Volume II, Treatise II, Chapter XIV

Another Weighty Reason, that Proves the Great Importance of Conversing on Spiritual Subjects

Ir is not only for the good of the neighbour, but likewise to promote our own advancement in virtue, that we should often speak-of God. One of its effects is to inflame our hearts with divine love, as happened to the two disciples, who, going to | Emmaus and discoursing of the passion of our Saviour, confessed that, “their hearts were all on fire whilst he spoke.” (Luke 24:22) This we find sometimes by experience, when on leaving a company where piety and devotion were the sole entertainment, we feel ourselves impressed with a deeper sense of virtue, than we are after a sermon. St. Thomas of Aquin’s discourse, whenever he conversed with any body of what rank soever, was always pious and relative to their salvation. This was the reason why on leaving company he could easily recollect himself, go to prayer, and meditate upon the sublimest points in divinity; for his discourses being of God, they left behind no ideas which could distract him in his meditations. It is admirable to read in the life of S. Xaverius, how well he united action with contemplation, and. recollection with business. For though he was constantly engaged, and even in the business of the first importance; though he was almost ever travelling by sea or by land, sinking under fatigue and exposed to peril; and what is more, though to all he was easy of access; yet he was ever interiorly recollected—he ever kept himself in the presence of God. Hence the business he was engaged in, for the neighbour, being dispatched, he resumed prayer, and ina moment his prayer was most fervent—his union with the heavenly spouse most intimate; for his exterior employments never alienated his mind from God, and hence he readily assumed the devotions he had left for the good of his neighbour. But if we neglect to keep our minds steadily fixed upon God; if, in our intercourse with the neighbour, we speak not of spiritual but of unprofitable things, we shall feel it very difficult to bring ourselves peaceably back to prayer and meditation. Our holy founder said, that our conversation would prove edifying to our neighbour and advantageousto ourselves, so long as we carried the spirit of God along with us; but that it would be scandalous to our neighbour and dangerous to ourselves if we carried with us the spirit of the world. St. Bernard says, “that bad discourse defiles the mind, and that we easily reduce that to practice which we hear with pleasure.”

It is true, that in our conversations with persons of the world, we may sometimes show condescension to them; but this should be ever done, in order to render them condescending to us. But let us not allow ourselves to be carried too far by them; let us not suffer them to begin and end any discourse as they please; but, having our object ever in view, let us gradually draw them to ourselves and to God, by pious and edifying language. We need not be long in doing this, nor is it necessary to wait for a favourable opportunity. If we do, perhaps we will find no opportunity,. and nothing will be heard but vain and unprofitable discourse—not one ‘word will be spoken of the Almighty. Let us endeavour to make all men know, that we are true religious, that our conversation is suitable to our profession; and that in our intercourse with seculars, we do not speak of worldly affairs, but of God and of the great affair of salvation. Let those who disapprove of this our conduct neither receive nor invite us. When St. Ignatius was visited by persons who misspent their time in idle conversation, he received them kindly for the first and second time; but if they continued their visits, he immediately began a discourse on death, judgment, or hell. For, said he, if they dislike these topics, there is an end to their useless visits; but if they feel pleasure in hearing them discussed, their salvation will be thereby promoted.

St. Austin desires us to accommodate ourselves to all persons, that we may gain them to heaven. This was done by the apostle of the Gentiles, who “made himself all to all.” (1 Corinthians 9:22) It being most consoling to a man in distress, to see another sympathising with him and kindly sharing in his affliction, St. Paul was afflicted with the afflicted; with the joyful, likewise, he was joyful, and with the weak he was weak. The same saint, however, cautions us not to do, on these occasions, more than is necessary to free our neighbour from the present misery he suffers, but never to

wy venture so far, as to fall into thé like misery ourselves, To elucidate this point, he makes use of the following comparison. Observe how one man stoops to help another that is fallen; he does not throw himself down, nor does he fall aa the other did, but holds his feet firm that the other may not pull him down, and only bends so far as is necessary to help the other up. Thus we are to act with secular persons; we must stoop a little to their inclinations, and comply with their humour so far as to be able to gain them to God; but, at the same time, we must stand firm, that we may prevent them from pulling us down, and that we may attain our object. And let us be convinced of this truth, that nothing edifies the neighbour more, than to let them see that we converse with them on spiritual subjects only. It is true there may be some, who, in the beginning will not relish these discourses; but they will soon relish them, and will esteem us the more, when they come fully to comprehend, that there is no business truly important, save the business of salvation. On the contrary, if they see us join in their worldly conversation, and like themselves, take pleasure ‘therein, they will, perhaps, feel friendship for us, but they will have no great esteem for our piety; and in consequence, losing all authority over them, we shall be able to render them little or no spiritual service. Let us then in imitation of our first fathers strive to advance the reputation of our society. When persons came to pay a visit to St. Francis Borgia, and began to talk of vain and unprofitable matter, and when he could not avoid being with them, he paid no attention to their discourse, but kept his heart continually fixed upon God; insomuch, that some of the fathers who were present, telling him he committed mistakes on that account, and gave answers that were not to the purpose: he replied, that he wished to appear stupid and impolite, rather than to lose his time: for he counted as lost the time which was not given to God or spent in his service. Cassian relates something like this of the abbot Maguet, who was so far blessed by God as never to fall asleep during spiritual conferences; and always to fall asleep, the moment idle and useless conversation was introduced.

Let us conclude this treatise with the advice which St. Bernard gives to all religious. ‘“‘ Let a religious,” says this saint, “behave in such manner, that he may truly edify all that see him, and that

-nobody, who shall either hear or see him, may doubt of his being religious,” —(In spec. Monach.) St. Paul said the same to Titus, in these words, “in all things, show yourself an example of good works, in doctrine, in integrity, in gravity, sound speech, unblameable, that your enemies may be confounded not having any thing to lay to your charge.” (Titus 2:7) Let us follow these counsels; let our conduct be so exemplary and edifying, that not only our friends may see nothing reprehensible therein; but that our enemies, and those envious of us, may blush for shame, having nothing to reproach us with. ’

It is said of a philosopher, that, on being informed that a man spoke ill of him, he answered, “I will live in such manner, that no one will believe what he says against me.” Thus ought we live, that is, our words and actions ought not only to be blameless, but in case any body should speak ill of us, we should endeavour that our whole conduct through life may be a convincing argument, that the charges against us are false. The best reply to a detractor is, to hold our tongue and to let our actions speak.

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