Fraternal Charity.
by Rev. Father Valuy.
I
CHARITY THE PECULIAR VIRTUE OF CHRIST
OUR Divine Saviour shows both by precept and example that His favourite virtue, His own and, in a certain sense, characteristic virtue, was charity. Whether He treated with His ignorant and rude Apostles, with the sick and poor, or with His enemies and sinners, He is always benign, condescending, merciful, affable, patient; in a word, His charity appeared in all its most amiable forms. Oh, how well these titles suit Him!--a King full of clemency, a Lamb full of mildness. How justly could He say, "Learn of Me, that I am meek and humble of heart"! His yoke was sweet, His burden light, His conversation without sadness or bitterness. He lightened the burdens of those heavily laden; He consoled those in sorrow; He quenched not the dying spark nor broke the bruised reed.
He calls us His friends, His brothers, His little flock; and as the greatest sign of friendship is to die for those we love, He gave to each of us the right to say with St. Paul: "He loved me, and delivered Himself up for me." Let us, then, say: "My good Master, I love Thee, and deliver myself up for Thee."
Religious, called to reproduce the three great virtues of Jesus Christ--poverty, chastity, and obedience--have still another to practise not less noble or distinctive--viz., fraternal charity.
By this virtue they are not called to rise above earthly or sensual pleasures, nor above their judgment and self-will, but above egotism and self-love, which shoot their roots deepest in the soul. They must consider attentively the fundamental truths on which charity is based and its effects, as also the principal obstacles to its attainment, and the means to overcome them.
II
FIRST FUNDAMENTAL TRUTH
_We are all members of the great Christian family_
CHARITY towards our neighbour is charity towards God in our neighbour, because, faith assuring us that God is our Father, Jesus Christ our Head, the Holy Ghost our sanctifier, it follows that to love our neighbour--inasmuch as he is the well-beloved child of God, the member of Jesus Christ, and the sanctuary of the Holy Ghost--is to love in a special manner our heavenly Father, His only-begotten Son, together with the Holy Spirit. And because it is scarcely possible for religious to behold their brethren in this light without wishing them what the Most Holy Trinity so lovingly desires to bestow on them, acts of fraternal charity include--almost necessarily at least--implicit acts of faith and hope; and the exercise of the noblest of the theological virtues thus often becomes an exercise of the other two.
Thus it is that charity poured into our hearts by the Holy Spirit, uniting Christians among themselves and with the adorable Trinity whose images they are, is the vivid and perfect imitation of the love of the Father for the Son, and of the Son for the Father--a substantial love which is no other than the Holy Ghost, and makes us all one in God by grace, as the Father and Son are only one God with the Holy Ghost by nature, according to the words of our Lord: "That they all may be one; as Thou, Father, in Me, and I in Thee: that they also may be one in Us."
Such is the chain that unites and binds us--a chain of gold a thousand times stronger than those of flesh and blood, interest or friendship, because these permit the defects of body and the vices of the soul to be seen, whilst charity covers all, hides all, to offer exclusively to admiration and love the work of the hands of God, the price of the blood of Jesus Christ and the masterpiece of the Holy Spirit.
III
SECOND FUNDAMENTAL TRUTH
_We are members of the same religious family_
TO love our brethren as ourselves in relation to God, it suffices without doubt to have with them the same faith, the same Sacraments, the same head, the same life, the same immortal hopes, etc. But, besides these, there exist other considerations which lead friendship and fraternity to a higher degree among the members of the same religious Order. All in the novitiate have been cast in the same mould, or, rather, have imbibed the milk of knowledge and piety from the breasts of the same mother. All follow the same rules; all tend to the same end by the same means; all from morning to night, and during their whole lives, perform the same exercises, live under the same roof, work, sanctify themselves, suffer and rejoice together. Like fellow-citizens, they have the same interests; like soldiers, the same combats; like children of a family, the same ancestors and heirlooms; and, like friends, a communication of ideas and interchange of sentiments.
If our Lord said to Christians in general, "This is My commandment, that you love one another as I have loved you. By this shall all men know that you are My disciples, if you have love for one another" (John xiii.), can He not say to the members of the same religious Order: "This is My own and special recommendation: Before all and above all preserve amongst you a mutual charity. Have but one soul in several different bodies. You will be recognized as religious and brethren, not by the same habit, vows, and virtues, nor by the particular work entrusted to you by the Church, but by the love you have one for the other. Ah!
who will love you if you do not love one another? Love one another fraternally, because as human beings you have only one heavenly Father. Love one another holily, because as Christians you have only one Head. Love one another tenderly, because as religious you have only one mother--your Order"?
It is impossible for religious to love their brethren with a true, sincere, pure, and constant love if they do not look at them in this light.
IV
THE FAMILY SPIRIT
BASED on the foregoing principles, fraternal charity begets the family spirit--that spirit which forgets itself in thinking only of the common good; which makes particular give way to general interests; which forces oneself to live with all without exception, to live as all without singularity, and to live for all without self-seeking; that spirit which, binding like a Divine cement all parts of the mysterious edifice of religion, uniting all hearts in one and all wills in one, permits the community to proceed firmly and securely, and its members to work out efficaciously and peacefully their personal sanctification and perfection; in fine, that spirit which gives to all religious not only an inexpressible family happiness, but a delicious foretaste of heaven, which renders them invincible to their enemies, and causes to be said of them with admiration: "See how they love one another!"
