Our Lady Saint Mary Part 14

This intellectual pride is one of the very greatest sins to which humanity is tempted. It goes very deep in its destructive force because it is a sin, preeminently, of the spiritual nature, of that in us which is akin to G.o.d, His very image. It is, you will remember, the sin on which our Lord centres His chief denunciation. And common as it has always been, it has never been so common as it is to-day. Pilate and the chief priests are duplicated in every community in the thousands who reject Christianity without any adequate examination as incredible in view of what they actually hold, or as inconvenient in view of what they desire to practice. We have only to read very superficially in the current literature of the day, we have only to examine the teaching in colleges, to be completely convinced of the vast extent of the revolt against the Christian Religion. This revolt is for the most part a revolt without adequate examination. It a.s.sumes that the Christian Religion is contrary to science, or to something else that is established as true. It looks at Christianity superficially through the eyes of those who reject it and are ignorant of it. The fact is that Christianity cannot be understood in any complete sense of the word by those who do not practice it. Its "evidence" is no doubt of great force; of sufficient force to lead men to experiment; but the actual comprehension of Christ as the Saviour of man is an experience. The operation of the Holy Spirit in life is necessarily proved, and only completely proved, by the action of the Spirit Himself.

Another demonstration of the same pride is seen in the refusal, without adequate examination, to accept the Catholic Religion, and the picking and choosing among articles of belief and sacraments and practices as to what we will use or observe. Men do not like this or that, and they therefore decline it. The whole att.i.tude is one of self-will and pride.

Whatsoever comes to us with a great weight of Christian experience back of it certainly deserves careful consideration; it demands of us that we treat it as other than a matter of taste. Pride is the commonest of sins and the most dangerous for it attacks the very heart of the spiritual life. It runs, to be sure, through a broad range of experience and not all manifestations of pride are mortal sin; but all manifestations of it are subtle and insidious and capable of expansion to an indefinite degree. For there is no difference in nature between the spiritual att.i.tude of the person who says, "I do not see any sense in that and will not do it," when the matter in question may be the Church's rule of fasting, and that of the man who before Pilate's Judgment Seat cried out, "We have no king but Caesar."

It was in fact because they found their own power and place threatened that the Jewish authorities were so determined on our Lord's death.

Their sin from this point of view was the sin of covetousness. This sin reaches its highest point when it is greed for power over other men's lives and destinies, when it is ready to sacrifice the lives of others in order to gain or maintain its ends. In this broad sense it is the most socially destructive of sins. The wars of the world for these many years have been wars for commercial supremacy. The world is being continually exploited by commercial enterprises which will stop at nothing to gain their ends. Some day a history of the last two hundred years will be written which will tell the story of the commercial expansion of the world we call civilised, and it will be the most horrible book that has ever been written. It will contain the story of the Spanish colonisation of America. It will contain the history of the slave trade. It will contain the history of the Belgian Congo, and of the rubber industry in South America. It will contain the history of the American Indian and of the opium trade of India--and of many like things.

But while we shudder at the world-torturing ways of the pursuit of wealth, of the world-wide seeking of money and power, we need not forget that the sin of covetousness is as common as any sin can be. It is so common and so subtle that it is almost impossible to know how far one is a victim of it. It is deliberately taught to us as children under the guise of thrift, which if it be a virtue is certainly one that the saints have overlooked. We are constantly called on to strike a balance between what are the proper needs of life and what is an improper concentration of attention upon ourselves. Waste of money, like waste of any other energy, is a sin; but it is a very nice question as to what is waste. I think it a pretty safe rule to give expenditure the benefit of the doubt when it is for others, and to deny it when it is for self.

However, I imagine that those who are conscientiously trying to conduct their lives as the children of G.o.d will have little difficulty in this matter. The real trouble is not in the matter of expenditure but in the matter of gain. The ethics of business are very far from being the ethics of the Gospel, and we are often frankly told by those engaged in business that it cannot be successfully conducted on the basis of the ethics of the Gospel, That it is not so conducted is sufficiently obvious from a cursory scanning of the advertising columns of any newspaper or magazine. The ideal of the business world is success.

