Volume I, Treatise IV, Chapter II

¢ of the Necessity of Maintaining the Spirit of Union and Charity, and of the Manner of Doing So

St. PauL, writing to the Colossians, after having recommended to them the practice.of many virtues, says: ‘“But above all things, have charity one with another, which is the bond of perfection.” (Colossians 3:14) St. Peter also expresses the same in his first canonical epistle. After having therein touched on some points, he says; “But before all things entertain a continual and mutual charity one with another.” (1 Peter 4:8) Hence we may judge of how great importance it is, that we should always exercise the spirit of charity and union, since these great apostles, these two princes of the Church, recommend it to us “above and before all things;” and would have us prefer it before all things else. Herein we see in effect that nothing is more generally necessary than this; for what religious community or human society can ever be formed, or be able to subsist, without this union and charity?’ Take away this union or bond from any assembly whatsoever, and it will presently become a Babylon, and present nothing but discord and confusion. The common saying is, that ‘‘ where there is a multitude of people, there is also confusion:” but this ought only to be understood of a multitude that is not well united; for that which is perfectly united is a heavenly hierarchy upon earth. Moreover, there is no society or commonwealth in the world, how barbarous soever it be, where there is not some kind of union;. whether they live under one head, or whether the government be composed of divers heads. We also see this verified amongst irra-- tional creatures, and this not only amongst bees, to whom nature has given an admirable instinct of union and order; but even amongst the most savage beasts, amongst wolves and lions; in whom the same principle that prompts them to self-conservation moves them also to maintain a certain kind of union, by a sort of knowledge or instinct they have that division will cause their destruction. It is for the same reason that even the devils themselves, who are spirits of division, and the sowers of cockle and discord, keep a kind of union amongst themselves; “For if Satan be divided against himself,” says Jesus Christ, “how will his kingdom be able to subsist?” (Luke 11:18) And he afterwards confirms it by this maxim, which the example of all ages has ever held up as an infallible principle of policy, “That a kingdom divided against itself shall become desolate.” (Luke 11:17) Hence Plato says, that there is nothing more pernicious to a commonwealth than discord and disunion, nor anything more useful or profitable than peace and a good understanding amongst the inhabitants.

St. Jerom still more forcibly says the same of a religious life. It is charity, says he, that makes religious, and assembles them under one and the same discipline and government: without this monasteries are a hell, and those that are in them devils; but with this, monasteries become a paradise upon earth, and their inhabitants angels incarnate. Moreover, to speak the truth, what greater hell can we imagine, than to be continually together, and always to have different wills, and judgments opposite one to the other? While, on the contrary, what is the living in union of wills, but to live the life of angels here below, and to begin to taste in this world the peace and tranquillity they enjoy in heaven? This truth is confirmed by St. Basil, who, speaking of religious, says: ‘ Those that live in the true spirit of a community, imitate, in a manner, the lives of angels, amongst whom there are no law-suits, no disputes, no quarrels.

And St. Laurence Justinian affirms, that nothing in this world represents so well that admirable assembly of the heavenly Jerusalem, as a society of religious, who are perfectly united together by charity. The life they lead is truly heavenly and angelical: “Our Lord is truly amongst them: the place they live in is no other than the house of God, and the gate of heaven.” (Gen. xxviil. 17.)

