7 the result of the detraction2 and1 lastly1 the intention of the speaker1 and the passion which was the cause of it4 ,,xxiii ,,fourth ,,preservative ,to be on our guard with certain persons ,,there are six sorts of religious who wound fraternal charity more or less fatally1 7#a7 ,those who say to you1 ,such a one said so-and-so about you4 ,these are the sowers of discord1 whom ,god ,almighty declares ,he has in abomination4 ,their tongues have three fangs more terrible than a viper4 ,with one blow1 says ,st4 ,bernard1 they kill three persons--themselves1 the listeners1 and the absent4 7#b7 ,those who1 obscuring and perverting this amiable virtue1 possess the infernal secret of transforming it into vice4 ,is not this to sin against the ,holy ,ghost8 7#c7 ,those who skilfully turn the conversation on those brethren of whom they are jealous1 in order to have all put in a bad word4 ,they thus double the fault they apparently wish to avoid4 7#d7 ,those who constantly have their ears cocked to hear domestic news1 who are skilful in finding out secrets and picking up stories1 whose trade seems to be to take note of all little bits of scandalous news going1 and to take them from ear to ear1 or1 worse1 from house to house4 ,oh1 what an occupation6 ,what a recreation for a spouse of ,christ6 7#e7 ,those who1 under pretext of enlivening the conversation1 sacrifice their brethren to the vain and cruel wantonness of witticism by relating something funny in order to give a lash of their tongue or to expose some weakness4 ,alas6 they forget that they ruin themselves in the esteem and opinion of the hearers4 7#f7 ,critics of intellectual work4 ,on this point jealousy betrays itself very easily on one side1 and susceptibility is stirred on the other4 ,the heart is never insensible nor the mouth silent when we are wounded in so delicate a part4 ,it is evident1 besides1 that in this case the blame supposes a desire of praise1 and that in proportion as we endeavour to lower our brethren we try to raise ourselves4 ,all these religious ought to be regarded as pests in the community4 ,if we call those who maintain fraternal charity the children of ,god1 should not those who disturb it be called the children of ,satan8 ,do they not endeavour to turn the abode of peace into a den of discord1 and the sanctuary of prayer into a porch of hell8 ,,xxiv ,,fifth ,,preservative ,to be cautious in letter-writing and visiting ,,great care must be taken never to repeat anything at visits or in letters which might compromise the honour of the community or any of its members4 ,never utter a word or write a syllable which might in the least degree diminish the esteem or lower the merit of anyone4 ,every well-reared person knows that little family secrets must be kept under lock and key4 ,st4 ,jane ,frances de ,chantal writes3 ,to mention rashly outside the community without great necessity the faults of religious would be great impudence4 ,never relate outside1 even to ecclesiastics1 frivolous complaints and lamentations without foundation1 which serve only to bring religion1 and those who govern therein1 into disrepute4 ,certainly1 we ought to be jealous of the honour and good odour of religious houses1 which are the family of ,god4 ,guard this as an essential point which requires restitution4 ,,xxv ,,sixth ,,preservative ,caution in communication with superiors ,,in communications made to ,superiors say the exact truth1 and for a good purpose4 ,do not speak into other ears that which1 strictly speaking1 should only be told to the local ,superior or ,superior-,general4 ,with the exception of extraordinary cases1 or when it refers to a bad habit or something otherwise irremediable1 there is generally little charity and less prudence in telling the ,superior-,general of something blameable which has occurred4 ,do not reveal1 even before a ,superior1 confidences which conscience1 probity1 or friendship requires to be guarded with an inviolable seal of friendship4 ,if we write a complaint about a personal offence1 lessen it rather than exaggerate1 and endeavour to praise the person for good qualities1 because nothing is easier than to blacken entirely another's reputation4 ,pray and wait till your emotion be calmed4 ,when passion holds the pen1 it is no longer