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Meditation 22. Three Classes of Men
Preparatory Prayer as on page x
Composition of Place — Picture Jesus Christ, seated and crowned with thorns as a mock king and saying to you, "Learn of Me, for I am meek and humble of Heart; and thus you will find rest for your soul." Indeed, you will find rest in this world and in the next world.
Prayer of Petition — O my Jesus and my Master, instruct me, teach me, enlighten me, and make me teachable so that I will succeed well in Thy school.
First Point
The first class of men consists of those who want to aspire to perfection and follow Jesus Christ, but only in speech and not in their heart. If you would know about this class of men, come with me to a sick man's house. See there a man half consumed with the heat of fever. His ailment is getting worse by the moment and he is near death.
A physician comes to him in this condition. After examining him, the physician says, "The sickness is very dangerous, but if the patient will make use of the medications I will prescribe, he can still recover his health."
Now this is just what the sick man does not like. "With all my heart I want to recover," he says, "but do not oblige me to take medications; for by no means can I nor will I take them." Now tell me, does this sick man have a true desire to get well?
From this man who is sick in his body, let us pass on to the home of someone sick in his soul. See a person stretched out, as it were, in the abandoned throes of habitual lukewarmness. He is told that his ailment can still be remedied, that it requires no more than that he resolve to make his prayers with fervor, that he conduct himself in a spirit of love and with the pure intention of pleasing God, that he walk in God's presence, uniting himself to Him frequently by means of holy affections, that he zealously mortify himself, that every day he offer God this sacrifice, which is so acceptable to Him; that by doing this, the road that leads to sanctity is still open to him.
But, ah! This is just what the man does not want. "With all my heart I want to gain perfection," he says; "but to put these means of reaching it into practice is something too hard and difficult for me."
Now tell me, does this soul have a serious will to attain perfection? On the other hand, alas! many are the evils that threaten it; for —
(1) A will so lukewarm moves God to let it fall into grave sins — The Lord Himself explains this in two parables. The first is that of the barren plot of ground. The plot that is watered with frequent rains and yields no fruit is close to being cursed. The second parable takes its lesson from lukewarm water which one cannot retain in his stomach without it inducing nausea. "I would that thou wert cold, or hot," He says; "but because thou art lukewarm. . . I will begin to vomit thee. . ." (Apoc. 3:15-16). My soul, who is it that spoke thus? Of whom did He speak?
(2) God allows a soul possessing such a lukewarm will, to finally come to ruin — The Lord also declares this truth with two parables. The first takes its lesson from a tree planted in a field. Having found on it nothing more than leaves, the Lord cursed it with these meaningful words: "May no fruit grow on thee hence forward forever." . . . (Mt. 21:19). The second parable is taken from a tree in a garden. As it had borne no fruit, it was condemned to the axe, with directions to the gardener to cut it down: "Cut this tree down. Why does it uselessly cumber the ground?" (Cf. Lk. 13:7).
I repeat my question: Who said this, my soul? Of whom did He speak?
Affective Acts
(1) Fear — What fear, what alarm seizes me, my God, when I consider these truths that have come from Thy mouth! I, even I, can be damned — I, who have been called by God to the Faith and to perfection! I, whom God has favored with so many graces! . . . I, who have been chosen by God for an eminent glory in Heaven! Yes, I can be damned, and just for my lukewarmness! . . . Ah, lukewarmness! Accursed lukewarmness! What a great evil you must be when you can cause such nausea to the Heart of the most Merciful God so as to constrain Him to cast me from His mouth!
(2) Repentance — Have still a little patience with me, O my Jesus! With all my heart I detest and hate all my negligence, and the abuse I have made of all the graces and means which in Thy kindness Thou hast given me. Until now I have spent my life without having any care either for the glory of Thy Holy Name, or for the salvation of my soul. Thou, by a feat of Thy Mercy, have this day enlightened me to know my sinfulness. Again, I detest it, I hate it, and I earnestly resolve to endeavor henceforth to be upright and perfect, as Thou art asking me to be.
