Treatise on The Spiritual Life by St. Vincent Ferrer

[Hildegard of Bingen]

Treatise on
The Spiritual Life

By
ST. VINCENT FERRER
Of the Order of Preachers

Translated form the French by the

Rev. Fr. T.A. Dixon, Ord. Praed.

FOREWORD

     This book was written by St. Vincent at the instance of certain religious of the Order of St. Dominic, placed under his direction. It is short, but it abounds in matter. Each sentence is more valuable than gold. The reader will find herein great lights, and by meditating seriously on its contents, will be enabled to make much progress in virtue. St. Lewis Bertrand made it his special delight; he counseled all who where desirous to advance in piety to read it constantly. “Nowhere,” said he, “have I seen virtue painted in such bright colors as in this book.”


CHAPTER I

On poverty (page 9-10)

      HE who aspires to be the director of others is bound to despise all earthly goods as so much dross, to accept of nothing but what a rigid necessity allows, and to suffer some inconvenience for the sake of poverty. A certain author observes: "To be poor is a thing which in itself merits no praise; but what renders it meritorious is the fact of loving poverty, and of suffering with joy, for Christ's sake, whatever wants poverty entails on us."

      Unhappily, there are many who glory only in the name of poverty, who embrace it merely on the condition that they shall want for nothing. They desire to pass for the friends of poverty, but strenuously shun its daily accomplishments, viz. hunger and thirst, contempt and humiliation. Such is not the example given by Him Who, being sovereignly rich, became poor for our sakes. Such is not what we discover in the acts and instructions of the Apostles; neither is it the model that we find in the life of our Father St. Dominic: this requires no proof.

      Ask nothing of any one, except when absolute necessity obliges you; neither accept the presents which people offer you, unless it be to distribute them among the poor. By acting thus, both they whose gifts you refuse, and they who hear of your disinterestedness, will be edified; thus will you the more easily lead them to despise the world and to relieve the poor.

     All that is implied in the term necessity, may be reduced to a frugal diet and plain clothing, without caring to provide for the future, but having only what is needful for the wants of each day.

     I do not include among necessaries a goodly store of books; since, under this pretext, avarice not infrequently lurks. The books of the community, and those that may be borrowed, are sufficient to instruct you. He who would qualify himself in study, ought first of all to practice, with a humble heart, the lessons that have been taught him. If contrariwise, he contradicts these by a spirit of pride, he will never acquire the light of intelligence. Jesus Christ, who has taught us humility by His own example, conceals His truth from the proud, and reveals it only to the humble.

[Hildegard of Bingen]

Treatise on The Spiritual Life By  ST. VINCENT FERRER of the Order of Preachers


CHAPTER II

On silence (page 11)


      HAVING laid the solid foundation of poverty inculcated by Jesus Christ Himself when, seated on the mountain, he said: "Blessed are the poor in spirit;" it behooves us to strive vigorously to repress the tongue. This organ ought only to be employed in useful speech, and never to become the instrument of vain and idle words. In order the better to restrain the tongue, accustom yourself to reply rather than to express an opinion, and then only in answer to some useful and necessary question; all frivolous questions will be best answered by silence. Yet, if you should sometimes indulge in a little pleasantry, by way of recreation, regulate your tone and manner in such a way as not to wound the sensibility of others. Avoid everything that would lead people to regard you as singular, severe, or as one who exceeds the bounds of piety. Should they complain of you, or blame your behavior, it will then be needful to redouble your prayers for such persons, that God in His goodness may chase from their hearts all that is an occasion of trouble or annoyance to them. Nevertheless, speak whenever a pressing necessity invites you, such as charity to your neighbor, or the obedience which you have promised to your Superior. In such cases, think beforehand what you ought to say, and express yourself in few words, and in a gentle and respectful tone, which will indicate the humility of your heart. You should also observe the same rule when anyone questions you. If you remain silent for a time, it should be done with a view to edify your neighbor, and to foresee what may be conveniently said when the moment for speaking shall arrive. Beseech God to supply your silence, and to interiorly make known to others that the obligation you are under of subduing the tongue prohibits you from speaking to them.

[Hildegard of Bingen]

Treatise on The Spiritual Life By ST. VINCENT FERRER of the Order of Preachers


CHAPTER III

On purity of heart (page 12-20)

      WHEN by voluntary poverty and silence you have banished from your heart the useless cares and vain alarms which prevent virtue from taking root and fructifying therein, as in a fertile soil, it remains for you to establish in your soul the virtues that are necessary to enable you to attain the degree of purity spoken of by our Lord in His gospel, that degree by which you will be interiorly enlightened, and enabled to contemplate the things of God. It is by this divine contemplation that you will acquire tranquillity and peace, and that He, who makes His habitation in peace, will Himself deign to dwell within you. You will clearly perceive that I purpose not to speak here of that purity which excludes from the heart those criminal thoughts that are interdicted to all; but of that strict purity which separates man, as far as it is possible in this mortal life, from all frivolous thoughts, and allows him to think only of God, or what will lead him to Him. But, in order to obtain this gift of celestial purity, worthy of being styled Divine, since he who attaches himself to God becomes one and the same spirit with Him, hearken to what appears to me to be absolutely necessary.

