lectures11-13-第13部分

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Add　self…despair　and　the　passion　of　self…crucifixion　to　this；　and



obedience　becomes　an　ascetic　sacrifice；　agreeable　quite



irrespective　of　whatever　prudential　uses　it　might　have。







It　is　as　a　sacrifice；　a　mode　of　〃mortification；〃　that　obedience



is　primarily　conceived　by　Catholic　writers；　a　〃sacrifice　which



man　offers　to　God；　and　of　which　he　is　himself　both　the　priest　and



the　victim。　　By　poverty　he　immolates　his　exterior　possessions；　by



chastity　he　immolates　his　body；　by　obedience　he　completes　the



sacrifice；　and　gives　to　God　all　that　he　yet　holds　as　his　own；　his



two　most　precious　goods；　his　intellect　and　his　will。　　The



sacrifice　is　then　complete　and　unreserved；　a　genuine　holocaust；



for　the　entire　victim　is　now　consumed　for　the　honor　of　God。〃＇186＇



Accordingly；　in　Catholic　discipline；　we　obey　our　superior　not　as



mere　man；　but　as　the　representative　of　Christ。　　Obeying　God　in



him　by　our　intention；　obedience　is　easy。　　But　when　the　text…book



theologians　marshal　collectively　all　their　reasons　for



recommending　it；　the　mixture　sounds　to　our　ears　rather　odd。







＇186＇　Lejuene：　　Introduction　a　la　Vie　Mystique；　1899；　p。　277。　



The　holocaust　simile　goes　back　at　least　as　far　as　Ignatius



Loyola。















〃One　of　the　great　consolations　of　the　monastic　life；〃　says　a



Jesuit　authority；　〃is　the　assurance　we　have　that　in　obeying　we



can　commit　no　fault。　　The　Superior　may　commit　a　fault　in



commanding　you　to　do　this　thing　or　that；　but　you　are　certain　that



you　commit　no　fault　so　long　as　you　obey；　because　God　will　only



ask　you　if　you　have　duly　performed　what　orders　you　received；　and



if　you　can　furnish　a　clear　account　in　that　respect；　you　are



absolved　entirely。　　Whether　the　things　you　did　were　opportune；　or



whether　there　were　not　something　better　that　might　have　been



done；　these　are　questions　not　asked　of　you；　but　rather　of　your



Superior。　　The　moment　what　you　did　was　done　obediently；　God　wipes



it　out　of　your　account；　and　charges　it　to　the　Superior。　So　that



Saint　Jerome　well　exclaimed；　in　celebrating　the　advantages　of



obedience；　'Oh；　sovereign　liberty！　Oh；　holy　and　blessed　security



by　which　one　become　almost　impeccable！'