Naturally, one cannot carry on an unsuccessful business, but need it be success by all means and to all extents? Are there no limits to the methods by which business is to be pushed, except legal limits? If there is no room for Christian ethics in the business world there can be but one end; compet.i.tive business will lead the civilisation that it controls to inevitable disaster. Our Lord said: "Take heed and beware of covetousness; for a man's life consisteth not in the abundance of the things that he possesseth." And He went on to speak a parable which has come to be known as the Parable of the Rich Fool. The "practical man"

may be as angered as he likes by this teaching, but in his soul he knows that our Lord was right. When such things are pointed out from the pulpit the "practical man" says: "What would become of the Church were it not for the rich and the successful?" I think that the answer is that in that case the Church would no more represent the rich and would have a fair chance of once more representing Jesus Christ.

It may seem at the first sight that of the mortal sins l.u.s.t was not represented here upon the Sorrowful Way; but that, I think is but a superficial a.n.a.lysis of the nature of l.u.s.t, thinking only of some manifestations of it. There is however one sin that has its roots deep in l.u.s.t which psychologists tell us is one of its commonest manifestations, and that is cruelty. l.u.s.t is not always, but commonly, cruel; and the desire to inflict pain on others is a very common form of its expression. There are sights we have seen or incidents we have read of, it may be a boy torturing an animal or another child, it may be a shouting ma.s.s of men about a prize-ring, it may be soldiers sacking a town,--when the action seems so senseless that we are at a loss to account for it; but the account of it lies in the mystery of our sensual nature, in the ultimate animal that we are. The savage joy that is being expressed by the partic.i.p.ants in such scenes is ultimately a sensual joy. These men who delighted in the torture of our Lord were sensualists; and there are few of us who if we will watch our selves closely will not find traces of the animal showing itself from time to time. Of this crowd about the Cross relatively few could have known anything about the case of our Lord; but they were fascinated by the spectacle of a man's torture. If the executions of criminals were public to-day there would undoubtedly be huge crowds to gaze upon them.

It is one of the lessons we learn from the study of sin that what we had thought was the essence of the sin was in fact but one of the manifestations of it, and that we have to carry our study far before we arrive at the ideal, Know thyself. It is always dangerous to a.s.sume that we know when we have not been at the pains to look at a subject on all sides. Our sensual nature needs a very careful discipline, and the mere freedom from certain forms of the sin of l.u.s.t is not the equivalent of that purity which is the medium of the Vision of G.o.d.

It is the sin of gluttony which is the least obvious in the Way of the Cross. There are no doubt plenty of gluttons there, but that is not what we are trying to find; we are trying to see how each sin contributed to this final act in the drama of our Lord's life, how each sin contributed to put men in opposition to our Lord. It is not the actual sin of gluttony that we shall find in operation here but certain inevitable effects of it, What is the effect of gluttony on the soul of man?

Absorption in the pursuit of the pleasures that spring from material things; the indulgence of the appet.i.te, and the natural result of such indulgence which is to render the soul insensitive to the spiritual. The man whose motto is, "Let us eat and drink, for to-morrow we die," puts himself out of touch with the spiritual realities of life. He is materialistic, whatever may be his philosophy. He wants immediate results from life. When he is confronted with our Lord, when he is told that our Lord makes demands upon life for self-restraint and self-discipline, that He demands that the appet.i.tes be curbed rather than indulged, he declines allegiance. One can have no doubt that in our Lord's time as to-day indifference to His teaching and failure even to take in what the Gospel means or how it can be a possible rule of life is largely due to the dull spiritual state, outcome of the indulgence of the appet.i.te for meat and drink. Men whose brains are clogged by over eating, and whose faculties are in a deadened state through the use of alcohol, cannot well understand the Gospel of G.o.d.

There is abundant evidence of anger all along the Way of the Cross. The constant thwarting of the purpose of the Jewish authorities by our Lord, His unsparing criticism of them before the people, had stirred them to fury. If our Lord had seemed to them to threaten their "place and nation" we can understand that they would show toward Him intense hostility. Their att.i.tude toward the people whose religious interests they were supposed to have in charge was one of utter contempt: "This people which knoweth not the Law is cursed." Our Lord's att.i.tude was the opposite of all this. It was not, to be sure, as to-day it is represented to be an appeal to the people. He was not bidding for popular support, but he showed unbounded sympathy with the people; He cast His teaching in a form that would appeal to them and draw them to him. He made a popular appeal in that He showed Himself understanding of the popular mind and without social prejudice of any sort. This setting aside of the arrogant authorities of Israel roused them to implacable wrath. They felt that our Lord was setting Himself to undermine their authority, and as they felt that their authority was "of G.o.d" their indignation translated itself into terms of zeal for G.o.d.

