Bronchain Meditations: Monday Before Pentecost

The Gift of Knowledge

Preparation. - The prophet says of our Lord: "The Spirit of knowledge shall rest upon him" (Is. 11. 2). We shall meditate on what the gift of knowledge teaches us, first, concerning creatures, and secondly, concerning ourselves, and we shall in future endeavor to behold the Creator in all created objects and remain very humble in His presence. This practice is an effect of the knowledge that distinguishes the saints. "The Spirit of knowledge shall rest upon him."

I. The Gift Of Knowledge In Relation To Creatures.

This gift shows us not only what creatures are in themselves, but also and especially what they are in relation to God. It, therefore, teaches us to make use of them without attachment, but only as a means to bring us nearer to the sovereign Good. Creatures resemble the keys of an organ; if they are ill-played, they give out discordant sounds; that is, they cause us to offend their Creator. If, on the contrary, we make us of them as the saints do, they produce a harmony elevating our thoughts and desires. "All nature," says St. Laurence Justinian, "forms a marvelous concert, a sweet harmony for the glory of its Creator." Happy the souls that hear it and are delighted with it.

The saints, the most ignorant according to the world, understood better than the worldly wise the divine secret of the creation. The abbot St. Antony, although illiterate, read in the universe, as in a great book, the perfections of the Creator. Had we such a science, we would say with David: "How great are Thy works, O Lord? Thou hast made all things in wisdom: the earth is filled with Thy riches; so is this great sea, which stretcheth wide its arms...O Lord my God, Thou are exceedingly great" (Ps. 103. 24, 1).

Are we accustomed to consider material and sensible things with the eyes of faith and of a supernatural science? Alas, perhaps before the painting of a great master, we think of the artist, and in presence of creatures we forget the Creator! And nevertheless, all the works of God are benefits of His goodness, claiming our gratitude. The sun that gives us His light, the air we breathe, the food that supports us, the clothing that covers us, all proclaim the Lord's power, wisdom and charity towards us. Why are we insensible to this touching language? Instead of making use of the exterior world to raise us to God, are we not of the number of those who abuse it in order to offend Him? What a deplorable ingratitude!

Sanctifying Spirit, deign to enlighten me and to show me the Creator in his creatures. May every aspect of nature be to me as a mirror reflecting Thy adorable perfections. Grant that in the use of created things I may be mortified and grateful; mortified, that is careful to sacrifice to Thee all sensual gratifications; grateful, or faithful in thanking Thee for Thy benefits and in referring all to Thy glory.

II. The Gift Of Knowledge In Relation To Ourselves.

Without this gift all natural knowledge, or learning, usually serves to inspire pride, for, says St. Paul, "Knowledge puffeth up" (1 Cor. 8. 1). The evil spirits are more learned than we, and are not the less cursed of God. How many haughty philosophers have lived and died in unbelief! Supernatural knowledge, preserves us from that frightful misfortune by imparting self-knowledge to us. However great the genius of the saints, they never lost sight of their nothingness, and referred to God all the glory of their talents, eloquence and virtues. Who taught them thus to humble themselves? The Holy Ghost Himself by means of the infused gift of knowledge.

"Humility," says St. Laurence Justinian, "enlightens the soul in all she sees, by showing her all her wretchedness, and persuading her of it. It imparts to her the true science, which consists in the conviction that God alone is every thing and we are nothing." Humility is therefore the knowledge of ourselves in relation to God. As a stone could not be rational without being endowed with reason, so also our soul cannot produce an act of faith or any supernatural knowledge without the light of the Holy Ghost. Once convinced of this truth, can we yet have any self-esteem, or glory in our success? Should we not rather lead a hidden and retired life, as preferable for humility, perfection and salvation?

The gift of knowledge enables us to look upon all events as directed by an infinitely wise Providence seeking only our welfare; it thus aids us to embrace without complaint whatever wounds our pride, our self-love, our natural haughtiness. Are these our dispositions? Are we more eager to be forgotten than to be popular? And when we happen to be humbled, do we bear it patiently? By these signs we can ascertain how far the gift of knowledge enlightens our soul and subjects us to God's guidance.

O Mary, Spouse of the Holy Ghost, teach me to humble myself under the look of the sovereign Majesty filling the universe. Enable me to live constantly faithful in His presence, to thank Him for His benefits, and to pray to Him without intermission for the helps necessary for my spiritual progress. I am resolved, first, to make use of creatures as so many steps to rise heavenward, and secondly, to receive from God, with calm and resignation, every kind of hardship and trial, as directed by His paternal Providence seeking only my happiness, or my sanctification.

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Servant of God

Charles Louis Laurent Bronchain was born of excellent parents, September 4, 1829, at Frameries, near Mons in Belgium. From his early boyhood he was distinguished for his piety. As an altar boy he was modest and recollected, and was wont after serving Mass to remain as close as possible to the priest. Being asked why he acted thus, he replied: "I do this, because I wish to be nearer to the good God." When he saw people going to holy communion, he was filled with a holy envy, and would say to himself: "When shall I also have the happiness of receiving our Lord?" We may easily imagine his joy and happiness when this favor was vouchsafed to him for the first time. When out walking with his playmates, he always managed to bring them near a church and induced them to enter it with him to pay homage to our divine Saviour in the Sacrament of His love.

During the six years he studied at the "Petit Seminaire de Bonne Esperance," he was universally admired and respected for his modesty, piety, charity, and other virtues. Heeding the divine call to a more perfect life, he, with the consent of his parents, renounced the world and the brightest prospects of success, and entered in 1850 the Redemptorist Novitiate at St. Trond. The following year he made his profession and was sent to Wittem to prosecute his studies. As novice and student, Louis Bronchain was a model to his companions in regular observance, charity, love of prayer, and study, and self-denial. After his ordination in 1857, he labored zealously for some years in the ministry and in giving missions.

In 1865 he was appointed Master of Novices. To his novices he was ever a tender and loving father, giving them the example of every virtue. His life was practically a continual prayer. Rising very early every morning to be able to devote more time to it, he would spend hours in meditation before the Blessed Sacrament. Though very severe towards himself and addicted to corporal austerities, he, like a true saint, was always cheerful and full of charity and condescension towards others, and of solicitude in supplying the wants of his novices. His health failing, he was relieved of his heavy burden in 1870. From that time until his death, his life was one of continual suffering, borne with wonderful patience and resignation. As long as he was able he labored for his fellow-religious, and for the salvation of souls. Being an able spiritual director, he enabled his many penitents to make great progress in the spiritual life. As for himself he was an “interior man,” such as he describes in his “Meditations.” He died June 2, 1892, in the odor of sanctity.

Father Bronchain spent his years of suffering in composing spiritual works, which passed through many editions during his lifetime and have done incalculable good to souls. They are, like the works of St. Alphonsus, whose spirit he possessed in a remarkable degree, noted for the solidity of their doctrine, the simplicity and popularity of their language, and especially for that sweet unction which induces the practice of virtue, horror of sin, and especially the love of Jesus and Mary.

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