Saint Anthony Mary Claret

356. Even more than the teaching contained in these twelve degrees I strove to imitate Jesus, who tells all of us, Learn of me, because I am meek and humble of heart, and you will find rest for your souls.⁶⁹⁹ And so I constantly thought on Jesus--in the crib, in the carpenter's shop, on Calvary. I meditated on his words, his sermons, his actions; on the way He ate, dressed, and traveled from town to town. I took courage from his example and would ask myself, "How would Jesus act in this case?" Striving to imitate Him filled me with contentment and joy because I was pleased to think that my model was also my Father, my Master, and my Lord.⁷⁰⁰ My God, how good you are! You gave me these holy inspirations to help me imitate you and be humble. May you be praised, my God, for if you had given anyone else the grace and help you have given me, how different they would have been from what I am!⁷⁰¹

Chapter XXIV

The Second Virtue I Strove for: Poverty⁷⁰²
357. Seeing that our Lord, out of sheer good will and no merit on my part, was calling me to stem the torrent of corruption and cure the ills of a moribund society, I thought that I should dedicate myself to studying and gaining a thorough knowledge of the maladies of this social body. I did so, in fact, and found that this world is nothing but the love of riches, the love of honor, and the love of sensual pleasure. The human race has always been bent on this threefold lust,⁷⁰³ but in our day the thirst for material things is drying up the heart and bowels of modern societies.⁷⁰⁴

358. I see that we live in a century that not only adores the golden calf as did the Hebrews⁷⁰⁵ but also worships gold so avidly that it has pulled down the most generous of all virtues from their sacred pedestals. I have seen this era as one in which selfishness has made men forget their most sacred duties to their neighbors and brothers--for all of us are images of God, children of God, redeemed by the Precious Blood of Jesus Christ, and destined for heaven.

359. I believed that this dreadful giant, which worldlings call all-powerful, had to be confronted with the holy virtue of poverty. So wherever I encountered greed, I countered it with poverty. I had nothing, wanted nothing, and refused everything.⁷⁰⁶ I was content with the clothes I had on and the food that was set before me. I carried all I had in a bandanna. The contents of my luggage were a full-year breviary, a sheaf of sermons, a pair of socks, and an extra shirt--nothing more.

360. I never carried money or wanted any. One day I had a shock. I put my hand into my coat pocket and thought I felt a coin.⁷⁰⁷ Horrified, I took it out and was much relieved to discover that it wasn't a coin but a medal someone had given me long ago. I felt as if I had come back to life from the dead, so great was the horror I felt for money.

361. I had no money, but then I had no need of it. I didn't need it for horses, carriage, or train because I always traveled on foot, even though I did have to make some quite long little journeys, as I shall tell later. I didn't need it for meals because I begged for them wherever I went. Nor did I need it for clothes because the Lord preserved my clothes and shoes almost the way he did the clothes of the Hebrews in the desert.⁷⁰⁸ I knew quite clearly that it was God's will for me not to have any money, nor to accept anything but the meal that was set before me, never carrying any provisions.⁷⁰⁹

362. I knew that people were deeply impressed by this detachment, and for that reason I was determined to maintain the position I had taken. To encourage myself, I would recall Christ's teaching on the matter and meditate on it constantly, especially those words, "Blessed are the poor in spirit, for theirs is the kingdom of heaven....⁷¹⁰ If you would be perfect, go, sell what you have, give it to the poor and come, follow me... .⁷¹¹ No one can be my disciple unless he renounces all things."⁷¹²

363. I always remembered that Jesus had become poor Himself; he chose to be born,⁷¹³ to live, and to die in the utmost poverty. I thought of how Mary, too, had always wanted to be poor. And I thought, too, of how the Apostles left everything to follow Jesus Christ.⁷¹⁴ Sometimes the Lord made me feel the pinch of poverty but only for a short time. Then He would console me with whatever I needed, and the joy I experienced in feeling poverty was so great that the rich could never enjoy all their riches as much as I enjoyed my most beloved poverty.⁷¹⁵

364. I have observed one thing, and the least I can do is set it down here: When one is poor and really wants to be poor, freely and not by force, then he enjoys the sweetness of poverty. Moreover, God will take care of him in one of two ways --either by moving the hearts of those who have something to give so that they will give it to him, or else by helping him live without eating. I have experienced both.