Writing on these words of the Psalmist, "Behold how good and pleasant it is for brethren to live together in union," St.
Augustine cries out: "Behold the words which make monasteries spring up! Sweet, delightful, and delicious words which fill the soul and ear with jubilation."
Yes, certainly the happiness of community life is great and its advantages inappreciable; but without the family spirit there is no community, as there would be no beauty in the human body without harmony in its members. Oh, never forget this comparison, you who wish to live happy in religion, and who wish to make others happy.
A community is a body. Now, as the members of a body, each in its proper place and functions, live in perfect harmony, mutually comfort, defend, and love each other, without being jealous or vengeful, and have only in view the well-being of that body of which they are parts, so in the community of which you are members and in the employment assigned to you. Remember you are parts of a whole, and that it is necessary to refer to this whole your time, labour, and strength; to have the same thoughts, sentiments, designs, and language, without which there would no longer exist either body, members, parts, or whole. If you wish, then, to obtain and practise the family spirit, study what passes within you. Your actions bespeak your sentiments.
V
EGOTISM, OR SELF-SEEKING
EGOTISM, taking for its motto "Every one for himself," is very much opposed to fraternal charity and the family spirit. It never hesitates, when occasion offers, to sacrifice the common good to its own. It isolates the individuals, makes them concentrated in self, places them in the community, but not of it, makes them strangers amongst their brethren, and tends to justify the words of an impious writer, who calls monasteries "reunions of persons who know not each other, who live without love, and die without being regretted."
Egotism breeds distrust, jealousy, parties, aversions. It destroys abnegation, humility, patience, and all other virtues. It introduces a universal disgust and discontent, makes religious lose their first fervour, presents an image of hell where one expected to find a heaven on earth, saps the very foundation of community life, and leads sooner or later to inevitable ruin.
As the family spirit causes the growth and prosperity of an order, however feeble its beginning, so, on the other hand, egotism dries the sap and renders it powerless, no matter what other advantages it may enjoy. If the one, by uniting hearts, is a principle of strength and duration, the other, by dividing, is a principle of dissolution and decay. Sallust says that "the weakest things become powerful by concord, and the greatest perish through discord." Whilst the descendants of Noah spoke the same language the building of the tower of Babel proceeded with rapidity. From the moment they ceased to understand one another its destruction commenced, and the monument which was to have immortalized their name was left in ruin to tell their shame and pride.
On each of the four corners of the monastery religion or charity personified ought to be placed, bearing on shields in large characters the following words: (1) "Love one another"; (2) "He who is not with Me is against Me, and he who gathers not with Me scatters"; (3) "Every kingdom divided will become desolate"; (4) "They had all but one heart and one soul."
VI
FIRST CHARACTERISTIC OF FRATERNAL CHARITY
_To esteem our brethren interiorly_
"CHARITY, the sister of humility," says St. Paul, "is not puffed up." She cannot live with pride, the disease of a soul full of itself. It willingly prefers others by considering their good qualities and one's own defects, and shows this exteriorly when occasion offers by many sincere proofs. It always looks on others from the most favourable point. Instead of closing the eyes on fifty virtues to find out one fault, without any other profit than to satisfy a natural perverseness and to excuse one's own failings, it closes the eyes on fifty faults to open them on one virtue, with the double advantage of being edified and of blessing God, the Author of all good. Since an unfavourable thought, or the sight of an action apparently reprehensible, tends to cloud the reputation of a religious, charity hastens before the cloud thickens to drive it away, saying, "What am I doing? Should I blacken in my mind the image of God, and seek deformities in the member of Jesus Christ? Besides, cannot my brethren be eminently holy and be subject to many faults, which God permits them to fall into in order to keep them humble, to teach them to help others, and to exercise their patience?"
VII
SECOND CHARACTERISTIC
_To treat brethren with respect, openness, and cordiality_
EXTERIOR honour being the effect and sign of interior esteem, charity honours all those whom it esteems superiors, equals, the young and the old. It carefully observes all propriety, and takes into consideration the different circumstances of age, employment, merit, character, birth, and education to make itself all to all.
Convinced that God is not unworthy to have well-bred persons in His service, and that religious ought not to respect themselves less than people in the world, it conforms to all the requirements of politeness as far as religious simplicity will permit; not that politeness which is feigned and hypocritical, and which is merely a sham expression of deceitful respect, but that politeness, the flower of charity, which, manifesting exteriorly the sentiments of a sincere affection and a true devotion, is accompanied with a graceful countenance, benign and affable regards, sweetness in words, foresight, urbanity, and delicacy in business. In fine, that politeness which is the fruit of self-denial and humility no less than of charity and friendship; which is the art of self-restraint and self-conquest, without restraining others; which is the care of avoiding everything that might displease, and doing all that can please, in order to make others content with us and with themselves. In a word, a mixture of discretion and complaisance, cordiality and respect, together with words and manners full of mildness and benignity.
VIII
THIRD CHARACTERISTIC