"We have a signal testimony to this truth in the Apocalypse, where the Saints and Angels chant these words before the throne of Him that liveth for ever and ever: Worthy is the Lamb that was slain to receive power, and divinity, and wisdom, and strength, and honour, and glory, and benediction from every creature which is in Heaven, and on the earth."[2]
[Footnote 1: 2 Cor. v. 14.]
[Footnote 2: Apoc. v. 12, 18.]
UPON THE VANITY OF HEATHEN PHILOSOPHY.
I was speaking on one occasion of the writings of Seneca and of Plutarch, praising them highly and saying that they had been my delight when young, our Blessed Father replied: "After having tasted the manna of the Fathers and Theologians, this is to hanker for the leeks and garlic of Egypt." When I rejoined that these above mentioned writers furnished me with all that I could desire for instruction in morals, and that Seneca seemed to me more like a christian author than a pagan, he said: "There I differ from you entirely. I consider that no spirit is more absolutely opposed to the spirit of christianity than that of Seneca, and no more dangerous reading for a soul aiming at true piety can be found than his works."
Being much surprised at this opinion, and asking for an explanation, he went on to say: "This opposition between the two spirits comes from the fact that Seneca would have us look for perfection within ourselves, whereas we must seek it outside ourselves, in God, that is to say, in the grace which God pours into our souls through the Holy Ghost. Not I, but the grace of God with me.[1] By this grace we are what we are. The spirit of Seneca inflates the soul and puffs it up with pride, that of Christianity rejects the knowledge which puffs up in order to embrace the charity which edifies. In short, there is the same difference between the spirit of Seneca and the christian spirit that there is between virtues acquired by us, which are, therefore, dead, and virtues that are infused by God, which are, therefore, living. Indeed, how could this philosopher, being destitute of the true Faith, possess charity? And yet well we know that without charity all acquired virtues are unable to save us."
[Footnote 1: 1 Cor. xv. 10.]
UPON THE PURE LOVE OF OUR NEIGHBOUR.
Our Blessed Father, in his Twelfth Conference, teaches how to love one's neighbour, for whom his own love was so pure and so unfeigned.
"We must look upon all the souls of men as resting in the Heart of our Saviour. Alas! they who regard their fellow-men in any other way run the risk of not loving them with purity, constancy, or impartiality. But beholding them in that divine resting place, who can do otherwise than love them, bear with them, and be patient with their imperfections? Who dare call them irritating or troublesome? Yes, my daughters, your neighbour is there in the Heart of the Saviour, and there so beloved and lovable that the Divine Lover dies for love of him."
A truly charitable love of our neighbour is a rarer thing than one would think. It is like the few particles of gold which are found on the shores of the Tagus, among masses of sand.