365. I am going to list here just a few of the things that happened to me. Once I was on my way from Vic to Campdevànol to preach the Spiritual Exercises to some priests who had joined Canon Soler in the rectory. It was near the end of July and the weather was really hot.⁷¹⁶ I was hungry and thirsty, and as I was passing the Inn of San Quirico de Besora,⁷¹⁷ the proprietress asked me to come in and have something to eat and drink. I answered that I didn't have any money to pay for it.⁷¹⁸ She told me I could eat and drink as much as I needed and she'd give it to me gladly. I accepted.

366. Once I was traveling from Igualada to Barcelona. As I was passing the King's Mill Inn, at noon, a poor man took pity on me and asked me into the inn, where he spent four quarters to buy me a plate of beans. I ate them gladly and arrived perfectly well in Barcelona that same afternoon.⁷¹⁹

367. On another occasion I was on my way back from giving a mission in the town of Baga. I passed through Badella, Montana de Santa Maria, Espinalbet, and Pla d'en Llonch, as far as San Lorenzo dels Piteus. I walked all the way over the most rugged roads and had to cross swollen rivers and creeks. In truth, crossing the rivers pained me the most--yes, even more than not eating; yet even in this the Lord was favoring me.⁷²⁰

368. On one occasion I had to cross the river Besos, which was then quite swollen with water. I was about to take off my shoes when a little boy I'd never met before came up to me and said, "Don't take off your shoes; I'll take you across. - You'll take me across? You're so small you couldn't even get me up on your shoulders, let alone carry me across. Nevertheless, he carried me across easily, without getting me wet at all.357a

369. I once found that the stream on the other side of Manresa had risen so high that the stepping stones across it were covered with water. So that I would not have to take my shoes off, I decided to leap from stone to stone, coming down as hard as I could on each stone. With each step I took the water splashed away and by continuing to leap like this I got to the other side without getting wet.⁷²¹

370. I had observed that the holy virtue of poverty not only edified people and upset the idol of gold but also helped me greatly to grow in humility and advance in perfection. I can sum up what I learned by experience in the following comparison: The virtues are like the strings on a harp. Poverty is the shortest and thinnest chord and hence gives the highest sound. The shorter we are in life's conveniences, the higher we reach on the scale of perfection. Thus we see that Jesus spent forty days and nights without anything to eat.⁷²² He and his Apostles ate barley loaves, and they even ran out of these at times. Once the Apostles were so short of food that they took ears of grain and rubbed them in their hands to kill their hunger with the grains.⁷²³ They were even criticized for this by the Pharisees because they did it on a Sabbath.⁷²⁴

371. Furthermore, this lack of resources abates pride, banishes arrogance, clears a path for humility, and disposes the heart to receive new graces. Thus it makes us ascend in perfection, just as lighter liquids rise to the top and heavier liquids sink to the bottom. O my Savior, make your ministers understand the worth of the virtue of poverty. Make them love it and practice it as you have taught us to, in deeds as well as in words. How perfect we would all be if only we practiced it well. What a great deal of good we would do and how many souls would be saved! On the other hand, if your ministers do not practice poverty, souls are not saved and the ministers themselves bring about their own condemnation out of avarice, as Judas did.⁷²⁵

Chapter XXV

The Third Virtue: Meekness⁷²⁶
372. I knew that the virtue an apostolic missionary needs most, after humility and poverty, is meekness.⁷²⁷ That’s why Jesus told his beloved disciples, Learn of me, for I am meek and humble of heart, and you will find rest for your souls.⁷²⁸ Humility is like the root of the tree, and meekness is its fruit. St. Bernard tells us that we please God by humility and our neighbor by meekness.⁷²⁹ In the Sermon on the Mount, Jesus said, Blessed are the meek, for they shall possess the land.⁷³⁰--and not just the promised land of those living in heaven⁷³¹ but also the earthly hearts of men.