Second Point
The second class of men consists of those who have a true will to aspire to perfection, but it is not an all-inclusive, generous will . . . Let us return to the example of sick persons. Behold, my soul, another sick man very different from the first one. He desires to regain his health, and to achieve this he is ready to take medications and other remedies. But he is unwilling to take the iron or the caustic medications, nor other similar disagreeable remedies. (He will take whatever medicine is prescribed, provided it does not taste bad.) Thus he, too, is unwilling to have all treatments that are necessary. What should be said of this sick man? It is true that he has a good will, but it lacks strength, whole-heartedness, and generosity.
A disposition resembling that of this sick man is that in which we find many spiritual people. They want to acquire perfection, and to obtain it they are ready to take some of the means, but not all. To bear up for many years with interior desolation and grave trials, to suffer humiliation and contempt without having given any occasion for it, and other things distasteful to corrupt nature, seems to these souls too great a burden for their shoulders. What should be said of these souls? One will say that they have some good will, but it is like that of the sick man unwilling to take all treatments that are necessary. What will follow for a will that holds back this way? Note this well, my soul, and impress it well in your heart. . . Realize that:
(1) A soul in this disposition will always lack consolation and peace — As it lacks holy indifference of will and complete, unreserved resignation to the Divine Will, the evil inclinations in it will never die. Pride and vainglory, caprice and attachment to one's will and judgment, carelessness of speech, anger, melancholy, and harshness towards one's neighbor, will continue after many years of spiritual reading, mental prayer, frequenting of the Sacraments, and works of mercy. These faults will be as lively as when one began his pursuit of virtue. Rather, they will keep growing with the years and will develop like a sturdy tree which every year always gains more height and firmness. The burden of obedience to superiors will every day weigh more heavily on such a soul, and each experience of contempt will be harder to bear. One's conversation will each time become less restrained, less controlled, and his treatment of his neighbor will become more discourteous and offensive. What peace, what consolation, could ever be found in a heart so ill disposed? One unmortified attachment is to a soul like a snake on a man's body, who has rest when the serpent is asleep and does not bite or poison him; but the instant it wakes up, it bites and torments the unhappy man. This soul will not otherwise enjoy peace and quiet, except when its passions are not provoked. But if they are awakened, either by an offense done to him or some slight that he receives, or by a command that is not pleasing to him — oh, the storm, the torment he must suffer! Yet we are so blind that we do not see the source of our misery; and when we could easily discover it in our own heart, we turn everywhere else to try to find it.
(2) This soul will go through life without making any progress in perfection — It is God Himself Who thus explains the matter, and one may not expect Him to retract . . . "One . . . that doth not renounce all . . . cannot be My disciple." (Lk. 14:33). This means: One who does not renounce all creatures that capture the heart and does not completely abandon himself, without any reservations, to My Way of disposing matters, will never be able to attain to My Love nor become one with Me. And why? Listen to the reasons for this, my soul.
(1) God is Infinite Authority. It is a matter for God's choice to grant the particular graces that are necessary for reaching perfection. Now His established way is not to grant them to a soul that holds back and does not submit completely to His Majesty. Can God be criticized, perhaps, for this procedure?
(2) God is Infinite Worthiness. To Him belongs the right that one's whole heart be given Him with all its affections. It will never be possible for Him to surrender this right nor admit to union with Him a soul that fails to give itself to Him unreservedly.
Affective Acts
(1) Confession — This sick man is a vivid image of my soul, O my Jesus. He wants to regain his health, but without labor, without suffering, and without taking unpleasant remedies. This is exactly the disposition of my soul. I would like to have perfect humility, but without bearing contempt; perfect obedience, but without painful commands; a perfect charity and meekness, but without undergoing ill treatment. That is, I want to be holy, but without suffering. . . Is not this to directly oppose the Will of the Heavenly Father, the doctrine and example of Jesus Christ, the designs and interior inspirations of the Holy Spirit? Oh what a fool I am! There has not been anyone before me nor will there be anyone afterwards, who became holy without suffering and without following the footsteps of Jesus Christ. It is absolutely necessary to suffer, to die to self, to give up all useless, selfish pursuits, if one wants to acquire perfection. Yes, this is Thy doctrine, O my Jesus. This is the road that leads to holiness. And so I wish to suffer with Thee, and to suffer even until all disorders disappear from my heart and all my perverse impulses have been mortified.