the ink that flows1 but spleen1 and the pen is transformed into a sword4 ,before speaking or writing to the ,superior it would be well to put this question to ourselves3 ,am ,i one of those proud spirits who expose the faults of others in order to show off their own pretended virtues8 or jealous spirits who are offended at the elevation of others8 or vindictive spirits who like to give tit for tat8 or polite spirits who wish to appear important8 or ill-humoured1 narrow-minded spirits1 scandalized at trifles8 or credulous1 inconsiderate spirits who believe and repeat everything--the bad rather than the good8 ,in fine1 am ,i a hypocrite who1 clothing malice with the mantle of charity1 and hiding a cruel pleasure under the veil of compassion1 weep with the victim they intend to immolate1 as though profoundly touched by his misfortune1 and seem to yield only to the imperative demands of duty and zeal8 ,,xxvi ,,seventh ,,preservative ,caution in doubtful cases ,,act with the greatest reserve in doubtful cases where grave suspicions1 difficult to be cleared up1 rest on a religious superior or inferior1 as the case may be4 ,the ears of the ,superior are sacred1 and it is unworthy profanation to pour into them false or exaggerated reports4 ,to infect the ,superior's ears is a greater crime than to poison the drinking fountain or to steal a treasure1 because the only treasure of religious is the esteem of their ,superior1 and the pure water which refreshes their souls is the encouraging and benevolent words of the same ,superior4 ,some1 by imprudence or under the influence of a highly coloured or impressionable imagination which carries everything to extremes 7we would not say through malice71 render themselves often guilty of crying acts of injustice and ruin a religious4 ,what is uncertain they relate as certain1 and what is mere conjecture they take as the base of grave suspicions4 ,several facts which1 taken individually1 constitute scarcely a fault1 they group together1 and so make a mountain out of a few grains of sand4 ,an act which1 seen in its entirety1 would be worthy of praise1 they mutilate in such a fashion as to show it in an unfavourable light4 ,enemies of the positive degree1 they lavish with prodigality the words often1 very much1 exceedingly1 etc4 ,when they have only one or two witnesses1 they make use of the word everybody1 thereby leaving you under the impression that the rumour is scattered broadcast4 ,on such statements1 how can a ,superior pronounce judgment8 ,,xxvii ,,eighth ,,preservative ,to check uncharitable conversation in others ,,when you see charity wounded by an equal call him to order4 ,if to say or do anything scandalous is the first sin forbidden by charity1 not to stop1 when you can1 him who speaks or acts badly ought to be considered the second4 ,when the discourse degenerates1 represent ,jesus ,christ entering suddenly into the midst of the company1 and saying1 as ,he did formerly to the disciples of ,emmaus3 ,what discourse hold you among yourselves1 and why are you sad8 ,recall also these words of the ,psalmist3 ,you have preferred to say evil rather than good1 and to relate vices rather than virtues4 ,o deceitful1 inconsiderate1 and rash tongue6 ,dost thou think thou wilt remain unpunished8 ,no2 ,god will punish thee in everlasting flames4 ,after having thus fortified ourselves against uncharitable conversation1 we ought to try and put a stop to it4 ,st4 ,john ,climacus tells us to address the following words to those who calumniate in our presence3 ,for mercy's sake cease such conversation6 ,how would you wish me to stone my brethren--me1 whose faults are greater and more numerous8 ,a holy religious replied to an uncharitable person3 ,we have to render infinite thanks to ,god if we are not such as those of whom you speak4 ,alas6 what would become of us without ,him8 ,the philosopher ,zeno1 hearing a man relate a number of misdeeds about ,antisthenes1 said to him3 ,ah6 ,has he never done anything good8 ,has he never done anything for which he merits praise8 ,i don't know1 he replied4 ,then said ,zeno1 ,how is that8 ,you have sufficient perception to remark1 and sufficient memory to remember1 this long list of faults1 and you have had no eyes to see his many good qualities and virtuous actions4 ,st4 ,john ,chrysostom says3 ,to the calumniator ,i wish you to say the following3 ,if you can praise your neighbours1 my ears are open to receive your perfume4 ,if you can only blacken them1 my ears are closed1 as ,i do not wish them to be the receptacle of your filthy words4 ,what matters it to me to hear that such a one is wicked1 and has done some detestable act8 ,friend1 think of the account that must be rendered to the ,sovereign ,judge4 ,what excuse can we give1 and what mercy will we deserve--we who have been so keen-sighted to the faults of others1 and so blind to our own8 ,you would consider it very rude for a person to look into your private room2 but ,i say it is far worse to pry into another's private life and to expose it4 ,the calumniator should remember that1 besides the fault he commits and the wrong he does to his neighbours1 he exposes himself1 by a just punishment of ,god1 to be the victim of calumny himself4 ,,xxviii ,,ninth ,,preservative ,how to check uncharitable conversation in superiors1 etc4 ,,when we see charity wounded by persons worthy of respect1 keep silent1 in order to show your regret1 or relate something to the advantage of the absent4 ,if necessary1 withdraw4 ,it is related in the life of ,sister ,margaret1 of the ,blessed ,sacrament of the ,carmelite ,order1 that when a discourse against charity took place in the house she saw a smoke arise of such suffocating odour that she nearly fainted1 and fled immediately to her ,divine ,master for pardon4 ,st4 ,jerome1 writing to ,nepotian on this subject1 says3 ,some object that they cannot warn the speaker of his fault without failing in the respect due to him4 ,this excuse is vain1 because their eagerness to listen increases his itch for speaking4 ,no one wishes to relate calumnies and murmurs to ears closed with disgust4 ,is there anyone so foolish as to shoot arrows against a stone wall8 ,let your strict silence be a significant and salutary lesson for the detractor4 ,have no commerce with those who bite1 said ,solomon1 because perdition is on the eve of overtaking them2 and who can tell the disaster and ruin with which the rash detractor and equally blamable listener are threatened8 ,if it be true1 according to the testimony of a religious who was visitor of the houses of his ,order1 that the virtue against which one can most easily commit a grievous sin in religion is charity2 and1 according to ,st4 ,francis de ,sales1 sins of the tongue number three-fourths of all sins committed2 cannot it be said with equal truth that to refuse to listen to detractors is with one blow to prevent the sin and safeguard charity8 ,in many cases one can adroitly make known the good qualities and virtues which more than counterbalance the defects related by the defamer4 ,to act thus is to spread about the good odour of ,christ4 ,,xxix ,,tenth ,,preservative ,be cautious after hearing uncharitable conversation ,,after having heard uncharitable words1 observe the following precautions given by the ,saints3 #a4 ,repeat nothing4 #b4 ,believe all the good you hear1 but believe only the bad you see4 ,malice does the contrary4 ,it demands proofs for good reports1 but believes bad reports on the slightest grounds4 ,out of every thousand reports one can scarcely be found accurate in all its details4 ,when1 as a rule of prudence1 ,superiors are told to believe only half of what they hear1 to consider the other half1 and still suspect the remaining part1 what rule should be prescribed for inferiors8 ,when the act is evidently blameworthy1 suppose a good intention1 or at least one not so bad as apparent1 leaving to ,god what ,he reserves to ,himself the judgment of the heart2 or consider it as the result of surprise1 inadvertence1 human frailty1 or the violence of the temptation4 ,never come to hasty conclusions-- e4g41 ,he is incorrigible2 as he is1 so will he always be4 ,expect everything from grace1 efforts1 and time4 #c4 ,efface as much as possible the bad impression produced on the mind1 because calumny always produces such4 ,the recital of something bad about a fellow-religious based on probabilities has sufficed to tarnish a reputation which ample apologies cannot fully repair4 ,the detractor's evil reports are believed on account of the audacity with which he