373. There is no virtue so attractive as meekness. If you stand by a fishpond and throw in little pieces of bread, the fish will crowd about the bank and come fearlessly up to your feet; but if you throw rocks instead, they will all swim away and hide. Men are much the same; treat them meekly and they will all show up at sermons and in the confessional; but if you treat them harshly they will be uncomfortable, stay away from the mission, and murmur against the minister of the Lord.

374. Meekness is one sign of a vocation to be an apostolic missionary. When God sent Moses, he gave him the grace and virtue of meekness.⁷³² Jesus Christ was meekness itself, and because of this virtue He is called the Lamb.⁷³³ The prophets foretold that He would be so mild that He would neither break the bruised reed nor quench the smoking flax;⁷³⁴ that he would be persecuted, calumniated, and covered with reproaches⁷³⁵ and yet remain as one without a tongue and say nothing.⁷³⁶ What patience and meekness! Yes, by his labors, his suffering, his silence and death on the Cross, He redeemed us and taught us how we must act to save the souls He has entrusted to us.⁷³⁷

375. The Apostles, who were taught by the Divine Master Himself, all had the virtue of meekness, practiced it them selves, and taught others, especially priests, to practice it. Thus St. James says to any of us who thinks he is wise and understanding enough to teach others, Let him show this in practice through a humility filled with good sense. Should you instead nurse bitter jealousy and selfish ambition in your hearts, at least refrain from arrogant and false claims against the truth. Wisdom like this does not come from above. It is earthbound, a kind of animal, even devilish, cunning (Iac c.3, 13-15).⁷³⁸

376. The first time I read these words of the Apostles I was horrified to learn that he called knowledge without meekness "devilish." Jesus! devilish! ..... Yes, it is devilish, for experience has taught me that a bitter zeal is a weapon that the devil uses, and that the priest who works without meekness serves Satan, not Christ. When such a man preaches, he frightens away his listeners; when he hears confessions, he frightens away his penitents (and if they do confess their sins they do so badly because they are embarrassed and hide their sins out of fear). I have listened to many general confessions of penitents who had hidden their sins because of so-called confessors who had harshly reprimanded them.

377. One May I was conducting services for the Month of Mary. Large crowds were coming to hear the sermons and go to confession. In the same chapel where I was hearing confessions, another wise and very zealous priest was also hearing confessions. Age and long illness had made him short-tempered and so ill-natured that all he ever did was scold people. He cut his penitents short and so upset them that they dared not tell him their sins, and so they made bad confessions. They left his confessional in such a disturbed state that to ease their consciences they would come over and confess their sins to me.⁷³⁹

378. Since bad temper and anger--the lack of meekness--often masquerade as zeal, I made a careful study of the distinction between the two so as not to make mistakes in a matter that can make such a crucial difference. I have found that the function of zeal is to abhor, flee, impede, detest, renounce, combat, and overthrow, if possible, everything that is contrary to God, his will and glory, and the hallowing of his Name. As David says, Iniquitatem odio habui et abominatus sum; legem autem tuam dilexi (Ps 118).⁷⁴⁰

379. I have observed that true zeal sets us on fire for the purity of souls, the spouses of Christ, as the Apostle tells the Corinthians: I am jealous of you with the jealousy of God Himself, since I have given you in marriage to one husband, presenting you as a chaste virgin to Christ.⁷⁴¹

Of course! Eleazar would have taken pride of being jealous if he had seen the chaste and charming Rebecca whom he was taking as wife to the son of his Master,⁷⁴² in some danger of being raped, without a doubt he could have told this holy maiden, I am jealous of you because of the zeal I have for my Master, for I have betrothed you, a chaste virgin,⁷⁴³ to the son of my Master Abraham. With this comparison, the zeal of the Apostle and of the rest of the apostolic missionaries can be better understood.

