The Six Wings of the Seraph

The Six Wings of the Seraph

The Six Wings of the Seraph De sex alis seraphim Counsels to Religious Superiors

THE SIX WINGS OF THE SERAPH

Prologue IVE an occasion to a wise man, and Prv. 9:9* wisdom shall be added to him.f Since the wise man often finds in small mat ters the seed of higher wisdom, and often becomes wiser through contact with another's folly, perhaps the pres ent writing will give beginners yet un trained in the exercise of government some such occasion of deeper thought for the sake of perfecting their discern ment of right and wrong. The analysis of certain mistakes may prompt them to pursue with increased fervor loftier and greater virtues, even over and above those we mention here, and which a religious superior must have. In fact, we read that wise men have found even in the activities displayed by wild animals an inspiration to use their own genius and develop certain practical skills.1

| Throughout this work in the Latin version of the Quaracchi edition, the scriptural references appear immediately before or after most of the direct quotations. In order to conform with style of the present series, they have been placed in the margin.

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Chapter I — Able Superiors Must Be Care fully Chosen. Beginners Need a Master.

Those Who Do Not Need a Master Enjoy Four Qualities 1. 1 write these things to thee ... in order that thou mayest know... how to conduct thyself in the house of God, which is the Church of the living God. The Apostle Paul wrote two letters to his disciple Timothy, whom he had placed as bishop at the head of the church of Ephesus.

In these letters, Paul teaches him how to act in the func tion of command entrusted to him. The disciple, who had learned from the Apostle how to lead a personal life of holiness, was now to learn the art of presiding over others in a useful and meritorious manner. Indeed, there is a great difference between knowing how to be a humble sub ject, a peaceful partner, or a proficient leader.

1 Tm. 3:13-15 Bernard writes: "You see many who live quietly under the authority of a master; but as soon as the yoke is re moved, you notice they are unable to keep their peace of mind and to stay out of trouble. Others, well able to live in peace with anyone and having very little need of a mas ter, are yet unfit to possess any power, for they are content with a certain average goodness, proportioned to the meas ure of grace that God has given them: they are able to live among their brethren sociably and peaceably, but once established over them, not only do they become ineffi cient leaders, but they even act in a foolish and harmful way. Others again, better men than these, know how to command.''2 cf. Rom. 12:3; Eph. 4:7

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Moses, therefore, is instructed not to take leaders at random from among the people, but to choose out of the Ex. 18:22* nation intelligent and able men who may judge the people at all times. A man who accepts the task of making others good must first have acquired within himself the discipline of this goodness through tireless practice, and have turned it into a habit through constant exercise. Thus we read that the Lord first practiced what He was later to teach.

Acts 1:1 All that Jesus did and taught from the beginning.

2. Beginners are in need of a master so that they may be taught what they do not know, that is, anything neces sary or useful for their salvation and progress: what to avoid, seek, or do; what to hope or fear; how to discern

Heb. 5:12 the degrees of good and evil. You need to be taught again the rudiments of the words of God.

Also, beginners must be trained in the practice of vir tue, for it is not enough to have the knowledge of good: such knowledge must also be put into action. Likewise, a student first listens to a lecture on medical science, and then applies it, for in any discipline practical exercises impress upon the mind a more perfect ability than mere listening. Since the imperfect are usually slow in their efforts to acquire virtue, they need to be prompted from time to time. Masters, therefore, who wish to lead their disciples to perfection, see to it that they practice different virtues: now humility or fraternal love, now sobriety or de votion, now patience, chastity, silence, obedience, or some other virtue, so that these same virtues may be used and developed, while the opposite vices are eliminated; for the stronger a virtue grows, the weaker becomes the correEph. 6:4 sponding vice. Rear them in the discipline and admoni tion of the Lord.

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Again, beginners must be guided lest they fall into sin, or use poor judgment in their attempts toward virtue. For tender souls, as yet incompletely detached from the allure ments of wickedness, are often held back from the abyss of sin rather by human respect than by fear of God. Such souls, therefore, should rightly be subject to the authority of a superior by whom they are safely extricated from dan ger, like children protected by their mothers from the risk of drowning or from the fangs of wolves. Understanding Prv. 2:11-12 will guard you, saving you from the way of evil men, from men of perverse speech.

Finally, beginners must be corrected, for sin always leads to greater sin, as a disease is often the occasion for another that is worse, or as a wound becomes infected when not properly tended. Thus a man who has fallen into sin will find it hard to rise again, unless he is supported and assisted by another stronger man. Hence, God desires the strong to guide the weak, so that if the latter fall into sin, or are ever careless or imprudent, their superior may set them aright through warning, reproach, coercion, or punishment. For if the weak were to be left to their own free will, perhaps they would not admit their guilt; or else, in their indifference to it, they would remain longer in their iniquity and sink deeper into it. And some who are judged, Jude 22 reprove. And so, beginners must humbly submit to a mas ter, for unless a man follows his physician's advice obedi ently, he cannot be cured of his diseases. These diseases in man are his vicious passions. He gave them power and Lk. 9:1 authority over all the devils, and to cure diseases.

3. Those who have no need of a master are men so per fectly enlightened by knowledge as never to be wrong in what they must know, and never to be deceived by false

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good by a man, by the devil, or by their own senses: which means that they must possess the divine gift of discemPhil. 4:12 ment of spirits. I have been schooled to every place and every condition.

They are also so completely inflamed with devotion that, without prompting, they can seek every occasion of virtue ibid. 3:13 faithfully, that is, every occasion to do the best. Forget ting what is behind, 1 strain forward to what is before.

They are, again, so completely filled with love for good as to loathe all evil almost naturally, so as to avoid any scandal with great care and deal with other men in peace

1 Cot. 10:32 and without offense. Do not be a stumbling-block to Jews and Greeks.

They are, once more, so humble in all things as never to be puffed up by their own virtue, and never to presume of their innocence, but to discern minutely within them selves any excess in thought, word, or deed, and to correct it by chastising themselves ruthlessly.

They are, finally, so constant in these attitudes as not to be moved from their perfection by levity, distraction,

Rom. 8:35 difficulty, or fear. Who shall separate us from the love of Christ?

Such men are hard to find. Few, therefore, are those who do well without the yoke of obedience. Hence, even those in command must be subject to others whose rule they obey for their own good and for the sake of pru dence; and this, all the way up to the supreme and uni versal Pontiff who, as the Vicar of Christ, is the Head of the whole Church Militant.

4. Hence, the good superior must possess different vir tues: personal virtues that make for blameless living; virtues in relation to his superiors that make for humble

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obedience in all matters where obedience is required; vir tues related to inferiors that make for effective superiorship over subjects who are thus guided toward higher goals.

Now, a man whose function it is to teach all virtues should possess them all to an emi nent degree. Because the number six, being equal to the sum of its sub-multiples, is the first perfect number with the perfection proper to numbers, a good leader of souls, particularly a religious superior, must shine with some virtues more brightly than with others, and should resemble the Seraphim, the highest among the host of heavenly spirits, who, according to Isaias, were adorned with six wings. This, perhaps, is the reason why the Lord appeared in the likeness of a Seraph to our most holy father Francis in the glorious vision, when He also marked

Francis with the stigmata of His passion. He thus demon strated that those who were to bear with fruit the more important functions of His household should be spirit ually winged in this way. Likewise, the four living crea cf. Is. 6:2

Ap. 4:8 tures have each of them six wings.

Chapter II — On the First Wing of Superi ors, Which Is Zeal for Justice 1. The first wing of leaders of souls is zeal for justice, by which their heart protests against anything unjust within themselves or in others. A man, indeed, should be considered all the more virtuous as he more deeply and thoroughly hates evil, since the more a thing is loved, the more grief there is over its destruction. Hence, we note that in a religious Order, or in the Church itself, there are four kinds of people generally called "good."

2. The first comprises those who do not actually com mit evil, yet do not strive to do good, although living with others in peace and quiet, and never giving offense or scan dal by any wickedness. These men were very good to us, and gave us no trouble, etc. .. . For we usually call "good"

1 Kgs. 25:15 those who are mild-mannered and sociable with all, al though lacking somewhat in positive virtue. We also call newly-baptized infants "good."

3. Men of the second kind are better, for not only do they shun all evil, but they actually perform frequent deeds of virtue; that is, deeds of moderation, chastity, humility, brotherly love, assiduous prayer, and the like which they understand to be good. But their characteristic is that, without neglecting anything within their present reach and knowledge, they are content with the good they are doing and do not burn with the desire for greater and more per fect holiness: they are content with just so much vigil and prayer, so much almsgiving, fasting, charitable work, and so forth. Satisfied with this much, they stop, and leave

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Eccli. 3:22 to others the pursuit of higher goals. I saw that there is nothing better for a man than to rejoice in his work; for this is his lot.

4. Men of the third kind are still better: they detest and flee all evil, and carefully strive to do as much good

Lk. 17:10 as they can. When they have done everything they could, they still feel that very little has been accomplished com pared to what they would have liked to do. They know l Tm. 4:8 that bodily training is of little avail, as the Apostle teaches.

Hence, they desire with deep longing to enjoy the life of the spirit, to taste inner devotion, intimate communion with God, and the sweetness of His love. As long as they do not enjoy in full the delight of this devotion and of these spiritual efforts, they consider themselves to be noth ing, to have nothing, to derive no consolation at all from either matter or spirit. Yet, they are not inflamed with apostolic zeal when they see the vices of others or the dangers incurred by sinners. To be sure, they wish that all men be good and happy: but while they see that this is not so, they are not pierced with sorrow, concerned as they are with none but themselves and God. Hence, such men are found unfit when called upon to rule over others, since they care less for other souls than for their own

Jgs. 9:11* peace of mind. As it is written: Can I leave my sweetness and my delicious fruits, and go to be promoted among the other trees?

5. The best suited are those of the fourth group. In addition to being innocent and virtuous, they also bum with zeal for justice and for souls. They find no satisfac tion in the progress of their own salvation unless they draw other souls to God. They follow the example of the Lord who possessed within Himself the fullness of joy, and

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yet was not content to savor it alone, but came forth, and assumed the nature of a slave so that, through His works and teachings, He might draw many sons with Him to the sharing of His glory. Indeed, zeal for justice is like scarlet twice dyed, and shines with the colors of a twofold charity: love of God and of neighbor.

Ex. 26:1* Love of God implies not only the desire to enjoy His sweetness and cleave to Him, but also the will to accom plish His good pleasure, to expand the worship due to Him, and to exalt His dignity. Such love wants Him to be known, loved and served by all, and honored above all else.

