I. The operation of the intelligence must precede that of the will. We must carefully study principles and methods before we proceed to practical applications. In every branch of activity men need to be educated beforehand as to its laws in all their details. Serious consideration must be systematic and not at haphazard. A superficial acquaintance with formulas is not sufficient; it is necessary to impress the mind, and stir up interest and enthusiasm. Such is the case with the education of the soul to virtue. We should know what exactly is the nature of virtue, the means of practising it, the obstacles which stand in its way, the vices opposed to it; and we should be acquainted with the great model of all virtue in the life of Our Lord Jesus Christ, and with the lives of His followers who have made the divine Ideal the measure of ordinary lives. "Blessed is he that understandeth." Without such careful training of the mind we shall run the risk of mistaking our course, of overlooking some important virtue, of carefully cultivating a weed instead of a flower, and a vice instead of the divine reality. In any case our efforts will be indefinite, unpractical, and without result. Take care that you do not lead a random life, drifting hither and thither without any definite aim, forgetting your deficiencies, neglecting systematic self-conquest, taking ignorance as an all-sufficient guide. Investigate the whole field of virtue, consider your own needs, and proceed systematically, as in learning a business or educating a child.
II. It is necessary, secondly, to consider carefully our own dispositions, opportunities and duties. "Know thyself" was a maxim of the ancient sages. We should scrutinize our habits and actions, ascertain our predominant vice, as well the predominant gift which should be the chief instrument of labour in God's service, and penetrate through the veil of self-deception which hides us from our own eyes, and makes us seem so different to ourselves from what we seem to others. We must consider the special circumstances of our particular state of life with its peculiar duties; we must see what virtues befit us, and be guided in their attainment by divine and human prudence. A thing that is good is not on that account good for all states of life: each state has its own perfection, which is not the same for others. We may fall into serious error while practicing actual virtue, and may do more harm by aspiring too high in proportion to our grace than by falling below our vocation. How difficult is this way, where you have to beware of perils not only from your bad intentions but even from your good ones! Watch and pray; examine your conscience frequently, and with severity and absolute sincerity. Beseech God to pour forth His light and illumine the hidden recesses of your soul.
III. We must not rely exclusively on our own resources, but avail ourselves of the accumulated wisdom of holy men, as embodied in spiritual literature, and in those who have been called by God to the direction of souls. We must devote much care to the selection of both the living and the literary guide; and having done our best and solicited the divine assistance, we should esteem their teaching as the word of God. Spiritual reading and systematic meditation are of absolute necessity in order to keep our minds stored with divine truths, and show us our shortcomings, and teach us what virtues we ought to aspire to, and how we ought to carry them out. The Gospel of Jesus Christ is the great reservoir of moral and spiritual knowledge. Our Lord is the model of every virtue, and the example for every class and condition of human life. His words and works should be our meditation by day and night. Avail yourself of every opportunity of studying virtue the example and conversation of others, meditation, reading, and the guidance of your spiritual director.
Read from the Original Book.