And he says the same in another letter: I daily die for your glory.⁷⁴⁴ Who is weak that I am not affected by it? Who is scandalized that I am not aflame with indignation?⁷⁴⁵

380. The Church Fathers illustrate this matter by a comparison with the hen.⁷⁴⁶ Consider, they tell us, the great love, care, and zeal a hen has for her chicks. The hen is by nature a timid, cowardly, and fearful animal, but when she is brooding she has a lion's heart; her head is always aloft, her eyes are always on the alert, always looking about for the least sight of danger to her chicks. No matter how great the foe, she rushes to their defense. She lives in a perpetual state of care that she shows by her constant clucking. So great is her love for her brood that she always goes about looking sick and discolored. Lord, what a curious lesson of zeal you teach me in this example of the hen!

381. I have learned that zeal is an ardent and violent love that needs to be wisely controlled. Otherwise it might go beyond the limits of modesty and discretion. Not because divine love, however violent, can be excessive in itself, nor in the movements and inclinations it gives to our spirits, but because our understanding fails to choose the proper means or else uses them in a disorderly manner. Uncontrolled zeal takes us over rough and wild roads; moved by anger it fails to keep within the bounds of reason and pushes the heart into disorder. This is how zeal acts indiscreetly, intemperately, so that it becomes evil and reprehensible.⁷⁴⁷

382. When David sent Joab and his army against his disloyal and rebel son, Absalom, he charged Joab not to touch him.⁷⁴⁸ But Joab, in the heat of battle, like a fury in his lust for victory, slew poor Absalom⁷⁴⁹ with his own hand. God sends the missionary to do battle against vice and sin but charges him most clearly to pardon the sinner, to bring this rebel son home alive so that he may be converted, live in grace, and come to enjoy eternal glory.⁷⁵⁰

383. My God, give me a zeal that is discreet and prudent so that I may do everything fortieter et suaviter,⁷⁵¹ strongly yet sweetly, meekly yet thoroughly. I hope to act in all things with a holy prudence, and to this end I shall try to remember that prudence is born in man along with his natural reason, is nurtured by study, strengthened by age, clarified by consulting those who are wise, and perfected in daily experience.⁷⁵²
Chapter XXVI
The Fourth Virtue: Modesty⁷⁵³


384. The missionary, I would tell myself, is a spectacle to God, the angels, and men.⁷⁵⁴ Hence he must be very circumspect and guarded in all his words, actions, and bearing. And so I resolved both at home and away, to speak very little and carefully weigh the words I did speak because people take in everything and often in a sense quite different from what one said.

385. I resolved that in speaking I would avoid all those manual gestures that people in some quarters laughingly call "shadow-boxing." So I made up my mind that when I had to speak I would be brief, quiet, and serious and avoid touching my face, chin, or head--much less my nose. I would avoid grimacing, as well as poking fun, scorn, or ridicule at anyone because I knew that a missionary, can lose much of the authority, respect, and reverence he needs through the levity and lack of self-control and modesty that lead him to indulge in such coarse displays. Besides, they only point to a man's lack of virtue and show that he has had little or no education.

