I have gone through a great deal of desolation, discouragement, fear and dread of my proposed vow. When I make it — I am quite determined now to do so — it will be the result of calm conviction that I must do so, that God wants it from me, and not a burst of fervour. I shrink from this living death, but am quite happy in the thought that, since God has inspired me to do so, He will do all the work if once I submit my will. … I was consoled by seeing Fr. de la Colombiere’s repugnance to making his heroic vow. He spoke of the sadness which this constant fight against nature sometimes gave him. He overcame that temptation by remembering that it is sweet and easy to do what we know will please one we really love.
COMMENT: The vow Fr Doyle speaks of is that of refusing no sacrifice that he perceived Jesus was asking of him. Here is the text of that vow which he made in 1911:
I deliberately vow, and bind myself, under pain of mortal sin, to refuse Jesus no sacrifice, which I clearly see He is asking from me. Amen.
Fr Doyle attached various conditions and exceptions to this in order to avoid scruples. Such a vow represents a total abandonment to God’s will in all aspects of life and represents a very great level of spiritual perfection. Most of us are well-intentioned, but we still tend to reserve areas of our life that we want to control and where we may not want God to “trespass”. Such was not the way of the saints.
Fr Doyle mentions Fr (now Saint) Claude de la Colombiere, a French Jesuit whose feast it is today. He died this day in 1682. St Claude made a similar vow as a young Jesuit. Here is his (somewhat pessimistic!) reflection on the implications of this vow:
It seems as if it would be easy to spend any other kind of life holily; and the more austere, solitary and obscure it might be and separated from all intercourse, the more pleasing it would appear to me to be. As to what usually terrifies nature, such as prisons, constant sickness and even death, all this seems easy compared with this everlasting war with self, this vigilance against the attacks of the world and of self-love, this living death in the midst of the world.
Whatever about St Claude’s fears of this vow and its “living death”, we know that Fr Doyle remained serene and cheerful, despite his constant war with self-love.
Fr Doyle had other reasons to be intrigued by the life of St Claude, for the latter was the spiritual director of St Margaret Mary Alacoque, the great mystic to whom Fr Doyle was much devoted. St Margaret Mary received many visions of the Sacred Heart and it is probably because of St Claude’s influence that the Jesuits have traditionally promoted devotion to the Sacred Heart. This devotion features prominently in the writings and spirituality of Fr Doyle. It is consoling for devotees of Fr Doyle to note that it took almost 250 years before the well known St Claude was beatified.
Today is also the feast of another great spiritual director. Blessed Michal Sopocko was the spiritual director of St Faustina, the great apostle of Divine Mercy. It is quite a coincidence that the spiritual directors of the two visionaries of the most prominent apparitions of Jesus of modern times have both been raised to the altars and that they share the same anniversary of death and feast day. These spiritual directors were crucial supports for St Margaret Mary and St Faustina respectively, and they show us the importance of spiritual direction in our lives.
Fr Doyle obviously knew nothing of St Faustina who died in 1938 or of Blessed Michal who died in 1975. But we can well imagine that he would have been a great promoter of the Divine Mercy devotion which sits so well with his own Christocentric spirituality.
One final coincidence for today – Fr Doyle would have identified with Blessed Michal if he knew of him: Blessed Michal served as a military chaplain in the Polish army during World War 1.