Chapter 16. The Beatitudes

The fruits of the Holy Ghost grow upon the soul as upon a tree in its maturity. They are both internal and external acts of the love of God and our neighbour. They are abundant, various, and full of sweetness. They constitute the active perfection of the *onl; for charity is the bond of perfection, after the example of our Divine Lord, who 'went about doing good.'1 But His perfection was not alone nor chiefly in His active works, but in His Divine Passion. Obedience is made perfect in suffering. On the Cross, His heart and mind and will were conformed to God in the last perfection of patience and self-oblation.

There remains, therefore, still the perfection of patience, that is, of obedience in suffering. The active perfection is the perfection of the fruits of the Holy Ghost; the passive is the perfection of the beatitudes.

S. Augustine and S. Ambrose teach that the beatitudes are related to the virtues and gifts of the Holy Ghost as acts are re lated to habits. They spring, as S. Augus tine says, in an especial way from the seven gifts which perfect the soul, and are there fore perfections of the spiritual life in a more eminent and heroic degree.2

They are called beatitudes because they

1 Acts x. 38.

2 S. Thomaj, Sum. Theol. 1. 2, q. 69.

unite the soul with God in a closer and more intimate conformity, by which, even in this life, we may taste, in kind at least, the beatitude of union with God, which is eternal bliss.

The beatitudes are eight in number. They describe eight kinds of perfection, by which the soul tastes of eternal sweetness. They are (1) poverty of spirit, (2) meekness, (3) holy sorrow, (4) hunger and thirst for God, (5) mercifulness, (6) cleanness of heart, (7) peacemaking, (8) and patience under persecution.

They are acts of the same kind as may be done every day, but in such a degree and ripeness as to mark the character of those who do them with a special characteristic perfection. They are therefore the last and perfecting operations of the Holy Ghost.

1. What, then, is perfection? 2. Who are called to it? 3. What are the means of attaining it?

2. First, as to what perfection is. It has two degrees. 'The spirits of just men made perfect'3 in heaven are sinless. But to be perfect in this world does not mean to be without sin. In the Sacrament of Confirmation we are said to be made 'perfect Christians.' S. Paul says to the Corin thians, ' For the rest, brethren, rejoice; be perfect.'4 S. James says, * If any man offend not in word, the same is a perfect man.'5

Perfection consists in charity; for charity is the perfection of God, and is therefore the perfection of man. Charity unites man with God, and by it God dwells in us; it perfects faith and hope, and therefore it perfects the whole soul. It is perfection, both in this life and the next; and it is the essential and personal perfection of the soul as distinct from the instrumental perfection or the state, or means whereby it may be attained.

Now this perfection consists in the reign of the love of God in the soul, prompting

» Heb. xii. 23. • S. James iii. 2

4 2 Cor. xiii. 1 1.

and strengthening us to fulfil the obligations of sons of God. Charity reigns by obedience to the operation of the Holy Ghost; that is, to the virtues and gifts which bear the fruits and the beatitudes. And yet this does not mean that we shall be sinless in this life. It does not exclude all venial sins, for these may be still committed by those who are both just and holy, through sudden and strong temptation, impetuosity, weakness, or precipitation; nor does it exclude temptation, either from without or from within, nor the rising of passion and the disturbance or disorder of inward move ments. For these things are often, and may be for the most part, indeliberate. They rise before the will can act; and it is the will only that converts temptation into personal sin. But though perfection does not exclude these indeliberate movements, it does exclude deliberate affection to such things; and when they are committed, it prompts at once to sorrow, self-accusation, and mortification.

When the love of God reigns in the soul, it has two extensions. It reaches first to persons, that is, to God, to our neighbour,, to our friends, and to our enemies; and next to acts, that is, to commandments and pre cepts and counsels, and to the motives and inspirations of the law of liberty.