386. I was convinced, too, that a missionary should be at peace with everyone, as the Apostle Paul tells us.⁷⁵⁵ Thus I never quarreled with anyone but strove to be kind with all. I avoided all clowning and disliked silly and mocking talk. Although I always appeared joyful, pleasant, and kind, I disliked laughing because I remembered that Jesus was never seen laughing, although He did cry on occasion.⁷⁵⁶ I also remembered the words, Stultus in risu exaltat vocem suam; vir autem sapiens vix tacite ridebit.⁷⁵⁷

387. It is well known that modesty is the virtue that teaches us to do all things in a fitting manner. Because we should do all things just as Jesus Christ did, I used to ask myself in every situation, and still do, how Jesus would have acted. How carefully and with what purity and rightness of intention He did everything: preaching, eating, dealing with all sorts of people, praying! Thus, with the Lord's help, I resolved to imitate Jesus Christ in all things so as to be able to say by my actions, if not in so many words like the apostle, Be imitators of me as I am of Christ.⁷⁵⁸

388. I understood, my God, how important it is for a missionary's effectiveness that he not only be beyond reproach, but appear so to everyone because people pay more attention to what they see in a missionary than to what they hear him say. This is why it was said of Jesus, the model of missionaries, Coepit facere et docere.⁷⁵⁹ Doing comes first, then teaching.

389. My God, you know that, despite all my proposals and resolutions, I must have failed against the holy virtue of modesty! You know whether or not someone has taken scandal at my failure to observe this virtue!

Pardon me, my God. I promise you that I shall put the Apostle's words into action and strive to let my modesty be known to all men;⁷⁶⁰ and my modesty will be that of Jesus Christ, as the same Apostle exhorts us.⁷⁶¹ My Jesus, I promise you that I shall also imitate the humble St. Francis of Assisi, whose modesty was a sermon in itself; who converted people by his good example.⁷⁶² Jesus, love of my heart, I love you and want to draw everyone to your most holy love!

Chapter XXVII

The Fifth Virtue: Mortification⁷⁶³

390. I knew that I could not practice modesty without the virtue of mortification, so with God's grace, I bent all my forces on acquiring that, cost what it might.

391. In the first place, then, I strove to deprive myself of every pleasure in order to give pleasure to God. Without knowing how, I felt obliged to fulfill what was a mere proposal. My mind was faced with choosing between my pleasure and God's, and because my mind saw the glaring inequality between the two, even in the slightest matter, I would be forced to choose what then seemed more pleasing to God. I would joyfully abstain from the pleasure in question, to please God. This is still the way it is with me in all things: eating, drinking, resting, talking, looking, hearing, going somewhere, etc.⁷⁶⁴

392. God's grace has greatly helped me in practicing mortification. I now know that mortification has been an essential need for me in working effectively for souls and in praying as I ought.

393. I have received special encouragement in practicing mortification from considering the example set by Jesus, Mary, and the Saints. I have read their lives carefully, with an eye to how they practiced mortification, and I have taken many notes from some of them such as St. Bernard and St. Peter of Alcantara. I read of St. Philip Neri that after thirty years of hearing the confession of one of Rome's most famous beauties he had no idea what she looked like.⁷⁶⁵

394. In my own case I can vouch for the fact that I know the many women who go to confession to me by their voice, rather than by their appearance. The fact is, I never look women in the face because it makes me blush and I get embarrassed. Not that they cause me temptations--thank God,⁷⁶⁶ I no longer have any, just a sort of blushing I can't explain. Thus I quite naturally and unconsciously observe that oft-repeated maxim of the Fathers, Sermo rigidus et brevis cum muliere est habendus⁷⁶⁷ et oculos humi dejectos habe,⁷⁶⁸ I hardly know how to prolong a conversation with a woman, however good she might be. In a few serious words I say what has to be said concerning her case; then I send her off immediately, without looking to see whether she is poor or rich, beautiful or ugly.

395. When I was giving missions throughout Catalonia, I was a guest in rectories, where I stayed during the mission, and I can't remember ever looking at the face of any woman, even if she happened to be the priest's housekeeper, servant, or relative. Thus, it has happened that, on my return to Vic or some other town after an absence of some time, a woman would come up to me and say, Father Claret, don't you recognize me? I'm the housekeeper at such-and-such a parish, where you stayed several days giving a mission." Of course I couldn't recognize her, never having looked at her, and so, with eyes downcast, I would just ask, And Father so-and-so, the pastor-he's well, I hope?