relates them1 but when he wants to relate something good he will not be believed on oath4 ,we know by experience that evil reports spread with compound interest1 while good ones are retailed at discount4 ,,xxx ,,eleventh ,,preservative ,not to judge or suspect rashly ,,expel every doubt1 every thought1 likely to diminish esteem4 ,they amuse themselves with a most dangerous game who always gather up vague thoughts of the past1 rumours without foundation1 conjectures in which passion has the greatest share1 and thus form in their minds characters of their brethren--adding always1 never subtracting--and by dint of the high idea they have of their own ability conclude that all their judgments are true1 and thus become fixed in their bad habit4 ,st4 ,bernard1 comparing them to painters1 warns them that it is the devil who furnishes the materials1 and even the evil conceptions1 necessary to depict such bad impressions of their brethren4 ,we read in the ,life of ,st4 ,francis that our ,lord ,himself called in a distinct voice a certain young man to his ,order4 ,o ,lord1 replied the young man1 when ,i am once entered1 what must ,i do to please ,you8 ,pay particular attention to our ,lord's answer3 ,lead thou a life in common with the rest4 ,avoid particular friendships4 ,take no notice of the defects of others1 and form no unfavourable judgments about them4 ,what matter for consideration in these admirable words6 ,thomas a ,kempis says3 ,turn thy eyes back upon thyself1 and see thou judge not the doing of others4 ,in judging others a man labours in vain1 often errs1 and easily sins2 but in judging and looking into himself he always labours with fruit4 ,we frequently judge of a thing according to the inclination of our hearts1 because self-love easily alters in us a true judgment4 ,rodriguez tells us to turn on ourselves the sinister questions1 etc41 we are tempted to refer to others e4g43 ,it is ,i who am deceived4 ,it is through jealousy that ,i condemn my brethren4 ,it is through malice that ,i find so much to blame in them4 ,finally1 the fault is mine1 not theirs4 ,even when reports more or less true might depreciate in your eyes some of the community1 may they not have1 besides their faults1 some great but hidden virtues1 and by these be entitled to a more merciful judgment8 ,st4 ,augustine says beautifully3 ,if you cast your eye over a field where the corn has been trampled1 you only perceive the straw1 not the grain4 ,lift up the straw1 and you will see plenty of golden sheaves full of grain4 ,the simile is very applicable to a poor religious beaten down by foul tongues4 ,we blame the defects of our brethren1 and perhaps we have the same1 or others more shameful still4 ,we usurp the right of judgment1 which ,god reserves to ,himself1 and forget that ,he will punish us by leaving us to our own irregular passions4 ,ah6 is it not already a very great misfortune to have these contemptuous1 slanderous1 distrustful thoughts1 and many other sins1 the result of malicious suspicions and rash judgments1 rooted in the soul8 ,,xxxi ,,means ,,to ,,support ,,the ,,evil ,,thoughts ,,and ,,tongues ,,of ,,others ,,what must be done in those painful moments when1 being the victim of a painful calumny1 the object of suspicion1 the butt of domestic persecution1 we are tempted to believe that charity is banished from the community1 and so to banish it from our own heart8 ,recall the words of ,st4 ,john of the ,cross4 ,imagine1 says he1 that your brethren are so many sculptors armed with mallets and chisels1 and that you have been placed before them as a block of marble destined in the mind of ,god to become a statue representing the ,man of ,sorrows1 ,jesus crucified4 ,consider a hasty word said to you as a thorn in the head2 a mockery as a spit in the face2 an unkind act as a nail in the hand2 a hatred which takes the place of friendship as a lance in the side2 all that which hurts1 contradicts1 or humiliates us as the blows1 stripes1 the gall and vinegar1 the crown of thorns and the cross4 ,the work proceeds always1 sometimes slowly1 sometimes quickly4 ,let us not complain4 ,we will one day thank these workmen1 who1 without intending it1 give to our soul the most beautiful1 the most glorious1 and the noblest traits4 ,we ourselves are sculptors