Source: Devotion to the Sacred Heart of Jesus by Fr. Croiset
I. FIRST MEANS. — True Mortification.
Mortification is so necessary for the perfect love of Jesus Christ, that it is the first lesson that Jesus Christ Himself gives to those who wish to be His disciples. Without it, we can have no hope of ever being disciples of Jesus Christ. If any man will come after Me, says our loving Saviour, let him deny himself, take up his cross, and follow Me; and whosoever doth not carry his cross, and hate his own life, cannot be My disciple, and is not worthy of Me. For this reason all the Saints agree in considering that there is no stronger proof of real piety than perfect mortification. Is he a very mortified person ? asked St. Ignatius, when the virtue of some one was praised by others. He would give them to understand that true mortification is inseparable from true piety, not only because no virtue can long exist without constant and general mortification, but also, because, without mortification, there is no such thing as true virtue.
There are two sorts of mortifications : one exterior, which consists in the maceration of the body ; the other interior, which is properly the mortification of the mind and heart. Both are necessary for attaining perfection. One cannot exist long without the other. Fasts, watchings, hair-shirts, and other bodily mortifications are powerful means to become truly spiritual and truly perfect ; and when they are used with discretion, help marvellously to strengthen nature, always weak for good and prone to evil ; to repress the assaults and escape the snares of our common enemy, and finally to obtain from the Father of mercies, the helps that are necessary for all the just, and especially for beginners.
It is true that sanctity does not consist in exterior penances, and that they are not incompatible with hypocrisy. But it is not so with interior mortification. This is always a mark of true piety. It is, therefore, still more necessary than exterior mortification, and no one can reasonably abstain from it. We must do ourselves this violence continually, in order to gain heaven. All are not able to fast, or to wear a hair-shirt, but there is no one who cannot be silent, at a time when passion moves him to answer, or vanity to speak. There is no one who cannot mortify his natural disposition, his desires, his passions. It is in this that interior mortification chiefly consists. By it we weaken our self-love, reduce it to reason, and free ourselves from our imperfections. It is in vain that we flatter ourselves we love Jesus Christ, if we are not mortified. All the sublimest sentiments of piety, all the practices of devotion are to be suspected, if not accompanied by this perfect mortification. We wonder to see ourselves so imperfect, and after so many practices of piety, so many communions, to feel the various passions that continually agitate our heart. Do we not see that it is the want of perfect mortification which is the source of all these disorders ? It is necessary, then, if we would weaken and destroy this self-love, by which all the passions are fed, to resolve upon generous and constant mortification.
It is not enough to mortify ourselves for a certain time, and in some things. We must, if possible, mortify ourselves in all things and at all times, though with prudence and discretion. A single irregular gratification which you allow to nature has more effect in making her haughty and rebellious, than a hundred victories that you may have gained over her will have in weakening her. A truce with enemies of this kind is a victory for them. My brethren, says St. Bernard, what is lopped off, sprouts again ; what is extinguished, rekindles ; what is slumbering, wakes up again. To preserve the interior spirit of devotion we must prevent our soul from diffusing itself abroad. We must surround it on all sides, as the Prophet says, with a hedge of thorns. Now this we neglect to do ; and hence our tepidity, our relaxation, and all our indevotion. If we mortify nature in one thing, we immediately repay it by some other satisfaction which we allow it. If we are recollected in a retreat, as soon as it is over, we open all the doors of our senses to objects that will dissipate us. The exercise of this interior mortification, so habitual to all the Saints, is familiar to all those who have a true desire of perfection. We have but to attend to the suggestions of the Spirit of God. The love of Jesus Christ is so ingenious on this point, that the diligence and the methods of mortification, with which it at once inspires the most ignorant persons, surpass the ideas of the most learned, and may almost be called miraculous. There is nothing that does not afford them an opportunity of mortifying their natural inclinations. There is no time, or place, that does not seem suited to mortify themselves, without ever departing from the rules of real good sense. It suffices that they have a great wish to see or to speak, to oblige them to cast down their eyes, and be silent. The desire to hear news, or to know all that happens, is to them a constant motive for mortification. This mortification is the more meritorious in proportion, as it is less extraordinary, and has God for its sole witness. A happy remark, a witty pleasantry, may do us honour in society, but it may also form the subject of a pleasing sacrifice. There is scarcely an hour of the day which does not offer some opportunity of mortification. Whether we are sitting or standing, we can easily find a less comfortable place or position, without anything appearing exteriorily. If we are repeatedly interrupted in some very serious occupation, we can reply as often with as much mildness and civility as if we had not been occupied at all. The patience of a person of solid virtue, may find great exercise in the ill-temper of any one about him ; the imperfections of a servant, or the ingratitude of one who is under obligations to him. Finally, inconveniences of place, season, or persons, borne in such a manner, as if we did not perceive them, are, it is true, small opportunities of mortifying ourselves — but mortification in these little things is no little matter. It is of great merit; and it may be said that the greatest graces, and the most exalted sanctity, depend generally on the generosity which we show in mortifying ourselves in these little things. It is not a small mortification to omit none of the duties of a community, and to conform oneself in all things to community life, without having any regard to our own inclinations, our employments, or age. This kind of mortification is the more valuable in proportion, as it is less exposed to vanity, and more conformable to the spirit of Jesus Christ.
But if we did not find in external things so many occasions for mortifying ourselves, they are always to be found within ourselves. We cannot be for a long time modest, recollected, reserved, without great mortification. Honesty, meekness and civility may be the effect of education, but they are generally the marks of one who is habitually mortified. Without this virtue how can we be in peace, and always the same, do always perfectly what we do, and be always content with what God wills ?
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