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The Visitation of the Blessed Virgin

Saturday, May 31, 2008

 FROM the example of Christ, his blessed Mother, and the apostles, Saint Thomas shows that state to be in itself the most perfect which joins together the functions of Martha and Mary, or of the active and contemplative life. This is endeavored by those persons who so employ themselves in the service of their neighbor, as amidst their external employs or conversation often to raise their minds to God, feeding always on their heavenly invisible food, as the angel did in Toby's company on earth. Who also, by the practice and love of daily recollection and much solitude, fit themselves to appear in public; and who by having learned the necessary art of silence in its proper season, and by loving to speak little among men, study to be in the first place their own friends, and by reflection and serious consideration to be thoroughly acquainted with themselves, and to converse often in heaven. Such will be able to acquit themselves of external employs without prejudice to their own virtue, when called to them by duty, justice, or charity. They may avoid the snares of the world, and sanctify their conversation with men. Of this the Blessed Virgin is to us a perfect model in the visit paid to her cousin Elizabeth, as St. Francis of Sales takes notice, who borrowed from this mystery the name which he gave to his order of nuns, who, according to the first plan of their institute, were devoted to visit and attend on the sick.

 Whilst with the Church we praise God for the mercies and wonders which he wrought in this mystery, we ought to apply ourselves to the imitation of the virtues of which Mary sets us a perfect example. From her we ought particularly to learn the lessons by which we shall sanctify our visits and conversation; actions which are to so many Christians the sources of innumerable dangers and sins. We must shun not only scurrilous and profane discourse, but whatever is idle, light, airy, or unprofitable; whilst we unbend our mind, we ought as much as possible to seek that conversation which is conducive to the improvement of our hearts or understandings, and to the advancement of virtue and solid useful knowledge. If we suffer our mind to be puffed up with empty wind, it will become itself such as is the nourishment upon which it feeds. We should shun the vice of talkativeness, did we but consult that detestable vanity itself which betrays us into this folly. For nothing is more tyrannical or more odious and insupportable in company than to usurp a monopoly of the discourse. Nothing can more degrade us in the opinion of others than for us to justle, as it were, for the word; to vent all we have in our hearts, at least a great deal that we ought to conceal there; and without understanding ourselves, or taking a review of our meaning or words, to pour out embryos of half-formed conceptions, and speak of the most noble subjects in an undress of thoughts. What proofs of our vanity and folly, what disgraces, what perplexities, what detractions, and other evils and sins should we avoid, if we were but sparing and reserved in our words! If we find ourselves to swell with an itch of talking, big with our own thoughts, and impatient to give them vent, we must by silence curb this dangerous passion, and learn to be masters of our words.
(C)

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