      First, it behooves you to deny yourself, according to Our Lord's precept: "If any man will come after me, let him deny himself' (Mt 16:24). The meaning of these words is, that it is necessary to mortify oneself in every particular, to trample under foot, so to speak, our own will, and to contradict it in everything, by sweetly submitting oneself to that of others, provided that what they exact of us is just, permissible, and within the rules of decorum. But a general rule in all things temporal, and which have reference to the wants of the body, is that of never following our own will when we perceive it to be in opposition to that of others. Suffer every kind of inconvenience to preserve an interior tranquillity of soul, too frequently disturbed by these contradictions, when, by adhering to your own judgment and conceits, you engage in useless disputes.

      It is not only in temporal matters that it is fitting not to follow our own will; but even in things spiritual, or what is akin thereto, it is more advantageous to rule oneself by the will of another, provided it be good, although our own judgment may appear better and more perfect; for contentions and disputes cause us to lose much more, by weakening humility, tranquillity, and peace of heart, than we should be able to gain by the most perfect exercises of virtue, when in this we pursue our own will in opposition to the will of another. I speak here of those persons who, united with you in the exercises of virtue, are aspiring like yourself to perfection, and not of those who call evil good, and good evil, and who show greater diligence in examining and condemning the words and actions of other people, than in correcting their own unruly ways. I do not counsel you to be guided by the judgment of every sort of person in spiritual matters; but in temporal concerns, it is different: here it will be always more to your advantage to submit to the will of another, than to follow your own. But should you meet with opposition in the performance of good works, whether for your own advancement, for God's glory, or the benefit of your neighbor, or even should you be absolutely hindered therefrom, be this on the part of your superiors, your equals, or inferiors, do not dispute with them about it; but hold your peace, and attaching yourself more closely to God, say to Him, "Lord, I suffer violence, answer Thou for me." Grieve not, for in the end this will infallibly turn to your own and others' advantage. I say more: that which you see not now, will one day be visible to you; that which appears an obstacle to your designs, will be the very means that will lead to their final accomplishment. I might instance here examples gathered from the fruitful field of Holy Scripture, as that of Joseph, and many others, but I wish not to swerve from my purpose of avoiding quotations. My own experience itself affords sure testimony of the accuracy of my words.

      When you are prevented from laboring for God's glory, either by reason of bodily infirmity, or from some other cause which marks His Divine pleasure, be not grieved; but cast yourself with confidence into the arms of Him who knows what is most to your advantage, and who draws you to Himself in proportion as you abandon yourself without reserve to His direction. Let your chief concern, under these circumstances, be to preserve peace and tranquillity of heart. Be afflicted only on account of your sins, and the sins of others, and whatever is calculated to lead you into sin. I repeat once more, be not distressed at the accidents that befall you; neither allow yourself to be influenced nor surprised by movements of indignation at the faults of others; but show affection and pity to all, ever bearing in mind that, unless Jesus Christ sustained you by His grace, you would doubtless be guilty of greater excesses than they. Be ready to suffer opprobrium, harsh and disagreeable things, and every sort of contradiction for Christ's sake; for without this you can never be His disciple.

      Should vain desires or lofty ideas spring up in your heart, under whatsoever pretext of charity this may be, stifle them at their birth, crush with the Cross of Christ this head of the infernal dragon. To this end, call to mind the deep humiliation and the excessive sufferings of the Man-God. Treasure up this thought always: Jesus despised the honors of royalty, and chose voluntarily the punishment of the Cross, by despising the ignominy and shame attached thereto.

     Fly with care the praises of men, hold them in abhorrence as you would a mortal poison; but rejoice when you are slighted, being convinced in the depth of your heart that you are worthy of being despised and trampled under foot by all. Never lose sight of your sins and defects. Endeavor, as much as possible, to penetrate their enormity. Be not afraid of making them appear greater than they perhaps are. But as for the shortcomings of others, strive not to see them, and to cast them, so to speak, behind you. If you cannot avoid seeing them, endeavor at least to lessen them, and to excuse them as much as you are able, and, thus filled with compassion and indulgence for your neighbor, do all in your power to help him. Turn away your eyes and thoughts from the sight of others, that you may the more attentively consider yourself. Examine into your own acts, and judge yourself without indulgence. In all your thoughts and words, and in your spiritual reading, strive to rebuke and correct what is amiss in you, and to discover in yourself subjects of sorrow and compunction; calling to mind that the good you do is very defective, that it is never performed with the fervor that God requires, and that consequently it is corrupted by an infinity of faults and negligences, so that it might be justly compared to the most defiled thing in this world. Be careful, then, to rebuke yourself severely before God, not only for the faults and negligences, which creep into your words and actions, but also for the thoughts that are not only bad, but useless: reputing yourself more vile and miserable than all other sinners, whatever may be their sins; being persuaded that if God dealt with you according to His justice, instead of His mercy, you would merit the severest punishment, and to be excluded from the joys of eternal life; since having bestowed on you many more graces than He has given to multitudes of others, He finds nothing in you but ingratitude.