But to treat this matter in less general terms, I will come to the particular necessity we ourselves have of living in this union and fraternal charity. It is for this reason that St. Ignatius, speaking of the means conducive to the good and spiritual advancement of the society, says, that one of the chief things that can conduce or contribute to it is the spirit of union and charity. We have already touched on some general reasons, sufficient to shew us how necessary it is in all religious communities; yet besides these, we have particular considerations, which render it far more necessary amongst us. The first is, that our society is like a battalion of soldiers, which God has sent as a reinforcement to his Church, to aid and assist it, to sustain the holy war it wages against the devil and the world, and to gain souls to heaven. It is this that the patent of our institute makes mention of; it is this that the Church proclaims in its bull for the confirmation of our society: “Whosoever desires to fight under the standard of the cross, and enrol himself in the service of God alone, or in that of the Church his spouse, must abound in charity.” (Bul. Julii. exi. anno 1550.) And it is this which is given us to understand by the name of Company or Society, which we have taken. We are a company of soldiers; we beat our drums, we display our colours, we obtain recruits, and enlist new soldiers, to fight against the enemies of the cross. Ifthe battalion is well united, and if it marches in good order, it will surmount all obstacles, and vanquish whatsoever opposes its power. And it is for this reason that the Holy Ghost, speaking of the Church, says, that is “terrible as an army ranged in battle.” (Canticle of Canticles 6:3) It will not, therefore, be possible to break through this battalion, if it be always well united, if the soldiers observe exact discipline, and always firmly keep their ranks; because it is by this means, and after this manner, they defend one another. But if they are disunited it will be presently broken, and entirely defeated. David having obtained a signal victory over the Philistines, ‘‘ The Lord,” says he, ‘“has divided ny enemies before me, as waters are divided.” (2 Kings 5:20) And the field of battle was called Baal-pharasim, that is, the Place of Division. This shews that to divide and to overcome is one and the self-same thing, and that the place of division is taken for the place of victory. In effect, those who have written on warlike affairs say, ‘‘that troops marching irregularly, go rather to the butchery, than to a battle;” and there is nothing more recommended in military discipline, than to keep the ranks well, and take care that the battalion be so united, that all the soldiers mutually succour one another, remaining always firm at their post. This alone makes it invincible, and this secures not only the general good of the whole corps, but the particular good of every soldier, whose success or misfortune is inseparably attached to the victory or defeat of the battalion. We may say the same of our society. If we preserve the spirit of union, if we assist one another, if we march well united, and set upon our enemies in good order; we shall infallibly overcome, and be under no apprehension of defeat in any encounter. ‘“‘ The brother that is assisted by his brother, is a strong city” (Proverbs 18:19), says the Wise Man; and “it is hard to break a triple cord.” (Ecclesiastes 4:12) All the little threads, of which the string of a cross-bow is made, are very weak of themselves, if taken one by one; yet when they are united and interlaced one with another, they are able to bend a bow of steel. Even so will religious be strong, when they are all united with one another by the bond of fraternal charity.

St. Basil, desirous to encourage us to this virtue, bids us consider what that union of the Machabees was, when they fought for the Lord. Consider, says he, what was that of the Israelites also, who having levied an army of more than three hundred thousand men, “marched,” says the Scripture, “as if al] of them had been but one man.” (1 Kings 11:7) That is, they marched all with the same resolution and courage; and hence it came to pass, that they struck fear into their enemies, and gained most signal victories over them. We ought to fight after the same manner, in the spiritual warfare we sustain for our Lord; and by this means we shall advance in perfection, and fill our enemies with terror. The devil himself will tremble, and will not dare to attack us; and as long as he sees so many persons united against him, he will lose courage, and despair of doing us any harm.

Our holy founder, speaking of the chief reason for which it is hecessary we should live in perfect union, says in one place, we ought to take very great care to preserve a strict union amongst ourselves, without permitting it to be wounded or hurt in anything; that being thus united by the bond of fraternal charity,

we may employ ourselves more efficaciously in the service of God, and of our neighbour. He says in another place, that ‘without this union, the society cannot long subsist, nor attain the end for which it was instituted. And indeed it is evident, if there be any division, any caballing or dissensions amongst us, we shall be so far from attaining the end for which our society was instituted, which is to gain souls to God, that we shall not be even able to maintain or preserve ourselves. If the soldiers destined to fight the enemy, turn their arms one against another, it is not to be doubted but that, instead of overcoming them, they will infallibly destroy themselves. “Their hearts are divided,” says Osee, “and they will presently perish.” (Osee,. x. 2.) And the apostle, writing to the Galatians, says, “If you bite or devour one another, take care that you come not to be destroyed amongst yourselves.” (Galatians 5:15) Behold what is to be feared in religion. For as to other things we have nothing to fear from without; and all the persecutions and tempests which the world can excite will never be able to hurt us, so long as charity and peace shall be established amongst us.

