Volume I, Treatise III, Chapter XII

Several Marks to Know When We Act Purely for God, and When We Seek Ourselves in What We Do

St. Grecory proposes to us an excellent mark to know whether, in our functions which relate to the salvation of our neighbour, we seek purely the glory of God, or have our own glory also in view. Take notice, says he, whether or not you feel the same joy when another preaches well, is numerously attended, and produces great fruit in souls, as if you performed all this yourself. For if you rejoice not as much at his performance as at your own; but on the contrary feel a sort of trouble and envy; it is an infallible sign that you do not purely seek the glory of God, as the apostle St. James tells us in express terms: “If you have a bitter jealousy and nourish in your heart the feelings of contention and envy, your wisdom comes not from above, but is earthly, it savours of creatures, and is diabolical.” (James 3:14) You are not jealous of God’s honour, but of your own, and of attracting to yourself that esteem and reputation which you perceive another has gained. For if you desire the glory of God and not your own, you would be glad that there should be many excellent persons, and able workmen in the vineyard, and that another should do more than you are able to do yourself. It is thus Moses acted when Josue wished to make him prevent several persons from prophesying in the camp. He answered very angry, and much moved at ‘such a proposal: “+ What zeal,” says he, “do you arrogate to yourself upon my account? Would to God that all people were able to prophesy, and that our Lord would impart his spirit to them all!” (Numbers 11:29) A true servant of God ought in like manner to say: Would to God that all preachers were very excellent, and that our Lord would give them the spirit of eloquence and persuasion, that they might be the better able to extend his glory throughout all places, and that his name might be known and sanctified by the whole world!

Father Avila has set an edifying example in this respect. It is related of him, that on his hearing that the Society of Jesus was established through the exertions of St. Ignatius, and understanding what its end and institution were, he declared that this was the object he had aspired to for many years, but that he could not attain it. He added, that on the occasion, it happened to him as to a child who at the foot of a mountain should endeavour to roll a heavy burden to the top of it, but who by reason of his weakness could not effect his purpose—at length there came a giant, who took up the same burden, and with all the ease imaginable, carried it where he pleased. Thus this holy man looked upon himself as a child, whilst he compared St. Ignatius to a giant. But to come to what is more to our present purpose—the establishment of our society gave him as great joy as if he had been the founder and institutor of it himself; because therein he regarded only the glory of God and salvation of souls. Behold here how the faithful ministers of God “think not on their own interests, but on those of Jesus Christ” (Philippians 2:21,4); and it is after this manner, that those who serve him ought to be so detached from themselves, that when the divine Providence should advance its glory, and procure the salvation of souls by the means and help of others, they ought to be as well satisfied, as if it had made use of their assistance. It is therefore a very laudable practice, adopted by some servants of God, very zealous for the conversion of souls, to pray after this manner: ‘“Lord, so that these sinners correct their ill courses, that this soul converts itself to thee, that this good happens. that the increase and progress of Christianity takes place, it is all that I desire; let it be performed by what means and assistance you please, it is all equal to me; for my part I desire that nothing thereof be ascribed or attributed to my efforts.” This in effect is to have a pure and upright intention, to act with an entire disengagement from all things that relate to ourselves, and to have no other object than God’s greater honour and glory. |

The same may be said of our own and our brethren’s spiritual advancement. Whoever is disgusted, or dejected, because he sees his brother advance before him in the way of virtue, seeks not purely the greater glory of God. For though it be true that a faithful servant of God ought to have his heart deeply pierced with sorrow on seeing that he serves not so great a master as diligently as he ought and could; yet it does not therefore follow that he needs must disquiet himself or repine, because another makes greater progress than he. On the contrary, in the sorrow he ought to feel at not serving God better than he does, it should be a great comfort to him to see, that though he himself complies not entirely with his duty, yet there are others at least, who acquit themselves of theirs, as he would wish to acquit himself of his; and who serve and glorify God as they ought. So that the disquiet and trouble into which any person is cast upon this account, comes from nothing else than self-love, or some secret motion of pride and envy. For if we desired truly the honour and glory of God, and desired to serve him upon this account alone, it is certain we should exceedingly rejoice on seeing others increase in virtue and perfection; though the idea of our not serving him as well as they ought to give us great sorrow and confusion.

A second mark that we do our actions purely for God, is when a religious embraces the office allotted him, and executes his orders in such a manner, that he is wholly indifferent whether they prescribe one thing or another; whether they employ him in one function or another, and in whatsoever office he is employed, he is always equally pleased and content. For this indifference and evenness of mind spring from his thoughts being entirely engaged in doing the will of God, without troubling himself about anything else. But if he does not acquit himself as willingly of a mean and painful, as he does of an easy and honourable employment; it is asign that he acts not purely for God, but that he regards himself, and seeks his own satisfaction and particular interests. Wherefore, aholy man had great reason to say, that whatever way it shall please the divine Providence to dispose and order things, we should always equally rejoice at all events, if God’s will be truly the motive of our desires. (Thomas-a-Kempis.)

But when a religious wishes very much that his superiors should know what he does, and what pains he takes; when he desires to be praised by them, or at least to receive some mark of approbation from them; and when on this being withheld, he is presently discouraged: it is an evident sign that the love of God is not the sole” motive of his actions; but that there is a considerable share of human respects mingled with it. If you act purely for God, the praises of men would be of no value in your eyes: but on the contrary, if you reflected that when your superior expresses approbation of your conduct, it is merely because he feels for your weakness and imperfection, which stand in need of his encouragement, certainly you would be ashamed and confounded at it, instead of being pleased; aud bewailing yourself you would cry out, Is it possible that I should be still so imperfect as to cause my superior to treat me after this manner? Shall I always remain a novice, and appear so little advanced in virtue, as to stand in need of being excited to it by so poor and imperfect a motive as this P

We read, in the Spiritual Meadow, that the abbot John, disciple of. St. Amon, served for the space of twelve years one of the ancient fathers of the desert, who was extremely infirm; and though during this time he applied himself with all imaginable care and affection to serve him, yet he never received the least comfortable word from him, but on the contrary, was often received very rudely, and treated unkindly by him. At length the old man finding himself near his death, in presence of a great many ancient herinits that came to visit him, he called to him the holy man, who during this space had served him with so much patience and humility; and taking him by the hand he thrice repeated these words: ‘“Remain constant in God’s service”—and recommending him to the most ancient fathers present, in order to move them the more, he says, believe me it is not a man but an angel, I recommend to you, since during the twelve years he has served me in my sickness, he has never had a good word from me;

and yet he never failed to serve me with all possible diligence and affection.

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