(2) Resolution — And why should it not be thus? Will I be so foolish as to want to get rid of a lesser cross to thereby come burdened with another greater one, without gaining anything? Ah, my God, enlighten me! Make me know and see what till now I have not seen nor known. A little pride causes in the heart more unrest, more disturbance than the sting felt in the most humbling experience, the most humble behavior. . . A little wrath rouses up in the heart far greater troubles than any pinch we might feel from practising the most heroic meekness. . . A small resentment voluntarily harbored, torments the heart much more than the stress and strain of the most heroic meekness . . . It is necessarily so, then, that one must suffer, either for virtue or for vice, and there is no escape. I wish to suffer for virtue. I want to suffer for Heaven. I want to suffer for Thee, O my Jesus. . .
Third Point
The third class of men consists of those who have an earnest, generous will to strive for perfection. I mean that they are ready and willing not only to carry out whatever God wants, but also to suffer all that His designs provide, in order to acquire perfection. The advantages that a soul should promise itself in this state are the following:
(1) This soul infallibly arrives at perfection — The measure with which God gives Himself to a man is exactly the same as that with which the man gives himself to God. Therefore when the soul surrenders itself entirely and without reserve to God in this state of which we speak, so that it is ready to do and suffer all that pleases God, God also, on His part, communicates Himself totally and without reserve to the soul, and in a very short time raises it to this perfection . . .
(2) The soul that has this disposition certainly reaches union with God — Union and intimate familiarity with God is the reward promised for perfect charity. "If any one love Me," says the Divine Redeemer, ". . . My Father will love him: and We will come to him and will make Our abode with him." (Jn. 14:23). Now who is it that has perfect charity, to which is attached the promise of such an outstanding grace? It is beyond doubt one who surrenders himself entirely to God.
(3) This soul infallibly obtains from God many other very sublime graces — If God is infinitely liberal, He will not fail to pour down His Graces superabundantly and will pour them assuredly on my heart which submits completely to Him. These graces consist in a very sweet, quiet peace and joy of heart, in a very tender devotion and affection for God and in other gifts which are properly from the Holy Spirit. This is that very blessed hundredfold which Jesus Christ promised those who, for love of Him, deny themselves and entirely surrender to Him without holding back.
Affective Acts
(1) Fear — O my God, how liberal and merciful Thou art with me! It is purely an effect of Thy Grace that I now know the road which leads to Holiness, that I certainly know I can attain it, provided I abandon myself entirely into Thy Hands. Oh, what Goodness! Oh, what Mercy! Oh, what Grace! But these very graces make one tremble, O my God. Thy words are, ". . . Unto whomsoever much is given, of him much shall be required." . . . (Lk. 12:48).
And one to whom a great deal has been lent, must likewise restore a great deal. Oh, what a disaster it would be for me, if the very abundance of grace that ought to raise me to a very high level of glory in Heaven, were to plunge me into the depths of hell! This is certain, that for many souls there is no middle state; but they will either be elevated to a very high place in paradise, or they will fall most disastrously into the eternal pit of hell. Could I be one of these? I do not know. Oh frightening thought! I do not know! . . .
(2) Resolution — I will promptly look after my soul's welfare and begin walking the way that Thou, O my Jesus, hast made known to me today. Yes, at this moment I surrender myself entirely to the ways Thou hast designed. One single grace I ask of Thee, and it is that Thou make me worthy of Thy love and let me arrive at an intimate union with Thee. Everything else I leave to Thy Most Holy Will. Whatever troubles befall me, I will look upon as something designed by Thy Fatherly Providence, and will embrace it with perfect submission as the means of my sanctification. My Jesus, preserve this will in me.
Now pray the Our Father and the Hail Mary and the Concluding Prayers as on page xi.
