Serious Hours of a Young Lady, Charles Sainte-Foi [thriller novels to read TXT] 📗

any compromise is impossible. The world is absolutely incompetent to receive or understand the spirit of Jesus Christ. Another fact will render this manifest opposition still more palpable. When Jesus addressed His eternal Father that beautiful prayer preceding His agony and passion, He excluded the world by a positive act of His will, in order to give all to understand that the world could never have any share with Him. " I pray not for the world but for them whom thou hast given me. The world hath hated them because they are not of the world as I also am not of the world. " (John xvii. 9, 14.)

St. Paul interprets these words in that energetic style so characteristic of his writings, when he says to the Corinthians that "we have not received the spirit of this world whose wisdom is folly before God." Now shall you adopt as the rule of your conduct and judgment a wisdom which God has not only reproved, but even branded with the stigma of folly? According to the same Apostle the world proves by its own words that its knowledge is stupidity, since it can see nothing but folly in the cross. The maxims, ideas, judgments, conduct and habits of the world and those of the flock that Jesus came to save are so contradictory, their language is so different, that the wise of the one are fools with the other; and the things regarded as the most sublime by the former are to the latter preposterous absurdities. The reason is simply because the one has its origin, light and end in heaven, while the other draws them from the earth.

Now, if, in order to verify these words of the Sacred Scriptures, you take a view of the doctrine of the world and of that of Jesus Christ, and compare them, you will not find a single point in the one that is not in direct contradiction to the other; so that, by the Gospel, you are enabled to discover the maxims of the world, and
vice versa . You may rest assured that what is recommended and sought for by the one is censured and despised by the other. St. Paul, speaking to the Galatians, says; that "if he was still pleasing to men he would not be the servant of Jesus Christ."

If this be the case, you will say, why remain in the world? Is it not every one's duty to leave it as soon as possible and abandon it to its own corruption? Let the words of our divine Lord answer: " I do not pray you to remove them from the world, but I pray you to preserve them from evil. " Our peace of conscience in this life, and the joys of heaven hereafter require separation from the world and opposition to its maxims. But this separation is one of mind and heart, which consists in a manner of thinking, judging and acting entirely opposed to that of the world. Man ceases to belong to the world the moment he has ceased to make it the arbitrator of his conduct and judgment, and when he has freed himself from its prejudices, caprices and tyranny. Behold what religion requires of you, and what alone will insure you happiness in this life and in the next.

Now, what is this world from which we must separate in order to lead a Christian life? In any society, that we wish to study with a view to obtain a knowledge of its nature and objects, we may consider either the laws by which it is governed, or the body of men who compose it and who are governed by these laws.

Considered from the first point of view, the world consists in its own maxims, laws, customs and judgments, which are in opposition to the letter and spirit of the Gospel; and which tend to withdraw the soul from the love of spiritual things, or at least to create in her a dislike for them.

Considered from the second point of view, the world comprises a mass of men who profess its maxims, adopt its usages, obey its laws, and yield to its judgments.

The world thus considered entails a twofold obligation for you, one of which can never admit of any exception or dispensation, while the observance of the other must be always regulated by prudence and charity. Indeed the world, considered in its maxims, should be for you an object of constant aversion and contempt, because it is the arch enemy of Jesus Christ and of the spirit that He communicates to His true disciples. This is the world that you renounced on the day of your baptism; and the solemn engagement that you then made was the first and most important of all those that you have made, or will make, during life.

But, while it is never permitted you to adopt the maxims of the world, charity, prudence, and the consideration due to your position, age and family, will not allow you to effectively isolate yourself from those who have adopted its maxims as the rule of their actions and judgments. In this you should conform to all that due decorum requires, and endeavor to preserve your mind and heart against the pernicious influences often communicated by words, actions, lessons or examples of those who are slaves of the laws or customs of the world. The danger is the more imminent inasmuch as the sunny side only of the world is displayed to you; while no pains are spared on the part of those bound to you by the most sacred ties to engage you to adopt their views and imitate their example. This is certainly one of the most delicate positions in which a young lady can be placed, when her only arms of defense are the uprightness of her mind, the innocence of her heart and the purity of her instincts.