      Again, call often to mind, with fear and trembling, that whatever disposition you have for good, whatever grace and desire to acquire virtue, it is Jesus Christ Who, in His mercy, gives it to you; that this in no way comes from yourself, and that it was in His power, had He chosen, to bestow the same grace on the most criminal of mankind, while He might have left you in an abyss of filth and misery.

      Be always more and more strongly persuaded that there never was a person burdened with crime, who did not serve God better than yourself, and who would not have been more thankful for His benefits, had he received from Him the same graces which, by a gratuitous mercy, He has heaped upon you, in which your own merits have no share. You will, then, without delusion, be able to consider yourself the most miserable of men, and to dread, with reason, being rejected from the presence of Jesus Christ, on account of your ingratitude and sins. Still I do not say that this sentiment ought to induce you to believe that you are without God's grace, and in a state of mortal sin, or that there may not be an infinity of sinners who commit numberless sins. But, in examining others, we frequently pass an uncertain and mistaken judgment, both, because there are many things which are hidden from us, and because God may have at any moment touched our brother's heart, and given him the grace of true contrition.

      When you humble yourself in this sort before God, by contrasting yourself with other sinners, it is not fitting that you should enter in detail into their sins. It is sufficient to consider them in general, in order to compare them with your own ingratitude. If, however, you closely inspect the sins of others, you will be able, in some measure, to appropriate them, and to reproach yourself with them. This person, you will say, is a murderer: am not I one also -- I, who have so often brought death to my soul? That other is impure, an adulterer: what more am I -- I, who have scarcely done anything else but daily commit spiritual adultery, by turning my back upon God, and yielding myself to the suggestions of the devil? You will be able in like manner to survey every other sin. But, should you perceive that, by these reflections, the devil tempts you to despair, then occupy yourself no longer with them; reanimate yourself with the confidence you have in God, reflect on His goodness and great mercy, which have already prevented you by so many benefits, and be assured that He will accomplish in you the work which you have begun. Ordinarily speaking, no one who has made any progress in the spiritual life, and who is at all acquainted with the ways of God, need have any fear of falling into despair.

      These few reflections with which I have supplied you, will form in you this excellent virtue, which must be regarded as the source, the mother and guardian of all others: I mean humility; a virtue which, purifying the heart from all vain and useless thoughts, opens the eyes of the soul, and adapts them to the contemplation of the Majesty of God. For, when a person enters into himself with a view to discover his corruption, to despise himself, and bewail his miseries - when he attentively examines the workings of his own heart - he lights upon so much that intimately concerns himself, that he can no longer think of anything else. Thus, forgetting and driving far from him every image of what he has seen and heard, and even of the exterior acts that he has performed, he begins to enter into a state of recollection, to come nearer to the innocence of childhood, and to participate in the purity of the blessed spirits. Thus, totally occupied with reflections on himself, his eyes are opened to view the things of God; while he gradually disposes his heart to rise to the contemplation of what is most sublime, whether it be in the angels, or in God Himself. The soul is by this means inflamed with a love of celestial goods, and looks upon those of the earth as of no account. Then, perfect charity begins to burn in the heart, and its divine heat consumes therein all the rust of sin. But when charity is thus in possession of the soul, vanity no longer finds access to it. All its thoughts, words, and acts are produced by the movements of charity. It can then instruct others without the fear of vainglory.

       For, I have already said that vainglory can never gain entrance to a heart that is under the complete dominion of charity. Could it tempt, with the bait of temporal gain, him, who despises it as dirt? Could the desire of praise move him, who, before God, esteems himself far beneath the vilest thing, a most unworthy, miserable sinner, liable to fall at any moment into the grossest crimes, unless the helping hand of his Creator continually sustains him? How can he be puffed up at the thought of his good works, when he clearly perceives his inability to perform the smallest good, without being incited, and, as it were, pushed on every moment by the grace of an Omnipotent God? How can he take credit to himself for his good works, who has a thousand times experienced the inability to do any good, great or small, by his own power, even when he desires it; and who on the other hand, when he has no such inclination, when he gives himself no concern about it, and is intent upon something else, is suddenly roused by the help of God to perform what his own fruitless efforts had previously attempted? God, indeed, permits that these impossibilities in man to do good should endure for a long period, in order to teach him to humble himself, to abstain from seeking his own glory, and to refer all that he does to Himself, not through mere habit, but with all the affection of his heart: it is then he perceives without a shadow of doubt, that not only can he not perform any act, but that he is even incapable of pronouncing the Name of Jesus except by the Holy Spirit, and unless He, who has said: "Without Me you can do nothing," (Jn 15:5) gives him the power. It behooves him to testify his thankfulness to God, and to say, "Lord, thou wilt give us peace: for thou hast wrought all our works for us" (Is 26:12). And let him further exclaim with the royal prophet: "Not to us, O Lord, not to us; but to thy name give glory" (Ps 113:1). They, then, who are intent upon God's glory and the salvation of souls, have nothing to fear on the part of vainglory.