Preparatory Prayer as on page x
Composition of Place — Picture Jesus Christ, seated and crowned with thorns as a mock king and saying to you, "Learn of Me, for I am meek and humble of Heart; and thus you will find rest for your soul." Indeed, you will find rest in this world and in the next world.
Prayer of Petition — O my Jesus and my Master, instruct me, teach me, enlighten me, and make me teachable so that I will succeed well in Thy school.
First Point
The first class of men consists of those who want to aspire to perfection and follow Jesus Christ, but only in speech and not in their heart. If you would know about this class of men, come with me to a sick man's house. See there a man half consumed with the heat of fever. His ailment is getting worse by the moment and he is near death.
A physician comes to him in this condition. After examining him, the physician says, "The sickness is very dangerous, but if the patient will make use of the medications I will prescribe, he can still recover his health."
Now this is just what the sick man does not like. "With all my heart I want to recover," he says, "but do not oblige me to take medications; for by no means can I nor will I take them." Now tell me, does this sick man have a true desire to get well?
From this man who is sick in his body, let us pass on to the home of someone sick in his soul. See a person stretched out, as it were, in the abandoned throes of habitual lukewarmness. He is told that his ailment can still be remedied, that it requires no more than that he resolve to make his prayers with fervor, that he conduct himself in a spirit of love and with the pure intention of pleasing God, that he walk in God's presence, uniting himself to Him frequently by means of holy affections, that he zealously mortify himself, that every day he offer God this sacrifice, which is so acceptable to Him; that by doing this, the road that leads to sanctity is still open to him.
But, ah! This is just what the man does not want. "With all my heart I want to gain perfection," he says; "but to put these means of reaching it into practice is something too hard and difficult for me."
Now tell me, does this soul have a serious will to attain perfection? On the other hand, alas! many are the evils that threaten it; for —
(1) A will so lukewarm moves God to let it fall into grave sins — The Lord Himself explains this in two parables. The first is that of the barren plot of ground. The plot that is watered with frequent rains and yields no fruit is close to being cursed. The second parable takes its lesson from lukewarm water which one cannot retain in his stomach without it inducing nausea. "I would that thou wert cold, or hot," He says; "but because thou art lukewarm. . . I will begin to vomit thee. . ." (Apoc. 3:15-16). My soul, who is it that spoke thus? Of whom did He speak?
(2) God allows a soul possessing such a lukewarm will, to finally come to ruin — The Lord also declares this truth with two parables. The first takes its lesson from a tree planted in a field. Having found on it nothing more than leaves, the Lord cursed it with these meaningful words: "May no fruit grow on thee hence forward forever." . . . (Mt. 21:19). The second parable is taken from a tree in a garden. As it had borne no fruit, it was condemned to the axe, with directions to the gardener to cut it down: "Cut this tree down. Why does it uselessly cumber the ground?" (Cf. Lk. 13:7).
I repeat my question: Who said this, my soul? Of whom did He speak?
Affective Acts
(1) Fear — What fear, what alarm seizes me, my God, when I consider these truths that have come from Thy mouth! I, even I, can be damned — I, who have been called by God to the Faith and to perfection! I, whom God has favored with so many graces! . . . I, who have been chosen by God for an eminent glory in Heaven! Yes, I can be damned, and just for my lukewarmness! . . . Ah, lukewarmness! Accursed lukewarmness! What a great evil you must be when you can cause such nausea to the Heart of the most Merciful God so as to constrain Him to cast me from His mouth!
(2) Repentance — Have still a little patience with me, O my Jesus! With all my heart I detest and hate all my negligence, and the abuse I have made of all the graces and means which in Thy kindness Thou hast given me. Until now I have spent my life without having any care either for the glory of Thy Holy Name, or for the salvation of my soul. Thou, by a feat of Thy Mercy, have this day enlightened me to know my sinfulness. Again, I detest it, I hate it, and I earnestly resolve to endeavor henceforth to be upright and perfect, as Thou art asking me to be.
