Some Thoughts on the Saints as Role Models

We are often recommended to look to the Saints as role models.  But, if you're like me, this can be sometimes encouraging and sometimes discouraging.  The Saints live such radical lives and accomplish such amazing things, and I compare their lives to mine and find my own life to seem pretty mundane and ineffective by comparison.  The Saints always seem to respond to every situation with such perfect wisdom, charity, good humor, patience, etc.  It's hard to imagine them sometimes being too grumpy, complaining too much, getting impatient, being distracted, and having all the temptations and difficulties I face in my daily life.

Of course, this isn't really the case.  My viewpoint is skewed, because I am me, and I am not them.  I have to live with myself every second of every day and witness all my internal thoughts, feelings, temptations, and minute actions.  All I see of the Saints, for the most part, are the sorts of activities which made them to be recognized as Saints in the first place, and of course those activities are the ones that demonstrate observable and remarkable holiness.  In some ways, then, we must remember when we compare ourselves to the great biblical, historical, and canonized Saints of the past, we are comparing apples and oranges.

Of course, we do hear about the failures and weaknesses of Saints as well sometimes.  We can think of Elijah's depression, even after his victory over the prophets of Baal (1 Kings 19).  We can think of St. Nicholas losing patience and punching the heretic Arius.  Or we can think of how St. Teresa of Avila was plagued with distractions during prayer.  We can also remember those Saints who didn't do astonishing things in their lives but whose Christian life was more "ordinary," like St. Monica, who is famous for simply loving her son (St. Augustine) and praying ceaselessly for his conversion.  (Or even kind-of weird Saints who seem to be famous mostly for being weird, like St. Joseph of Cupertino.)

But it is true, nonetheless, that most of the Saints we hear about seem to have lived extraordinary lives.  Most of us, however, will not live extraordinary lives (at least not to that extent), for if everyone lived extraordinary lives, no lives would be extraordinary.  As I heard someone say on the radio once a number of years ago, "If everybody was somebody then nobody would be anybody."

The VeggieTales version of the story of St. Patrick put it well:

Narrator:  Maewyn Succat [Patrick] grew up as a normal little boy.  Maewyn went to school.  He played.  He went to church.  And he was kidnapped by pirates. 

Patrick:  Wait, that's not normal. 

Narrator:  If you were too normal, you would not have a holiday named after you. 

Patrick:  Good point.

So we have to keep in mind that while the Saints are indeed role models, they are also special in a way that not all of us can be or will be.  Otherwise, there would be no point to the whole process of canonization.  A helpful way to think of it is this, I think:  What the Saints often do in an extraordinary way, the rest of us saints should do in an ordinary way.  I may not convert an entire nation to Christianity and get a feast day named after me, but I can communicate the gospel to my friends and neighbors.  I may not found a religious order, but I can be a witness to my friends and my family and help them to live better Christian lives.  I may not get martyred for the faith, but I can live the faith faithfully day in and day out in my more ordinary callings.

This partly explains, by the way, I think, why so many of the Saints have been priests, monks, or nuns, whereas most of us aren't.  These kinds of people are called to live out the evangelical counsels of Christ in a special way, and in a way that can often be more visible and, in a sense, tangible.  (For those of you who don't know what the "evangelical counsels" refers to, see here.)  We are all called to live out the spirit of the evangelical counsels, but those who are called to the religious life are called to live out that spirit in more dramatic ways.  We are all called, for example, to use all that we have for God's service and to love God above all things; but many religious express this by actually taking a vow to refrain from owning property.  We are all called to put God before all human ties, but some in the religious life express this by making a vow of celibacy.  As St. Paul suggested in 1 Corinthians 7, those who give up some of the good things of this world, like marriage, to focus more directly and in a full-time way on God's service have less "divided interests" and so may, in some ways, accomplish more.  And those who accomplish more in this sense (such as by founding a religious order or becoming a missionary to a bunch of cannibals) are living in such a way as to have their holiness and commitment to God more on display (though that is not, of course, their intention), and so are more likely to be noticed for Sainthood.  Whereas, say, the housewife who spends her days taking care of her children, cooking meals, cleaning the house, and other such more "mundane" sorts of activities, is far less likely to be put on the path to canonization.  But, as St. Francis de Sales reminds us, it doesn't mean that such people are any less holy:

It is an error, or rather a heresy, to say devotion is incompatible with the life of a soldier, a tradesman, a prince, or a married woman.... It has happened that many have lost perfection in the desert who had preserved it in the world. 

Also, such "mundane" callings are, of course, just as necessary as the more "extraordinary" callings, in some ways even more so.  However useful it may be, the world can usually survive without the founding of a new religious order.  But the world would not survive very long without mothers willing to take care of their children!

