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and never opposes resistance。〃＇189＇
＇189＇ Bartoli…Michel； ii。 13
The other saying is reported by Rodriguez in the chapter from
which I a moment ago made quotations。 When speaking of the
Pope's authority； Rodriguez writes：
〃Saint Ignatius said； when general of his company； that if the
Holy Father were to order him to set sail in the first bark which
he might find in the port of Ostia； near Rome； and to abandon
himself to the sea； without a mast； without sails； without oars
or rudder or any of the things that are needful for navigation or
subsistence； he would obey not only with alacrity； but without
anxiety or repugnance； and even with a great internal
satisfaction。〃＇190＇
＇190＇ Rodriguez： Op。 cit。； Part iii。； Treatise v。； ch。 vi。
With a solitary concrete example of the extravagance to which the
virtue we are considering has been carried； I will pass to the
topic next in order。
〃Sister Marie Claire ＇of Port Royal＇ had been greatly imbued with
the holiness and excellence of M。 de Langres。 This prelate；
soon after he came to Port Royal； said to her one day； seeing her
so tenderly attached to Mother Angelique； that it would perhaps
be better not to speak to her again。 Marie Claire； greedy of
obedience； took this inconsiderate word for an oracle of God； and
from that day forward remained for several years without once
speaking to her sister。〃＇191＇
＇191＇ Sainte…Beuve： Histoire de Port Royal； i。 346。
Our next topic shall be Poverty； felt at all times and under all
creeds as one adornment of a saintly life。 Since the instinct of
ownership is fundamental in man's nature； this is one more
example of the ascetic paradox。 Yet it appears no paradox at
all； but perfectly reasonable； the moment one recollects how
easily higher excitements hold lower cupidities in check。 Having
just quoted the Jesuit Rodriguez on the subject of obedience； I
will； to give immediately a concrete turn to our discussion of
poverty； also read you a page from his chapter on this latter
virtue。 You must remember that he is writing instructions for
monks of his own order； and bases them all on the text； 〃Blessed
are the poor in spirit。〃
〃If any one of you；〃 he says； 〃will know whether or not he is
really poor in spirit； let him consider whether he loves the
ordinary consequences and effects of poverty； which are hunger；
thirst； cold； fatigue； and the denudation of all conveniences。
See if you are glad to wear a worn…out habit full of patches。
See if you are glad when something is lacking to your meal； when
you are passed by in serving it； when what you receive is
distasteful to you； when your cell is out of repair。 If you are
not glad of these things； if instead of loving them you avoid
them； then there is proof that you have not attained the
perfection of poverty of spirit。〃 Rodriguez then goes on to
describe the practice of poverty in more detail。 〃The first
point is that which Saint Ignatius proposes in his constitutions；
when he says； 'Let no one use anything as if it were his private
possession。' 'A religious person；' he says； 'ought in respect to
all the things that he uses； to be like a statue which one may
drape with clothing； but which feels no grief and makes no
resistance when one strips it again。 It is in this way that you
should feel towards your clothes； your books； your cell； and
everything else that you make use of； if ordered to quit them； or
to exchange them for others； have no more sorrow than if you were
a statue being uncovered。 In this way you will avoid using them
as if they were your private possession。 But if； when you give
up your cell； or yield possession of this or that object or
exchange it for another； you feel repugnance and are not like a
statue； that shows that you view these things as if they were
your private property。'
〃And this is why our holy founder wished the superiors to test
their monks somewhat as God tested Abraham； and to put their
poverty and their obedience to trial； that by this means they may
become acquainted with the degree of their virtue； and gain a
chance to make ever farther progress in perfection； 。 。 。 making
the one move out of his room when he finds it comfortable and is
attached to it； taking away from another a book of which he is
fond； or obliging a third to exchange his garment for a worse
one。 Otherwise we should end by acquiring a species of property
in all these several objects； and little by little the wall of
poverty that surrounds us and constitutes our principal defense
would be thrown down。 The ancient fathers of the desert used
often thus to treat their companions。 。 。 。 Saint Dositheus；
being sick…nurse； desired a certain knife； and asked Saint
Dorotheus for it； not for his private use； but for employment in
the infirmary of which he had charge。 Whereupon Saint Dorotheus
answered him： 'Ha！ Dositheus； so that knife pleases you so much！
Will you be the slave of a knife or the slave of Jesus Christ！ Do
you not blush with shame at wishing that a knife should be your
master？ I will not let you touch it。' Which reproach and refusal
had such an effect upon the holy disciple that since that time he
never touched the knife again。' 。 。 。
〃Therefore； in our rooms；〃 Father Rodriguez continues； 〃there
must be no other furniture than a bed； a table； a bench； and a
candlestick； things purely necessary； and nothing more。 It is
not allowed among us that our cells should be ornamented with
pictures or aught else； neither armchairs； carpets； curtains； nor
any sort of cabinet or bureau of any elegance。 Neither is it
allowed us to keep anything to eat； either for ourselves or for
those who may come to visit us。 We must ask permission to go to
the refectory even for a glass of water； and finally we may not
keep a book in which we can write a line； or which we may take
away with us。 One cannot deny that thus we are in great poverty。
But this poverty is at the same time a great repose and a great
perfection。 For it would be inevitable； in case a religious
person were allowed to own supernuous possessions； that these
things would greatly occupy his mind； be it to acquire them； to
preserve them； or to increase them； so that in not permitting us
at all to own them； all these inconveniences are remedied。 Among
the various good reasons why the company forbids secular persons
to enter our cells； the principal one is that thus we may t