SAINTLINESS
245
I ought to set up no difference between one Superior and another, . . . but
recognize them all as equal before God, whose place they fill. For if I dis-
tinguish persons, I weaken the spirit of obedience. In the hands of my
Superior, I must be a soft wax, a thing, from which be is to require what-
ever pleases him, be it to write or receive letters, to speak or not to speak
to such a person, or the like; and I must put all my fervor in executing
zealously and exactly what I am ordered. I must consider myself as a corpse
which has neither intelligence nor will; be like a mass of matter which
without resistance lets itself be placed wherever it may please any one;
like a stick in the hand of an old man, who uses it according to his needs
and places it where it suits him. So must I be under the hands of the
Order, to serve it in the way it judges most useful.
“I must never ask of the Superior to be sent to a particular place, to be
employed in a particular duty. . . . I must consider nothing as belonging to
me personally, and as regards the things I use, be like a statue which lets
itself be stripped and never opposes resistance.”
1
The other saying is reported by Rodriguez in the chapter from
which I a moment ago made quotations. When speaking of the
Pope’s authority, Rodriguez writes: —
“Saint Ignatius said, when general of his company, that if the Holy
Father were to order him to set sail in the first bark which he might find
in the port of Ostia, near Rome, and to abandon himself to the sea, with-
out a mast, without sails, without oars or rudder or any of the things that
are needful for navigation or subsistence, he would obey not only with
alacrity, but without anxiety or repugnance, and even with a great internal
satisfaction.”
2
With a solitary concrete example of the extravagance to which
the virtue we are considering has been carried, I will pass to the
topic next in order.
“Sister Marie Claire [of Port Royal] had been greatly imbued with the
holiness and excellence of M. de Langres. This prelate, soon after he came
to Port Royal, said to her one day, seeing her so tenderly attached to
Mother Angélique, that it would perhaps be better not to speak to her
again. Marie Claire, greedy of obedience, took this inconsiderate word for
an oracle of God, and from that day forward remained for several years
without once speaking to her sister.”
3
1
B
ARTOLI
-M
ICHEL
, ii. 13.
2
R
ODRIGUEZ
: Op. cit., Part iii., Treatise v., ch. vi.
3
S
AINTE
-B
EUVE
: Histoire de Port Royal, i. 346.
246
THE VARIETIES OF RELIGIOUS EXPERIENCE
Our next topic shall be Poverty, felt at all times and under all
creeds as one adornment of a saintly life. Since the instinct of owner-
ship is fundamental in man’s nature, this is one more example of
the ascetic paradox. Yet it appears no paradox at all, but perfectly
reasonable, the moment one recollects how easily higher excite-
ments hold lower cupidities in check. Having just quoted the Jesuit
Rodriguez on the subject of obedience, I will, to give immediately
a concrete turn to our discussion of poverty, also read you a page
from his chapter on this latter virtue. You must remember that he
is writing instructions for monks of his own order, and bases them
all on the text, “Blessed are the poor in spirit.”
“If any one of you,” he says, “will know whether or not he is really poor
in spirit, let him consider whether he loves the ordinary consequences
and effects of poverty, which are hunger, thirst, cold, fatigue, and the
denudation of all conveniences. See if you are glad to wear a worn-out
habit full of patches. See if you are glad when something is lacking to
your meal, when you are passed by in serving it, when what you receive
is distasteful to you, when your cell is out of repair. If you are not glad of
these things, if instead of loving them you avoid them, then there is proof
that you have not attained the perfection of poverty of spirit.” Rodriguez
then goes on to describe the practice of poverty in more detail. “The first
point is that which Saint Ignatius proposes in his constitutions, when
he says, ‘Let no one use anything as if it were his private possession.’ ‘A
religious person,’ he says, ‘ought in respect to all the things that he uses,
to be like a statue which one may drape with clothing, but which feels
no grief and makes no resistance when one strips it again. It is in this
way that you should feel towards your clothes, your books, your cell,
and everything else that you make use of; if ordered to quit them, or to
exchange them for others, have no more sorrow than if you were a statue
being uncovered. In this way you will avoid using them as if they were
your private possession. But if, when you give up your cell, or yield posses-
sion of this or that object or exchange it for another, you feel repugnance
and are not like a statue, that shows that you view these things as if they
were your private property.’
“And this is why our holy founder wished the superiors to test their
monks somewhat as God tested Abraham, and to put their poverty and
their obedience to trial, that by this means they may become acquainted
with the degree of their virtue, and gain a chance to make ever farther
progress in perfection, . . . making the one move out of his room when
he finds it comfortable and is attached to it; taking away from another a