〃Saint　John　Climachus　is　of　the　same　sentiment　when　he　calls



obedience　an　excuse　before　God。　　In　fact；　when　God　asks　why　you



have　done　this　or　that；　and　you　reply；　it　is　because　I　was　so



ordered　by　my　Superiors；　God　will　ask　for　no　other　excuse。　　As　a



passenger　in　a　good　vessel　with　a　good　pilot　need　give　himself　



no　farther　concern；　but　may　go　to　sleep　in　peace；　because　the



pilot　has　charge　over　all；　and　'watches　for　him'；　so　a　religious



person　who　lives　under　the　yoke　of　obedience　goes　to　heaven　as　if



while　sleeping；　that　is；　while　leaning　entirely　on　the　conduct　of



his　Superiors；　who　are　the　pilots　of　his　vessel；　and　keep　watch



for　him　continually。　　It　is　no　small　thing；　of　a　truth；　to　be



able　to　cross　the　stormy　sea　of　life　on　the　shoulders　and　in　the



arms　of　another；　yet　that　is　just　the　grace　which　God　accords　to



those　who　live　under　the　yoke　of　obedience。　　Their　Superior　bears



all　their　burdens。　。　。　。　A　certain　grave　doctor　said　that　he



would　rather　spend　his　life　in　picking　up　straws　by　obedience；



than　by　his　own　responsible　choice　busy　himself　with　the　loftiest



works　of　charity；　because　one　is　certain　of　following　the　will　of



God　in　whatever　one　may　do　from　obedience；　but　never　certain　in



the　same　degree　of　anything　which　we　may　do　of　our　own　proper



movement。〃＇187＇







＇187＇　Alfonso　Rodriguez；　S。　J。：　　Pratique　de　la　Perfection



Chretienne；　Part　iii。；　Treatise　v。；　ch。　x。















One　should　read　the　letters　in　which　Ignatius　Loyola　recommends



obedience　as　the　backbone　of　his　order；　if　one　would　gain　insight



into　the　full　spirit　of　its　cult。＇188＇　They　are　too　long　to



quote；　but　Ignatius's　belief　is　so　vividly　expressed　in　a　couple



of　sayings　reported　by　companions　that；　though　they　have　been　so



often　cited；　I　will　ask　your　permission　to　copy　them　once　more：







＇188＇　Letters　li。　and　cxx。　　of　the　collection　translated　into



French　by　Bouix；　Paris；　1870。















〃I　ought；〃　an　early　biographer　reports　him　as　saying；　〃on



entering　religion；　and　thereafter；　to　place　myself　entirely　in



the　hands　of　God；　and　of　him　who　takes　His　place　by　His



authority。　I　ought　to　desire　that　my　Superior　should　oblige　me　to



give　up　my　own　judgment；　and　conquer　my　own　mind。　　I　ought　to　set



up　no　difference　between　one　Superior　and　another；　。　。　。　but



recognize　them　all　as　equal　before　God；　whose　place　they　fill。



For　if　I　distinguish　persons；　I　weaken　the　spirit　of　obedience。



In　the　hands　of　my　Superior；　I　must　be　a　soft　wax；　a　thing；　from



which　he　is　to　require　whatever　pleases　him；　be　it　to　write　or



receive　letters；　to　speak　or　not　to　speak　to　such　a　person；　or



the　like；　and　I　must　put　all　my　fervor　in　executing　zealously　and



exactly　what　I　am　ordered。　　I　must　consider　myself　as　a　corpse



which　has　neither　intelligence　nor　will；　be　like　a　mass　of　matter



which　without　resistance　lets　itself　be　placed　wherever　it　may



please　any　one；　like　a　stick　in　the　hand　of　an　old　man；　who　uses



it　according　to　his　needs　and　places　it　where　it　suits　him。　　So



must　I　be　under　the　hands　of　the　Order；　to　serve　it　in　the　way　it



judges　most　useful。







〃I　must　never　ask　of　the　Superior　to　be　sent　to　a　particular



place；　to　be　employed　in　a　particular　duty。　。　。　。　I　must



consider　nothing　as　belonging　to　me　personally；　and　as　regards



the　things　I　use；　be　like　a　statue　which　lets　itself　be　stripped



and　never　opposes　resistance。〃＇189＇







＇189＇　Bartoli…Michel；　ii。　13















The　other　saying　is　reported　by　Rodriguez　in　the　chapter　from



which　I　a　moment　ago　made　quotations。　　When　speaking　of　the