      I have expressed in few words the dispositions that are requisite in him who would lead a perfect life, and whose only aim is to labor for the salvation of his soul. What I have said will suffice for him who has acquired a knowledge of the things of God, and who has long habituated himself to the exercises of the spiritual life; for all the practices of perfection may be reduced to the principles which I have laid down in an abridged form. When he has faithfully observed the three rules which I have given, viz. poverty, silence, and the interior exercises which lead to purity of heart, he will easily judge in what manner he ought to perform his outward actions. But as all are not equally capable of understanding what is said in few words, we shall examine somewhat further in detail the particular acts of virtue.

[Hildegard of Bingen]

Treatise on The Spiritual Life By ST. VINCENT FERRER of the Order of Preachers



CHAPTER IV

Perfection is more easily attained through the help of a director than by our own unaided efforts. (page 19-20)


      It is very certain that he who would arrive at perfection will attain it more easily and in a shorter space of time by the assistance of a director, who will guide him in everything, and to whom he must be obedient in the smallest matters, than if left to himself, however great may be the spirit of intelligence with which God has gifted him. Nay more: Jesus Christ will never bestow His grace – without which we can accomplish nothing – on him who, having a guide at hand, neglects this means, by persuading himself that he is well qualified to strike out for himself a path that will lead him to salvation Obedience is the royal road by which man can reach, without obstacle, the summit of that mystical ladder whereon the Lord is seen to rest. It is the road traversed by the Fathers in the Desert; and those, who, in a short time, have attained perfection, knew no other. If God, however, by a special grace, has Himself deigned to guide certain souls who were destitute of the means of direction, it was only to supply, by His bounty, the external helps that were wanting to them. He deals thus with souls who are united to Him with a humble and fervent heart. There are, doubtless, few to be found in these lamentable times to lead souls in the way of perfection. While, on the other hand, there are many who seduce from the path of virtue those who are desirous to follow it, but who have no one to direct them. It is needful, then, to have recourse to God with their whole soul, and to entreat Him with earnestness and humility to act towards them the part of a guide. Yes, they must throw themselves trustfully into the arms of His mercy, that this God Who desires not that anyone should perish, but that all should attain a knowledge of His truth, may in His clemency, receive them as orphans who have no father but Himself. To you, then, who yearn in the fullness of your hearts to find God, to you I address myself to you, who ardently sigh after perfection with a view to serve your neighbor; to you, in whom no guile is to be found, but who seek after God in the simplicity of your hearts; to you, who aim at what is most perfect in virtue; to you, in short, who desire to arrive, at eternal glory by the path of humility; to you, once more, I address myself.

[Hildegard of Bingen]

Treatise on The Spiritual Life By ST. VINCENT FERRER of the Order of Preachers



CHAPTER V

On Obedience (page 21)


       When he who enlists in the army of Jesus Christ shall have established in himself the two principal foundations of virtue, viz. poverty and silence, of which we have spoken, he must prepare himself to follow in everything the road and rule of obedience, to abide immovable therein, and to accomplish, with all the exactitude possible, the rules, constitutions, and rubrics, in every place, and at all times, in and outside the refectory, in the dormitory and in the choir, to observe faithfully all the prescribed inclinations and prostrations; in a word, he must have by heart everything that our Fathers have prescribed, frequently reminding himself of those words of Jesus Christ: “He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me.” (Lk 10:16) In short, he must rule his exterior in such a way, that every action and movement of his body may express entire obedience to Jesus Christ, and that in the observance of regular discipline there may reign in him a certain decorum resulting from the regularity of his conduct; for he will never be able to suppress the irregularities of his heart, without having first subjected the body to a course of discipline so exact, as to deter him, I will not say from acting, but from even the slightest movement, which is not in strict accordance with order and decorum.

[Hildegard of Bingen]

Treatise on the Spiritual Life by St. Vincent Ferrer



CHAPTER VI

On the Manner of Regulating the Body (page 22-23)


       To regulate the body, you must first strive to resist, with energy and perseverance, intemperance in eating and drinking; for unless you are victorious over this irregularity, you will labor in vain to acquire other virtues. Observe then what I have to tell you. Be content with the usual fare that is given to your brethren, and avoid seeking anything special for yourself. Should any one outside the convent be disposed to send you something out of the usual course, take nothing for yourself; but if they should be willing to bestow it on the Community, let this be done. When you are invited by your brethren to dine outside the refectory, do not yield, under any pretext whatsoever, but stay always in the refectory, observing therein all the fasts which the rule prescribes, so long as it shall please God to preserve your health. For, when you are sick, it will be permitted to treat you according to your needs, asking nothing, and being content to receive with thanks whatever is given to you.

