Volume I, Treatise VIII, Chapter XIII
Of the Conformity a Religious Person Should Have to the Divine Will, So Asto Go and Live Tn What Part of the World Obedience Shall Assign Him
THAT we may reap more fruit from this exercise of resignation
to the will of God, and put in practice what we said; we will
lay down some principal points, wherein we may exercise ourselves. And after having treated of those which appertain more
particularly to our constitutions, since in this it is more fit a
religious should show in a special manner his virtue and sub-
Mission, we will proceed to some in general, which concern every
one. Nevertheless, what we say here may be applied to all in
the like occasions, according to their state and profession.
In the seventh part of our constitutions, St. Ignatius, speaking
of missions, which are the chief end of our institute, says, that
those of the society ought to have such an indifference of mind for whatever place obedience shall allot them, as to be equally prepared, and ready to go and live in whatever part of the world obedience shall send them; amongst Christians or infidels, amongst Catholics or heretics. Wherefore the professed religious of our society make a fourth solemn vow of obedience to the Pope, whereby they promise to go where he shall please, without delay, excuse, or repugnance; on foot or horseback; with, or without money for their charges, and living in their journey on alma, as the Pope shall judge it most expedient. The end proposed in establishing this vow, says St. Ignatius, is to be the better able by this means to find the willofGcd. So that asthe first fathers of the society were of different nations, and knew not in what part of the world they should he most acceptable to God, whether amongst Christians or infidels; they judged it fit, for taking away all grounds of mistake, in following their own choice, to make a fourth vow in the hands of Christ’s vicar, that he may send them throughout the world, as he should judge it most conducive to his service, and the greater glory of God. Wherefore, says he, no religious of the society is to use any means whereby he may go or stay in this place more than another; but must have such an indifference herein, that not respecting anything but the greater service and glory of God, he must leave himself wholly in the hands of the superior who holds God’s place.
To show how far our holy founder would have this our indifference extend itself of going to any place of the world, where obedience shall call us, it will be sufficient to assign the following example: Father Laynez having once signified to him, he had a desire of going to the Indies, there to procure the salvation of those infidels, who, for wantof evangelical labourers to assist them, ran to their perdition in the blindness of idolatry. And I, replied the saint, find not any desire or inclination in myself that way. Father Laynez asked him the reason. The saint replied, that having made to the Pope a vow of obedience, for the purpose of being sent, on God’s service, wherever he pleased; we ought to retain this absolute indifference, without inclining more to one side than the other. And for myself, said he, if I thought I had any inclination for the Indies, I would oppose it with all my might; in order to put myself in the balance of a just equality and indifference of mind, as I ought to be, to attain the perfection of obedience.
We do not adduce this, with a view to censure the desires of the Indian Mission, for they are much to be commended, and are very holy in themselves; and St. Ignatius would have all superiors rejoice, when they find any of those in their charge who have such a desire, because it is ordinarily the mark and assurance of a vocation from God, and a means whereby things are done with more facility and satisfaction. But we would show by this, what an indifference St. Ignatius recommends to us for all sorts of places and employs; since he would not have us retain attachment to even a thing so important to God’s service, and so difficult in itself; lest hereby we destroy in ourselves that indifference we ought always to have for whatever obedience designs us.
Hence follows some consequences, which show more evidently what we here speak of. First, if the desire any one has of going to the Indies so engages him, as to diminish or hinder his indifference and disposition to whatever obedience may otherwise enjoin him; this sort of desire is absolutely to be condemned. For example, if the desire of going to the Indies, or any other place in the world, makes me uneasy or dissatisfied in the place I am sent to; or if it makes me more tepid and remiss in the functions of that charge imposed upon me; it is certain this desire is culpable, and comes not from God, because it is opposite to his will and pleasure. For God cannot be contrary to himself; and the inspirations of the Holy Ghost are not accompanied with discontents and troubles; on the contrary, they bring all peace and tranquillity to the mind. And this is one of the signs the masters of a spiritual life give to distinguish those desires which come from God, and those that come from man.
In the second place, it follows, that he who has a disposition equally inclined for all places and all things obedience assigns him, must not trouble and afflict himself if he finds not a particular inclination for foreign missions. For this disposition of | mind is not less good than the other; on the contrary, it is rather better, since that which St. Ignatius wishes us to have in the society is, that we be not biassed by any particular inclination to one thing more than another, and that we be as the needle of a balance without inclining to either side. He had once a thought of sending father Natalis upon some mission; but that things might be done with all sweetness imaginable, he would first see if his inclination tended that way. Father Natalis answered him in writing, that he had no other inclination than to have no inclination to anything at all. And this was what our holy founder esteemed the greatest thing in a religious, and most consistent with reason. So that whoever has an affection to any particular thing, seems to be tied and wedded to that thing only; but he who is equally and indifferently disposed to whatsoever is enjoined, embraces all things in general. And as God looks upon the heart, and esteems the will for the deed, so in respect of God, it is the same as though he had performed all in general.
