First Sermon for the Feast of the Conversion of St. Paul: January 24th. lord, What Wilt Thou Have Me to Do?’’—acts Ix. 6

To-day, most dearly beloved, as is only right, all nations celebrate with joyous festivities the conversion of him who is called the Doctor of Nations. Oh, how many branches do we see put forth from this root! Paul, after his conversion was made the means of converting the whole world. Long ago whilst he was still in the flesh, although “ walking not according to the flesh” (Rom. viii. 1), he brought multitudes to God by the ministry of his preaching, and now also, when he lives more happily in God and with God he ceases not from the work of converting souls: I mean by the example he has left us, by his intercession, and by his doctrine. Indeed the very reason why we commemorate his conversion annually with a solemn feast is that it profits us to be reminded of that event. For the thought of that miracle of grace provokes the sinner to penance by inspiring him with the hope of pardon, and to him who is already penitent it exhibits the model of a perfect conversion. Who can any longer despair of the forgiveness of any crime, be it never so heinous, when he hears how “ Saul as yet breathing out threatenings and slaughter against the disciples of the Lord ” (Acts ix. 1), was suddenly transformed into “a vessel of election ” (ibid. 15)? Who can say after this, no matter what the weight of the wickedness that crushes him, “ I have lost the very power of rising to a better life °—who, I ask, can speak thus when he recalls how the most cruel of persecutors was changed in a moment into a most faithful preacher of the Gospel, and that whilston a journey undertaken to satisfy his thirst for Christian blood, and whilst he was actually venting the deadly hatred of the Christian name wherewith his heart was filled? Do you not see how admirably the conversion of St. Paul commends to us, at one and the same time, the greatness of God’s mercy and the power of His grace?

“ Suddenly,” says St. Luke, “a light from heaven shined round about him ” (ibid. 3). O truly inestimable condescension of the divine loving-kindness! A lightning flame is flashed from heaven to illumine at least the exterior of him who is as yet incapable of interior illumination : the light which cannot as yet be poured into him is at least poured around him. “And falling on the ground, he heard a voice ” (ibid. 4). The united testimonies of the light and voice are “‘ exceedingly credible” (Ps. xcii. 5), and it is impossible to doubt the truth when it enters the mind by the two windows of sight and hearing. Thus also at an earlier time, when the Lord had been baptised in the Jordan, the Dove was seen descending upon His Head and a voice was heard sounding from the sky (Matt. ili. 16, 17). Thus again, on the holy mount, where He was transfigured before His disciples, His glory was made manifest to their eyes whilst the voice of the Father sounded in their ears (Matt. xvii. 25). “ Saul, Saul why persecutest thou Me?” (Acts ix. 4). Saul, clearly, has been caught red-handed. There is no room for dissimulation,.no opportunity for denial. In his pocket are letters from the high-priest giving him a most cruel commission, a most hateful authority, a most impious power. ‘‘ Why persecutest thou Me?” asked the Lord. For was not he a persecutor of Christ who was murdering the members of Christ upon earth? If they can be said to have persecuted Christ who nailed to the cross His most blessed Body, why should not he also becalled a persecutor of Christ who raged with impious fury against His other “ body which is the Church ” (Col. i. 24) ? For the Church is the mystical body of Christ. Indeed, since the Lord gave His own Blood as the price of our souls’ redemption, does it not seem to you that He suffers a greater persecution from the man who by evil suggestion, or by scandal, or by bad example, attempts to wrest from Him the souls He has ransomed, than from the Jew by whom that Blood was shed ?