      But in order not to exceed in eating or drinking, examine attentively your bodily temperament, and see what you have need of for your support, so that you may justly distinguish between what is necessary and superfluous. A general rule to be observed in this particular is, to take at least as much bread as is requisite for your support, according to your bodily requirements, especially on fasting days; and listen not to the suggestions of the devil, who would persuade you that you should not eat bread.

      You may thus discover what is necessary for you, and what is superfluous, by the following test: Do you experience, on days when two meals are taken, a drowsiness after None, (It was customary in St. Vincent’s time to recite None about an hour after the first meal.) and feel in the stomach a certain heat, which hinders you from being able to pray, read, or write? This comes ordinarily from some excess. Do you feel in a similar condition after Matins, on days when you have supped, or even drowsiness proceeds from a like cause. East then, especially bread, according as you have need, so that after the repast you may be in a condition to read, write, and pray as before. If, however, you feel less disposition to these exercises during those hours than at other times, provided you do not experience the drowsiness to which I have alluded, you need not consider that a sign of excess.

      Examine then, by this or other means, what is necessary to sustain you, and beseech God with simplicity that He would deign to instruct you in this. Be faithful in adopting the means with which He will inspire you. Always esteem what is served to you at table as coming from His hands; and when, by negligence, you have been guilty of any excess, omit not to impose on yourself a penance proportionate to the fault.


CHAPTER VII          

Rules to be observed in regard to drink (page 24)

      It is difficult to lay down precise rules on this point, unless it be to retrench something little by little every day, yet in such a way as not to suffer too much from thirst, either by day or during the night. You will easily be able to stint yourself to a small quantity of drink when you partake of soup; nevertheless, it is needful to drink sufficient to aid the digestion of food. Drink not out of meal-times, except at eventide on fasting days, or when exhausted with the fatigue of a journey or lassitude, and then with moderation. Diminish or increase what you take, according as the Lord shall inspire you.

[Hildegard of Bingen]

Treatise on The Spiritual Life By ST. VINCENT FERRER of the Order of Preachers


CHAPTER VIII


Rules to be observed at table  (pages 25-27)


     When the bell rings to summon the Community to meals, having washed your hands with gravity, station yourself in the cloister till the other bell invites you to the refectory.  Then, bless the Lord with all your strength, and let modesty appear in your exterior and in your voice.  Take your place at table according to the rank which you hold in the Community.  Dispose yourself also to listen to the lecture that is read during meals, or, in its absence, to meditate on some pious thought, in order that you may not be altogether intent on eating, lest while you nourish the body the soul should be entirely deprived of its food.

     Having seated yourself at table, adjust our habit with becoming decency, and arrange the cappa a little over the knees.  Make it a rule never to look at those who sit with you at table, but only at what is set before you.  Be in no hurry to begin immediately after taking your seat, but wait till you have said a Pater and an Ave for the souls in purgatory, who are in most need of help.

     Strive, as a general rule, that in all your acts and movements modesty may appear.  Should several kinds of bread be placed before you, eat that which is nearest you, choosing that for which you have the least relish, and which will minister less to sensuality.  Ask for nothing while you are at table, but wait till some one else asks for what is necessary for you; and should he omit to do so, bear it with patience.  Rest not the elbows on the table, and let your hands be thereon only with a view to serve you.  Neither stretch out your legs nor place your feet one upon the other.  Accept not of two portions, nor anything but what is given to each of the other religious.  Eat nothing that has been specially put before you, but conceal it as skillfully as you can among the rest, and leave it on the plate.
 
            It is a custom most pleasing to God to receive a little of one’s soup to be given to Jesus Christ in the persons of the poor.  The same may be done with regard to bread; preserve the beat for Jesus Christ, and eat the rest.  Be not annoyed when any one complains of this practice, provided your Superior be not opposed to it.  Usually bestow upon the poor Jesus some portion of your food, and let not this be the worst, but the best.  There are people who give to Jesus Christ the very worst of what they have, and thus treat Him, if I may so speak, as they would the animals.  Supposing that with open of the portions served to you, you eat a sufficient quantity of bread, the other may be given to Jesus Christ; and thus, with His grace, you will be able to practice and abstinence that will be most pleasing to Him, and at the same time unknown to men.

     Should that which is served to you appear insipid and without relish – through want of salt, for example, or some other seasoning – leave it as it is, without wishing to season it yourself; call to mind on such occasions the vinegar and gall which Jesus Christ was pleased to drink.  Resist sensuality, and secretly deprive yourself of all condiments, whose properties are only to excite pleasure in eating.

     When something agreeable to the taste is brought to you at the end of the meal, deprive yourself of it for the love of God.  Act in like manner with regard to cheese, fruits, and such things as liqueurs, and better flavored wines; in a word, with everything which, not being necessary to health, may be calculated to injure it.  For it not infrequently happens that what is pleasing to the palate is hurtful to health.  If you abstain from these things for the love of Jesus Christ, He will doubtless Himself nourish you with the sweets of spiritual consolation, and you will find all other foods agreeable with which you content yourself for the love of Him.