St. Bernard says, "to serve God is to reign." By a contradictory assertion, we can safely say, to serve the world is to be a slave; and of all servitudes there is none so hard nor so humiliating as that which the world imposes upon those who yield to its empire. If God were so exacting as the world, so inflexible in the laws that He imposes upon us, so severe in the chastisements by which delinquencies are punished, piety would be an insupportable burden through the weakness of the greater part of men; and God would find very few worshipers who would be willing to submit to such an ordeal.

What is most remarkable and worthy of compassion is the fact that, very often, those who groan the most under this slavery are at the same time those who support it with the greatest resignation.

To suffer for a genuine duty, for a generous sentiment, for a noble or grand idea, is something which the human heart can, not only accept, but even love and choose with a certain pride; but to suffer for the sake of worldly etiquette, for the sake of fashion, for things and parsons despised for their tyranny, is a deplorable humiliation for those who do it. And, nevertheless, the greater part of those who might be called world-worshipers, who seem to give it the tone , bear patiently its yoke, which debases them in their own eyes, - pandering to necessities which they have imprudently created, and from which they now find it impossible to free themselves.


CHAPTER VIII.


THE SAME SUBJECT CONTINUED.

IF the life of a woman of the world were proposed as a model, and, after having carefully examined all her occupations, you would discover what would be hard for you to be convinced of before having done so, namely: that there are women so inconsiderate as to feast their minds on such frivolities, so forgetful of their dignity as to make it subservient to such misery, so trifling as to make a serious work of bag itelles , which at most can be considered as little better than childish amusement; your soul, still rich in its primitive candor, and favored with an energy tempered in the love and habit of virtue, would revolt at the thought of such debasement. And, nevertheless, unless you apply your mind to acquire a love for serious matters you will not escape a disorder which you so justly deplore in others; you will be captured in those windings which have proved fatal fastnesses to women of other days. There remains no choice between these two alternatives: you must either found your conduct upon intelligence enlightened by faith, or abandon it, like a rudderless ship, to the caprice of passion and pleasure.

The life of a worldly woman is a fictitious life: nature seems to have no attractions for her; her soul has lost all taste for its charms; she studiously endeavors to shut out its influences, and to subvert as much as possible the order by which it is governed. This estrangement, this disgust with nature, haunts her wherever she goes, even in the making of her toilet, even in the employment of her time. She converts day into night and night into day, giving to pleasure the time destined for repose; she purloins from the industrious hours of day the sleep and rest for which her wearied limbs and excited imagination contend.

While she is sleeping, the humble daughter of St. Benedict or St. Dominic leaves her cell to sing the praises of the Lord, and offer Him the day with its duties consecrated without reserve to His glory. When heavy curtains screen her restless slumber from the sun's obtrusive light, the pious daughter of St. Vincent de Paul descends into the folds of her own heart in meditation, and enkindles in the fire of divine love the charity with which she must cheer the poor or sick whom she is destined to visit during the day.

What a difference between those two lives! The worldling rises rested, but not from a refreshing sleep, she is aroused perhaps by the importunate rays of the mid-day sun or by the noisy tramping of hardy workmen who, after their half day's work is done, return home to partake of a frugal repast and receive the sweet greetings of a Christian family. It is then that her day begins, as also the series of the grave occupations that are destined to fill it. The time is short and scarcely suffices to prepare herself for the evening amusements; all her energies are now employed to give herself that external grace and charm necessary to render her conspicuous in the joyous circle. Alas! the worldly woman is entirely absorbed in herself, and when she does something for others, it is with a view to secure her own interest or pleasure. That devotedness, that generous sacrifice and disinterestedness characteristic of true friendship is to her a mere paradox, as she is an entire stranger to its effects and charms.

After her toilet, her most serious occupations are the visits which she pays and receives. A visit prompted by charity or some other virtue is good, highly commendable and praiseworthy. I admire and understand the woman who leaves the peaceful company of her family, when no pressing need requires her presence, to go and visit the poor and destitute, in order to sweeten their bitter lot by a word of encouragement or a little alms. I understand and admire her who readily sacrifices her legitimate joy in order to go and mingle her tears with those of her friend and mitigate her sorrow or share it with her. I understand and esteem the woman who, impressed by the superior wisdom and exemplary piety of another woman, goes