This anger that manages to wear a cloak of virtue is peculiarly dangerous to the soul. When we are just ordinarily mad over some offence committed against us it is no doubt a sin; but it is not a sin of the same malignity as when we feel that we can go any lengths because we are not angry on our own behalf, then our anger almost becomes an act of religion in our eyes. We have become the defenders of a cause. No doubt there is such a thing as "righteous indignation," but it is not a virtue that we are compelled to practice, and we would do well to leave it alone as much as possible lest our indignation exceed our righteousness, and we indentify our personal interests with the cause of G.o.d.

The worst feature of tempermental flare-ups is the testimony they bear to our lack of discipline. When we excuse ourselves or others on the ground that action is "temperamental" we are in fact no more than restating the fact that there is sore need of discipline; and there is no more ground for excusing one variety of temperament for its lack of discipline than an other. In fact, the more inclined a temperament is to certain sins, the more necessity there is for the appropriate sort of training. People without self-control, who are constantly losing their temper, are public nuisances and ought to be suppressed. There is the worst kind of arrogance in the a.s.sumption that I do not have to control myself and can speak and act as I like. No one, whatever his position, has the right to ignore the feelings of others; and the more the position is one of authority, exempting him from a certain kind of criticism, the more is he bound to criticise himself and examine himself as to this particular sin.

There are sins under this caption which do not contain much malice but are disturbing to life, and they are especially disturbing to one's spiritual life. There are peevish, complaining people, who do not seem to mean much harm, but keep themselves in a state of dissatisfaction which renders their spiritual growth impossible. They grow old without any of the grace and beauty of character which should mark a Christian old age. One knows old people who have been in intimate contact with the Church and the sacraments for many years but do not show any signs of having reached our Lord through them. They are dissatisfied and complaining and critical and generally disagreeable so that the task of those who take care of them is rendered very disheartening. What is the trouble? Has there never been any true spiritual discipline, but only a certain superficial conformity to a spiritual rule? When old age comes the will is weakened and the sense of self-respect undermined, with the result that what the person has all along been in reality, now comes to the surface and is, perhaps for the first time, visible to every one.

Envy is closely related to pride on the one hand and to covetousness on the other. It begins in the perception of another's superiority, and carries its victim through the feeling of hurt pride at the contrast with himself to desire for that which is not his own. The envious person covets the qualities of possessions of another, while vividly denying that they are in fact superior to his own, except, it may be, in certain apparent and not very valuable aspects. The contrast between the superior and the inferior has one of two results: either the inferior is stirred to admiration, or he is stirred to a greater or less degree of envy.

It was thus that contact with our Lord _revealed_ the reality of men. It was a very true judgment to a.s.sociate with him. His apostles were simple men who never thought of putting themselves in comparison with Him: the more they knew Him the more wonderful He seemed to them. We feel all through the Gospel story what an overwhelming impression His personality made upon men. There is no criticism raised on His character from any point of view. His enemies fell back on the accusation of blasphemy growing out of His claims, an accusation that would be true, if the claims were not true. What we really discover in those who oppose Him is envy, envy of the influence He exercises over others, envy stirred by His obvious superiority to themselves.

Envy is one of the sins of which we are least conscious. When people affirm that they envy others this or that: their leisure, their beauty, or what not, they clearly do not envy them at all, but are mildly covetous of the things that they see others possess. Where envy does show its presence and where we do not recognise its nature, is in that horrible inclination to depreciate others which is visible in certain characters. They seem never to hear another mentioned but they try to think of something which limits the praise bestowed upon him, or altogether counteracts it. It seems to be an instinctive hostility to superiority as involving an implied criticism of one's own inferiority.

It is that curious love of the worst that lies at the root of gossip.

And what about the last of the deadly sins, the sin of sloth? One is almost tempted to say that it is at once the least obvious and the most destructive of all the deadly sins. That would no doubt be somewhat of an exaggeration, but it would not be very far off the truth. It is spiritual sloth that prevents us from considering as we should the spiritual problems that are presented to us, and therefore prevents us from gaining their promise. It is the quality in humanity that blocks the consideration of the new on the ground that we already know and can gain nothing by further exertion. The Jewish religious leaders declined the intellectual and spiritual effort of considering our Lord's claims; they just set them aside unconsidered. And is not that just what we are constantly doing, and what const.i.tutes the most pressing danger of the spiritual life? We will not consider the future as the field of constantly new opportunity and therefore new stages of growth. We do not want to make the effort that is implied in that att.i.tude.