     In order the more easily to abstain form what you have resolved not to eat, imagine when you are at table, that, on account of your sins, you deserve to eat dry bread, and to drink nothing but water.  Thus, regard bread as your sole nourishment, and the other food which you take beyond this, as a means only to enable you to eat with less difficulty.  If you have the thought of your sins deeply at heart, and the mortification which is necessary for their expiation, it will seem to you that you are treated with great indulgence when anything better than bread is given to you.

     Take only a moderate quantity of soup on your plate and be satisfied with mixing bread with it.  When you are without a portion, you may eat the whole or half of your brad.  On days when two meals are allowed, partake of what is necessary for your sustenance, should nothing else be offered you.
     There are many like acts which it is difficult to point out, but which Jesus Christ will Himself teach you if you have recourse to Him with your whole heart and place your entire reliance on Him.  It is impossible to express the numberless means which He will make known to you if you hearken attentively to Him.

      Be not of the number of those who appear never to finish their meal; on the contrary, cease eating as soon as possible, yet with becoming decency, in order to bestow your whole attention on the reading that is going on.  When you leave he table, return thank with your whole heart to the All-powerful Lord, Who has made you a sharer of His bounty, and has given you the grace to overcome sensuality.  Spare not your voice in praising and blessing, as soon as possible, Him, Who so liberally dispenses His benefits.  Think, my dear brother, that there is an infinity of poor people who would esteem it good cheer to have only the bread that God has bestowed on you,, without the other kinds of food.  Be assured that it is Jesus Christ Who has given you all that was served to you, and that it was He who waited on you at table.  See, then what modesty, what respect and gravity, you ought to have in a place where you know that God Himself is present!  What a happiness it would be for your, were it given you, to witness all these things with the eyes of your soul! You would then behold the Son of God Himself, followed by a multitude of saints, entering the room wherein you take your request, and filling it with His august Presence.

[Hildegard of Bingen]

Chapter IX

On the Means of Persevering in Sobriety and Abstinence



    In order to continue in abstinence and sobriety, live always in fear, remembering that this virtue comes only from God; and beg of Him grace to persevere in its practice. If you would be upheld therein without failure, neither judge nor condemn others; stifle the movements of indignation which you feel against those who observe not the necessary rules in regard to eating. Pity them, pray for them and excuse them as much as you are able. Bear in mind that you are no more than others in this respect; that it is Jesus Christ who upholds you by His grace, not in consideration of your merits, but solely by His mercy.

    You will remain firm if you cherish these thoughts. For why have so many, who courageously began and made great progress in abstinence and other virtues, fallen into bodily dejection and weariness of spirit? It is because presumption and pride made them confident of themselves, and filled them with indignation against others whose judges they constituted themselves, and whom they interiorly condemned. Hence, God withdrawing from them the gifts of His grace, they lost their primitive fervor; and falling into the opposite extremity and into a state of indifference, they have become sick and infirm; so that, in the end, by striving to recruit their health, they have exceeded in this the bounds of strict moderation, and are become more delicate and intemperate than those whom they previously condemned. I have known many such who have fallen into this misfortune; God permitting, as usual, that they who rashly condemn others should fall into the same faults which they reprove, and sometimes even into much greater. Serve then the Lord with fear and trembling; and when you are elated at the remembrance of His bounties which He has bestowed on you, reprehend and correct yourself, fearing lest He be irritated against you, and you perish by departing from the right path. Act thus, and you will remain firm and stable; for these are the means most agreeable to the all-powerful Lord, whereby you can resist intemperance.

[Hildegard of Bingen]

Chapter X

Rules to be observed in regard to sleep, watching, study and choir (page 30-36)

    We must endeavor not to fall into excess touching the matter of sleep and watching.  It is difficult, I admit, to observe a just measure in this; for both body and soul are in great peril when they exceed the limits of discretion, either by too great an abstinence, or by excessive watching.  It is not so in the exercise of other virtues where excess is not so much to be feared.  The reason is, that when the devil perceives a person in great fervor of spirit, he uses all his craft to induce him to watch much and to practice great abstinence.  He thereby causes him to fall into such a state of bodily weakness, as to be unfit for anything, and in the end, it is necessary, as I have already observed, that he should eat and sleep more than others.  Now, no such person will ever venture to return again to the exercises of fasting and watching, knowing that these have occasioned his illness; and the devil unites in persuading him to avoid them, and inspires him with the notion that there is no other cause of the malady, although it may not be precisely the result of either fasting or watching, but of the excess to which they have been pushed.