Love of neighbor wills not only the bodily welfare and temporal prosperity of the neighbor, but also, and pri marily, his eternal salvation. The more perfect this love, the more fervent the desire, and the more intense the effort to promote these things: and the greater the joy when love finds them achieved. For love seeketh not her own, but 1 Cor. 13:5* the things of God. Indeed, the greater your love for God and the more perfect your desire for the things of God, the deeper your sorrow when He is offended, when you see

Him ignored and therefore not honored, when you see Him neither loved nor obeyed, when you see His cult destroyed.

His enemies teeming and exultant. The measure of your care for the neighbor's salvation is also the measure of your sorrow when the neighbor falls, or when any obstacle slows his progress.

6. Although such charity is expected of all God's friends, it is particularly required of His vicars who should be moved according to God's heart by love of justice and hatred of wickedness. You love justice, etc.... Justice may be defined here as the observance of all that is neces sary for the salvation and progress of souls. cf. 1 Kgs. 2:35

13:14

Ps. 44:8

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7. Some such conditions proceed from the eternal law in the form of pure virtues: humility, chastity, char ity, mercy, and the like, in the absence of which no man may be saved at any time. Both in the Old and in the New Law, the commands of God are primarily aimed at Mt. 22:40 these virtues, as the Lord Himself says: "On these two commandments depend the whole law and the prophets.''

Some other conditions related to God are established by human authority acting in God's name, as are canonical precepts imposed by the Church for the common good, for instance the sacramental rituals and other such posi tive precepts. As stated in the Decretals ''Extra'': "The statutes of the canons are to be observed by all,"3 so that each man must obey the statutes of his personal state, and all must obey the general statutes that cover both religious and laymen.

Yet other conditions proceed from a personal vow.

No one is compelled to take such a vow, but once it is freely taken, it has the binding force of divine law, as is the case with religious chastity, obedience, poverty, monastic life, and other such obligations imposed upon the professed

Dt. 23:22-24 by the Rule and Constitutions of their Order. When you make a vow to the Lord, your God, you shall not delay in fulfilling it; otherwise you will be held guilty, for the Lord, your God, is strict in requiring it of you. Should you refrain from makmg a vow, you will not be held guilty.

But you must keep your solemn word and fulfill the votive offering you have freely promised to the Lord.

Other conditions, finally, proceed from a certain disci pline of spiritual progress, not indispensable for salva tion. Such are the rules concerning the recitation of the Divine Office, and the different functions of the religious

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life; the rules and schedules applying to silence, meals, dress, and work, as well as vigils and other spiritual mat ters. Here, the practice may vary with the particular views of each distinct Order. Although these rules are not so important for salvation that no man could be saved with out obeying them, yet their violation spoils the perfection of religious life, hampers spiritual progress, and is often a stumbling block for others. Love for justice, on the con trary, strongly promotes such rules, both in ourselves and in others; and this same love rejoices when it sees these rules observed, while it sorrows, burns, and bursts into flame when it sees them neglected. Do I not hate, O Lord,

Ps. 138:21 those who hate You?

8. By means of some interior sense, love of justice will be able to discern whether a transgression is serious and greatly deplorable, or only trifling and slightly regrettable.

For the wise man faced with things good or evil weighs them objectively, while the fool would treat serious mat ters as trifles, and trifles as matters of importance. He would take the beam for a mere speck, and strain out the gnat, hut swallow the camel; pay tithes on mint and rue, — and have left undone the mightier matters of the law. Such cf. Mt. 7:3 ibid. 23:24

Lk. 11:42

Mt. 23:23 as these are guided by their own light, and not by God's spirit, at least in this regard. For instance, some superiors are more outraged and ready to punish when a single in clination is omitted in choir than when one of the brethren is persistently slandered; or they show more indignation when some minor versicle or rubric is overlooked than when some grave and scandalous disorder breaks out.

9. The most important thing to fear and deplore is the violation of God's commandments; next in importance is the violation of the universal laws of the Church; then,

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the spurning of those obligations to which a man has freely bound himself by vow, for instance, to observe the Rule, particularly those parts of it that have the binding force of law. Next in gravity is scandal, whatever its mal ice, whether born of greed or pride, hatred or gluttony, anger or suspicious friendship, disobedience or any such vice which so befouls the reputation of a religious that this reputation — which should have been a source of edifica tion for the faithful, a norm of right and wrong — becomes a cause of death through scandal, instead of a means of Rom. 2:24 sustainment through exemplary virtue. The name of God is blasphemed through you among the Gentiles. Indeed, it is easier to heal a hidden and even greater sin than such scandal: the former may be cured through secret penance, but the latter is almost impossible to eradicate from the hearts in which it grows.

10. Next in importance is the avoidance of any damage to the fervor of devotion, for devotion is the basis of all true religious life, and the means by which all exercises of virtue come to prosper. Dry indeed is the religious life that is not abundantly anointed with this oil, unstable the structure of good works not bonded with frequent and cf.Ez. 13:10 devout prayer: it is destined to crumble like a stone wall built without cement. In every Order where the fervor of devotion has cooled off, the whole framework of the other virtues begins to fall apart and comes very close to ruin. cf. Mt. 25:1 The empty lamps of the foolish virgins will go out.

11. Next to be feared is neglect of the external disci pline established for the adornment of religious life and as a help to spiritual growth. A deficiency in this respect is a sign of a careless conscience and of inner levity. This discipline is not imposed as the only legitimate way, but

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as the best means to establish a certain decorum and con formity in the brethren's common life. Without it, any one could live and act as he pleases, thus perhaps disturbing the others. Since these disciplinary practices, as we have pointed out,f are indifferent in themselves and bind for extrinsic reasons only, it is more important to see to it that they are generally well observed than to worry about every possible surreptitious infraction, except when habit ual transgressions have become a threat to order, and hoodwinking might lead to indifference. Should this be the case, zeal for discipline should not slumber: it must rise to forestall such evils.

12. The true supporter of justice should be careful first of all not to commit or teach evil in any way; second, not to tolerate or permit evil, no matter how much pressure or maneuvering he is subjected to; third, not to encourage evil, or rejoice in it when it is perpetrated without his authority or in his absence; fourth, not to conceal evil or be silent about it, pretending not to see, for a man of jus tice must speak up, show evil for what it is, and frighten the culprits so that they shall not dare to renew the same offense; fifth, he should not let evil go unpunished, for the punishment of sin gives birth to some good: it protects the sinner against further sin. "Sin no more, lest something worse befall thee.'' Also, punishment cleanses man of his

Jn. 5:14 sin so that he will not have to suffer later a heavier pun ishment from God. Beat him with the rod, and you will save him from the nether world. Again, others are warned by it against committing the same offense. If you beat an arrogant man, the simple learn a lesson; in other words,

Prv. 23:14 ibid. 19:25 t Cf. § 7.

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the young and sensitive learn to be more cautious. Fur thermore, the superior himself, representing the Supreme

Judge, saves his soul from the sin of carelessness by ful filling his office in this forceful way. Because the priest cf. 1 Kgs. 4:11 Heli had failed precisely in this, he and his sons suffered the pain of death.

13. The better religious orders and the decaying ones differ not by the absence of any sinner in the former, but in this, that no sinner escapes punishment, occasions of sin are carefully eliminated, all incorrigible and contagious elements are prudently cut off, while the good are favored and encouraged, so that they may persevere and always advance in virtue. Since wickedness was found even in the choirs of angels before the choice, and among the apostles taught by Christ, what earthly group of virtu ous men would dare to claim the distinction of being without sin? For although, by the grace of God, most

Jn. 13:10 of them are immaculate, not all of them are so. "You are clean, but not all."

14. It might be an advantage for the fust, as long as they live in the present state of acquiring merit, to abide with a few of the wicked who become for them an occa sion of greater merit. For the fust may pity the wretched ness of the wicked, burn with zeal because of their sin, strive to amend them, and dread to become like them.

The fust will be tempted by the wicked, and also perse cuted; humbled by the sight of them, in whose place they might have been. The fust are also moved to giving thanks to the One whose watchfulness saved them from sin. Finally, had they been deprived of such occasions to practice virtue, their merits would have been proportionGal. 6:8 ately less. What a man sows, that he will also reap.

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15. This does not mean that the wicked should be loved or supported as such, but only that they should be tol erated, particularly if their sin is hidden and does no harm to others, and provided there remains some hope of amend ment. But in the absence of these conditions, the wicked cannot be tolerated without great damage: they must be cast out, lest it seem that their wickedness is pleasing to the just. Even when tolerated, the wicked should be chastised with the goads of warning, reproach, shame, and punishment. They should also be treated with the ointments of encouragement, comforting, prayers, and promises of future recovery and renewed strength. The approaches of sin should be closed to them, and the doors of temptation tightly locked. And the same should be done for the just, lest the occasion of evil be harmful to them.

The superior is God's minister whom the Master has set over His household, to whom those subjected to him owe therefore the same obedience as to God. If he fails to cor rect delinquents, and allows vice to flourish under his rule, and bad habits to rise and wax strong and spread out; if he permits regular discipline to fall apart and infractions to teem; if he fails to make every effort to counter all evil, both actual and foreseeable: he will have a threefold ac count to render to God. cf. Lk. 12:42; Mt. 24:45

16. First, he will be guilty of negligence in performing the duties of his state. Because, though you were ministers of His kingdom, you judged not rightly, and did not keep the law, nor walk according to the will of God, terribly and swiftly shall He come against you because judgment

Wis. 6:4-5 is stern for the exalted, etc. . . .

Second, the sins of his subjects which he should have corrected and prevented, will be imputed to him. If thou

Ez. 33:8*

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dost not speak to warn the wicked man from his way, that wicked man shall die in his iniquity, but I will require his blood at thy hand.

Third, he is guilty of abusing the honor and power invested in him, for having used it to serve his own con venience and glory instead of the purpose for which it

Mt. 25:28,30 had been given. "Take away, therefore, the talent from him. ... As for the unprofitable servant, cast him forth into the darkness outside, where there will be the weep ing, and the gnashing of teeth."

17. Thus, the good and zealous superior should show how much he loves God by promoting in himself and in others nothing but what is pleasing to God. Let him see to it that his zeal be never weakened by sloth, exhausted by labor, distorted by ill advice, bypassed by ruse, influ enced by friendship or flattery, frightened by threats. Let him never lose hope, not even before the hardening of bad habits through daily repetition, but let him accomplish in full the duties of his office.