Acknowledge the truth of this, most dearly beloved, and therefore shun with horror the society of them that place obstacles to the salvation of souls—a most dreadful sacrilege, surely, which seems to surpass in malice even the crime of those who laid sacrilegious hands upon the Lord of Majesty Himself. The days of persecution appear to have gone by, but, as has now become evident, persecutions are never wanting to the Christian, nor, by consequence, to Christ. And what makes the persecutions of our times particularly _ malicious is the circumstance that the men who now persecute Christ call themselves atter Him by the name of Christians. O God, Thy friends and Thy neighbours have drawn near and stood against Thee (Ps. xxxvii. 12). The whole Christian people, from the highest to the lowest, seem to have entered into a conspiracy against Thee. ‘‘ From the sole of the foot unto the top of the head there is no soundness therein ” (Is. i. 6). “ Iniquity hath come forth from the ancient judges that seemed to govern the people” (Dan. xiii. 5), that is, from Thine own vicars, O Lord. It is no longer true to say: as the people, so the priest ; because nowadays the clergy do not possess even the virtues of the people. “ Alas, alas, alas, O Lord God!” (Jer. iv. 10), the leaders in this persecution of Thee are they that appear to love the first places in Thy Church (Matt. xxiii. 6) and to hold therein the highest rank. They have gained possession of the citadel of Sion, they have seized all the ramparts, and they now occupy themselves freely and as men invested with full authority to do what they like, with the work of giving the whole city to the flames. The miserable example of their lives is bringing miserable ruin upon Thy people. And would to God their mischief-making stopped at that! For then, perhaps, there might be someone who, forewarned and protected by the Lord’s admonition, would be careful to fulfil what they enjoin without following their evil example, according to that which is written, “ Whatsoever they shall say to you, observe and do, but according to their works do ye not’’ (Matt. xxiii. 3). But things have now come to such a pass that our prelates traffic in sacred orders “as supposing gain to be godliness”’ (x Tim. vi. 5). The men of the present time are found to be full of godliness in undertaking, or rather in accepting, the care of souls; but that becomes the least of their cares once they have obtained the office, and the least of their solicitudes concerns the salvation of their flocks. Now, could there beany persecution of the Saviour of souls more cruel than this? It is true, the rest also “ act wickedly ” against Christ (Joel iii. 19), and “even now there are become many antichrists ”’ (I John ii. 18). But the persecution which He suffers at the hands of His own ministers He considers, not without good cause, to be the most cruel, on account of the benefits He has conferred upon His oppressors, and also the most formidable by reason of their authority: although, as I have said, there are others also who seem to labour hard “‘ by sundry means and divers manners ” (Heb. i. 1) and on every occasion to impede the salvation of souls. Christ Himself beholds all this and is silent; the Saviour suffers all this, and dissembles His grief. Therefore it is necessary for us likewise to dissemble and to keep silence for the present, particularly with regard to our prelates, the rulers of the Church. And I think they themselves will be better pleased with this, so that they may now escape the judgment of men, even though hereafter “a most severe judgment shall be for them that bear rule” and “the mighty shall be mightily tormented ” (Wisdom vi. 6, 7).

But, dearest brethren, I am not without fear lest perhaps even amongst ourselves should be found those who persecute the Lord, since it is obvious to reason that he is a persecutor of the Saviour of souls who-soever places obstacles to the salvation of souls. What thanks can I return for my soul’s salvation to that brother who gives me to drink of the poison of detraction ? Justly are detractors described as “‘ hateful to God ” (Rom. i. 30), since they so persecute Him. And what shall I say of him who by his example leads others to a more lax observance of rule ? or of him who troubles the community by his singularity, disquiets it by his curiosity, annoys it by his impatience and murmuring, or in any way ‘“‘grieves the Holy Spirit of God” (Ephes. iv. 30) dwelling in his brethren, by “ scandalising one of these little ones that believe in Him ” (Matt. xviii. 6)? Is it not evident that such religious are persecutors of Christ? In order, therefore, that we may keep ever far removed from us both the name and the guilt of these persecutors, let us show ourselves, I entreat you, most dearly beloved, always kind and gentle, “ with patience supporting one another ” (Ephes. iv. 2), and exciting one another to that which is better and more perfect. For where is the servant who supposes he accomplishes all that is required of him by abstaining from persecuting his master, without rendering him any positive service? What merit shall he have by merely not opposing, if he does not also assist him? If, nevertheless, there should be found anyone so pusillanimous as to think it enough to be neither a persecutor nor a “ coadjutor of God ” (x Cor. iii. 9), let him hear what God Himself has said: “ He that is not with Me is against Me ; and he that gathereth not with Me scattereth’’ (Matt. xii. 30).