    An inexperienced person, who knows not the deceits of the devil, is ever in great danger of being surprised; for, under the false garb of piety, the tempter says to him:  “Thou who art guilty of so many sins, how wilt thou be able to make satisfaction for them without extraordinary penance?”  Or if he be not conscious of serious faults, he will represent to him the excessive austerities and mortifications which the Fathers of the Desert have undergone.  This inexperienced person is incapable of persuading himself that such thoughts, clothed with the appearance of good, could not but come from God.  Thus he is under a serious misapprehension when he fails to have recourse to God, by fervent prayer accompanied with a humble fear; for, if he prayed, the Lord would hear him, and would himself guide him when there is no one to whom he can apply for direction.  He who lives under the rule of holy obedience, and is constantly instructed by a director, is free from all such illusions, even should the director himself be mistaken, by not observing the rules of prudence.  God will in that case give him grace, by reason of his obedience, that all may turn to his profit.  We might instance this by many authorities and examples.

    This, then, is what may be observed, with regard to sleep and watching.  In summer, when the bell gives the signal for silence after dinner, it is well to repose awhile, for one is less disposed at that time to attend to the exercises of piety, and more inclined to watch at night, having rested at that hour.  But, as a rule, on all occasions, when you go to rest, endeavor to have a psalm or some pious thought in your mind, which may be present to the imagination when sleep is broken.  Be also careful to retire to bed at night in good time, since sitting up late interferes much with devotion and attention at the Office of Matins; being oppressed with sleep, we are unable to fix the mind on the Office, and sometimes even obliged to absent ourselves therefrom.

    Habituate yourself before going to rest to say some short prayers, to read some spiritual book or pious meditation.  Among the meditations that you may make, I should prefer before all others those that relate to the Passion of our Lord, should devotion incline you thereto.  Dwell especially on what Jesus suffered during those hours wherein you take your repose.  Such is the advice of St. Bernard. It is needful, however, to follow in this the inspiration of God, for devotion is not the same in everyone, but is stirred up in some persons by one thing, in others by something else.  It is sufficient for some, in their simplicity, to dwell in the holes of the rock, which are the wounds of Christ, as the Scripture saith.  But whatever be the superiority of mind with which they are endowed, they ought never to omit what will conduce to devotion; and while they read and study, they should from time to time address themselves to Jesus Christ, entertain themselves with Him, and ask of Him the light and intelligence of which they have need.

    It will be well sometimes top put aside your book, to close your eyes in holy recollection, to hide yourself for a time in the wounds of Jesus Christ, and then resume the thread of your study.  Be careful also, when you leave off study, to kneel down and say some short and fervent prayer.  Do the same when you go from your cell to the church, into the cloisters, to the chapter-room, or into any other space.  Follow in this the movements of God’s Spirit; and with ejaculatory prayer invoke the Name of the Lord, pour out your soul in His presence, offer Him your desires, and implore the help of the saints on what you are about to do.  This holy intercourse may be carried on at times without the aid of psalms or pronouncing a single word; at other times, by using certain versicles of the psalms, or passages from Scripture or the Fathers; God interiorly inspiring us at such moments with what we believe to be the work of our own thoughts and desires.

    When this fervor of spirit, which ordinarily lass but a short time, shall have passed away, you will the better remember what you have shortly before studied; and it is then that the Spirit of God will more dearly enlighten you.  After this return again to study, and finally to prayer.  Do these alternately, for by thus varying your exercises you will be more fervent during prayer, and your intelligence keener at study.  But although this devotional fervor may indifferently occur at any time, according to the pleasure of Him who “disposeth all things sweetly,” it will, nevertheless, be more ordinarily felt after Matins than at any other time.  Hence sit not up at night, if this can be avoided, in order to be in a fitter state to apply yourself to prayer and study after Matins.

    When in the night you hear the clock strike, or any other signal give for Matins, shaking off all sloth, leave your bed with as much promptitude as you would if it were on fire. Then cast yourself on your knees, and offer up a short and fervent prayer, say at least an Ave Maria, or some other prayer calculated to stir up your spirit of fervor.  You will not only rise with facility, but even with delight, if you repose on a hard bed and in your habit.

    The servant of God should carefully avoid all softness and whatever conduces to bodily ease, without, however, exceeding the limits of discretion.  Use, therefore, a straw mattress, and the harder it is, so much the more agreeable let it seems to you.  Make use of one or two coverlets, according as the season or necessity may require; let straw serve you for a pillow, regardless of any inconvenience to the ears.  Avoid placing the sheets close to your face or round the neck, unless it be in the summer nights on account of perspiration.  Man has no need of all these precautions, which luxurious habits have introduced.

    Sleep attired as in the day; put off your shoes and loosen the girdle.  If you observe what I have said, so far from it being painful to rise, you will, on the contrary do it with pleasure.

    When the Office of the Blessed Virgin if of obligation, (It is a custom in the Order of St. Dominic for the religious to recite Matins and Lauds of the Blessed Virgin in the dormitory when this Office is a choral obligation.) remain at the door of your cell to say it, without leaning upon anything, but standing erect on your feet.  Then recite the Office with great attention, with a distinct voice, and with as much fervor as though the Blessed Virgin herself were visibly present.  When the Office is finished, and you have nothing further to do in your cell, go to the church, or into the cloister, or to some place most favorable to devotion.  It is not becoming a servant of God to be interiorly unoccupied when leaving or returning to his cell; but he should always revolve in his mind some psalms or pious thought.  You may, nevertheless, enter the choir before the commencement of the Office and forecast what is to be said, in order to join in the chant more attentively and with greater devotion.