Chapter III — On the Second Wing of Su periors, Which Is Kindness 1. The second wing of the ecclesiastic Seraph is kindness, or brotherly compassion. The superior must be moved to kindness out of love for his brethren in the same way as he is inflamed with zeal for justice out of love for God. He is to be the rod that strikes at evil, but also the staff that sup ports weakness. Your rod and your staff, etc_— Shall

I come to you with a rod, or in love and in the spirit of Ps. 22:4

1 Cor. 4:21 meekness? In this same spirit, the Samaritan poured the wine of fervent zeal and the oil of kindness upon the wounds of the man who had been left for dead. cf. Lk. 10:33

2. Weakness of body and of soul are two different things, but both need compassion.

There are three kinds of bodily weakness. — First, the weakness of the bedridden who suffer from some acute or severe illness. — Second, the weakness of those who are able to take a few steps in the house or outside, but suffer frequent and heavy pains, as are men affected by stones, ulcers, dropsy, and the like. — Third, the weakness of those not afflicted with any specific disease, but yet exhausted and without strength: for instance, the aged, the over worked, the physically depressed, whose ailments are only accidental and intermittent.

Each of these groups is to be assisted with one of three forms of kindness: medical care, if at all possible; relaxa tion of the rules concerning food, clothing, vigils, and the like; exemption from the labors of office-holding, preach ing, and so forth, as necessity demands. Hence, those

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suffering in the first, second, or third way shall be prop erly assisted by the first, second, or third method in the measure of their individual needs.

3. The sick and the weak are to be treated with the greatest kindness, for they are being scourged by the Lord.

If they must suffer also at the hand of man, their added misery cries out to the Father of Mercies against those who afflict them, complaining with the psalmist: They kept after him whom You smote, and added to the pain of him

Ps. 68:27

You wounded. The sick man, weak to the point of being unable to take care of himself, is further afflicted for not being comforted, relieved of work, assisted in his needs, or given any sympathy by those whose duty it is to do all this. Insult has broken my heart, and I am weak, I ibid. 68:21-23 looked for sympathy, but there was none; for comforters, and I found none. Rather they put the gall of reproach in my food, and in my thirst they gave me the vinegar of chiding to drink. May the curses that follow in the same psalm befall the superior who acts in this way!

4. The good superior should be a father to his subjects, not a master; he should act as their physician, not their tyrant; he should consider them, not as chattel or pur chased slaves, but as sons and co-heirs to the heavenly kingdom. He should treat them as he would like to be cf. Tb. 4:16 treated if he were in their place. But the strong and the healthy do not feel like the sick: hence, they do not know how to sympathize with them. Later, when they them selves are ailing, they will know.

Some of the sick may pretend to be more heavily afflicted than they actually are. Is that a sufficient reason to take them all for impostors when God Himself was willing to spare many wicked for the sake of a few just? cf. Gn. 18:

23-33

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5. There are three reasons why the sick are more deep ly in need of helpful kindness than are the healthy and strong. — First, their bodily sustenance must be assured.

Being unable to provide for themselves, they are liable to starve and die if others fail to serve them. He that is cast

2 Kgs. 14:14 off should not altogether perish. — Again, their health and strength, lost in their illness, must be built up again. The healthy and strong need food only in order to preserve what they possess, but the sick and weak need nourish ment for the double purpose of remaining alive by not los ing what they still have, and of regaining what they have lost. From him who does not have, even that which he

Lk. 19:26 has shall he taken away.— Finally, they need the relief of comforting.

Afflicted as they are with all these pains, they are com forted by the sight of others sympathizing with them, and endeavoring faithfully to restore them to health. Blessed be ye of the Lord; for you have pitied my case.

1 Kgs. 23:21

6. But someone could object: "It is good to take care of the sick who have a chance of recovering, but wasteful

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to do anything for those not expected to live." Truly said if the reason to take care of the sick were but human ad vantage, and not meritorious charity. The man who would care for the sick in order to be rewarded by him after his recovery is depriving himself of the merit of charity: for it is in the depth of misery that mercy appears the more resplendent and charity the more perfect.

Thus, it may be good for a superior to be stricken in the same way as his subjects so that he may learn com passion. For we have not a high priest who cannot have compassion on our infirmities, but one tried as we are in all things except sin.

Heb. 4:15

7. Likewise, there are three kinds of people suffering from diseases of the soul. — First, those who, through lack of devotion or the pressure of temptation, are prone to give scandal and to sin; who are swayed by the lightest provo cation and who easily fall. Many among you are infirm and weak, etc. ... — Second, those who, although devout and of good will, lose heart at the slightest reproach or expression of blame, and sink into a kind of hopeless dis couragement, or fly into a rage. They are sorry, after wards, but the others are frequently upset. Now we, the strong, ought to bear the infirmities of the weak.—Third, the generally imperfect who often waver in the pursuit of the many virtues, and at times, although unwillingly, burn with the fever of different passions: pride or anger, sloth or envy, concupiscence or gluttony, or any other vice of body or soul. Have pity on me, O Lord, for I am lan guishing, etc. . . .

1 Cot. 11:30

Rom. 15:1

Ps. 6:3

8. Remedies are to be applied against such weaknesses.

In the first case, occasions of scandal and sin must be taken away from men such as these, so that they may see

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or hear nothing that could weaken them. Also, they should seldom be permitted to leave the monastery, for it is when she left the house that Dina was defiled. —In the second cf. Gn. 34:1-2 case, the weak should be comforted with frequent exhorta tions and taught to be patient. As long as they are con valescing, they should be spared harsh reproach and any other painful treatment. Fathers, do not provoke your chil dren to anger, that they may not he discouraged. For the man who further upsets another who has already worked himself into a passion is like one who so angers a barking dog that it bites him. — In the third case, unpleasant habits and imperfections must be patiently endured, for not all men are able to do everything.

Col. 3:21 cf. Ecclus.

17:29* 9. As learned doctors are indulgent toward the unedu cated and ignorant who lack proper understanding, so also the virtuous kindly tolerate the imperfections of others, knowing that all cannot be equally perfect. They consider these imperfect men as children, little ones in Christ; they do not charge them with excessive burdens, nor do they expect from them anything beyond their strength. My Lord can see that the children are young, and the flocks and herds giving suck are a care to me; if overridden for a single day, the whole flock will die. If the young and imperfect whose good will is present but still resembles an infant in the womb, are compelled to practice virtue beyond the measure of grace they have received, even the little virtue they possess may be extinguished in them by this pressure that is more than they can bear. While in your midst, we were as children; as if a nurse were cherishing her own chil dren. And this means: I humbly and lovingly took care of you, reaching down to the level of your frailty and im perfection. On the contrary, the Lord complains of hard

Gn. 33:13

1 Thes. 2:7

ST. BONAVENTURE — OPUSCULA H

Ez. 34:4* and merciless pastors: The weak you have not strength ened and that which was sick you have not healed: that which was broken you have not bound up ...: neither have you sought that which was lost: but you ruled over them with rigour and with a high hand. Bernard writes:

"Know that you must be mothers to your subjects, not masters; try to be loved instead of feared: and if you must be severe at times, be so as a father, not as a tyrant. Show yourselves to be mothers when encouraging, and fathers when punishing; be mild, not harsh; restrain the rod, and offer your heart instead; let the breasts be rich with milk, and not swollen with pride. Why increase the weight of their yoke instead of sharing their burden as you should?"4

Nm. 11:12* Carry them in thy bosom, as the nurse is wont to carry the little infant: and bear them into the land, for which thou hast sworn to their fathers.

Chapter IV — On the Third Wing of Superi ors, Which Is Patience 1. The third wing of the ecclesiastical Seraph is patience, constant forbearance. For as the tent-covering over the Dwelling was exposed to dust and rain and to the buffeting of wind in order to keep the inside clean and spotless, so superiors who faithfully defend their subjects against the storms of sin must often bear the brunt of adversities, as the hen defending its brood will face a bird of prey. cf. Ex. 26:7; 35:11

2. There are three reasons among others that seem to make patience supremely necessary for a superior.

First, because of the number and variety of labors, responsibilities, and concerns he must assume, for he is pressed by the constant necessity of providing for both spiritual discipline and material needs. Likewise, the apos tles themselves were not concerned with spiritual needs alone: they also had to take care of the material needs of the faithful, particularly of the poor. James and Cephas and John. . . gave to me and to Barnabas the right hand of fellowship, that we should go to the Gentiles, and they to the circumcised — meaning that they should spread the teaching of the Gospel — provided only that we should be mindful of the poor, the very thing I was eager to do.

Gal. 2:9, 10 The Lord Himself, after feeding the crowd with the word of salvation, provided them with material bread in the wilderness where they had none of their own. cf. Mk. 6:3544:8:1-10 Again, the superior will have different matters of internal administration or external business that will take some of his time, and give him problems to worry about.

ST. BONA VENTURE — OPUSCULA D

Finally, his labors include much traveling, many late hours of work, many negotiations and other tiring obliga tions, all of which take a great deal of patience.

Moses himself, a meek man and God's close friend, divided among a number of men the charge of governing the people, unable as he was to manage everything singleDt. 1:12-13 handed: "How can l alone bear the crushing burden that you are, along with your bickering? Choose wise, intelli gent and experienced men from each of your tribes, that l may appoint them as your leaders,'' etc. . ..

3. Second, a superior is much in need of patience be cause of the SLOW PROGRESS OF THOSE FOR WHOM HE IS ever laboring. He sees, indeed, that few are advancing: he sees that his work is almost wasted, as a man who sows much and sees little grow. Despite his constant effort, general conditions which had begun to improve because of his hard work, so easily deteriorate, as many obstacles and difficulties stand in the way of spiritual progress. At times, also, he sees his personal orders and commands im perfectly obeyed and carried out. Often, he sees evil sneak ing in under the guise of good: he is afraid to expose it, because it has the appearance of good. But if he fails to act, a greater good will be destroyed at the end, and the door will be opened to a more flagrant evil. For example, in the hope of saving a greater number of souls, we accept more applicants than we can readily handle. This increase in number becomes a threat to poverty, for more numerous will be those who seek greater comfort instead of seeking hardships. Hence, travels to procure material goods mul tiply, unusual methods of begging are sought, and there is greater danger of breaking the Rule in obtaining alms.

Peaceful devotion is then compromised, religious customs

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fall into disuse, while the friars indulge in frequent excur sions, hunting as they do on the outside for many material comforts, engaging in friendships the Rule forbids, seeking favors from their penitents, selling spiritual goods for profit, flattering the rich, increasing their own holdings, building sumptuous mansions, all this without concern for scandal. God's honor, which should have been exalted by our holy way of life and by the consequent edification of others, is now trampled underfoot.

Another such instance is the premature appointment of the young and untried to Holy Orders and to the functions of confessor, preacher, or superior.

Still another consists in certain practices that have some merit in the eyes of men, but, in the eyes of God, com promise the purity of the religious life. Those untrained in the ways of religion, lacking the taste of interior delight, believe that the whole dynamic power of spiritual life is contained in its external rituals, and they defend such prac tices with great zeal while completely neglecting true virtue and essential spiritual matters.