Our sloth binds us hand and foot and delivers us to the enemy. There are no doubt some who cry out: "But I am not at all slothful; I am busy from morning to night; of whatever else I may be guilty, it is not of sloth!"

My friend, busy people are quite often the most slothful people that there are. They are busy dodging their rightful duties and the opportunities that G.o.d offers them, all day long. Have you never discovered that when you had something that you ought to do and do not want to do, that the easiest method by which you can still your conscience is to make yourself terribly busy about something else, and then to tell yourself that the reason why you have not done what you know that you ought to have done is that really you have not had time?

Do you not know that being busy is one of the most effective screens that you can put between your conscience and your obligation? Do you not know that tens of thousands of men and women to-day are putting the screens of good works, of social service of some sort, between their souls and the worship of G.o.d and the practice of the sacraments? Beware lest while you wear yourself out with activity your besetting sin be found to be sloth!

And shall we find there on the Way of Sorrow the virtues that are the opposite of the Seven Sins? Perhaps, if we had time to look, or had sufficient knowledge of the crowd that lines the way. There are certain women over there wailing and lamenting; perhaps they could help us. In any case we know that there is one woman who has succeeded in keeping near whose love of Jesus is so intense that it will enable her to overcome all obstacles and be near Him to the very last. Jesus as He staggers along the way and falls at length under the intolerable weight of the Cross is the embodiment of all virtues and of all spiritual accomplishment, and his blessed Mother through His grace has been kept pure from all sin. She will show the perfection of purely human accomplishment. She is the best that humanity in union with the Incarnate Son has brought forth. We have seen--we have caught glimpses of her life through what the Scriptures tell us of her--how completely she has responded to grace in all the actions of her life. Not much do the Scriptures say, but what they do say is like the opening of windows through which we catch pa.s.sing aspects of her life which we feel are perfectly characteristic and revealing.

And we have seen there, or we may see, may we not? the virtues which are the work of the Holy Spirit enabling us to overcome the deadly sins. We have seen the humility with which, without thought of self, she answered G.o.d's call to be the Mother of His Son. We have seen the liberality with which she places her whole life at G.o.d's disposal, withholding nothing from the divine service. Purity undefiled had been G.o.d's gift to her from the first moment of her existence. Hers too was that meekness which willingly accepted all that the appointment of G.o.d brought her, showing in her acceptance no withholding of the will, no trace of self-a.s.sertion. Hers was the great virtue of temperance, the power of self-restraint and self-discipline, which suppressed all movements of nature that would be contrary to G.o.d's will. There too was the love of the brother and of the neighbour which is the contrary of envy; and there was the eagerness in fulfilling the will of G.o.d which is the opposite of sloth.

We have then two spotless examples,--how shall we not be stirred to follow them! There is Jesus manifesting the qualities of His sinless life, of the life of G.o.d's election, of humanity as G.o.d wills it to be, and as it ultimately will be when it gives itself to His will; and Mary in whom we see the work of G.o.d's grace perfectly accomplished by virtue of her perfect response to the love of her Sen. We look at these two lives and we see what is possible for us. We do not say, we cannot say, these things are too wonderful and great for me. We can only say, through the grace of G.o.d which is given me, "I can do all things." It is not my inevitable destiny that I should abide a sinner. I have the choice of being a sinner or a saint.

MARY: Ever I cried full piteously: "Lordings, what have ye i-brought?

It is my Son I love so much: For G.o.d's sake bury Him nought."

They would not stop though that I swooned, Till that He in the grave were brought.

Rich clothes they around him wound: And ever mercy I them besought.

They said there was no better way But take and bury him full snel.

They looked on my cousin John For sorrow both a-down we fell--

By Him we fell that was My Child.

His sweet mouth well full oft I kissed.

John saw I was in point to spill, That nigh mine heart did come to break.

He held his sorrow in his heart still And mildly then to me did speak: "Mary, if it be thy will Go we hence; the Maudeleyn eke."

He led me to a chamber then Where my Son was used to be,-- John and the Maudeleyn also; For nothing would they from me flee.

I looked about me everywhere: I could nowhere my Sone see.

We sat us down in sorrow and woe And 'gan to weep all three.

From St. Bernard's Lamentation on Christ's Pa.s.sion. Engl. version, probably 13th Cent, by Richard Maydestone.

