A Year with the Saints. Anonymous

He took one of them by the hand and gave her many caresses. Then approaching the second, He raised her veil and gave her a slight blow on the cheek, and left her as if in anger; but soon returning, and finding her in grief and affliction, He devoted Himself to consoling her with a thousand endearments. Finally, He came to the third, and, with an appearance of great wrath, took her by the arm and drove her away from the altar, loading her with blows, and even tearing the hair from her head, while she bore all with great calmness, humbling herself and blessing God. Then Jesus, turning to the matron, said: "You must know that the first one is weak in virtue, and very changeable; therefore, to confirm her in the good way, I show Myself altogether amiable and kind; otherwise, she would leave it. The second is more perfect, yet she needs to experience, from time to time, some spiritual sweetness. But the third is so firm and constant in My service, that whatever adversity may come to her, she will not allow herself to be withdrawn from it, and she is My best beloved."

      St. Philip Neri, in order to save his penitents from the first of these mistakes, used to tell them that in the spiritual life there are three degrees. The first, which is called animal, includes those who follow the sensible devotion which God usually gives to beginners, in order that, drawn by this delight as animals are by sensible objects, they may give themselves to the spiritual life. The second, which is called the life of man, is led by those who without sensible consolation fight for virtue against their own passions, which is the true characteristic of man. The third is called the angelic life. Those have arrived at it who, after long struggles in subduing their own passions, receive from God a life calm and tranquil and, as it were, angelic even in this world. And if anyone perseveres in the second degree, God will not fail, in His own time, to raise him to the third.

      16. We are not to regard great favors from God so much as virtues, but consider who serves the Lord with the greatest mortification, humility, and purity of conscience; for the latter without the former will be the more holy.----St. Teresa

      Were proofs of this truth wanting, the example of St. Vincent de Paul would be sufficient to confirm it. Very few extraordinary favors are recorded of him, yet he has been, and is now, regarded by all as a man of rare sanctity.

      Rufinus of Aquilia tells of St. Macarius, that at one time he believed himself to have made much progress in virtue. But one day, when at prayer, he heard a voice which said to him, "Macarius, know that thou hast not attained as much virtue as two women who live at such a place?' Macarius went instantly to find them, and perceived, upon examination, that they possessed great merit, for they had lived together for fifteen years in the same house in perfect union and charity, without the slightest disagreement in word or act occurring between them. The Saint was amazed at this, and confessed that they were, in truth, better and more perfect than he, although he had been gifted by the Divine Goodness with many extraordinary favors.

      17. Lord, what wilt Thou have me to do? Here is the true token of a soul absolutely perfect: when one has succeeded in leaving behind his own will to such a degree as no longer to seek, to aim, or to desire to do what he would will, but only what God wills.----St. Bernard

      These were the first words of the Apostle St. Paul as he recognized the Lord: "Lord, what wilt Thou have me to do?" And they were uttered by him with so much sincerity of affection, and with such submission of will, that from that day forward he had no other desire and no other aim than to fulfill the Divine Will in all and through all. Nor in all the adversities, labors, sufferings, and torments which he encountered was there ever a thing sufficient to diminish, or even in the least to shake, his constancy and fidelity.

      St. Jane Frances de Chantal had so great a desire to know and follow the Divine Will that on merely hearing those words, "Divine Will," she felt all on fire, as if a torch had been applied to her heart, and she remained in a kind of torture until she knew how she was to understand them. The venerable Mother Seraphina di Dio testifies of herself that the Lord showed her plainly, by an interior illumination, how good a thing it is to live without any will of one's own and to commit one's self entirely to His holy will. "I remained," she says, "fully persuaded that on account of His greatness and perfection it was the most suitable thing for all His creatures to have no other will than that of their most loving God; and that when one has reached this point, he belongs wholly to God and enjoys Paradise upon earth."

      18. If you truly wish to make spiritual profit, you must apply yourself closely to that counsel of the Apostle, Attende tibi----Take heed to thyself. This implies two things: The first is not to become entangled in others' affairs, or watchful as to their defects; since he has no little to do who wishes to manage his own affairs well and correct his own failures. The second is to take our own perfection to heart and attend to it incessantly, without regarding whether others attend to theirs or not. For perfection is so purely individual a matter that, though men who belong to the same order, company, family, or country are here said to make one body; yet, in the world above, it is certain that each one will be separate by himself, and carry his profits and losses to his own account.----Abbot Pastor

      A rare pattern of this was St. John Berchmans. From his first entrance into religion, it had been his fixed intention to become a Saint; and from the same time, he made it his aim and his only important business to watch over himself; and to this, in fact, he gave his attention as long as he lived. He did this with such application and such unwearied earnestness that he did not even have time to think of others' occupations or to notice their defects. And thus he never stopped to reflect why others said or did so and so, or whether they did well or ill. Nor did he ever enlist in the defense of one with the danger of offending another, but let everyone go his own way and manage his own affairs for himself. As to the faults of others, he thought of them so little that even when they were committed in his presence he did not notice them; and it was said of him that he was not able to tell what errors the others committed. All his care was to correct his own defects and to perform his own actions well; and so, the pains he took to keep his soul clear of every fault were something extraordinary. For besides carefully making the daily examens and a most rigorous retreat of one day in each month, he often and urgently entreated his superiors and companions to keep their eyes upon him, and inform him of anything they might see amiss. And when counsel of that kind was given him, he received it as a peculiar favor and offered special prayers for whoever gave it. But not content with this, as he had an ardent desire to render himself as pleasing as possible in the eyes of God, he employed every effort to this end. Therefore he devoted himself with admirable diligence to the most exact observance of his Rules; to executing promptly and faithfully whatever was imposed on him by obedience; to performing well and with particular devotion the spiritual exercises as things which immediately concern the honor of God and one's own profit, paying most attention of all to his Communions, to which he always gave two hours; and finally, to practicing all virtues, especially charity towards the sick. Though he had great fondness for study, he never allowed it to stand in the way of his spiritual exercises, nor of charity or obedience; for his heart did not seek for what afforded most delight, but most merit. And he did all these things without noticing at all whether others did the same or failed in them, because that one precept, attende tibi, ever remained planted deeply in his heart.

      What harm does it cause the other Apostles now that the unhappy Judas remains suffering in Hell? All the loss falls upon Judas alone. And if Berchmans be higher in Heaven than so many others who were his companions in religion, is not all the gain his?

      19. Do not let any occasion of gaining merit pass without taking care to draw some spiritual profit from it; as, for example, from a sharp word which someone may say to you; from an act of obedience imposed against your will; from an opportunity which may occur to humble yourself, or to practice charity, sweetness, and patience. All these occasions are gain for you, and you should seek to procure them; and at the close of that day, when the greatest number of them have come to you, you should go to rest most cheerful and pleased, as the merchant does on the day when he has had most chance for making money; for on that day business has prospered with him.----St. Ignatius Loyola

      It was one of the principal maxims which St. John Berchmans kept fixed in his mind, as we read in his Life, to endeavor to gain merit in everything, and not to let any occasion, however small, escape, if it could be profitable to him. For this reason he continually went in search of such occasions, and when they came to him from others he embraced them all with courage and