So, in short, we should not be discouraged if we do not seem to live such extraordinary lives as the Saints whose statues we honor in our churches.  In a sense, this is not surprising, since these are the all-stars, so to speak, of the faith.  We can't all be first chair in the violin section or valedictorian of our class, and that is perfectly fine.  Some people have callings, interests, and talents that lead them to such positions, while others have other callings, interests, and talents leading them elsewhere.  They may not be noticed as much, but they are no less important.  If we all devoted our lives to filling roles that tend to get most noticed for canonization, many of us would be neglecting other valid and crucial callings and would leave our families, the Church, and the world impoverished.  And we only see what history has remembered of these Saints, whereas we see our own lives in all their details, good and bad.  But, in another way, these Saints are our role models, because, although they often do it in more dramatic or less ordinary ways, they show us how to live a life devoted to love to God and to our neighbor that we all can and should, by God's grace, strive to emulate.

ADDENDUM 5/31/23:  In March of 2018, Pope Francis issued an Apostolic Exhortation entitled Gaudete et Exsultate in which he made comments pertinent to the above discussion, particularly in #10-11, 14, and 22.  He points out some of the things I talked about above.  He also points out something I didn't mention but which is also extremely important, I think, in terms of how we should and how we should not imitate the saints as role models.  In #22, he says this:

To recognize the word that the Lord wishes to speak to us through one of his saints, we do not need to get caught up in details, for there we might also encounter mistakes and failures. Not everything a saint says is completely faithful to the Gospel; not everything he or she does is authentic or perfect. What we need to contemplate is the totality of their life, their entire journey of growth in holiness, the reflection of Jesus Christ that emerges when we grasp their overall meaning as a person.

When we imitate the saints, we don't want to imitate everything they did, for they were imperfect people and prone to sin, foolishness, imbalanced extremes, and all the other things human beings are prone to.  For example, I'm struck by how many saints went to extremes in terms of the "mortification of the flesh" - eating very little, sleeping very little, and in other ways sometimes embracing voluntary penances that were unhealthy and imbalanced.  St. Rose of Lima, for example, is said to have rubbed pepper on her face in order to be less attractive to men.  Was this appropriate?  I hardly think so - unless she had some special calling from God to do this.  One can see saintly intentions in this act - wanting to avoid pride, to avoid occasions of lust in others, to focus her and others' attention on God and heavenly things above earthly things, etc. - and yet her action was not a healthy or balanced way of achieving those intentions in this case.  God has given us our bodies and doesn't want us to obliterate the natural attractiveness that he himself has given them.  We must emulate the saints not slavishly or unthinkingly but wisely and prudently, imitating the good things and not the not-so-good things.  We should imitate the things that made St. Rose a saint, not the human failings that accompanied those saintly characteristics.  I am also struck by how many times saints who went to these kinds of extremes were instructed to mitigate their extreme penances by their spiritual directors/advisors.  (And, of course, the pendulum can swing the other way as well.  Perhaps today even those inclined most towards holiness often do not live as penitentially as they ought, since this is a day - at least in Western culture - that seems to focus more on indulgence than on penance to a great degree.)

What Are the "Evangelical Counsels"?

The concept of the "evangelical counsels" is one that is virtually unknown to much of the Protestant world, since this is something that many Protestant groups did away with at the time of the Protestant Reformation.  This is a concept that I found quite surprising (and problematic) the first time I encountered it, and I had trouble figuring out how to assimilate it into my thinking as I was transitioning to Catholicism.  This is the aspect of Catholicism that gives us monks, nuns, monasteries, abbeys, hermits, etc.  Below I have tried to describe the concept in my own language.  Hopefully this will be helpful to others who are trying to get a clear and accurate view of the idea.

The biblical foundation for the idea of the evangelical counsels is found in such texts as 1 Corinthians 7 and Matthew 19:10-12.  In the latter text, Jesus has just taught his disciples that divorce is unlawful.  The disciples are quite surprised at this teaching:

His disciples say unto him, If the case of the man be so with his wife, it is not good to marry.  But he said unto them, All men cannot receive this saying, save they to whom it is given.  For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.

In 1 Corinthians 7, Paul is giving commands and advice (counsel!) to the Corinthians regarding matters connected to marriage:

Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.  Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.  Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.  The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.  Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.  But I speak this by permission, and not of commandment.  For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.

I say therefore to the unmarried and widows, it is good for them if they abide even as I.  But if they cannot contain, let them marry: for it is better to marry than to burn. . . . 

But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches. . . . Let every man abide in the same calling wherein he was called. 

Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.  I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.  Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.  But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.  But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; and they that use this world, as not abusing it: for the fashion of this world passeth away.

But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord:  But he that is married careth for the things that are of the world, how he may please his wife.  There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband.  And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.

But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry.  Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.  So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.

The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.  But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.