The spiritually-minded superior who witnesses such things and many others, and judges them all in the light of truth, can only pine and burn. Ardently desiring to correct these abuses, but unable to do so, he will have an excellent opportunity to practice the virtue of patience.

My zeal hath made me pine away. For the zeal of thy house hath eaten me up.

Ps. 118:139*; 68:10* 4. Third, a superior needs patience to cope with the

INGRATITUDE OF THOSE FOR WHOM HE IS LABORING with

such loving care. Hardly ever satisfied, they always com plain that he could treat them differently and better if he only wanted to. Oftentimes, he wonders whether to yield

ST. BONAVENTURE —OPUSCULA II

to their insistence and accede to their wishes, or to main tain firmly what he believes to be the best. I do not know which to choose. Indeed I am hard pressed from both sides — desiring to depart and to be with Christ, etc. . ..

Phil. 1:22-23 Again, they distort most of what he does and misinter pret it. Hence, they bother him; they complain, accuse, criticize; and they find cause for scandal in the very things by which he thought he was serving both God and them.

Hardly is he able to take any remedial step without his command or action displeasing or upsetting someone.

Finally, some of his subjects may resist him to his face, argue by letter, scorn him, incite others against him, or astutely prevent him from doing his duty.

5. Let the superior defend himself against these assaults, and against any others of the same kind, by having re course to the shield of a threefold patience.

First, let him answer every criticism humbly, mature ly, and kindly, containing his ardor so as not to reveal any impatience in his voice, expression, or attitude. Being patient, he will better succeed, eventually overcoming those whom a sharp treatment would have antagonized. Thus,

Gedeon, by replying peacefully to the men of Ephraim who were chiding him, calmed their spirit which they had cf. Jgs. 8:1-3 swelled against him. A mild answer calms wrath, but a harsh word stirs up anger. Indeed, storm cannot be calmed by storm, nor vice healed by vice.

Prv. 15:1

These are the ways an impatient superior destroys in the bud the good he could have brought about:—He gives scandal to others. The quick-tempered man displays folly at its height by revealing it to others. —His own subjects, and even outsiders, will despise him. One with a warped mind is despised. — He becomes hateful and detestable. ibid. 14:29 ibid. 12:8

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He that is rash in his words shall be hateful. — He provokes others to impatience. An ill-tempered man stirs up strife, but a patient man allays discord. — His subjects are afraid to speak to him of their needs. If someone attempts a word with you, will you mind? — The house is filled with murmurings and bitterness. He that troubleth his own house, shall inherit the winds, that is, the winds of conspiracy. —

He scares the sensitive, making them faint-hearted. A spirit Ecclus. 9:25* Prv. 15:18

Jb. 4:2

Prv. 11:29* ibid. 18:14* who is easily angered, who can bear? — Nobody dares to tell him of anything that needs correcting. He is a son of Belial, so that no man can speak to him.

1 Kgs. 25:17

6. Second, let him try to be peaceful by not taking revenge of personal affronts, and by bearing in his heart no hatred against offenders. His concern for their welfare should not diminish, nor should he try to get rid of them.

He must rather keep them, and love them all the more, thus edifying them together with the others by doing good to the ungrateful, and by finding in them, as did the supreme

Shepherd, an occasion for practicing virtue. You shall be children of the Most High, for He is kind towards the un grateful and evil. The proper duty of a pastor is the teach ing of virtue; if he sends away the vicious, whom shall he teach? If the physician flees the sick, whom shall he cure?

If the recruit runs away from the enemy, how shall he ever obtain the triumph of glory? If the merchant neglects the deals in which there could be great profit, how is he ever to become rich? The reason why so many bishops and superiors became saints is that they attained the highest summit of perfection through the very circumstances of their office, that is, by doing good, enduring evil, and edifying others. If anyone is eager for the office of bishop, he desires a good work.

Lk. 6:35

1 Tm. 3:1

ST. BONAVENTURE — OPUSCULA II

7. Third, he should be long-suffering so that the exhaustion of heavy work, the slowness of his subjects progress, and the irritations and troubles they procure may have no detrimental effect on his will or effort to do all that is needed for the faithful accomplishment of his task.

This, indeed, is a way for him to attain high merit. Do you therefore take courage, and let not your hands be weakened: for there shall be a reward for your work. These hands of the superior are persevering action and patient

2 Par. 15:7* forbearance, and if they are not weakened by sloth and impatience, their heavenly reward will be growing con stantly.

8. By such trials a superior is cleansed of the dust of sin he gathers through the surreptitious action of human weakness, for in many things we all offend. The very num ber of a superior's duties is the occasion of many failings

]as. 3:2 of which he should cleanse himself in this world so as not to be more severely punished in the next. If he commit any iniquity, I will correct him with the rod of men, and with the stripes of the children of men.

2 Kgs. 7:14

9. Furthermore, while the superior is afflicted by these trials, he is saved from the swelling of pride, a danger more threatening to those in power. The loftiness of a superior's position, the extent of his freedom, and possible conceit over his good works, would easily make him proud, were it not for the yoke of adversity that bends the neck of his presumption, and thus saves him from the abyss of pride.

It is then He opens the ears of men and as a warning to them, terrifies them; by turning away from evil and keep ing pride away from him, He withholds his soul from the pit and his life from passing to the grave. Or a man is chastened on his bed by pain, etc. . . .

Jb. 33:16-19

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The setback of adversity is a guardian of a good supe rior's progress and salvation; without it, he would be lifted up by success on the wind of presumption. Therefore

David, whom God had pleased to choose, gave proof of the greatest devotion and humility when pressed by ad versity; but as soon as prosperity lifted him up, he fell into the guilt of sin. He says in the psalm: It is good for me that 1 have been afflicted, etc. ...

Ps. 118:71

10. Again, as we have already said.f a superior's merit will increase not only with the glory he acquires by fur thering good in himself and in others, but also through the magnificent crown he receives for bearing adversities. Like wise gold becomes more beautiful and precious after hav ing been tested by fire. As gold in the furnace, he proved

Wis. 3:6 them, etc....

But oftentimes spiritual life becomes more intense with out revealing its growth, and is strengthened most when it seems to be weakening. "Thus is the kingdom of God, as Mk. 4:26-27 though a man should cast seed into the earth, then sleep and rise, night and day, and the seed should sprout and grow without his knowing it.''

No wonder every effort of a superior cannot succeed: the work of God Himself does not result in the salvation of every soul. "Many are called, but few are chosen.'' All that is sown does not always grow; and those who dig for treasure are willing to move great masses of earth to find only small quantities of gold or silver. A superior's success

Mt. 22:14 is measured by the damage that would have resulted, had he failed, just as the presence of light is as good as its absence would have been bad. t Cf. § 7.

ST. BONAVENTURE — OPUSCULA H

A superior should also be encouraged to bear his bur den by the fact that there is no less merit in efforts that fail entirely or in part than in those that completely suc1 Cor. 3:8 ceed. Indeed, the Apostle says: Each will receive his own reward, not according to his success, but according to his ibid. 7 labor; and it is God who gives the growth. Thus, a teacher who works harder with a backward pupil than with one who is brilliant will be credited with greater merit by an objective observer. Again, a farmer has to work harder on a barren and rocky field: its fruits will be lesser in quantity but greater in price. Likewise, things harder to make often sell at higher prices.

Chapter V — On the Fourth Wing of Su periors, Which Is an Exemplary Life 1. The fourth wing of superiors is an exemplary life.

A superior should be the norm by which others live, and his behavior should be an illustration of his teaching, as figures drawn in the sand by a geometry teacher facilitate the understanding of what he says. Jesus began to do and teach. — "For I have given you an example, that as 1 have done to you, so you also should do.'' — "What you shall see Me do, do you the same.''

Acts 1:1* Jn. 13:15* Jgs. 7:17

A superior should lead his subjects by his example not only in the virtues we have spoken of, but in every virtue, and particularly in these three: observance of community customs, humble mildness, and becoming maturity. Show thyself in all things an example of good works, in teach ing, in integrity and dignity.

Ti. 2:7

2. A superior should live the common life with the others as regards food, clothing, and work. He is not to indulge in elaborate food or drink while the others live on simple fare; nor should his dress differ from that of his brethren who are bound to him by a common profession; nor, again, should he exempt himself from the work he imposes upon the others, for the shepherd who leaves his flock exposes the sheep to the wolves.

He should be strong with the healthy and weak with the sick. To the weak 1 became weak, that is, a model, that 1 might gain the weak. 1 became all things to all men that 1 Cor. 9:22

1 might save all. If a healthy superior lives like an invalid, his very example makes the others concerned with the flesh;

ST. BONAVENTURE — OPUSCULA II

and if an ailing superior refuses to take proper medicine, he makes the sick lose heart, for he implies that they also should abstain from medicine, or that he is not interested in their recovery. Eagerly will the soldier fight at the front if he sees his leader bearing the brunt of the battle together with him. Wherefore of these men who have companied with us, all the time that the Lord Jesus came in and went out among us, beginning from the baptism of John, until the day wherein He was taken up, etc. .. . That is, from the very time of His baptism when the first disciples fol lowed Him, until His ascension to the Father, Jesus always taught us by His example, coming in and sharing the daily life of His disciples, and going out and mingling bene ficially with the crowds at every fitting opportunity.

Acts 1:21-22* 3. A superior should also be humble. His way of life must prove that he does not think highly of himself, and that he is not elated by his superiorship. Rather, he should be afraid of it, and bear it with a sense of duty, while much preferring to obey. He should consider his subjects as better than him, and wish to appear, not as their master and lord, but as their servant. "Let him who is greatest among you become as the youngest, and him who is the chief as the servant. . . . But 1 am in your midst as he who Lk. 22:26-27 serves, etc. ..." —If you are chosen to preside at dinner, be not puffed up, but with the guests be as one of themselves.

Sir. 32:1

4. A superior should be humbly accessible. His sub jects should find him easy to approach, and should dare to speak to him with confidence about their needs. Let him listen to them with patience, kindly granting their requests, instructing them with care, and encouraging them readily.

He should try to be loved rather than feared: for a beloved superior is more easily obeyed than another who inspires

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terror. Obedience is free when it flows from love, forced when it is born of fear: the more it participates in the free dom of the will, the higher it is in the order of merit. For the proper end of superiorship is to direct the subjects toward eternal life, and to assist them faithfully in acquir ing the necessary merits of virtue.

5. A superior should be humble in his use of temporal goods: he should never desire anything sumptuous. Every thing he has, clothing, books, cell, bed, appliances, table, cape, and so forth, should be proof of his desire to be poor and humble. None of his possessions should be ostenta tious or uncommon: he should apply the same rule to his subjects. For men rejoice in things that resemble them: lofty men care for sublime things, humble men for lowly things. To seek rare treasures, boast of precious goods, live in the midst of luxury, never indicates a humble heart.