PART TWO

CHAPTER XVIII

THE CRUCIFIXION

And they crucified him.

S. Matt. XXVII, 35.

In as much as we have no confidence because of our many sins, do thou, O Virgin Mother of G.o.d, beseech him who was born of thee; for a Mother's supplication availeth much to gain the benignity of the Master. Despise not the prayers of sinners, O all-august, for merciful and mighty to save is he, who vouchsafed to suffer for us.

BYZANTINE.

We have followed the Way of Sorrows to the very end and now stand on Calvary watching by the Cross, waiting for the death of the Son of G.o.d.

The mystery of iniquity is consummated here where man in open rebellion against his G.o.d crucifies the Incarnate Son. Here is fulfilled the saying: "He came unto His own and His own received Him not." All that man can do to prove his own degredation he has done. In the person of Pilate he has condemned to death a man whom he knows to be innocent. The representative of human justice has denied justice for the sake of his own personal ends. In the person of Herod he has permitted the insult and abuse of One of whom he knows no ill, and has displayed toward Him wanton and brutal cruelty. In the person of the Jewish authorities he has rejected the Messenger of the G.o.d whom he recognises as his G.o.d, and will not listen to the voice of prophecy because he finds his personal ends countered by the fulfilment of the promises of the religion whose subject he professes to be. In the person of the disciples he shows himself too cowardly and self-regarding to stand by his innocent Master and to throw in his lot with Him. In the person of the people he shows himself cruel, hardened, indifferent to suffering and to justice, ready to be made the tool of unscrupulous politicians, unstable and ignorant.

As we look on, we succeed in retaining any shred of respect for humanity only through the contemplation of the exceptions--of S. John and the little group of women who are faithful to the end: above all in the sight of blessed Mary standing by the Cross of her Son.

It is the will of G.o.d that our Lord should follow the human lot to the very depth of its possible sufferings. There are no doubt many sufferings of humanity that our Lord does not share, they are those which spring out of personal sin. He in Whom was no sin could not suffer those things which spring from one's own wrong doing. That is one broad distinction between the burdens of the crosses on Calvary, a distinction which the penitent thief caught easily when he said to his reviling fellow-criminal, "Dost thou not fear G.o.d, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss." And in as much as a great part of what we suffer is plainly just, the pain we bear is intensified by the knowledge that what we are is the outcome of what we have been.

But our Lord, while He does not suffer as the result of His own sin, does suffer as the result of sin in that He wills to bear the result of men's sin by putting Himself at their mercy. He bears the burden of sin to the uttermost, looking down from the Cross at the faces of these men whose salvation He is making possible if in the days to come they will a.s.sociate themselves with Him. One wonders how many of those who saw Him crucified came, before they died, to accept Him as the Saviour and their G.o.d. There must have been many wonderful first Communions in the early Church when those who had rejected Jesus in His humility came to receive Him glorified.

But as we look at this scene of the dying we feel that the powers of evil are working their uttermost, they are driving their slaves to incredible sins. One feels the tremendous power that evil is as one looks at these human beings who are body and soul wholly under its dominion. The Power of Darkness appears utterly in control of the world of humanity; but we know that this moment in which its triumph seems most complete is in fact the moment in which its defeat is at hand. The victory that is being won is the victory of the Vanquished: and the moment when the victory of evil seems a.s.sured by the dying of Jesus, is in fact the moment when the chains of the slaves of sin are broken, and men who will to be free are henceforth free indeed. From that moment a new freedom is within the reach of men, the freedom which comes to them through their partic.i.p.ation in the redemption wrought for them by G.o.d.

Presently S. John will announce the great message of freedom to the Church, a message that he will tell in his own wonderful simplicity, a simplicity which almost deceives us as to its unfathomable depth of love and mystery: "For whatsoever is born of G.o.d overcometh the world: and this is the victory that overcometh the world, even our faith.... We know that whosoever is born of G.o.d sinneth not: but He that was begotten of G.o.d keepeth him, and the evil one toucheth him not. And we know that we are of G.o.d, and the whole world lieth in the evil one. And we know that the Son of G.o.d is come, and hath given us an understanding, that we may know Him that is true, and we are in Him that is true, even in His Son Jesus Christ. This is the true G.o.d, and eternal life."

This is what the dying of Jesus achieved for us, that we should be free as men had never been free, and that we should be strong as men had never been strong.