It is this which St. Bernard says, when speaking to his religious upon this subject, ‘“‘ What can there be from without,” says he, “that can contristate or trouble you, if you be in a good state within, and if you enjoy fraternal peace?” And “whocan do you any harm, if you are animated with a true zeal, and a holy emulation?” As long as we are what we ought to be, and live in a perfect union one with another, all contradictions from without are so far from doing us any hurt, that, on the contrary, they will contribute to our good and advancement. Thus when the Church was persecuted in the first ages, it received no more damage than the vine does when it is pruned; because for one branch which was cut off, there sprouted out many; and asa holy martyr said heretofore very well to the tyrant, whilst he caused him to be torn to pieces by the executioners, that in shedding the blood of Christians, he only watered the earth, to make it produce greater abundance of fruit.

In the first book of the Machabees, the Holy Scripture praises the Romans very much, for living in great union amongst themselves. “They commit,” says the Scripture, “every year the supreme authority to oue man, whom all obey; and there is no envy nor jealousy amongst them.” (1 Mac. viii. 16.) So that being united after this manner, they overcame all their enemies, and became masters of the world: but when they began to be embroiled in civil wars, they destroyed themselves; which gave rise to that saying, “That little things are augmented by concord, and the greatest ruined and destroyed by discord.”

But besides what we have already said, there is still another particular reason, for which our society has greater cause than all other orders to live in closest union. And it is what St. Ignatius alleges in his Constitutions; because we in particular meet with many difficulties and obstacles, which hinder our living in union; and consequently we ought to take more care to establish it amongst us, and to seek proper remedies against whatsoever may prejudice it. The difficulties we meet with are reduced to three:—The first, says he, is, that our society being spread over the whole world, as well amongst the faithful as infidels, and all its subjects being thus separated one from another, it is very hard to know one another, or have any communication, whereby to maintain or exercise ourselves in this union. Moreover, that as it embraces so many different nations, amongst which there seem to be such natural oppositions and antipathies, it is very hard so to overcome this aversion, with which we were born, and in which we were a long time brought up, as that we should bring ourselves to look upon a stranger not as a stranger, but as our brother in Jesus Christ, and a child of our holy mother the society. The second obstacle is, that the greatest part of our society ought to be persons of learning. And we know that knowledge ordinarily puffs up the mind of man, and fills him with an esteem of himself, and contempt of others, and attaches him very much to his own opinion: and it often happens, that “the learned,” as St. Thomas says, “are less devoted to piety, than the simple and illiterate;“—-so that there is great reason to fear lest all this should impede union and fraternal charity; and that every one desirous to follow his own opinion should go a particular way, and have in view only his own interest and reputation; and thus division would begin to introduce itself into the society. The third difficulty, which is not at all less than those already mentioned, is, that the very persons of whom we have spoken, looking upon themselves as persons of merit, and endowed with such peculiar talents as are requisite for the world, avail themselves of all this to enter into familiarity with princes and great men, and to form particular connexions and friendships with magistrates and persons in authority. Hence arise particularities, claims to exemptions and privileges, and a desire that distinction should be made between them and others; all which cannot but exceedingly prejudice union and fraternal charity. But as great precautions ought to be taken in order to prevent great inconveniences. so St. Ignatius carefully marks in the same place those remedies we ought to make use of in order to surmount these difficulties. The first of all, and that which should be the foundation of the rest, is, not to receive, nor retain in the society, any one who has not a firm resolution to govern and overcome his passions, and who does not effectually apply himself to it. For if we have not the spirit of mortification, we are incapable of the spirit of discipline, union, or regularity; without this spirit, if we acquire learning, or any other superior advantage, we shall be carried away with vainglory, contempt of our neighbour, a desire to be preferred before him, and a presumptuous belief that we have right to dispensations and privileges. ‘Without this spirit we shall also court the favour of princes, endeavour to be intimate with persons of distinction, and we shall wish to have amongst them some particular patron to show us kindness. Now these singularities and distinctions will produce nothing else in the end but the bad fruits of jealousy and division. The more’ learning, merit, or distinguished qualifications a man has, if he has not also the true sentiments of virtue and mortification, he will have just reason to fear that these endowments will be an occasion of division and scandal; and that, at some time or other, he will excite great disturbance in religion. Knowledge and great talents in a man that wants the spirit of mortification and humility, are like a sword in a mad man’s hand, who turns it against himself as well as against others. But if knowledge be accompanied with humility, if the learned, instead of seeking themselves, “seek none but Jesus Christ” (Philippians 2:21); then all things will go well; and their example being of great power, will attract others to follow it, and we shall see peace and union flourish abundantly. See here the first and chief remedy; and if we apply this well, it will not be necessary to recur to any of the rest.