“Saul, Saul, why persecutest thou Me? Who said: Who art Thou, Lord ” ? (Acts ix. 4, 5). By these words of Saul we are plainly given to understand that so far the “ light which shone around him”’ had not penetrated to his heart. He heard the sound of the Lord’s voice, but the face of the Lord he could not see: because he was being now instructed in the faith, and as he taught his own disciples later on, “ Faith cometh by hearing ” (Rom. x. 17). “ Who art Thou, Lord? ”’ said he. For he did not know Who it was he was persecuting, — and for that reason he “ obtained the mercy of God, because he did it ignorantly in unbelief ” (x Tim. i. 13). Understand from this, brethren, that “ the Lord, the just Judge” (2 Tim. iv. 8) looks not so much to what we do as to the intention with which it is done; and beware henceforth of esteeming as a matter of small moment any offence, be it never so slight in itself, which you are conscious of having committed with full deliberation. Let no one say in his heart, “ These are but little faults, therefore I will not trouble to correct them. There is no great danger in persevering in such venial and inconsiderable sins.” Dearest brethren, to be thus minded is the sin of impenitence, to speak like that is blasphemy against the Holy Ghost, the irremissible blasphemy (Matt. xii. 31).* Paul was a blasphemer undoubtedly, yet he blasphemed not against the Holy Ghost, because he “did it ignorantly in unbelief.” And therefore it was that he “obtained the mercy of God,” because he did not blaspheme against the Spirit of God.

“Who art Thou, Lord? And He said: I am Jesus of Nazareth tł Whom thou persecutest ” (Acts ix. 5). As if He should say: I am thy Saviour Whom thou art persecuting to thine own destruction; I am He of Whom was predicted what thou hast read in thy law,

• “ Nazarenus,” found neither in the Vulgate nor in the Greek,—(Translator.)

yet knowest not that ıt hath been already accomplished : ‘‘ He shall becalled a Nazarite ” (Matt. ii. 23). “And he trembling and astonished, said: Lord, what wilt Thou have me to do? ” (Acts ix. 6). Here, my brethren, you have assuredly the pattern of a perfect conversion of life. The recent persecutor seems to say with the Psalmist, ““My heart is ready, O God, my heart is ready ” (Ps. cvii. 2) ; also, “ I am ready, and am not troubled, that I may keep Thy commandments ”’ (Ps. cxviii. 60). “ Lord, what wilt Thou have me to do?” ‘‘A short word” (Rom. ix. 28) indeed, but oh, how full of meaning ! how “living and effectual’’ (Heb. iv. 12)! how “ worthy of all acceptation ”’ (1 Tim. i. 15)! And how few are to be found possessed of such perfect obedience, who have so renounced their own wills that they seem to have no longer even hearts of their own, and are for ever seeking, not what pleases themselves, but what is pleasing to the Lord, saying without intermission, ‘‘ Lord, what wilt Thou have me to do?” or that of Samuel, “ speak, Lord, for Thy servant heareth ”’ (x Kings iii. 10)! Alas for us! We cannot find amongst us aS many imitators of the newly-made Apostle as we do of that blind man mentioned in the Gospel to whom the Lord said, “ What wilt thou that I do to thee? ” (Luke xviii. 41). Oh, how great is Thy compassion, O Lord, how great Thy condescension! Is it, then, a fact that the Lord inquires what is the will of His servant in order to accomplish it? Oh, blind in truth was that man, because he did not consider, because he did not tremble with holy fear, because he did not exclaim, “ Far be such presumption from me, O Lord! Do Thou rather tell Thy servant what it is Thou wouldst have him to do, for it is more becoming and more proper that Thy will should besought and accomplished by me than mine by Thee.” You perceive, my brethren, that in the case of this soul there was real need of conversion. It is thus that even in our own times, it is thus, I say, that even nowadays, the pusillanimity and perversity of many a religious make it necessary for the superior to inquire of him, “ What wilt thou that I do to thee? ” : whereas it is the subject’s duty to say to him who presides, “ Lord, what wilt thou have me to do?” Yes, the ministers and vicegerents of Christ must now consider what their subjects wish them to command, instead of having their own wishes inquired by the latter. The obedience of such religious is far from perfect ; they are not prepared to obey in all things; they have not made up their minds to imitate in everything Him Who came not to do His own will but the will of His Father (John vi. 38) ; they distinguish and discriminate choosing for themselves in what they will obey the superior, or, to be more exact, choosing in what the superior must render obedience to their own wills. And although such religious may find superiors willing to bear with them, willing to condescend to their weakness and to indulge their humours: I must earnestly entreat them to rise to worthier dispositions and to feel ashamed to be always found “little ones in Christ” (x Cor. iii. 1), lest they should sometime hear addressed to them the words of reproach, “ What is there that I ought to do more to you that I have not done?” (Is. v. 4); and lest, having abused the superior’s patience and charity, they should finally incur a just condemnation, all the more terrible on account of the many mercies shown them. II 7