S. Paul describes this perfection of charity in its passive perfection. * Charity is patient, is kind; charity en vieth not, dealeth not perversely, is not puffed up, is not ambitious, seeketh not her own, is not provoked to anger, thinketh no evil, rejoiceth not in iniquity, but rejoiceth with the truthr beareth all things, believeth all things,, hopeth all things, endureth all things.'6

This is a delineation of the life of beatitudes. It shows us an inward region of passive perfection; a higher circle of the path which winds up the mountain near ia its summit, at a height where clouds and storms begin to meet, and the darkness of Calvary is not far off. The light of spiri- « 1 Cor. xiii. 4-7.

tual childhood is over, and the warfare of manhood is all around; but, more than this, there is a time and a region where there is darkness and dryness of heart. The sun has gone in, and God seems nowhere; crosses come one after another, some from bad men, many from good men; all things seem shaken; good seems to fail, evil to prosper. This is a realm through which Jesus went from Gethsemani to Pilate, and from Pilate to Calvary. Let us read the beatitudes again. Blessed are the poor in spirit; blessed are they that mourn; blessed are they that are persecuted for justice' sake. This is a region not so much of active charity as of obedience made perfect in suffering. But they that have ears to hear will hear a voice saying to them, 'What I do thou knowest not now, but thou shalt know here after.'?

2. Who, then, are called to perfection? (1) All are called to be perfect, for all are called to salvation. All must be made per- 1 S. John xiii. 7.

feet before they can see the Face of God. But not all are called to the same kind, nor to the same degree, nor in the same way. There are many vocations higher and lower, but all are to the same end, and all are called by the same Spirit. All are called, but not all to the same level, or office, or grace, or reward. No one is left all the day idle; and all shall receive their wages when the evening is come. God is sovereign, and grace is His free gift. Nevertheless all are called to perfection.

Three things are certain: first, a. all who are born again by water and the Holy Ghost are regenerate that they may be conformed to the image of His Son, and that is perfection. He always gives to every one an abundance of grace: we are not stinted in Him, but in ourselves. Next, b. it is our fault that we correspond with only a few graces out of many. And thirdly, c. we all might attain to a greater perfection than we do.

(2) But some are called not only to the attainment, but to the exercise and diffusion of perfection here and now. Our Lord called His Apostles to be ' the light of the world' and « the salt of the earth' — that is, not only to be perfect, but to make other men perfect. He perfected them by His word and life and power, and sent them to -exercise the power of perfection upon man kind. The Apostolate was created to em body and to guard and to transmit the perfection of their Divine Master. It was the state of perfection, and in it was con tained the Episcopate, which is the state of •perfection instituted by our Lord Himself. Priests share in His sacerdotal and pastoral office, in the twofold jurisdiction over His natural and His mystical Body. They consecrate His Body and Blood; they judge and absolve men; they are His witnesses; they represent Him; they are bound to be like Him in His perfection, and to have interior spiritual perfection before they are ordained; and they are ordained to perfect other men. 'Therefore every Saint of the Church has spoken with holy fear of the office of a priest. ' They ought to have a mind purer than the rays of the sun,'8 and 'a hand purer than its light.' Priests are called 'the holier members of the body,'9 'the saviours of the world,' 'the kinsmen of Christ,' 'the gates of the Eternal City, through whom all who believe in Christ enter into Christ,' « fellow-helpers of God,' 'the fellow-servants and companions of angels.' But there is no language that can express the sanctity of the priest. He is ' alter Christus;' therefore what measure is there of the perfections that he ought to have attained 1 S. Alphonsus says, ' Mere sanctifying grace is by no means enough for the receiving of sacred orders; but beyond this interior perfection is required, as the common consent of all the holy Fathers and Doctors with one mouth demands.'10 S. Thomas says * that priests serve Christ Him-

• S. John Chrys. de Sacerdotio, lib. vi. c. iv.

• S. Pet. Dam. contra Clericos In temp. i. o. vii. »° Cone. Prov. Westm. IV. deer. xii. 1-3.

self in the Sacrament of the Altar, for which greater interior sanctity is required than the state of religion requires.'11 Again he says, * They who are engaged in the divine ministry acquire a royal dignity, and in virtue ought to be perfect.' And the Church, in ordaining its priests, says that our Lord has shown by word and deed that the ministers of His Church ought to be perfect in faith and action — that is, in the twofold love of God and their neighbour. ' They are chosen and set apart and sanctified for this very end, that they may make others perfect, and that not so much by word as by deed. The best preaching is the priest's life. If he go before his flock in all spiritual perfection, in faith, hope, charity, sanctity, the seven gifts, the twelve fruits, the eight beatitudes, they will follow him. They will be imitators of him, as he is also of Christ.'12 They will be insensibly drawn, subdued, changed, assimilated to his mind and will,

11 Cone. Prov. Westm. IV. deer. xii. 1-3 M ibid. deer. ii.

»nd therefore to the mind and will of Jesus. Blessed is such a priest, the guardian of the Most Holy Sacrament, the friend of his Lord.