Second Point
The second class of men consists of those who have a true will to aspire to perfection, but it is not an all-inclusive, generous will . . . Let us return to the example of sick persons. Behold, my soul, another sick man very different from the first one. He desires to regain his health, and to achieve this he is ready to take medications and other remedies. But he is unwilling to take the iron or the caustic medications, nor other similar disagreeable remedies. (He will take whatever medicine is prescribed, provided it does not taste bad.) Thus he, too, is unwilling to have all treatments that are necessary. What should be said of this sick man? It is true that he has a good will, but it lacks strength, whole-heartedness, and generosity.
A disposition resembling that of this sick man is that in which we find many spiritual people. They want to acquire perfection, and to obtain it they are ready to take some of the means, but not all. To bear up for many years with interior desolation and grave trials, to suffer humiliation and contempt without having given any occasion for it, and other things distasteful to corrupt nature, seems to these souls too great a burden for their shoulders. What should be said of these souls? One will say that they have some good will, but it is like that of the sick man unwilling to take all treatments that are necessary. What will follow for a will that holds back this way? Note this well, my soul, and impress it well in your heart. . . Realize that:
(1) A soul in this disposition will always lack consolation and peace — As it lacks holy indifference of will and complete, unreserved resignation to the Divine Will, the evil inclinations in it will never die. Pride and vainglory, caprice and attachment to one's will and judgment, carelessness of speech, anger, melancholy, and harshness towards one's neighbor, will continue after many years of spiritual reading, mental prayer, frequenting of the Sacraments, and works of mercy. These faults will be as lively as when one began his pursuit of virtue. Rather, they will keep growing with the years and will develop like a sturdy tree which every year always gains more height and firmness. The burden of obedience to superiors will every day weigh more heavily on such a soul, and each experience of contempt will be harder to bear. One's conversation will each time become less restrained, less controlled, and his treatment of his neighbor will become more discourteous and offensive. What peace, what consolation, could ever be found in a heart so ill disposed? One unmortified attachment is to a soul like a snake on a man's body, who has rest when the serpent is asleep and does not bite or poison him; but the instant it wakes up, it bites and torments the unhappy man. This soul will not otherwise enjoy peace and quiet, except when its passions are not provoked. But if they are awakened, either by an offense done to him or some slight that he receives, or by a command that is not pleasing to him — oh, the storm, the torment he must suffer! Yet we are so blind that we do not see the source of our misery; and when we could easily discover it in our own heart, we turn everywhere else to try to find it.
(2) This soul will go through life without making any progress in perfection — It is God Himself Who thus explains the matter, and one may not expect Him to retract . . . "One . . . that doth not renounce all . . . cannot be My disciple." (Lk. 14:33). This means: One who does not renounce all creatures that capture the heart and does not completely abandon himself, without any reservations, to My Way of disposing matters, will never be able to attain to My Love nor become one with Me. And why? Listen to the reasons for this, my soul.
(1) God is Infinite Authority. It is a matter for God's choice to grant the particular graces that are necessary for reaching perfection. Now His established way is not to grant them to a soul that holds back and does not submit completely to His Majesty. Can God be criticized, perhaps, for this procedure?
(2) God is Infinite Worthiness. To Him belongs the right that one's whole heart be given Him with all its affections. It will never be possible for Him to surrender this right nor admit to union with Him a soul that fails to give itself to Him unreservedly.
Affective Acts
(1) Confession — This sick man is a vivid image of my soul, O my Jesus. He wants to regain his health, but without labor, without suffering, and without taking unpleasant remedies. This is exactly the disposition of my soul. I would like to have perfect humility, but without bearing contempt; perfect obedience, but without painful commands; a perfect charity and meekness, but without undergoing ill treatment. That is, I want to be holy, but without suffering. . . Is not this to directly oppose the Will of the Heavenly Father, the doctrine and example of Jesus Christ, the designs and interior inspirations of the Holy Spirit? Oh what a fool I am! There has not been anyone before me nor will there be anyone afterwards, who became holy without suffering and without following the footsteps of Jesus Christ. It is absolutely necessary to suffer, to die to self, to give up all useless, selfish pursuits, if one wants to acquire perfection. Yes, this is Thy doctrine, O my Jesus. This is the road that leads to holiness. And so I wish to suffer with Thee, and to suffer even until all disorders disappear from my heart and all my perverse impulses have been mortified.