(To be continued...)

[Hildegard of Bingen]

Chapter X (Continued)

      When the signal has been given for Matins, and the inclinations or prostrations, according to the time, have been made, stand erect, without reclining in any way, and sing the psalms; being thus in the presence of God, let your body do homage to Him as well as your soul.  Sing His divine praise with joy, thinking of the presence of the angels, and of the obligation you are under of showing the utmost respect to them who continually behold the face of your heavenly Father, which you are only permitted to see in this life, as it were, ‘through a glass darkly” (1 Cor 13:12).  Spare not your voice in singing; yet let it be regulated with exact moderation.  Mit no portion of the Office, neither psalms, versicles, words, syllables, notes, or anything which ought to be sung.  If your voice be not so strong as that of others, sing in a low tone; but use, as often as possible, a book from which to sing the psalms, hymns, and prayers, so that your mind may be more fully intent thereon, and you may derive greater consolation.


    It behooves you, while singing God’s praises, to let nothing appear in your exterior, whether in the gestures of the body or in the tone of voice, which may indicate levity; on the contrary, this act, which is spiritual, should be performed with all the gravity and decorum possible.  The interior joy of the spirit would sometimes change levity, were it not repressed by moderation, which is a check upon it.  Make every effort, therefore, to sing with heart, and spirit, since, without this, the tone of voice is of little account.  It is no small labor, especially for beginners, who are not yet strengthened in God’s grace, to restrain the wanderings of the mind while occupied in singing the divine praises.

    Be always at your post in choir, and keep ordinarily in the same place, at least when there is no one present to whom it may be proper to yield it.  When you observe any fault committed in choir, endeavor to supply it, either yourself, or through some one else.  It will be most pleasing to God if you previously glance at the rubrics and all that is to be performed in choir, as also to be ready to repair any mistakes that others may make.  Be careful, should any dispute arise with respect to what should be said or sung, not to break the silence; let this be settled elsewhere, for many dispute about trifling things.  It is a lesser evil to allow a fault to pass, than to enter into dispute concerning it.

    If, however, you can remedy the mistake by a single sword, do so, especially if you are the eldest; but should you feel a spirit of impatience rising within you, it will be better to strive to calm this agitation than to think of correcting others.  Should any one fail to sing well, or do what is not to the purpose, neither complain of him, nor reprove him; for such a correction would denote a species of pride.  Observe the same rule during the reading of the lessons; however grating and offensive may be the manner in which it is performed, pay no attention to it, since that would be a sign of a proud spirit.
      When several persons attempt at the same time to supply an omission, leave them to do it without meddling therein.  But if no one offers to do it, then do so yourself with all modesty.  It will, nevertheless, be always better to foresee such a fault than to correct it when committed.

    Recite not two lessons, nor two responsories, one after the other, especially in large communities, unless many of the religious are absent.  If you are young, be not forward in supplying what the elders ought to do.

    Suffer not your eyes to wander in search of what others do; but lower them towards the earth, raise them to heaven, close them altogether, or let them rest on your book.

    Whenever you assist at the divine Office, standing or sitting, rest not your face on your hands; rather place the hands under the cappa or scapular, which it will be always more becoming to cover with the cappa.

    Let not your feet rest upon each other, nor the legs be crossed or stretched out; but let your whole person breathe forth an air of modesty befitting the presence of God.

    Guard against touching the nose; there are many who amuse themselves with this unseemly habit, who are led into it by the devil, in order to withdraw their attention from the Office, and so render them guilty of great in devotion.

    There is infinity or such like things, which it is impossible to particularize; but if you have humility and a perfect charity, the unction of the Holy Ghost will teach you how to comport yourself in everything.

    And here I must caution the reader not to attach himself too much to the practices which I have set forth, and which may be varied in many ways according to circumstances, such as censuring another mode of acting, as for example, when some one speaks in choir, when a fault is committed which it becomes an older religious to correct.  It should ever be borne in mind that it is unbecoming a servant of God to dispute in choir.  It is, as I have said, a lesser evil to patiently allow a fault to pass unnoticed than to engage in disedifying contentions, which distract the attention and trouble the peace and tranquility of the soul.  In like manner, when I observe that if is fitting that we should always sing or recite the Office in choir, I do not conceal from myself the fact that there may be certain moments when the spirit of fervor is such, that the chant would have the effect of retarding it; in such cases it would be better to say one’s Office quietly, especially in communities where the brethren are sufficiently numerous to sustain the chant.  The same may be said with regard to many other things which the Most High will teach you better than I, if, having despised all things to cleave to Him, you consult Him in the depth and simplicity of your heart.  But we ought not easily to apply to our own individual case what is here spoken of with respect to departure form the usual customs of the community, unless, through a long practice of every virtue, we have acquired the spirit of discretion.