as well as statues1 and we will find that1 on our part1 we have materially helped to form in them the same traits4 ,if all were perfect1 says the ,imitation1 what1 then1 should we have to suffer from others for ,god's sake8 ,it is not forbidden us to seek consolation4 ,but from whom8 ,is it from those discontented spirits whose ears are like public sewers1 the receptacle of every filth and dirt8 ,they increase our pain by pouring the poison of their own discontent instead of the oil of the ,good ,samaritan4 ,they will take our disease and give us theirs1 and1 like ,samson's foxes1 spread destruction around by repeating what we said to them4 ,may ,god preserve us from this misfortune6 ,if we cannot carry our burden alone1 and if we find it no relief to lay our griefs in the ,sacred ,heart of ,jesus1 let us go to him whom the rule appoints to be our friend and consoler1 our confidant and director1 and who1 as ,st4 ,augustine relates of ,st4 ,monica1 after having listened to us with patience1 charity1 and compassion1 after having at first appeared to share our sentiments1 will sweeten and explain all with prudence1 will lift up and encourage our oppressed heart1 and by his counsel and prayers will restore us to peace and charity4 ,,xxxii ,,second ,,means ,,to ,,bear ,,with ,,others ,,recall the words of our ,lord to ,blessed ,margaret ,mary3 ,with the intention of perfecting thee by patience ,i will increase thy sensibility and repugnance1 so that thou wilt find occasions of humiliation and suffering even in the smallest and most indifferent things4 ,what would be considered1 when we were in the world1 as the prick of a needle1 we look upon in religion as the blow of a sword4 ,what we looked upon in our own house as light as a feather1 becomes in community life as heavy as a rock4 ,an insignificant word becomes an outrage1 and a little matter which formerly would escape our notice now upsets us1 and even deprives us of sleep and appetite4 ,is not this increase of sensibility and repugnance found in the religious state only to form in us the image of our crucified ,lord8 ,if ,christ alone has suffered interiorly more than all the ,saints and ,martyrs together1 was it not because of this extreme repugnance of ,his soul1 which multiplied to infinity for ,him the bitterness of the affronts and the rigour of ,his torments8 ,religious may expect for a certainty that1 like their ,divine ,master1 there are reserved for them moments of complete abandonment1 those agonies intended for the souls of the elect1 in which ,nature seems on the point of succumbing4 ,no consolation from their families1 which they have quitted2 nor from their companions1 who are busy in their various employments2 nor from their ,superiors1 who do not understand the excess of their grief1 and whose words by ,divine permission produce no effect4 ,the solemn moment of agony with our ,divine ,saviour was that in which1 abandoned1 betrayed1 and denied by ,his ,apostles1 and perceiving in ,his ,father only an irritated face1 ,he exclaimed1 ,my ,god6 ,my ,god6 why hast ,thou forsaken ,me8 ,such will be for religious the last touch which will complete in them the resemblance of ,jesus crucified1 provided they will render themselves worthy of it4 ,when will be the time of this complete abandonment8 ,how long will this agony be prolonged8 ,this is a secret known only to ,god4 ,,xxxiii ,,conclusion ,,poverty1 chastity1 obedience1 and charity--such are the virtues suitable and characteristic of the religious4 ,in this little treatise we have endeavoured to trace the features of the last4 ,in every community we can distinguish two sorts of religious-- those who mount and those who descend--those whose face is towards the path of perfection1 and those who have turned their back to it4 ,perhaps amongst these latter some have only one more step to abandon it altogether4 ,now we mount or descend1 proceed or retrace our steps1 in proportion as we practise these four virtues or neglect them4 ,a religious ,order is like a fire balloon1 which requires four conditions in order to rise into the clouds amidst the applause of the spectators4 ,first1 the rarefaction of the air by fire4 ,this represents the vow of poverty1 which empties the heart through the hands1 and substitutes the