3. Lastly, as to the means of attaining perfection. S. Thomas says that perfection consists in keeping the commandments of God; above all, in fulfilment of the two great precepts, ' Thou shalt love the Lord thy God with thy whole soul, and thy neighbour as thyself;' for this is the law and the life of charity, and charity is the essential perfection of the soul.13

!N"ext is obedience to the living voice of the Church and to the mind of the Church, not only in dogma and discipline, but in its customs, devotions, and judgments; and finally, to the mind of the head of the Church in all his decisions and teaching, even though it be outside the definitions of faith.

Then comes, as a means of perfection, obedience to parents for the young, and to pastors for all, for in them there is an '•* 8. Thom.T. Sum. Zheol. 2. 2, q. 184.

N authority which represents the authority of God.

The obedience of domestic life is a great discipline of humility, piety, and self-control. A good son will make a good priest, and a good daughter will make a good nun. A disobedient son will hardly make an obedient priest, and an unloving daughter will hardly make a Sister of Charity. A good home is a great novitiate.

Next, purity of conscience by the Sacrament of Penance, and cleanness of heart by the Sacrament of the Body and Blood of Jesus Christ, are the surest means to fidelity to the operations of the Sanctifier.

Finally, a life of counsels, with or without vows, and perseverance in the duties of our state, whatever it be, with regularity, punctuality, and exactness, both removes the hindrances that come between the soul and God, and make the conscience, the heart, and the will delicate, prompt, and generous in obeying the inspirations of the Holy Ghost.

1. There is, then, no one who may not hope to attain this perfection, for the eight beatitudes, which are the highest rule of perfection ever given to man, were given by our Divine Lawgiver to His Apostles to be promulgated to all the nations of the world. There is no one in any lawful state of life who may not be poor in spirit, clean in heart, merciful and meek. There are Saints whom God knows, unknown to the world; the least and the last in the judgment of men who shall one day ' shine forth as the sun in the kingdom of their Father.'14 S. Paul has given a rule of perfection which runs through the homeliest life, and the practice of the best and most necessary things. 'Whether you eat or drink, or whatsoever else you do, do all to the glory of God.'15 If in our daily food we may glorify Him, how much more in the facul ties of our intellect, the affections of our hearts, the actions of our will. There will be a great wonder in the day when this M S. Matt. xiii. 43. Is 1 Cor. x. 31.

disordered world shall be over, and the first shall be last, and the last first: when the unseen multitude of the humble and despised shall be revealed in the light of God's presence, and some who have been counted Saints among men, it may be, shall hardly be saved.

2. But our Lord has called us all to the eight beatitudes, has promised the grace of perfection to all who seek it. We must ask for it because it is His gift; and we may aspire to it because He loves to bestow it, and to bestow it abundantly beyond all we can ask or think. It is no humility to aim low in our spiritual life. It is no pride to aim high, if we do it not out of a love of our own proper excellence, but out of a desire to glorify Him. Who knows what graces he has lost, and may be losing at this moment, from want of aspiration? If faith and hope and charity had wrought their perfect work in us; if the seven gifts had been spread like sails to catch the breathing of the Spirit of the Sanctifier, we should now be not far from the kingdom of God. But how many spring-times and seed-times have we lost, how many a summer is past without a harvest, how many an autumn without a vintage. We are standing at the foot of the mountain of the beatitudes. The disciples of Jesus are going up, company by company. The poor, and the simple, and the unlearned, and the mourners, and the de spised are going upward, speeding with a wonderful strength and sweetness. Shall we be left behind? Aim higher and higher. Desire the best gifts, for they are promised and given to all who ask. Commit yourselves to the light and love and power of the Sanctifier, for He began the good work in you. Ipse perficiet. The work is His, and He will perfect it.

0 God the Holy Ghost, who hast sanctified me before I knew Thee, hast led me onward, notwithstanding all my resistance and all the sins by which I have grieved Thee, finish Thy work in me, for it is Thine.

Thou didst begin it, and Thou alone canst make it perfect. I desire to be meek and merciful and clean of heart, and to hunger and thirst after Thee, the Just One, and to be silent under any cross or sorrow, or false accusation, or shame, or hatred, for Thy Name's sake, with the patience of Jesus.

Jesus, have mercy on me.

Holy Mary, pray for me.