Light and Peace.

by Carlo Giuseppe Quadrupani.

PREFACE.

These _Instructions for Pious Souls_, now published in English under the t.i.tle _Light and Peace_, were written in 1795 by the ill.u.s.trious and saintly Barnabite, Padre Quadrupani. They contain a summary of spiritual guidance for earnest Christians in the ordinary duties of life in the world. The author had formed his own spirituality on the model presented by the life and teaching of St. Francis de Sales, and in this little book he reflects the wisdom, prudence and sweetness of that "gentleman Saint."

The work has pa.s.sed through uncounted editions in its original Italian, and through a large number of editions in both the French and the German translations. An English translation was published many years ago, but besides its present rarity, its many imperfections warrant the belief that a new rendition will not be unwelcome. The translator has, moreover, been encouraged by the persuasion that the maxims of Father Quadrupani are specially adapted to the American character. Unlike many foreign religious works, whose spirituality often fails to touch the Anglo-Saxon temperament, this author's teaching is decidedly practical and practicable, and appeals in every way to the common sense and fits in with the busy, matter-of-fact life of the average American Catholic.

The present translation has been made from the twentieth French edition and has been collated with the thirty-second edition of the original Italian published at Naples in 1818. The many recommendations from the Episcopacy of France prefixed to the French translation are here omitted, as the Introduction by the Most Reverend Archbishop of Philadelphia is abundant testimony to the doctrinal solidity of the work.

I. M. O'R.

Overbrook, PA.

INTRODUCTION.

G.o.d's attributes being infinite and our intellects limited and also darkened by the fall, we see these attributes only in part and "as afar off and through a gla.s.s." In contemplating His awful sanct.i.ty, we are overwhelmed with fear and forget His ineffable mercy. Our views are also greatly influenced by our natural temperaments, whether joyous or sad, and change with our environments and moods.

As the blue firmament is ever the same, so is the great G.o.d Himself-"the King of Ages immortal and invisible, without change or shadow of vicissitude." But as the clouds that hang as veils of the sanctuary are movable and variegated, now dark and gloomy and again brilliant in silver or gold, now opening into vistas of the firmament above and again closing in darkness, except when arrows of light pierce them and show their outlines, so are we variable and inconstant and need spiritual direction adapted to our peculiar wants. The naturally joyous, hopeful and sometimes presumptuous, need that wholesome fear of the Lord which is "the beginning of wisdom." The const.i.tutionally severe, scrupulous and almost despairing, need to remember G.o.d's tender paternal character and to learn that "His mercies are above all His works." To such souls this little book must prove invaluable. Its theology is sound, as the various episcopal approbations testify. Hence its statements can be entirely trusted. The fact that it has pa.s.sed through twenty editions in French is sufficient evidence of its appreciation in that country. May it continue its holy mission of light and consolation and joy in this country and act like the angelic messenger to Peter in prison, liberating the soul from the chains of doubt and despondency, illuminating her by the light of G.o.d's holy truth and bringing her out of the darksome prison into the company of the confiding, prayerful, joyous saints of G.o.d.

P. J. RYAN.

PART FIRST.

EXTERIOR PRACTICES.

I.

SPIRITUAL DIRECTION.

For it is not you who speak, but the Holy Ghost. (S. Mark, xiii, 11.)

1. It is absolutely true that in matters of conscience obedience to a spiritual director is obedience to G.o.d, for Christ has said to His ministers on earth: "He that heareth you, heareth Me." (St. Luke, x, 16.)

2. A soul possessed of this spirit of obedience can not be lost: a soul devoid of this spirit can not be saved. (St. Philip Neri.)

3. Saint Bernard says there is no need for the devil to tempt those who ignore obedience and permit themselves to be guided by their own light and deterred by their fears, for they act the devil's part towards themselves.

4. Do not fear that your director may be mistaken in what he prescribes for your guidance, or that he does not fully understand the state of your conscience because you did not explain it clearly enough to him. Such doubts cause obedience to be eluded or postponed and thus frustrate the designs of G.o.d in placing you under the direction of a prudent guide. It was the priest's duty to have questioned you further had he not fully understood you, and that he did not do so is a positive proof that he knew enough to enable him to p.r.o.nounce a safe judgment. G.o.d has promised his special help to those who represent Him in the direction of souls. Is not this a.s.surance enough to induce you to obey with promptness and simplicity as the Holy Scripture commands?

5. G.o.d does not show the state of our souls as clearly to us as he does to him who is to guide us in his place. You should be quite satisfied, then, if your director tells you the course you follow is the right one and that the mercy and grace of your Heavenly Father are guiding you in it. You should believe and obey him in this as in all else, for as St.

John of the Cross tells us, "it betrays pride and lack of faith not to put entire confidence in what our confessor says."

6. Spiritual obedience is most needful for a Christian. Ignore, therefore, the groundless suspicion that you sin by obeying, and walk confidently in this path exempt from danger. "You sometimes fear," says St. Bonaventure, "that in obeying you act against the dictates of your conscience, whereas, on the contrary, far from incurring guilt, you really increase your merit before G.o.d."

7. We should allow obedience to regulate not only our exterior actions but likewise our mind and our will. Hence do not be satisfied with performing the works it prescribes, but let your thoughts and desires be also moulded according to its direction. In fact, it is in this interior submission that the merit of spiritual obedience essentially consists.