desire of heavenly goods for those of earth4 ,second1 release from the cords which bind it down4 ,this represents the effects of the vow of chastity1 which1 by breaking human attachments1 permits us to soar towards ,god with freedom and rapidity4 ,third1 a man who will feed the fire and moderate the flight of the balloon upwards4 ,this represents the right which the vow of obedience places in the hands of the ,superior1 to nourish the sacred fire1 and direct the sublime movement of the soul and foresee dangers4 ,fourth1 the union of its component parts4 ,this represents the operations of charity1 in causing all the members of a community to have but one heart and one soul4 ,possessing these four virtues1 a religious ,order soars in the heights of perfection2 but if one of these be wanting it falls helplessly1 and is no longer an object of edification1 but of scandal and ridicule4 ,when it happens that some members1 losing the spirit of their state1 abandon their holy vocation1 we may say with ,st4 ,john3 ,they went out from us2 but they were not of us4 ,for if they had been of us1 they would no doubt have continued with us3 but that they might be made manifest that they are not all of us 7#a ,john ii474 ,they appeared to have the religious virtues1 but in reality one or all were wanting to them4 ,o ,god1 do not permit that lukewarmness or an uncontrolled passion will ever make me waver in my vocation4 ,during life and at death ,i wish to remain a faithful religious1 so that ,i may find the salvation which ,thou hast promised by procuring ,thy glory4 ,as good grain improves by pulling up the weeds1 and the body becomes healthy when purged of bad humours1 pour into my soul the grace and unction which others refuse1 in order that1 practising more perfectly from day to day poverty1 chastity1 obedience1 and charity1 and redoubling my ardour and zeal to my last hour1 ,i may obtain the priceless treasure promised to those who have quitted all to follow ,thee4 ,amen4 ,,appendix ,,the ,,practice ,,of ,,fraternal ,,charity 7,,father ,,faber7 #a4 ,,often reflect on some good point in each of your brethren4 #b4 ,reflect on the opposite faults in yourself4 #c4 ,do this most in the case of those whom we are most inclined to criticize4 #d4 ,never claim rights or even let ourselves feel that we have them1 as this spirit is most fatal both to obedience and charity4 #e4 ,charitable thoughts are the only security of charitable deeds and words4 ,they save us from surprises1 especially from surprises of temper4 #f4 ,never have an aversion for another1 much less manifest it4 #g4 ,avoid particular friendships4 #h4 ,never judge another4 ,always1 if possible1 excuse the faults we see1 and if we cannot excuse the action1 excuse the intention4 ,we cannot all think alike1 and we should1 therefore1 avoid attributing bad motives to others4 ,,charitable ,,religious ,they have a disregard of self and a desire to accommodate others4 ,they rejoice with their companions in their joys and recreations1 and grieve with them in their afflictions4 ,they try to bring all the good they can to the community and to avert all the evil4 ,they begin with themselves1 by being as little trouble as possible to others4 ,with great charity and affability they bear with the faults and shortcomings of others1 careful to fulfil the law of ,christ1 which tells us to bear one another's burdens4 ,they dispense to others what they have for their own advantage2 more particularly do they give spiritual assistance by prayer and the other spiritual works of mercy4 ,they never contradict anyone4 ,they never speak against anyone4 ,they are convinced that charity1 holy friendships1 and concord form the great solace of this life1 and that no good ever came from dissensions and disputes4 ,they consider that ,god is ever in the midst of those who live united together by the bonds of holy love4 ,we will do likewise if we consider the image of ,god in the souls of our brethren4 ,as we form one body here and one spirit in the same faith and charity1 let us hope not to be separated hereafter1 but to belong for ever to that one body in heaven when faith and hope shall disappear1 but where charity alone shall remain1 and remain for ever4 --- ,r4 ,t4 ,washbourne1 ,ltd41 #a1 #b #d ,paternoster ,row