Pope's　authority；　Rodriguez　writes：







〃Saint　Ignatius　said；　when　general　of　his　company；　that　if　the



Holy　Father　were　to　order　him　to　set　sail　in　the　first　bark　which



he　might　find　in　the　port　of　Ostia；　near　Rome；　and　to　abandon



himself　to　the　sea；　without　a　mast；　without　sails；　without　oars



or　rudder　or　any　of　the　things　that　are　needful　for　navigation　or



subsistence；　he　would　obey　not　only　with　alacrity；　but　without



anxiety　or　repugnance；　and　even　with　a　great　internal



satisfaction。〃＇190＇







＇190＇　Rodriguez：　　Op。　cit。；　Part　iii。；　Treatise　v。；　ch。　vi。















With　a　solitary　concrete　example　of　the　extravagance　to　which　the



virtue　we　are　considering　has　been　carried；　I　will　pass　to　the



topic　next　in　order。







〃Sister　Marie　Claire　＇of　Port　Royal＇　had　been　greatly　imbued　with



the　holiness　and　excellence　of　M。　　de　Langres。　　This　prelate；



soon　after　he　came　to　Port　Royal；　said　to　her　one　day；　seeing　her



so　tenderly　attached　to　Mother　Angelique；　that　it　would　perhaps



be　better　not　to　speak　to　her　again。　　Marie　Claire；　greedy　of



obedience；　took　this　inconsiderate　word　for　an　oracle　of　God；　and



from　that　day　forward　remained　for　several　years　without　once



speaking　to　her　sister。〃＇191＇







＇191＇　Sainte…Beuve：　　Histoire　de　Port　Royal；　i。　346。















Our　next　topic　shall　be　Poverty；　felt　at　all　times　and　under　all



creeds　as　one　adornment　of　a　saintly　life。　　Since　the　instinct　of



ownership　is　fundamental　in　man's　nature；　this　is　one　more



example　of　the　ascetic　paradox。　　Yet　it　appears　no　paradox　at



all；　but　perfectly　reasonable；　the　moment　one　recollects　how



easily　higher　excitements　hold　lower　cupidities　in　check。　　Having



just　quoted　the　Jesuit　Rodriguez　on　the　subject　of　obedience；　I



will；　to　give　immediately　a　concrete　turn　to　our　discussion　of



poverty；　also　read　you　a　page　from　his　chapter　on　this　latter



virtue。　　You　must　remember　that　he　is　writing　instructions　for



monks　of　his　own　order；　and　bases　them　all　on　the　text；　〃Blessed



are　the　poor　in　spirit。〃







〃If　any　one　of　you；〃　he　says；　〃will　know　whether　or　not　he　is



really　poor　in　spirit；　let　him　consider　whether　he　loves　the



ordinary　consequences　and　effects　of　poverty；　which　are　hunger；



thirst；　cold；　fatigue；　and　the　denudation　of　all　conveniences。



See　if　you　are　glad　to　wear　a　worn…out　habit　full　of　patches。　



See　if　you　are　glad　when　something　is　lacking　to　your　meal；　when



you　are　passed　by　in　serving　it；　when　what　you　receive　is



distasteful　to　you；　when　your　cell　is　out　of　repair。　　If　you　are



not　glad　of　these　things；　if　instead　of　loving　them　you　avoid



them；　then　there　is　proof　that　you　have　not　attained　the



perfection　of　poverty　of　spirit。〃　　Rodriguez　then　goes　on　to



describe　the　practice　of　poverty　in　more　detail。　　〃The　first



point　is　that　which　Saint　Ignatius　proposes　in　his　constitutions；



when　he　says；　'Let　no　one　use　anything　as　if　it　were　his　private



possession。'　'A　religious　person；'　he　says；　'ought　in　respect　to



all　the　things　that　he　uses；　to　be　like　a　statue　which　one　may



drape　with　clothing；　but　which　feels　no　grief　and　makes　no



resistance　when　one　strips　it　again。　　It　is　in　this　way　that　you



should　feel　towards　your　clothes；　your　books；　your　cell；　and



everything　else　that　you　make　use　of；　if　ordered　to　quit　them；　or



to　exchange　them　for　others；　have　no　more　sorrow　than　if　you　were



a　statue　being　uncovered。　In　this　way　you　will　avoid　using　them



as　if　they　were　your　private　possession。　　But　if；　when　you　give



up　your　cell；　or　yield　possession　of　this　or　that　object　or