For the better understanding this point, I say, if either through tepidity or pusillanimity, any one feels not a desire of going to the Indies, if it be through fear of losing those conveniences and satisfactions he finds in the place he is in, or because he apprebends such fatigues and dangers as are frequent in such missions, then it is an imperfection and self-love. But supposing it be not any tepidity that hinders this desire in him, nor any backwardness in being willing to undergo all things for the love of God and the good of souls; that he is only uncertain whether it be the will of God, and at the same time finds himself equally disposed to whatever he understands to be his holy will, and is wholly prepared to go to the Indies, with as much or more joy than if he had ardently desired it; because he is assured it is not his own will, but the will of God which he fulfils; in this case, there is no doubt but such an one is in the best disposition possible. So we see superiors freely make choice of such as they know have this universal and equal disposition.
But to come to our principal point, St. Ignatius wishes we all had so great an indifference and resignation to remain and live as well in one place as another, that even the consideration of our health should not have that influence on us, as to make us change our sentiments. He says in the third part of the Constitutions: It is our vocation and our institute to go to all places, where we shall be judged more profitable to God’s service, and the good of our neighbour. Yet, however, supposing it is found by experience that the air of such a climate agrees not with the constitution of such religious, and that he enjoys not his health; the superior upon this must consider, if it be necessary to send him to some other place, where he may enjoy better health, and employ himself with more fruit in the service of God and neighbour. ‘“Notwithstanding,” says he, “itis not for the indisposed person to petition his removal, or show in himself any such inclination; but he must commit this affair totally and absolutely to his superior.” What is here required of us is not, I assure you, a thing of no, value; for it must be a great abnegation of ourselves, when we see our health called in question—when we see it daily on the decline, to be able not only to refrain from desiring change of air, but even abstain from showing any inclination that way. So that forasmuch as relates to the mission amongst heathens or heretics; it is allowed any one to propose his thoughts and desires, provided it be with entire resignation of himself into the hands of his superior. But in point of health to be recovered by change of place, it is not permitted either to demand this change, or to show any desire thereof. All that can be done is, when we are in such condition, and we feel we are no longer able to fulfil the obligations and duties of our charge, to signify it to the superior; and this is prescribed by our rules. But after this, the subject has no more to do; and it is the superior’s business to see if it be necessary to send him anywhere else, to recover strength, and to do the society more service; or although he be wholly unprofitable where he is, if it be not more expedient, and to the greater glory of God, for him to remain there. However, it is not for the subject to judge, but for the superior, who governs in the place of God; and to whom the inferior ought so far to deliver the disposal of himself, as to be assured whatever the superior orders touching his concerns, is what 1is most for God’s service, and his own good. How many persons are there who live in countries remote from their own, and in such as agree not with their health and constitution, and this only to secure a livelihood? |How many cross the seas, how many go to Constantinople, to Africa, to the Indies, and for an inconsiderable gain, run the risk not only of their health, but of life itself? What greater wonder, then, if we, who are religious, should perform for the love of God, and through obedience, what men of the world do for the sake of some inconsiderable lucre, and temporal interest. Suppose, then, you should chance to think the indisposition caused in you by the place you live in makes you unserviceable, and that in another place you could labour with some success in the service of God; remember, at the same time, that it is better you remain, though unprofitable where you are, submitting yourself to the will of God, than to perform great things in following your own inclinations and desires; and conform yourself herein to the divine will, which requires this of you, for reasons best known to itself, which ought not to be manifested to you.
We read in the chronicles of St. Francis, that blessed brother Giles, having obtained leave of the saint to go and reside in what province, and what convent of the order he pleased, had scarce enjoyed four days this liberty, when, finding the former peace and tranquillity of his mind disturbed and troubled, he begged earnestly of the saint to assign him some house for his abode, and not leave it any longer to his own choice: because this sort of liberty so undetermined, and of so great extent, contributed only to disturb his repose of spirit, and disquiet his content of mind. Good and true religious feel not any peace or satisfaction of mind in doing their own will, and set not their affection upon one place more than another; but look upon that place where obedience sends them as the best, because they know it is that which the divine will has allotted them; and it is in the divine will they place all their content and satisfaction.
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