8. Obedience should be simple and prompt, without reservation or disquietude. Simple, because you ought not to argue about it, but decide by the one thought: _I must obey_; prompt, for it is G.o.d whom you obey; without reservation, because obedience extends to everything that does not violate G.o.d's law; without disquietude, because in obeying G.o.d you cannot go astray: this thought should be sufficient to drive away all fear of doing or of having done wrong.

9. When choosing a director, be careful to select one who has the necessary qualifications. He should be not only virtuous, but prudent, charitable and learned. St. Francis de Sales gives the following opinion on the subject:

"Go," said Tobias to his son, when about to send him into a strange country, 'go seek some wise man to conduct you.' I say the same to you, Philothea. If you sincerely desire to enter upon the way of devotion, seek a good guide to direct you therein. This advice is of the utmost importance and necessity. Whatever one may do, says the devout Avila, he can never be certain of fulfilling G.o.d's will, unless he practice that humble obedience which the saints so strongly recommend and to which they so faithfully adhere. And the Scriptures tell us: 'A faithful friend is a strong defence: and he that hath found him, hath found a treasure: ... a faithful friend is the medicine of life and immortality: and they that fear the Lord shall find one.' (Ecclesiasticus, c. VI, vv. 14-16.)

But who can find such a friend? They that fear G.o.d, the Wise Man answers-that is to say, those humble souls who ardently desire their spiritual progress. Since it is so essential, then, Philothea, to have a skilful guide in the devout life, ask G.o.d fervently to give you one according to His Heart, and rest a.s.sured that when an angel is necessary to you as to the young Tobias, He will give you a wise and faithful director.

In fact, the selection once made, you should look upon your spiritual guide more as a guardian angel than as a mere man. You place your confidence not in him but in G.o.d, for it is G.o.d who will lead and instruct you through his instrumentality by inspiring him with the sentiments and words necessary for your guidance. Thus you may safely listen to him as to an angel sent from heaven to lead you there. To this confidence, add perfect candor. Speak quite frankly and tell him unreservedly all that is good, all that is evil in you, for the good will thus be strengthened, the evil weakened, and your soul shall thereby become firmer in its sufferings and more moderate in its consolations.

Great respect should also be united with confidence and in such nice proportion that the one shall not lessen the other: let your confidence in him be such as a respectful daughter reposes in her father, your respect for him such as that with which a son confides in his mother. In a word, this friendship, though strong and tender, should be altogether sacred and spiritual in its nature.

'Choose one among a thousand,' says Avila: "among ten thousand, rather, I should say, for there are fewer than one would suppose fitted for this office of spiritual director. Charity, learning and prudence are indispensable to it, and if any one of these qualities be absent, your choice will not be unattended with danger. I repeat, ask G.o.d to inspire your selection and when you have made it thank Him sincerely, and then remain constant to your decision. If you go to G.o.d in all simplicity and with humility and confidence, you will undoubtedly obtain a favorable answer to your pet.i.tion."

In conclusion, it may be well to remind you that the director and the confessor have not necessarily to be the same priest. St. Francis de Sales was the spiritual director of many persons to whom he was not the ordinary confessor. "To a director," he says, "we should reveal our entire soul, whereas to a confessor we simply accuse ourselves of our sins in order to receive absolution for them."

II.

TEMPTATIONS.

My brethren, count it all joy when ye shall fall into divers temptations. (Epist. S. Jas., Cat., c. i, v. 2.)

Now if I do that which I will not, it is no more I that do it, but sin, which dwelleth in me. (St. P., Rom., c. vii, v. 20.)

1. "If we are tempted," says the Holy Spirit, "it is a sign that G.o.d loves us." Those whom G.o.d best loves have been most exposed to temptations. "Because thou wast acceptable to G.o.d," said the angel to Tobias, "it was necessary that temptation should prove thee." (Tobias, c.

xii, v. 13.)

2. Do not ask G.o.d to deliver you from temptations, but to grant you the grace not to succ.u.mb to them and to do nothing contrary to His divine will. He who refuses the combat, renounces the crown. Place all your trust in G.o.d and G.o.d will Himself do battle for you against the enemy.[1]

3. "These persistent temptations come from the malice of the devil," says St. Francis de Sales, "but the trouble and suffering they cause us come from the mercy of G.o.d. Thus, despite the will of the tempter, G.o.d converts his evil machinations into a distress which we may make meritorious. Therefore I say your temptations are from the devil and h.e.l.l, but your anxiety and affliction are from G.o.d and heaven." Despise temptation, then, and open wide your soul to this suffering which G.o.d sends in order to purify you here that He may reward you hereafter.

4. "Let the wind blow," remarks the same Saint, "and do not mistake the rustling of leaves for the clashing of arms. Be perfectly convinced that all the temptations of h.e.l.l are powerless to defile a soul that does not love them. St. Paul endured terrible temptations, yet G.o.d, through love, did not deliver him from them." Look upon G.o.d as an infinitely good and tender father and believe that He only allows the devil to try His children that their merits may increase and their recompense be correspondingly greater.

5. The more persistent the temptation, the clearer it is that you have not given consent to it. "It is a good sign," says St. Francis de Sales, "when the tempter makes so much noise and commotion outside of the will, for it shows that he is not within." An enemy does not besiege a fortress that is already in his power, and the more obstinate the attack, the more certain We may be that our resistance continues.

6. Your fears lead you to believe you are defeated at the very moment you are gaining the victory. This comes from the fact that you confound feeling with consent, and, mistaking a pa.s.sive condition of the imagination for an act of the will, you consider that you have yielded to the temptation because you felt it keenly.

*St. Francis de Sales, with his usual simplicity, thus describes this warring of the flesh against the spirit: