Volume II, Treatise II, Chapter XIII

That All Our Entertainments and Discourses Ought to be of God; How We Are to Make Them So

St. PauL forbids us, “to let any bad discourse come out of our mouths, but would have all our discourse so edifying, that it may inspire piety into our hearers.” (Ephesians 4:29) We, who are obliged by our institute to labour for our neighbour’s salvation, as well as for our own, ought to take these words of the apostle as particularly addressed to us; since they concern us so nearly. There is nothing that edifies the neighbour or produces greater fruit in him, than to entertain him with pious discourse. For, besides those advantages that these spiritual conversations carry along with them, it is certain, that worldly persons perceiving that a religious never gives them any other entertainment than this, conceive a high esteem of him, and have a particular veneration for him, believing such a one to be replenished with God, who can speak of nothing else but of him. Hence the functions of charity they have occasion to exercise, either in private or public, become more efficacious. St. Xaverius is said to have done more good by his ordinary familiar discourses, than by hissermons. And St. Ignatius in his Constitutions looks upon pious discourses, as extremely beneficial to our neighbour, and enjoins the practice of it to all; even to the meanest brother.

But to succeed in this practice abroad, it will be extremely requisite that we accustom ourselves to talk spiritually at home. St. Francis obliged his religious to frequent spiritual conferences in their convents, that being well versed in this divine language, they might make use of it when they met with worldly persons. In time of one of these conferences our blessed Saviour appeared to them in the form of an infant, and giving his blessing to all there assembled, showed how agreeable such pious entertainments were to him. The Society of Jesus still upholds this pious custom, by appointing for the novices, several meetings, which admit of none but spiritual discourse. Having finished the noviceship, we frequently practise the like spiritual conferences, thereby to render ourselves the better able to speak this language of saints: and besides all this, we have an express rule, which enjoins us to mingle spiritual discourse with our ordinary conversation.

St. Bernard severely reprimanded some of his religious, who in his time were not observant of this custom; and objecting to them the practice of the primitive Christians, cries out—“How much difference is there between us and those holy men who lived in St. Anthony’s days?”’—(Apol. ad Guliel. Abb.) They no sooner met, but they began to speak of God. The desire they had to feed their souls, made them forget even for several days to feed their bodies, and in this they observed a due order, for the noble part ought to be served in the first place. But our meeting together, to use the apostle’s words, is not to eat the Lord’s supper; because nobody asks for this bread of life, and nobody also thinks of giving it. Not a word of the holy scripture is heard amongst us, nor’ any discourse tending to the salvation of our souls; but all our discourse is filled with jests and laughter, and with vain and idle words. But what is worst of all, this neglect being now called affability, prudence, and charity, the contrary is looked upon as a want of breeding; and those who love to speak of God and good things, are censured as melancholy and ill-bred persons, whose conversation should be avoided. Surely this sort of worldly charity and prudence destroys all that is truly Christian. For how can that be true charity which, obsequious to flesh and blood, neglects the soul? Or how can that be called prudence, which obliges the body at the expense of the mind? To glut your body, and let your soul starve, is no less foolish than cruel, and therefore is far from being charitable. ’ Taulerus relates a vision which happened to a holy man, in which our blessed Saviour himself complained of six defects which he found in his servants; one of which was, that they entertained themselves with trifles in their ordinary recreations, and seldom spoke of him, which he resented very much. Let us hence take warning, and endeavour not to merit the like reproach.

St. Bernard and St. Bonaventure teach us in the following words how to edify our neighbour by good discourse. Consider, say they, before you go to speak with your neighbour, what subject is the most profitable and edifying for you to introduce; and be ever prepared to divert the conversation, if it should become vain or trifling. Our holy rule also advises us to this, and certainly it ought not to seem painful and troublesome to us, who are religious, to comply with so necessary a duty, prescribed us by our rule, and taught us by our profession; when even seculars adopt the same method to introduce and keep up profane and idle conversation; but in order to divert impertinent discourse, and introduce what is more solid and substantial in place of it, I own that a great deal of prudence and discretion is necessary.

The third means is the love of God, and of heavenly things. Were we but once masters of this love, we should never be weary of speaking or hearing of spiritual things. For can it be painful to hear what we love spoken of? No! but such conversation must ever impart new pleasure and new delight to us. Take notice how solicitous a merchant is about his affairs; how feelingly he talks of them at all times, and in all places, and with what satisfaction he hears others speak of buying and selling, and of all kind of traffic. “‘ He that drives the plough, and holds the goad in his hand,” says Solomon, “speaks of nothing but his oxen and their labour; and his whole talk is of the offspring of his bulls.” (Ecclesiasticus 38:36). In fine, every one loves to speak of his own profession. Perfection is what we profess; for this we left the world, and if we love either God or the profession we have embraced, it is certain we shall feel very great delight in spiritual discourse, and we shall never be at a loss for a subject. Itis a good sign when we love to speak of God, but a bad one when we do not. St. John says— “‘The reason why people speak so much of worldly things is, because they are of the world themselves.” (John 4:5). St. Austin, in his comment upon these words of wisdom—“Thou hast fed thy people with the food of angels, and given them bread from heaven ready made without any labour of theirs, having in it all that is delicious, and the sweetness of every taste’ (Wisdom 16:20), says that this manna which the children of Israel eat in the desert was such, that to the good it was most delicious, but the bad relished it not; and hence they importuned Almighty God for other food, in these words—‘“Who will give us some flesh to eat? Now have we cause to remember the fish we eat for nothing in Egypt. How can we forget the melons, leeks, onions, garlick, and cucumbers we had there? Now we are ready to faint and starve, having nothing but a little manna.” (Numbers 11:4). These persons not only did not find in the manna all that variety of taste which it possessed, but they looked upon it as very insipid, and even loathed it; otherwise they would never have languished after the flesh-pots of Egypt. But as for the good, they found all manner of sweetness and content in it, they wished for nothing else, and never so much as thought of their Egyptian fare. This difference is still found amongst religious. The good feel incomparable satisfaction in speaking of God and of heavenly things. This is their most delicious manna—God is their all, and in him they find all things they wish for. But the tepid and imperfect feel no gust at all in it; nay, they find it unpleasant, and therefore reject it as such, and contenting themselves with the leeks and garlick of idle words, they loathe the heavenly manna of pious discourse. ‘‘ Happy the tongue,” says St. Jerom, “that knows no other language than that of saints!” ‘ Do not give ear to vain and insignificant discourse,” says St. Basil, “but if anything is taken from Scripture, or if it concerns your soul’s welfare, listen to it, and dwell upon it. Let the bare mention of things of the world be bitter unto you, but think it a comfort to hear discourses of devotion and piety.” A’ faithful servant of God cannot bear the vain entertainments of the world; he loves to speak but of God. Hence it is that in all his infirmities and afflictions he never looks for comfort in worldly amusements and entertainment—no! they would only augment his pain; for, loving but his God, he finds no satisfaction but in hearing and speaking of him who is the object of his love. It is related of St. Catherine, of Sienna, that she never felt weary in speaking or hearing others speak of God. On the contrary, she took a par= ticular satisfaction in it; she declared that it preserved her strength and health, and that it was her greatest comfort in sickness and troubles, We read of a great number of saints who, in their conversation with God, felt effects similar to those felt by St. Catherine..

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