Nevertheless, St. Ignatius proposes to us other means of obviating the inconveniences we have touched on. As for example, to take care that distance of place hinder us not from having a knowledge of and holding communication with each other, he ordains that we entertain ourselves reciprocally with pious letters, and these full of edification, whereby, one understanding what the other does, we may animate each other to similarity of conduct, as far as diversity of nations will permit. And this, without doubt, is a very proper means to conciliate and cement together that union which is necessary for us.

But one of the most important means to keep ourselves in union is, that which the same saint farther prescribes, and which consists in an exact observance of all that obedience shall enjoin. For it-is obedience that assembles, and binds religious together, and is the cause that divers wills and different judgments make but one will and one judgment; insomuch, that particular persons being deprived of their own wills by obedience, there remains nothing but the will of the superior, to which all others accede and conform themselves. Moreover, the subjects being conformed and united to their superior, they are also in like manner conformed and united one to another, according to the infallible rule, “that things which are equal to a third are also equal amongst themselves;” and the greater conformity they have with their superior, the more perfect also that will be which they have amongst themselves. Obedience, religious discipline, and observance of rules make all alike, and thereby establish a great order and admirable union. Amongst the ancient Egyptians, the hieroglyphic of union was a lyre; for as this sort of instrument produces a wonderful harmony, when all the rest of the strings accord well with the first; and, on the contrary, if any of these strings happen to break, or loosen, there is no longer harmony but discord; even so in a community, when subjects agree well with their superior, this good understanding produces a perfect harmony. But one who agrees not well with his superior, is sufficient to disturb all the harmony of this delightful union. This, perhaps, is what induced some to say, the word concord is derived from cord, or string, but those who take its etymology from the word cor, or heart, shew more discernment; because, in effect, by concord nothing else is understood than union and conformity of hearts, according to those words in the Acts of the Apostles, “the multitude of believers had but one heart and one soul.”

St. Bernard says, that if a vessel springs a leak, it is, ordinarily speaking, because the planks are not firmly joined; in like manner, a community will destroy and ruin itself unless the members be well united together by the bond of charity. Father Aquaviva, also our general, in a letter he wrote on union and fraternal charity, says, that we ought most studiously promote this charity and union amongst ourselves, and believe that upon this all the good and advantage of the society depend. It was this spirit of union and concord, which Jesus Christ, the night before his passion, begged of his Eternal] Father for the elect, as a thing absolutely necessary for their salvation, when he said:— Holy Father, preserve in your name those that you have given me, that they may be one as we ourselves are.” (John 17:11) The comparison which he makes in these words, as we, merits, no doubt, particular attention. He desires that as the Father and Son are but one by nature, so we should also be but one by love. It is this will preserve us for ever.

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