He beholdeth every high thing. He is king over all the Jb. 41:25* children of pride.

6. There are three signs of a becoming maturity. The mature man never acts lightly. For instance, he never speaks or jokes in a silly or worldly manner, which may sometimes be appreciated as funny, but makes him less respected and revered. As Gregory writes: "It is hard to accept the preaching of a joker.''5 A superior should be generally loved, but he must fill the insolent with fear. This is evident of our love for the supreme Creator: the more we acknowledge His absolute majesty, the more we taste His sweet condescension. The Lord is sweet and righteous: Ps. 24:8* therefore He will give a law to sinners in the way.

7. Again, a mature superior is not frivolous in his emo tions, showing excessive affection for women or for any irresponsible person. Verily, the more virtuous subjects

ST. BONAVENTURE —OPUSCULA II

should be loved more intensely than others; all, however, should be embraced in Christ for the sake of salvation to come. Hence, a superior's external action should be such that no one among his subjects has a feeling of being re jected out of preference for some other. All should know that they are loved by the superior, and all should be able to confide in him trustfully as in a close friend. Other wise, indignation and envy will flare up in some hearts against a favorite, as happened to Joseph's brothers who hated him because their father loved him more. cf. Gn. 37:3ff.

8. Finally, a mature superior is never foolish in his in tent or unsettled in his will, loving today what he is soon to loathe, wanting without cause one thing one day and a different thing on the morrow. Who could trust his judgment or obey his will, knowing that both are fickle?

There would be in him no prudence his subjects could respect. How could they even know how to obey him?

Both imperfection, of judgment and will, necessarily lead to disaster. Test all things; hold fast that which is good; in any event, do all things without murmuring and with out questioning.

1 Thes. 5:21

Phil. 2:14

Yet, when just necessity or a possible advantage sug gests a change in policy, such change would not be a sign of levity, but of maturity. For while it is foolish to exchange the better for the worse, it is no less unwise obstinately to maintain a system and to refuse to change, even with an obvious advantage in sight. Neither must you think, if we command different things, that it cometh of the levity of our mind; but that we give sentence accord ing to the quality and necessity of times, as the profit of the commonwealth requireth. The Apostle himself ex plains to the Corinthians that if he changed his mind

Est. 16:9*

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about his promised visit, it was not out of fickleness, but for their own good. I meant. . . to visit you first, etc-— As the people's judge, so are his ministers; as the head of a city, its inhabitants.f 2 Cor. 1:15

Sir. 10:2

9. In most cases, good masters form good disciples.

Many in the various religious Orders and in the Church itself become better if they find in their leader an uplifting example. Those superiors who fail to provide it will have to account in strict justice for such neglect. Behold, I My self come upon the shepherds. I will require My flock at their hand. Verbal teaching, without the example of deeds, is like mortar without lime: thin and ineffective. I will break down the wall that you have daubed with untempered mor tar.... Say to them . . . that it will fall. Correct originals are the source of correct copies, and faulty originals, of faulty copies. Furthermore, actions teach a more endur ing lesson than words, for "if a man lives disgracefully, his words shall be despised."6 The chief goal of a su perior's efforts should be to make his subjects Christ-like, to impress upon them the ways and teachings of Christ,

Ez. 34:10* ibid. 13:14* so that they not only attend to Him in their thoughts, but also follow Him in their deeds. Be you, therefore, imitators of God, as very dear children.— My dear children, with whom 1 am in labor again, until Christ is formed in you.

But since words alone cannot convey the full teaching of Christ, superiors should reveal in their own person the visible form of Christ so as to impress it more deeply upon their subjects, saying with the Apostle: "Be imitators of me

Eph. 5:1

Gal. 4:19

1 Cor. 11:1 f It seems that this quotation should come at the beginning of § 9 instead of at the end of 8. The first part is obscure in the pres ent context and is probably quoted by Bonaventure only as a gram matical prerequisite to the second.

ST. BONAVENTURE — OPUSCULA H

as 1 am of Christ," as if meaning: If you desire to know the form of Christ in order to imitate Him, behold it in Gal. 2:20 my way of life. It is now no longer I that live, hut Christ lives in me.

Indeed, a vicar of Christ should rule in the Lord's place by promoting whatever is pleasing to Him, wielding His authority, and offering a likeness of His virtues. In other words, a good superior should promote among his sub jects whatever Christ wills, use Christ's authority to do for them whatever is good, and offer them the example of his own deeds and life, thus showing that they also can

2 Cor. 4:5 imitate Christ. For we preach not ourselves, but Jesus Christ as Lord, and ourselves merely as your servants in Jesus. A superior preaches not Christ but himself if he speaks for the sake of his own glory, and if, through his bad example, he proposes not Christ but himself as a Gal. 4:17 model his subjects should follow. They court you from no good motive; but they would estrange you, that you may court them. Which means: some superiors are not lead ing you well because of the bad example they are giving.

They prevent you from imitating Christ, so that you are liable to learn their bad habits and follow their example.

Chapter VI — On the Fifth Wing of Superi ors, Which Is Prudent Discernment 1. The fifth wing of the ecclesiastical Seraph is prudent discernment: a foresighted consideration of the things that need to be done. When God offered Solomon the choice of any gift he wanted, the king gave proof that a director of souls has much need of this virtue. He chose wisdom in preference to any other gift, since, as he explains, it is impossible to govern people without wisdom. Give there fore to Thy servant an understanding heart, to judge Thy people and discern between good and evil.—To you, there

3 Kgs. 3:9* Wis. 6:9 fore, O princes, are my words addressed that you may learn wisdom and you may not sin.—And now, Ps. 2:10

O Kings, give heed; take warning, you rulers of the earth.

Indeed, the superi or is the leader of the flock entrusted to him. If he goes astray, the confused and scattered flock will perish. As the eye is a lamp to the whole body, so is the shepherd to his flock. You are the light of the world, cf. Mt. 6:22 cf. Lk. 11:35

Mt. 5:14 etc.... According as the eye is clear or clouded, it leads the body on a straight or a crooked way.

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2. A superior needs discernment in two things: he should know what to do, and how to do it. For good is not truly good unless it is executed well, that is, by the proper means. Bernard writes: "Take away discretion, and virtue becomes vice."7 Without discretion zeal becomes rashness: They have zeal for God, hut not according to knowledge. Likewise, compassion, under the guise of kind

Rom. 10:2 ness, will stoop to excessive depths: He who spares the rod hates his son; meaning that anyone who, under the pretext of kindness, fails to correct a sinner, is sending this man's soul to perdition. Again, patience, if inopportune, weakens the exercise of authority, as when a superior, out of false humility, fails to restrain the rebellious. Roboam was un experienced, and of a fearful heart, and could not resist

Prv. 13:24

2 Par. 13:7* them, meaning those who had risen against God and against him. Also, in the absence of discernment, any good example loses its value as a means of edification, as good food is tasteless when unseasoned with salt. In all

Lv. 2:13* thy oblations thou shalt offer salt— your reasonable serv Rom. 12:1* ice. — If thou offerest rightly, but dividest not rightly, thou hast sinned. It is not enough simply to do good: you should also wisely determine how, when, where, and why it should be done.

Gn. 4:7

(Septuag.) 3. Many are the times when a superior should act with circumspection. They cannot be indicated here, even briefly. There are four instances, however, that seem to call for particular insight on his part.

Exodus provides that the priest who enters the sanctu ary for the service of the Lord must wear, together with other ornaments, the breastplate of decision on which are four rows of precious stones, each row containing three gems set in gold, etc.. .. Whenever a superior receives the Ex. 28:15 ibid. 17

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charge of souls and makes a most agreeable sacrifice to God by contributing to their salvation, he is a priest en tering the sanctuary for the service of the Lord: for there is no sacrifice more pleasing to God than zeal for souls.

Hence, in addition to the emblems of the other virtues, a superior must always wear the breastplate of a fourfold prudent judgment related to his function. — He must know, first, how to govern his subjects in accordance with their state so that the virtuous may advance and persevere.—

Second, how to correct or amend those who have fallen or gone astray. — Third, how to handle the administrative business of his charge. — Fourth, how to act in all this in a way that is safe for his soul.

The three gems in each row are the three points that pertain to each of these matters.

4. In order to maintain the proper religious state, a superior should know clearly the pattern of his subjects' behavior* and thought, and also the limit of their strength, so that he may place the burden of regular observance upon each one according to his capacity. For all are not equally able to do all things, but each one has his own gift from God, one in this way, and another in that.—

Aaron and his sons shall go in and assign to each of them his task, and what he must carry. Aaron and his sons cor respond to the prelates of higher and lower rank who shall go in — that is, understand the inner thoughts of each

1 Cor. 7:7

Nm. 4:19 subject — and assign to each of them a fitting load of re ligious practices, taking into consideration three degrees of obligation which correspond to the three gems of the first of the four rows we mentioned.

5. The first degree of obligation applies to matters which the very form of profession in any given Order establishes

ST. BONAVENTURE — OPUSCULA H

as necessary for salvation; that is, matters so much a part of the spirit of the Order or Rule that violating them openly would amount to committing a mortal sin: these are, for instance, regular obedience, voluntary poverty, chastity, and all other duties that are binding by law.

There is no place here for dispensation by a superior, since he himself is bound by the same law. A superior must pay careful attention to these things: he should see to it that all observe them diligently, and that the unwilling are forced to comply: he should do everything in his power to prevent violations, for any reason whatsoever, even under threat of imminent hardship to the friars and to himself.

Rom. 8:35 Who shall separate us from the love of Christ? Shall tribu lation, or distress, or persecution, or hunger, or nakedness, or danger, or the sword? This means that nothing should.

This is the answer to those who say: "If we do such and such a thing, the friars will not be provided for, nor will they be able to survive." This reasoning is opposed to the Rule. It is a cause of scandal and distorts religious life.

Wherever religious are unable or unwilling to live as re ligious, it would be better for them not to be religious at all: for then they themselves would not perish, nor would

Mt. 18:6 they scandalize others. But whoever causes one of these little ones who believe in Me to sin, it were better, etc....

What, then, will happen to those who scandalize many full-grown men?

Such a consideration should be the first jewel shining on the breastplate of the priest, and the first thing to watch.

6. The second level of obligation concerns the practice of higher perfection: that is, acts of outstanding patience, admirable humility, marvelous charity, trying moderation, strict poverty, deep devotion, and other such virtues. In

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leading his subjects to this goal, a superior should encour age and advise them, giving also an effective example. He should rather inspire than compel: counsels of perfection should be suggested, not imposed, except in matters of vow, for instance, continence. The chief purpose of a mon astery is to be as a palaestra of perfection. In the palaestra, we are told, wrestlers covered their naked bodies with oil, so that the adversary could not hold and throw them. This game aptly compares with the struggle of religious life.

Everyone in a contest abstains from all things.

1 Cor. 9:25

And so, may the superior wear this second jewel on his breastplate as a lesson to his disciples, an inducement to make them not only stay on the road of salvation, but also strive for perfection and for glory in heaven.

7. The third degree of obligation concerns matters that are not indispensable for salvation or for eminent perfec tion, but yet have been wisely recommended by the holy fathers as means for the acquiring and preserving of both.

They lead to the habit of good works, to praiseworthy re ligious life, and to the edification of others. Such means are fasting, silence, the celebration of the divine office, and other external practices of virtue. As the Apostle explains to Timothy, the usefulness of these means compares with that of tools for a craftsman. A real expert could find other instruments to achieve his purpose, since craftsmanship is not limited to the use of any particular tool. Therefore, when dispensation from such practices proves necessary or advantageous, a wise superior will grant it readily to a number of his subjects, as he sees fit, considering the time and the place. When, however, dispensation is not justi cf. 1 Tm. 4:8 fied by any necessity or possible advantage, he must care fully enforce these same practices.

ST. BONAVENTURE — OPUSCULA II

A superior needs great discretion in this matter, for he must find the middle road between rigor and laxity. If he is too severe, he will be less appreciated by his subordi nates, and they, in the future, will be less willing to do other things that may prove to be of greater necessity or of greater advantage. Yet, if he makes too many concesEcclus. 19:1* sions, regular observance will rapidly collapse. He that contemneth small things shall fall by little and little.

8. A wise superior should, with constant watchfulness, amend those who have fallen. This is the second row, containing three gems, for, to this end, there must be three different attitudes, as there are three kinds of sinners.

The first, when they have sinned, immediately flee to the refuge of penance, either innerly impelled by the spirit or outwardly compelled by man. The penitential remedy ad ministered to them by the physician of souls must be so tempered with the balm of mercy that the sinners, while giving adequate satisfaction to God for the offense and to their neighbor for the scandal, thus deterring others from sin, also find the penance light enough not to make

Gal. 6:1 them regret their repentance. Even if a person is caught doing something wrong, you who are spiritual that is, spiritual physicians, instruct such a one in the spirit of meekness; considering thyself, etc. ... In other words, im pose upon them a penance sufficient to make them feel the burden of their guilt: but do it with clemency, as you would like others to be compassionate toward you, had you been the sinner.

This discernment is the first jewel of the second row.

9. Others, when they have sinned, try to conceal, ex plain, or defend their action, and thus the poison remains hidden. The superior may be aware of the inner decay

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through positive symptoms; yet, since there is no evident proof or voluntary confession, he cannot properly operate with the knife of open correction. Let him chastise: no good comes from it. He will seem to be chasing vices instead of correcting the vicious. Let him surrender and look away: he will burn with anxiety, as much for his brother's soul as for his own, for having failed to straighten out a sinner. When he can do nothing else, he should keep the whole thing secret and bide his time. Where reasoning failed, he should try prayer, so that God may finally cor rect the sinner or uncover the hidden evil, and that some remedy may be applied. So did the Lord bear at length with Judas the betrayer: He did not reproach him openly until his iniquity swelled to the point where it broke out.

As long as it had remained hidden, and although it was making Judas mortally sick, it was never harmful to others: cf. Jn. 12:4-8 thus, in all justice, it could be silently tolerated. Let both the cockle and the wheat grow together until the harvest. —

He who is filthy, let him be filthy still.

Mt. 13:30

Ap. 22:11

Yet, such evildoers must be protected cautiously against the occasions of sin, and warned in a general manner that they should repent. Woe to that man by whom the Son of Man is betrayed! The traitor, however, could not have committed so suddenly a crime so great, had he not been constantly and progressively slipping from bad to worse.

The Lord must have long tolerated in silence the wicked Mt. 26:24 state of Judas. For I am silent and as one that seeketh not.

The superior needs great wisdom if he is to keep such knowledge buried in his heart without deviating in either direction from the proper course.

Is. 57:11* This is the second jewel in the second row of the breast plate worn by the priest.

ST. BONAVENTURE —OPUSCULA H

10. Sinners of the third kind commit serious and no torious offenses, and either refuse to accept the deserved reprimand, or accept it hypocritically with no thought of amendment. Their neighbors will be made worse by their example, and will be scandalized: seeing such misdeeds unpunished, they will begin to act in the same way and expect to be spared as were the sinners.

These four conditions may exist together: serious sin; notorious sin; absence of any hope for correction because the sinner is obdurate or his bad habit is incurable; dam age to others caused by the bad example and scandal be cause such things are tolerated. What, then, remains to be done but to cast out the diseased sheep, or cut off the infected member, lest the others be harmed or corrupted?

I would they were even cut off, who trouble you! — Ex pel the wicked man from your midst! — If the unbeliever departs, let him depart! — "Cut it down, therefore,'' mean ing the barren fig-tree; "why does it still encumber the ground?" — "Every tree therefore that is not bringing forth

Gal. 5:12* 1 Cor. 5:13 ibid. 7:15

Lk. 13:7

Mt. 3:10 good fruit is to be cut down." — "Order the Israelites to expel from camp every leper, and every one suffering from Nm. 5:2-3 a discharge, and every one who has become unclean by contact with a corpse. . . . They are not to defile the camp in which I dwell." Such steps, however, should not be taken rashly, but with the mature wisdom of prudent men, of those who possess the spirit of God and the gift of counsel. Do nothing without counsel, and then you need

Sir. 32:19 have no regrets. — Whoever causes one of these little ones who believe in Me to sin, it were better for him to have a great millstone hung around his neck, and to be drowned in Mt. 18:6 the depths of the sea. That is, when a man who wears the religious habit is living in a way that scandalizes the simple

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instead of edifying them, it is better that he be expelled and perish alone than that he contaminate holy religion.

11. The third row of jewels represents the various prac

tical BUSINESSES A SUPERIOR IS CALLED UPON TO HANDLE.

Some of these he should delegate; others he should manage personally; yet others he should eliminate or reduce to a minimum. Thus did Christ entrust some things to His dis ciples— for instance, the purse, to Judas — reserving for Himself the functions of preaching and healing. When cf. Jn. 12:6 asked to divide an inheritance between two brothers, He replied: "Man, who has appointed Me a judge or arbitrator over you?"

Lk. 12:14

12. The superior who attempts to deal personally with all the practical problems of daily life will be distracted from the care of spiritual needs of a higher order. While the eye of his mind is roaming abroad, it shall have a less clear vision of inner concerns that are more important for salvation. "Be thou to the people in those things that per tain to God." — "Your burden will be lightened, since they will bear it with you," meaning that they will share the less important matters. "It is not desirable that we should forsake the word of God and serve at tables, etc. ..." In the absence of any worthy person to whom the superior can entrust such external cares, he should risk being de frauded rather than concern himself with such matters.

He would be following the example of Christ who knew that Judas was a thief, and yet permitted him to handle the purchase of provisions. He was a thief, and holding the purse, used to take what was put in it. This applies to superiors more eager to find delegates for the care of souls than deputies for material business, forgetting that it is much worse to endanger souls than to lose material goods.

Ex. 18:19* ibid. 22

Acts 6:2

Jn. 12:6

ST. BONAVENTURE — OPUSCULA II

13. Spiritual things, on the other hand, and all things necessary for salvation and the growth of virtues, must retain the foremost attention of the guardian and director of souls. These matters are of the very essence of his pas toral function. They are the first things for which he shall have to account before the Lord on judgment day. His responsibilities are: to enforce the proper observance of the Rule, Constitutions, and discipline of the Order; to ensure peace and charity among the brethren; to know the hearts of all his subjects well and to help them out of their troubles; to foresee and eliminate the occasions of sin; to advise the brethren on how to advance; to amend what must be amended; to solve all doubts; to show each one how to fulfill his appointed task properly so as to serve the brethren well without offending his own conscience: but if to satisfy men would result in offending God, then God must be served with obedience, and men, with forbearActs5:29 ance. "We must obey God rather than men."

A superior actually functions as the head in the body of the community. Thus, while the members are engaged in specialized tasks, the head acts as the director of all the parts, as if possessing every sense, guiding all the mem bers, transmitting feeling and motion to them. This the superior does by giving orders and permissions under holy obedience, a function similar to the coordination of the nervous system. Thus, the head is not absorbed in any one activity, but is free to attend to the needs of all the members; it is useful to all, since it listens, tastes, smells,

Heb. 13:17 and speaks for all, as does a superior for his subjects. They keep watch as having to render an account of your souls.

14. Now, activities that are superfluous or unnecessary for salvation or spiritual progress should be curtailed and

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eliminated whenever possible; and this applies both to superiors and subjects. Since time is short and the day full of troubles, leaving us little opportunity to attend to essentials, whenever we choose to devote ourselves to vain external things, we neglect the more useful and the better.

Distracted by such scattering, the mind has less strength for the perfect fulfillment of any duty. Hence, superiors and religious are sometimes so deeply concerned about buildings, books, litigations and other such external mat ters—all of which it is better to avoid —that they not only neglect more important business, but also befoul their own conscience. The eye of the mind, intent upon the external, is darkened to inner spiritual designs. The longing for the supernatural cools off. As poisonous humors accumulate in a wounded limb and cause ulcers or tumors unless re moved in time, so also external cares multiply to the point of choking the spirit which took them in.

Hence, a superior should carefully consider in advance what will be the consequences of his acts, what to under take, and how much attention he can afford to give to what he does. My son, why increase your cares? A man bur dened with a sufficient load acts imprudently if he takes upon himself some additional charges that he could have

Sir. 11:10 avoided without difficulty.

15. A superior must be most careful not to neglect himself while taking care of others, for while he is saving others, he himself may be in danger of drowning. "What does it profit a man, if he gain the whole world, hut suffer cf. 1 Cor. 9:27

Mt. 16:26 the loss of his own soul?''

This is the fourth row of gems, to be' filled with a three fold prudence as with the adornment of three precious stones. Look to yourselves, that you lose not the things

2jn.8*

ST. BONAVENTURE — OPUSCULA II

which you have wrought—that is, for the benefit of others — hut that you may receive a full reward.

16. In its first aspect, the superior's prudence concerns the peace of his own conscience, which should always be safe and clean. It should be safe, so that he never wish, do, order, or permit anything illicit, inappropriate, or con trary to his profession: anything sinful or scandalous. It should be clean, so that he never seek human glory for the good he does or promotes, nor be overly complacent about it: he should seek the good pleasure of God. Whatever a superior does for God, that is, as God's vicar, he should do also purely for His sake and out of love for Him. "If thy eye be sound, thy whole body will be full of light.''

This means: if the eye of your will is made pure by love, the whole body, that is, all of your good deeds, will be worthy of the reward of eternal light. "But if thy eye be evil, etc. ..." Let the superior, then, search his con

Mt. 6:22 ibid. science, asking himself what he has done, what he has failed to do, and what has been his aim in doing good.

As for his misdeeds, let him regret, confess, and correct them, carefully avoiding them in the future; as for his good, deeds, let him glorify, not himself, but God. If we judged ourselves, we should not thus be judged. Brush off an other's dust, and some will fall on you, and you, in turn, will have to brush it off. "Physician, cure thyself!'' cf. 1 Cor. 1:31 ibid. 11:31

Lk. 4:23

Let a superior rejoice over the good he does, not being exalted, but understanding that if God granted him the favor of acting, speaking, or thinking well, it is not for his own sake but for that of his subjects.

17. Again, a superior must be prudent in his behavior and speech by which he must attempt to serve others rather than himself. For one who is expected to live as

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an example to many, and to satisfy every one while pleas ing all, needs great wisdom if he is to remain on the middle road, between being immoderately sad or merry, severe or lenient, friendly or distant, silent or garrulous, harsh or mild, rigid or pliant; if he is to find the proper balance be tween entertaining guests too often or too rarely; taking too much or too little food; scrutinizing the brethren's con duct or paying no attention to it; favoring some or slight ing others, and so forth.

It is impossible to remain at all times on the middle path that pleases all. A superior will stray the least from it if he leans toward kindness, which induces his subjects to love him better, obey him more willingly, go to him more freely with their problems, and follow his lead with greater promptitude. His official power in itself is enough to make his subjects fear him. If he adds harshness and severity, timid subjects will find his authority very hard to bear.

You ruled' over them with rigor and with a high hand, and My sheep were scattered. — Be not as a lion in thy house . . . oppressing them that are under thee.

Ez. 34:4-5* Ecclus. 4:35* This is the reason why the highest Prince of the Shep herds, the Lord Jesus Himself, showed us so much love and kindness. He appeared to us as One we can love and fol low, so that by loving Him as Man we may also know and love Him as God: "Seeing God in visible form, we are borne aloft by Him to the love of things unseen."8

1 Pt. 5:4

Thus, the essential reason why a superior, Christ's vicar, should seek his subjects' love is to draw them more easily to the love of Christ. Whenever in doubt, he should choose that course which, in his truthful judgment, better conforms to the virtues of charity and humility and to the purity promised by vow: to the ideal of evangelical perfection.

ST. BONAVENTURE — OPUSCULA II

18. Finally, this wisdom which passes judgment upon all things must also examine its own self, or else—as happens with the bodily eye that sees all things but not itself—the Rom. 12:3 superior will rate himself more than he ought, being over confident and conceited. Gregory writes: "As subjects are often tempted to accuse their superior of doing the wrong thing, so also superiors are tempted to deem themselves

Prv. 26.12 wiser than others."9 You see a man wise in his own eyes?

There is more hope for a fool than for him. The simple man, distrusting himself, seeks advice from the wise so as not to blunder; but one who overestimates himself often mistakenly thinks that he is right even when he is wrong.

Of all temptations, this one seems the most danger ous for any Christian: excessive reliance upon one's own judgment. Since no man is so intelligent as to be free of all mistake, any man who believes that he alone is abso lutely right opens the door to the clever enemy who will sePs. 9B:8* duce him in many ways under the guise of good. He sitteth in ambush with the rich in private places, that he may kill the innocent. Satan prefers to maraud about a place where he knows that greater merits are being sought, there to track down and slay the unwary victim at the very spot where he expected to render the greatest service to God.

Thus a prudent superior always receives advice gladly, and seeks it humbly.

19. Here is found a threefold advantage: if the superior sees that others agree with him, he will be more certain of being right; again, if he acts after prudent consultation and something goes wrong, he will be less responsible than if he had acted on his own; finally, such humility is often rewarded by God, who makes the superior understand by himself or through others what at first had escaped him.

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Hence, Moses, to whom the Lord Himself had spoken face to face, valued and followed the advice of Jethro, his father-in-law. Paul the Apostle, also, filled as he was with the Holy Spirit, went up to Jerusalem following the in spired command of Christ, and conferred with his condisciples, Peter, John, and James, concerning the gospel he had learned by the revelation of Christ. He did so in order to be safer in his teaching by agreeing with them in all things, and also to show that good superiors should always seek advice. Do nothing without counsel, and then you need have no regret.

Ex. 33:11 cf. ibid. 18:18 cf. Gal. 2:1

Sir. 32:19

Some men, however, when appointed to a position of authority, are so deeply convinced of being instantly filled with the spirit of knowledge that they deem foolish and wrong everything any of their predecessors ever did. Others, conversely, when released from such a position, condemn in the same way their successors' actions, never realizing that, as they disparage others, so others may disparage them.

Woe to thee that spoilest! Shalt not thou thyself also be spoiled? No man's actions are more thoroughly scrutinized than those of one who judges others severely: his critics will try to find him guilty of the very faults he imputes

Is. 33:1* to others.

20. There are two kinds of men from whom a prudent superior should not readily accept advice: flatterers and detractors. The former would tempt him to presume of his wisdom. They that call thee blessed, the same de ibid. 3:12 ceive thee and destroy the way of thy steps — preventing you from knowing the truth about yourself through hum ble self-analysis. The latter by injecting suspicion, try to make a superior's opinion of others deteriorate. In many cases, they induce him to condemn the innocent, or pass

ST. BONAVENTURE — OPUSCULA II

Est. 16:6* judgment before he really knows what happened. With crafty fraud, they deceive the ears of princes that are well ibid. 7 meaning, and judge of others by their own nature. — The good designs of kings are depraved by the evil suggestions ibid. 5 of certain men — who endeavor to undermine by lies such as observe diligently the offices committed to them, and do all things in such manner as to be worthy of all men's praise.

There are, in general, three reasons to seek advice: first, the correcting of others, in which case the superior seeks advice to solve his doubts; second, the strengthening of his own authority, for his decisions are more effective when supported by counselors; third, the preserving of peace, so that no one has any excuse for grumbling. Those to be consulted are, in the first case the prudent, in the second the learned, and in the third all those concerned with the particular problem.

The occasions calling for prudent judgment, however, are so numerous that there is no absolute and general rule to cover them all.

Chapter VII — On the Sixth Wing of Superi ors, Which Is Devotion to God 1. The sixth and last wing, most necessary, and indis pensable for the full development of the other five, consists in a superior's devotion to God. As a result of this devo tion, zeal will be inflamed, the kindness of compassion infused, patience increased, virtuous example made attrac tively fragrant, and discernment enlightened. Such devotion is called the unction of the Spirit: it teaches all things concerning salvation. Let the anointing which you have received from the Holy Spirit dwell in you, and you have no need that anyone teach you.—His anointing teaches you concerning all things. l Jn. 2:27 ibid.

2. This devotion enligtens the mind, and makes it able to discern what is best: "He will teach you all things, and bring to your mind whatever 1 have said to you.'' It in Jn. 14:26 flames the will with desire for good: "He who eats of Me will hunger still. He who drinks of Me will thirst for more." It gives strength for spiritual progress: It is God

Sir. 24:20

Phil. 2:13 who of His good pleasure works in you both the will and the performance. It makes us detest sin: 1 have hated and abhorred iniquity; a scroll sweet to the mouth makes

Ps. 118:163* cf. Apoc. 10:

9-10 the stomach bitter. It conforms our deeds to the order of virtue: He brought me into the cellar of wine: He set in order charity in me. It perfects our external conduct and our words: Never have I joined myself with them that play: neither have I made myself partaker with them that walk in lightness. It makes sweet our knowledge in faith: For the wisdom of doctrine is according to her name, "sapience"

Ct. 2:4* Tb. 3:17* Ecclus. 6:23*

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meaning "tasteful knowledge." It fills hope with confi dence: The Spirit Himself gives testimony to our spirit that Rom. 8:16 we are sons of God. It enkindles love for God: The charity of God is poured forth in our hearts by the Holy Spirit who has been given to us. It brings man close to God:

The Lord used to speak to Moses face to face, as one man speaks to another. It makes man certain that his prayers ibid. 5:5

Ex. 33:11 will be answered: We have confidence towards God; and whatever we ask we shall receive from Him. It enriches prayer: May the whole burnt offering be made fat. — Make a fat offering. It makes man kind and loving: For in her

1 Jn. 3:22

Ps. 19:4* Ecclus. 38:11* Wis. 7:22, 23 [Wisdom] is a spirit. . . loving the good, beneficient, kind ly. It humbles the heart: But to whom shall I have respect, but to him that is poor and little, etc. ... It keeps the spirit effervescent like oil boiling in a pot. It procures endurance in trials: The Lord is my light and my salvation; whom

Is. 66:2

Ps. 26:1 should I fear? — Who shall separate us from the love of Christ? It makes all good works delightful to perform:

For association with her [Wisdom] involves no bitterness and living with her no grief, but rather joy and gladness. It

Rom. 8:35

Wis. 8:16 lifts up the mind toward heaven: If he turn his heart to him, he shall draw his spirit and breath unto himself. It makes the world seem worthless: I have seen all things that are done under the sun, and behold, all is vanity! It prompts man to desire heaven: I am hard pressed from both sides — desiring to depart and to be with Christ. It washes away sin and cancels its punishment: Her sins, many as they are, shall be forgiven her, because she has loved much. It increases merit: And if riches be a desirable possession in life, what is more rich than Wisdom, who produces all

Jb. 34:14* Eccle. 1:14

Phil. 1:23

Lk. 7:47

Wis. 8:5 things? It is most edifying for the neighbor: To offer holocausts and choice offerings, to burn sacrifices of sweet

Sir. 45:16

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odor.—For we are the fragrance of Christ. It drives evil spirits to flight: The smoke thereof driveth away all kind

2 Cor. 2:15

Tb. 6:8 of devils. It appeals to the angels and the saints: Princes went before joined with singers. — When thou didst pray with Ps. 67:26* Tb. 12:12 tears, etc....

3. The grace of devotion confers these and many other gifts. Therefore, the guide of souls must be principally intent upon acquiring this grace which will al ways suggest to him the right course of action, help him to follow it, and keep him from straying. It is not enough for a superior to pray for himself alone: he must also pray for his flock, which he could not properly lead without God's help. Unless the Lord guard the city, etc. ... A Ps. 126:1 superior is the mediator between God and the men under his care. As he acts in God's behalf when teaching, cor recting, and uplifting them, so also let him strive person ally to promote their cause with God by appeasing Him, and begging for grace and protection against evil. I stood between the Lord and you. cf. I Tm. 2:5

Dt. 5:5

4. By devotion we mean public and private practices, and a permanent state of mind. The first concerns the

ST. BONAVENTURE — OPUSCULA H

divine office; the second, personal worship; the third, all our life.

Concerning the divine office, the superior's attention to devotion should be threefold. — First, all ceremonies must be carried out in an orderly manner, without confu sion, and without faltering, everyone properly filling his part. Let all things be done properly and in order.—

David and the chief officers of the army separated for the ministry... of the Lord those who would prophesy with 1 Cor. 14:40

1 Par. 25:1 harps, and with psalteries, and with cymbals according to their number serving in their appointed office. — Second, this sacred work, the divine office, must be fulfilled with alacrity instead of reluctance or sluggishness: Cursed be he that doth the work of the Lord deceitfully. — Third, the divine office must be performed devoutly and reverently, without noisy disturbance, in a distinct voice and with an attentive mind, for it is sung in the presence of the angels and of God Himself. So now with full joy of heart pro claim and bless the name of the Holy One.

Jer. 48:10* Sir. 39:35

5. There are five reasons why the Holy Spirit inspired the Church to establish the divine office.

First, as an imitation of the celestial choir wherein the angels and saints in heaven constantly sing God's praise before Him. Happy they who dwell in Your house! Con tinually they praise You! According to His promise, I am with you all days, even unto the consummation of the world, Christ is truly with us on earth, both sacramentally and spiritually. Therefore, it is meet that, conforming to the heavenly example, we offer Him some measure of rev erence, honor, and praise in our own humble way. We are unable to sing His glory constantly, as do the heav enly singers; but let us at least serve Him with zeal at the Ps. 83:5

Mt. 28:20

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times appointed to suit our frailty, imitating that Jerusalem which is above,... which is our mother.

Gal. 4:26

6. Second, remembering God's favors, we must never relent from thanking Him, from praising and praying the Lord at regular hours. It was night when He was born of the blessed Virgin; dawn when, before His passion, He was made to stand in the presence of a judge; sunrise when He rose from the dead; the third hour when He was scourged, and when, later. He sent the Holy Spirit upon the Apostles; the sixth hour when He was crucified; the ninth when He died for us on the cross; evening when, at supper, He gave us the sacrament of His body and blood; and dusk when

He was laid in the tomb.

The Mass not only reminds us of the mystery of His passion, but also ensures the grace of His presence, and procures a spiritual food under the sacramental species.

Hence it is just never to forget these favors of God, and also to commemorate them at appointed hours. I will remember the tender mercies of the Lord, the praise of the Lord for all the things that the Lord hath bestowed upon us.

Is. 63:7* 7. Third, we must constantly quicken our devotion, and rekindle again and again the flame of our love for God, lest it fade through sloth or worldly concern. This is the perpetual fire which shall never go out on the altar.—

And the priest shall feed it, putting wood on it every day in the morning. This fire is the fervor of devotion that must bum at all times upon the altar of the heart, and that a devout priest must always feed by putting on it the wood of divine praise, lest it go out. I will bless the Lord at all times, etc....

Lv. 6:13* ibid. 12

Ps. 33:2

8. Fourth, in this way we must accustom to the practice of prayer the simple faithful who, left to themselves, would

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not know how to choose the proper times for praying.

They will, then, come to church to pray at least at the times when the divine office is being celebrated there, and they will be less reluctant to remain in church if they see

Lk. 1:10 the clerics performing the office in their presence. And the whole multitude of the people were praying outside at the hour of incense. For many of the uneducated will hardly ever think of praying unless, as a matter of habit and at fixed hours, they are regularly called to participate in the divine services and in the recitation of the word of God.

9. Fifth, we must promote the honor of the Christian religion. If Jews and Gentiles and some Heretics hold occasional meetings where they celebrate their unholy ceremonies and practice their perfidious rites, J it is proper and suitable that those who possess the true and most holy mysteries of the sacraments often gather for the cele bration and veneration of them, and sing due praise to their Creator, thus to earn a greater share of God's grace together with life eternal, and to attract the simple to revSir. 47:9 erence and love for holy religion. He added beauty to the feasts and solemnized the season, etc. .. .

Of all the external observances, the divine office de serves the greatest attention, for it must be performed, as we said, with order, alacrity, and devotion. At other times we act for the sake of God, but here, we stand before Him, attend to Him, and speak to Him while He speaks to us.

We are also begging His assistance in all our needs.

10. Private devotion consists in personal prayers: in the mental recitation of vocal prayers, such as psalms, f Our author seems to lack the spirit of ecumenism. Such an attitude is characteristic of the defensive period of the Church.

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litanies, and the like, which anyone may recite in private when praying outside of choir. "When you pray, say 'Fa ther, ... It consists also in holy meditations, as when a man recalls his sins and miseries, thinks of future pains, or of the general or particular graces he may receive from God; when he remembers the passion of Christ, the sweet ness of His love, and the promised rewards. Thus he obtains the devout disposition of fear and love of God, of Lk. 11:2 spiritual desire, of sadness or joy. In the night I meditate in my heart, etc. ... Again, it consists in pious movements directed toward God: tears, yearnings, holy desires of love, and other interior and inexpressible motions of the heart, rejoicings and upliftings, raptures, and the absorption of the spirit in God. He who cleaves to the Lord is one spirit with Him, through the light of pure understanding and knowledge of Him, through the ardor of love for Him, and through the sweet touch of His delightfulness. The Spirit Himself pleads for us with unutterable groanings.

Ps. 76:7

1 Cor. 6:17

Rom. 8:26* 11. If a superior is prevented by his many duties from giving much time to personal devotion, he should at least endeavor to pray secretly and stealthily, whenever he pos sibly can, lest he become entirely cold, lose the habit of prayer, become a stranger to God, and be deprived of the grace of divine mercy almost without noticing it.

That is why Moses, overburdened by the material care of his people, often entered the tent of the covenant to obtain God's help, seeking God's friendly word that would refresh his soul. The Lord, also, after preaching to the crowd the whole day long, often spent the night in solitary prayer. Since, however, the superior is duty bound to pray for others, from time to time God gives him the grace of more abundant prayer, so that he may assist by his orations cf. Ex. 33:911 etc. cf. Lk. 6:12

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those he is helping by his actions. Let him never fail to seek this grace, and never reject it when it is offered, lest it be lost to him because of his ingratitude.

12. Constant devotion is necessary for a superior, as it is for all those who wish to progress in the virtue of religion, and it takes three forms.

The first consists in always keeping God before the eyes of the heart. I set the Lord ever before me. — My eyes are

Ps. 15:8 ibid. 24:15 ever toward the Lord. In every place and time a man should endeavor to keep God in his mind, seeing God mentally as if standing in His presence. That is why Elias and Eliseus were wont to say: As the Lord of Hosts liveth,

3 Kgs. 18:15* cf. ibid. 17:1; before whose face I stand, etc. . . .

4 Kgs. 3:14

Angels, wherever they are sent, never lose the vision of God. Let the man of virtue, also, do his best never to lose the memory of God. Should this ever happen, let him reprove himself in the words of Bernard: "Consider wasted any time you spent without thinking of God."10 Although you may not be able to fix your thoughts upon Him in deep meditation constantly, you can at least always direct your heart's attention toward His memory. Take every occasion to make this memory turn into a meditation or a prayer, as a man would carry around with him his sculpt ing material so as to work on his carving every time he can.

13. The second form of constant devotion consists in the ceaseless effort to please God in every deed and word.

The superior should always live as if in God's presence, avoiding anything that may displease Him, weeping when ever he has fallen, seeking what to do and how to do it in order to please Him more and more. And therefore we strive, whether in the body or out of it, to be pleasing to Him. For all of us must be made manifest before the 2 Cor. 5:9-10

THE SIX WINGS

tribunal of Christ. A religious should always behave as if he were soon to be brought before the seat of the supreme

Judge. "You also must be ready, because at an hour that you do not expect, the Son of Man is coming.'' He beholds

Lk. 12:40 all our actions. And as He never forgets to reward all our good deeds, even those long past, so also He remembers to punish all our sins, unless they are washed away by penance. The sinner says to himself: "Who can see me?. . .

No one sees me. Why should I fear to sin?'' Of the Most High he is not mindful. ... He does not understand that the eyes of the Lord. . . observe every step a man takes.

Sir. 23:18, 19 14. The third form of constant devotion consists in praying, at least mentally, before undertaking anything; in strengthening ourselves by prayer in view of any future contingency; and in giving thanks to God and praising

Him after every grace received. Let the superior pray the Lord to inspire him rightly in all his undertakings, to make every event' serve spiritual progress, and to maintain and multiply His gifts. As the sailor hastens to a safe harbor at the approach of a storm, so the religious should always flee to the harbor of prayer so as to escape danger. What ever he does, he should have greater trust in prayer than in his own skill or efforts. As we know not what to do, we can only turn our eyes to Thee in prayer. As the eyes of the servants are on the hands of their masters, etc. . ..

2 Par. 20:12* Ps. 122:2

15. Let the religious Seraph, the spiritual director, adorned with these and the other four wings, stand before the Lord sitting upon a throne high and elevated. Let him

Is. 6:1* raise over his head the first two wings; with the two mid dle wings, let him cover his body and feet; with the last two wings, let him fly far and high. Then, he will not seek human praise that makes all zeal for justice wane; then,

ST. BONAVENTURE —OPUSCULA II

worldly love shall not distort his sense of pity, but right intention, instead, shall hold him up, and the kindness born of brotherly love shall lift him aloft for the heavenly

Ps. 118:112* reward. I have inclined my heart to do Thy justifications for ever, for the reward.

Patience and an exemplary life protect the superior against the darts of trouble and the nakedness of insuffi cient merit. They defend him as with an armor, and clothe

Isa. 52:1* him as with sacred vestments. Arise, put on thy strength, O Sion, put on the garments of thy glory. Because of a superior's prudence, the wing of discernment allows him to fly about everywhere, and to see what to do, and how.

Col. 3:1 In his fervent devotion, he will seek the things that are above, where Christ is seated at the right hand of God, and will reach up to Him in his lofty flight.

Not every one in charge of souls can possess all these virtues with equal perfection: all, however, must have them at least to some degree, in order both to edify their sub jects and to promote their own salvation.

Now, even the religious responsible for his own soul and accountable for it alone before God in the final judg ment, must, as much as his personal needs demand, be adorned and lifted up to heaven by these same wings and pinions. Then, he will be ardently just, compassionate to his brethren for God's sake, patient in adversities, edifying to others by his example, prudent in all things, and most of all, intimately bound to God through prayer. May God protect, direct, and impel him in all things, and make him finally soar up to heaven. And may Jesus Christ grant the same to us. Amen.

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