Book V, Chapter I

Desire to be unknown

. CHAPTER I.

(On these words) — “ Desire to be unknown.” B. i. c. 2.

Question. — How can we hide ourselves, and be unknown in the world?

Answer. — In three ways. The first is, to retire entirely from the society of men, and to be in the world as if not in it. This has been done by innumerable solitaries, who buried themselves in deserts far from their kindred and their country. This history records of St. Paul the Hermit, of St. Arsenius,

; and many others, who made it their perfection and i their security, to be as dead while yet on the earth,

■ and to bury themselves alive. These without doubt literally followed the counsel of our Author, to “ love I a retired life.”

2. The second is to follow an even course of conduct in the world without any affectation of singularity, leading a life outwardly common, but containing inwardly rare and extraordinary virtues. Those who do thus, wish to be known to none but God, Who searches the heart; they discover themselves to Him Alone, and in this they admirably observe this rule, “Desire to be little esteemed of*;” for, in fact, no-

• B. i c. 2.

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thing is known of them that it is in their power to conceal. We read in the life of St. Ignatius, the I Founder of the Company of Jesus, that God granted J him extraordinary favours, and honoured him with very particular and frequent visitations; but that he confided them to none but his Confessor, a Father of the same Company, named James Eguia. This Father used to say, that if he survived Father Ignatius but three hours, he would declare things that would surprise the world. But the Saint, who loved i obscurity rather than renown, so prevailed with God by his prayers, that he survived Eguia three days; and thus this treasure remained concealed. He afterwards appeared to a person of great piety, with his face entirely covered by a cloud*. This was to denote, as he gave him to understand, that the most singular part of his sanctity was his carefulness to conceal it as far as possible, even from those who approached him most nearly.

Question. — What is the third way of practising this precept, Desire to be unknown?

Answer. — It is practised when we are exposed to the sight of men, but in such a situation as to he in ■ some manner hidden from their eyes, appearing bej fore them blackened, disfigured, covered with shame, i It was thus that the Son of God appeared before the i Jews during His Passion and Death; and we may i affirm He was never more hidden, more difficult to recognize, than at that time. He was truly the King of the Universe; He possessed all the trea- sures of the wisdom, knowledge, and holiness of God; and yet in the mind of the people, and even of the priests and pontiffs, He passed for an im- a This vision does not seem to be authenticated. See Boudon, Life hid with Christ, Pref.

) 176 HOW TO BE WHOLLY UNKNOWN. j

I postor; He was treated as a malefactor; He was crowned with thorns, with a reed in His hand for a sceptre; they bowed the knee in mockery before Him; they saluted Him as a pretended king; they I spit on His Face. Who in such ignominy could have recognized His Greatness and Power? Could He have been more hidden in the wildest desert? I

Thus, to disguise ourselves for the love of Christ, 1 and to deceive the eyes of the world, is something heroic, and a sign of great perfection; it is a secret of the Gospel which has been revealed to Saints only,; that is, to those who burning with the desire of resembling the Saviour, of being despised, rejected, calumniated, and condemned, as He was, perfectly imitated; the first Christians, whom St. Paul represents as being destitute, afflicted, tormented; of whom the world was not worthy. Heb. xi. 37, 38. They not only practised this themselves, but also recommended it I to all the faithful as the most heroic thing in the ’ world. But no one has done so in stronger terms, I and more expressly, than St. Ignatius, who will have his children desire nothing so much as to wear the; livery of their Divine Master; that is, to suffer, I after His Example, outrages, false witnesses, and; injuries. He will have them desirous even to be accounted fools, yet never giving occasion for it, and by this shame to obtain great merit with God. This is to practise admirably our Author’s precept,

“ Desire to be unknown.” For we must not imagine that it is enough to admire it as excellent, and of; sublime perfection; we must desire it, ask it ear- nestly of God, and omit nothing to obtain it. This is what is required of a true disciple of Christ, and 1 I of one who professes to follow the Saints.;

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