(2) Resolution — And why should it not be thus? Will I be so foolish as to want to get rid of a lesser cross to thereby come burdened with another greater one, without gaining anything? Ah, my God, enlighten me! Make me know and see what till now I have not seen nor known. A little pride causes in the heart more unrest, more disturbance than the sting felt in the most humbling experience, the most humble behavior. . . A little wrath rouses up in the heart far greater troubles than any pinch we might feel from practising the most heroic meekness. . . A small resentment voluntarily harbored, torments the heart much more than the stress and strain of the most heroic meekness . . . It is necessarily so, then, that one must suffer, either for virtue or for vice, and there is no escape. I wish to suffer for virtue. I want to suffer for Heaven. I want to suffer for Thee, O my Jesus. . .
Third Point
The third class of men consists of those who have an earnest, generous will to strive for perfection. I mean that they are ready and willing not only to carry out whatever God wants, but also to suffer all that His designs provide, in order to acquire perfection. The advantages that a soul should promise itself in this state are the following:
(1) This soul infallibly arrives at perfection — The measure with which God gives Himself to a man is exactly the same as that with which the man gives himself to God. Therefore when the soul surrenders itself entirely and without reserve to God in this state of which we speak, so that it is ready to do and suffer all that pleases God, God also, on His part, communicates Himself totally and without reserve to the soul, and in a very short time raises it to this perfection . . .
(2) The soul that has this disposition certainly reaches union with God — Union and intimate familiarity with God is the reward promised for perfect charity. "If any one love Me," says the Divine Redeemer, ". . . My Father will love him: and We will come to him and will make Our abode with him." (Jn. 14:23). Now who is it that has perfect charity, to which is attached the promise of such an outstanding grace? It is beyond doubt one who surrenders himself entirely to God.
(3) This soul infallibly obtains from God many other very sublime graces — If God is infinitely liberal, He will not fail to pour down His Graces superabundantly and will pour them assuredly on my heart which submits completely to Him. These graces consist in a very sweet, quiet peace and joy of heart, in a very tender devotion and affection for God and in other gifts which are properly from the Holy Spirit. This is that very blessed hundredfold which Jesus Christ promised those who, for love of Him, deny themselves and entirely surrender to Him without holding back.
Affective Acts
(1) Fear — O my God, how liberal and merciful Thou art with me! It is purely an effect of Thy Grace that I now know the road which leads to Holiness, that I certainly know I can attain it, provided I abandon myself entirely into Thy Hands. Oh, what Goodness! Oh, what Mercy! Oh, what Grace! But these very graces make one tremble, O my God. Thy words are, ". . . Unto whomsoever much is given, of him much shall be required." . . . (Lk. 12:48).
And one to whom a great deal has been lent, must likewise restore a great deal. Oh, what a disaster it would be for me, if the very abundance of grace that ought to raise me to a very high level of glory in Heaven, were to plunge me into the depths of hell! This is certain, that for many souls there is no middle state; but they will either be elevated to a very high place in paradise, or they will fall most disastrously into the eternal pit of hell. Could I be one of these? I do not know. Oh frightening thought! I do not know! . . .
(2) Resolution — I will promptly look after my soul's welfare and begin walking the way that Thou, O my Jesus, hast made known to me today. Yes, at this moment I surrender myself entirely to the ways Thou hast designed. One single grace I ask of Thee, and it is that Thou make me worthy of Thy love and let me arrive at an intimate union with Thee. Everything else I leave to Thy Most Holy Will. Whatever troubles befall me, I will look upon as something designed by Thy Fatherly Providence, and will embrace it with perfect submission as the means of my sanctification. My Jesus, preserve this will in me.
Now pray the Our Father and the Hail Mary and the Concluding Prayers as on page xi.
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre