Serious Hours of a Young Lady

by Charles Sainte-Foi

I hope, dear reader, that such may not be your case; but, to avoid all error on a point of such vital interest, meditate constantly on the divine instructions that Jesus has left us in the Sacred Scriptures, and on those also with which He inspired the pious author of the "Following of Christ," their most perfect commentator. Learn to discern genuine piety from that which bears only the name. Learn to distinguish between its object and that which is only a means to attain that object,—two things which are frequently and erroneously confounded, yet which are very distinct and very different from each other; for it is a great mistake to neglect the end by attaching too much importance to the means by which to attain it.

Piety does not consist in sublime language, mystical thoughts, or angelical sentiments, for, according to St. Paul, we might speak the language of angels and be still only sounding brass; neither does it consist in the knowledge of divine mysteries, nor in the more excellent intellectual gifts; for, according to the same apostle, a man might be a prophet and possess a knowledge of all science, without being on that account anything in the sight of God.

Faith is truly grand, because it is the principal basis of our justification; and because with it we are enabled to obtain all things from God. Nevertheless, man might have faith strong enough to move mountains and be absolutely nothing before God. Charity to the poor, compassion for the unfortunate are indeed excellent virtues, because they cancel numerous sins, and because they seem to form the principal matter of that terrible judgment which will decide our weal or woe for eternity; yet you might distribute all your wealth among the poor, and still merit no reward from God.

We are recommended by the Holy Scriptures and by the masters of the spiritual life to practice mortification, the perfection of which is found in martyrdom; and nevertheless, though you should even lacerate your body till it became one bleeding wound, and deliver it into the hands of the executioner to be burned, you might gain nothing thereby.

None of all those things constitutes the essence of piety. One thing alone can claim this privilege and that is CHARITY, not that charity which consists merely in feeling and speaking, but a charity that is active, and which penetrates the entire life by its divine, influence; that charity which is patient and beneficent, not envious, dealing not perversely, not puffed up. True charity is not ambitious seeks not its own, is not provoked to anger, thinks no evil, does not rejoice in iniquity but for the good it beholds everywhere, it bears all things, believes all things, hopes all things and endures all things; such is the soul of true piety according to the Apostle St. Paul. (Cor. I Epist., xiii chap.)

Our divine Lord clearly defines its nature in the following terms: "If any man will come after me, let him deny himself, and take up his cross, and follow me, for he that will save his life, shall lose it, and he that shall lose his life for my sake shall find it." (Matth. ch. xvi.) To be a Christian consists in walking in the footsteps of Jesus Christ. Hence, to follow Him and carry the cross, self-denial is the first and most necessary qualification. In order to enjoy the eternal happiness of the future life we must sacrifice the false joys of earth. Again, He tells us: "The kingdom of heaven suffereth violence, and the violent bear it away," that is to say, the valiant, the energetic, and persevering, will alone succeed in securing it; for the words bear away express the action of one that seizes a prey. Add to these texts those others of St. Paul: "If any man have not the spirit of Christ, he is none of his," that is—he does not belong to Christ, he is not His disciple; and "they that are Christ's have crucified their flesh with the vices and concupiscences."

Now I would not have you think that the piety of which I speak is too elevated for you, that it can he practiced only by members of religious orders, and very holy laics—this is by no means the case. What is required of you is nothing more than what our Lord and all the saints would have you do.

I must point out another error not less pernicious to the practice of true piety, namely; that of taking the means to the acquisition of piety as the end for which you practice it, for the means should at all times be appreciated according to their just value, or according to the assistance they give you to attain your end as a true Christian, which consists in dying to self and to self-glory. I would not have you judge of your progress in perfection by the number of your communions, or the multitude of your pious practices, or the length of your prayers, but by the victories which you gain over yourself, over your passions, your character, and your temper.

Like all other good things, you can turn prayer to your spiritual detriment, when you have recourse to it through vain glory. Be thoroughly convinced of the truth expressed by the Evangelist St. John, that he is a liar who says that he loves God, and does not keep his commandments. Remember that the spirit of darkness, as St. Paul tells us, can, and often does, transform himself into an angel of light, and produce in the mind false lights, which dazzle and blind it.

Now that you know in what the essence of piety consists, you ought to learn in what faculty of the soul it resides, and this knowledge will preserve you from many illusions, and point out to you the direction in which you must advance in order to attain your end.