“Lord, what wilt Thou have me to do? And the_ Lord said to him: Arise and go into the city, and there it shall be told thee what thou must do”’ (Acts ix. 6, 7). O Wisdom of God, truly Thou dost “ order all things sweetly’ (Wisdom viii. 1)! The man to whom Thou speakest Thou dost send to another man for instructions concerning Thy will, in order to commend to us the advantages of community life, and that Paul, thus instructed by a fellow-man, might learn in his turn to assist other men “ according to the grace given him?’ (Rom. xii. 6). “‘ Go into the city.” You see from these words, my brethren, that it was not without a special ordinance of divine wisdom that you came into this city of the “Lord of virtues” (Ps. xxiii. 10) in order to learn the will of God. For plainly He Who first filled your hearts with wholesome terror, and so changed them that they began to desire the knowledge of His will, said then to you, “‘ Arise and go into the city.” But hear how expressly simplicity of will and Christian meekness are commended to us in what follows : “ And when his eyes were opened he saw nothing. But they (who accompanied him) leading him by the hands, brought him to Damascus ” (Acts ix.¹). O blessed blindness, wherewith those eyes, heretofore sadly keen-sighted in persecution, are now at last happily clouded by the grace of conversion ! And the fact that Paul continued for three days in prayer, neither eating nor drinking (ibid. 9), contains a lesson for those particularly who have but lately renounced the world, and have not yet begun to enjoy divine consolations. Therefore, let them likewise wait for the Lord with all patience, let them pray without intermission, seeking, asking, knocking (Matt.vii.²) : for

FEAST OF CONVERSION OF ST. PAUL $83 their heavenly Father will hear them “at a seasonable | time ” (Ps. xxxi. 6). He will not “forget them unto the end” (Ps. xii. 1), “ He will come and will not delay ’’ (Heb. x. 37). And if they continue waiting for Him until the third day, “ having nothing to eat,” they can be sure “ the compassionate and merciful Lord ” (Ps. cii. 8) will not “send them away fasting” (Mark viii. 2, 3).

We are then told how Ananias was bidden to impose hands on Saul, and how, as being well instructed in spiritual things, he did not at once obey. Take notice that, Paul himself afterwards counselled his own disciple to act in the same way, where he says, writing to Timothy, “ Impose not hands lightly upon any man ” (x Tim. v. 22). “ And he saw a man named Ananias,” said the Lord,* “coming in and putting his hands upon him that he might receive his sight ” (Acts ix. 12). I wish to observe hereupon, my brethren, that Paul’s sight was not restored to him at the time he was favoured with this vision. Did the fact that he fore-saw, perhaps in a dream, Ananias coming in to him dispense him from the necessity of awaiting the imposition of his hands? Most dearly beloved, let me tell you this : that I fear there are some amongst us who consider themselves to have been already spiritually enlightened (although they have been so only in their dreams) and hence no longer suffer themselves in patience to beled by the hand, but rather set themselves up as the guides of others. For why should they have such presumption before they have been charged with the office of governing souls, before “ the dispensation of the mysteries of God” (x Cor. iv. I) has been entrusted to them, before they have been ordered to receive their sight (Acts ix. 17) and to consult for those whose eyes, although wide open, yet see nothing: why, I ask, should they behave thus, unless because they “ devise vain things” (Ps. ii. I) and pursue empty dreams? Dearest brethren, let us shun this vice of self-conceit ; so far as it depends upon us, let us always choose to be abject and to be guided by others, imitating thus the meekness and humility of our Lord Jesus Christ, to Whom be honour and glory for ages without end. Amen.

Footnotes

1. That is to say, by such a resolution to go on sinning against the light we deserve that God should abandon us to our weakness, so that we soon overstep the limits of venial sin and are well on the road to final impenitence—the only irremissible sin, as St. Bernard elsewhere teaches. All spiritual writers warn us of the special danger there is in deliberate attachment to venial faults, no matter how light in themselves or when committed through frailty.—(Translator.) ↩

2. These words are more commonly regarded as a parenthesis and attributed to St. Luke. Cf. a Lapide, im loco.—(Translator.) ↩