Chapter V. Edification

i. The fourth wing of a religious superior is an exemplary life or edification. A superior ought to be a model for his subjects and teach by example as well as words, just as one who teaches geometry exhibits his demonstrations by figures, to make himself more easily under stood. It is said of Jesus in the Acts of the Apostles that He " began to do and to teach," * and in St. John's Gospel He says of Himself: " I have given you an example, that as I have done to you, so you do also." 2 Gideon in the Book of Judges says : " What you shall see me do, do you the same." 3 Although a superior ought to excel his subjects not only in the virtues described, but also in all others, he should particularly set them an example in !Acts i, i. 3 Judges 7, 17. the following three things: in the community exercises, in gentleness and humility, and in uprightness and sincerity. " In all things," St. Paul exhorts his disciple Titus, " show thyself an example of good works, in doctrine, in integrity, in gravity." 4

2. A superior should conform himself with his subjects in food, dress, and work, and not indulge in banquets and drinking bouts while the others use coarse food and drink. Nor should he dress differently from those with whom he stands on the same footing as regards profession, nor, while arranging or ordering their occupations, dispense himself from work ing with his subjects. A shepherd who keeps aloof from his sheep exposes them to the wolves. Let him be strong for the strong and weak for the weak, as St. Paul suggests : " To the weak I became weak, that I might gain the weak. I became all things to all men that I might save all." 5 If a healthy superior lives like a weakling, he makes his subjects effeminate by his example ; if he is sick and re- * Tit. 2, 7. 5 1 Cor. 9, 22. fuses to take medicine, he makes them pusillanimous by insinuating that he either wishes them to do as he does, or does not desire them to be cured. A soldier fights more cheerfully when he sees his general sharing the hardships of the campaign. " All the time that the Lord Jesus came in and went out among us, begin ning from the baptism of John, until the day wherein He was taken up from us," 6 that is to say, from the time He began to have dis ciples until He ascended up to His Father, He always taught by His example, coming in, living on familiar terms with His disciples, and going out, by associating with the multitude, as was proper.

3. The superior should also be humble in his bearing, show by his conduct that he has no high opinion of himself, and does not affect the superiorship, but is fearful and would rather prefer the condition of a subject, convinced that those over whom he is placed are better than he and deeming himself more worthy to be their servant than their master. Thus he •Acts I, 21, 22. Edification '57 shall live up to the admonition of our Lord: " He that is greater among you, let him become as the younger ; and he that is the leader, as he that serveth. But I am in the midst of you as he that serveth." 7 " Have they made thee ruler? be not lifted up; be among them as one of them." 8

4. A superior should, furthermore, be affable, so that his subjects have easy access to him and can speak with him with confidence of their needs. He should listen to them patiently, kindly give them satisfaction, earnestly instruct and cheerfully exhort them. He should seek to be loved rather than feared, for men more willingly obey one who is loved than one who is feared. Loving obedience is in the proper sense voluntary, whereas obedience based upon fear is forced. But the more voluntary obedience is, the sublimer its merits. The purpose of the superior's office is to guide those committed to his care to eternal life and faithfully to lead them to merits of virtue.

5. A superior should be modest in the use of temporal things. He should neither prac tise nor love ostentation, but whatever he has should show forth voluntary poverty and humility, as, for instance, his garments, books, cell, bed, utensils, table, and similar things, so that nothing may have the appearance of vanity and singularity; nor shall he tolerate them in the rest. Like attracts like; a proud heart loves novel, an humble heart lowly, things. The sign of an humble heart is to seek neither dainty, nor love precious, nor desire costly things. Job says : " He beholdeth every high thing, he is king over all the children of pride." 9

6. Honesty and sincerity shows itself in three ways. First of all a superior should not be frivolous, or use vulgar and irreligious language, which, though it may occasionally be considered amusing, savors of disrespect. " If a preacher is frivolous in his ways," says Saint Gregory, " his preaching will repel others." 10 Though a superior is rather to be 10 Horn in Ezech., 1. 3, n. 4. loved, yet by the insolent he ought to be feared. Love itself is sweeter, as it were, when mixed with respect. This is evident in our Creator, the sweetness of whose dignity is felt more deliciously the more exalted His Majesty is found to be. Hence the Psalmist says : " The Lord is sweet and righteous; therefore, He will give a law to sinners in the way." 1X

7. A good superior should not bestow his affections lightly on women or persons conspicuous for levity. For, although the more virtuous are to be treated with greater affection than those who are less virtuous, and all with consideration for the sake of the hope of eternal salvation in Christ, still in his external bearing the superior should act towards everyone so that he may not be suspected of despising one for the sake of others, but that each may think himself loved by him and confide in him as in a true friend. Thus he shall avoid the evil appearance of entertaining displeasure towards some and malice towards others, as it was with the brothers of Joseph, " Ps. 24, 8. who hated him because he was a favorite of their father.

8. A good superior should not be fickle in his counsels, so that what pleases him today dis pleases him tomorrow, wishing now this and now that, though there is no reason for the change. Who shall trust his judgment or conform to his will when he is shaky in either? His subjects can neither respect his prudence nor know how to render obedience to him. In either case great harm is apt to follow. He should bear in mind the words of St. Paul: " Prove all things ; hold fast that which is good," 12 and, " Do ye all things without murmurings and hesitations." 13 But where there is good reason for acting differently in different circumstances, such as real necessity or religious utility, he is not frivolous but correct and sincere in his conduct, for, as it is folly to exchange the better for the worse, so is it foolish to cling obstinately to one's ideas and not know when to sacrifice them for a greater and more evident good. " Neither must you " i Thess. 5, 21. 1S Phil. 2, 14. think," said the great king Artaxerxes, " if we command different things, that it cometh of levity of mind, but that we give sentence according to the quality and necessity of the times, as the profit of the commonwealth requireth." 14 The Apostle, excusing himself for having promised the Corinthians a visit, says that he had not given this promise thoughtlessly but for their own benefit : " I have had a mind to come to you before, that you might have a second grace." 15 In Ecclesiasticus it is said : " As a judge of the people is himself, so also are his ministers: And what manner of men the ruler of a city is, such also are they that dwell therein." 16

9. Good teachers usually have good scholars. In religious orders, and in the Church generally, many would become better if examples of virtuous life were given them by their instructors. Culpable negligence in this matter shall be severely punished, for God says through the prophet Ezechiel : " Behold, I myself came upon the shepherds; I will require my flock at their hands." 17 Teaching without example is like mortar without lime, dry and useless. " Thus saith the Lord God : I will break down the wall that you have daubed with untempered mortar." 18 Correct copies are made of correct, corrupt copies of corrupt books. Teaching by example makes a deeper impression than by words. " For the preaching of the one whose behavior is contemptuous, is worthless." 19 A superior ought to strive above all to make his subjects Christlike, that is to say, imprint in them the form of the life and teaching of Christ, so that they may not only listen to him, but also imitate his virtues. Then he may say with St. Paul : " Be ye followers of God, as most dear children," and " My little children, of whom I am in labor again, until Christ be formed in you." 20 But as verbal instruction fails to enforce the teachings of Christ, superiors should 1TEzech. 34, 10. exhibit its visible form in their lives, so that it become more deeply impressed upon their in feriors. Then they may say with the Apostle : " Be ye followers of me, as I also am of Christ's" 21 ; in other words, if you desire a model of a Christlike life, behold it in my conduct, for, he says : " I live, now not I, but Christ liveth in me." 22 The representative of Christ ought to take His place in promoting His love, in strengthening His authority, and in reflecting His likeness. He should promote in his subjects what Christ desires, and by his authority accomplish what is expedient for them and exhibit in his life and conduct what is possible for them to imitate. " For," says St. Paul, " we preach not ourselves, but Jesus Christ, our Lord ; and ourselves, your servants through Jesus." 23 He preaches himself and not Christ, who in his utterances seeks his own glory and by a bad example sets up himself rather than Christ as an example for imitation, as the same Apostle declares : " They are zealous in your regard not well : but they would exclude you, that you might be zealous for them." 24 In other words, those who by their bad example keep you from imitating Christ, so that you learn to imitate their ways and follow their example, are not imbued with the right zeal, even though they be your superiors. "Gal. 4, 17-