The Catechism of the Catholic Church deals with the evangelical counsels especially here (1973-1974 and here (914-933):

1973 Besides its precepts, the New Law also includes the evangelical counsels. The traditional distinction between God's commandments and the evangelical counsels is drawn in relation to charity, the perfection of Christian life. The precepts are intended to remove whatever is incompatible with charity. The aim of the counsels is to remove whatever might hinder the development of charity, even if it is not contrary to it.

1974 The evangelical counsels manifest the living fullness of charity, which is never satisfied with not giving more. They attest its vitality and call forth our spiritual readiness. The perfection of the New Law consists essentially in the precepts of love of God and neighbor. The counsels point out the more direct ways, the readier means, and are to be practiced in keeping with the vocation of each: 

The Catechism here (in 1974) adds a relevant quotation from St. Francis de Sales:

[God] does not want each person to keep all the counsels, but only those appropriate to the diversity of persons, times, opportunities, and strengths, as charity requires; for it is charity, as queen of all virtues, all commandments, all counsels, and, in short, of all laws and all Christian actions that gives to all of them their rank, order, time, and value.  (Footnotes removed here and above)

Here is my articulation, in my own words, of the basic idea:

The ultimate goal of our lives is the beatific vision, where we will enjoy God fully forever.  In this life, we are all called to live lives of charity--of supreme love to God, and love to our neighbors for God's sake.  The commandments of God lay out the specifics of how we are all called to live in the love of God.  Beyond the commandments of God's law are the evangelical counsels.  The counsels lay out a way to live a life especially and particularly devoted to God and to God's service.  There is the counsel of poverty, which calls individuals to abandon personal ownership of worldly possessions.  There is the counsel of chastity, which invites to the renunciation of married life.  And there is the counsel of obedience, in which we are invited to put ourselves in a special way under the authority and guidance of spiritual or ecclesiastical guides (such as by committing to a religious order).

Since the evangelical counsels portray a life which is lived in full, direct service to God and with a fuller focus on God than one would experience in other life callings, it can be said that, in a sense, the way of life proposed by the counsels is better than other forms of living.  The more we are able to live a life focused on God and in his direct service, the better, all other things being equal.  St. Paul alludes to this in his discussion of the counsel of chastity in 1 Corinthians 7:32-34:  "He that is unmarried careth for the things that belong to the Lord, how he may please the Lord:  But he that is married careth for the things that are of the world, how he may please his wife.  There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband."  The life pointed to by the counsels can also be called better in that it has the potential to free us more from worldly cares and distractions.  However, it is important to note that the counsels are not mandatory upon all, and it is not a sin to live other forms of life.  In fact, God has not called everyone to the full embracing of all of these counsels.  As St. Paul puts it (1 Corinthians 7:7), "every man hath his proper gift of God, one after this manner, and another after that."  God has given us all different gifts and callings, and the Church needs all of them.  An obvious example is marriage.  If everyone embraced celibacy, there would soon be no more Church on the earth at all!  And there are many works and activities that God calls men to that could not be fulfilled if everyone embraced the fullness of all the counsels.  The examples provided by those living other forms of life are important to the Church (marriage, for example, is a model of the relationship between Christ and the Church.)  Therefore, while in a general sense, all other things being equal, we can say that the life called for by the full profession of the counsels is in some ways better, this life is not necessarily better for every individual person, nor would it be better for the Church or for the world if everyone tried to live the fullness of all the counsels.  For some people, given their gifts, callings, talents, desires, personality, etc., it would not be best to choose to embrace all the counsels fully.  It could even be sinful, if it would involve abandoning the callings and gifts God has given for those he has not.  As the Catechism puts it (#1974), quoting St. Francis de Sales, "[God] does not want each person to keep all the counsels, but only those appropriate to the diversity of persons, times, opportunities, and strengths, as charity requires."  Other forms of life not involving a full living of all the counsels are also good and pleasing to God, and necessary to humanity and to the Church, and they should not be considered inferior as if they were something to be shunned or avoided.  Marriage, far from being denigrated, is even one of the seven sacraments!  While a life devoted fully to all of the evangelical counsels can be in a special way freed from worldly cares and distractions, yet it has its own cares and distractions, and other forms of life have their own special blessings and means of sanctification.

Nevertheless, even those who are not called to the full embracing of all the counsels might be called to some of them, or to some of them to some degree.  All of us are called to live out the spirit of them, as we live lives of full charity and devotion to God and his service in whatever way that makes sense to us in the peculiarities of God's individual call to each of us.  Maintaining closeness to God and devoting ourselves to his service is something all of us should strive towards more and more in the context of our individual vocations.

This is another helpful article on the counsels, from The British Province of Carmelite Friars.

Published, appropriately, on the feast of St. Agnes

ADDENDUM 6/17/16:  Pope Francis recently released an Apostolic Exhortation on marriage and family which devotes a short section to making the point that married life is not inferior to a life of celibacy.  Here is a brief selection from Amoris Laetitia (Chapter 4, pp. 117-119--I've moved footnotes to within the text itself in brackets):

159. Virginity is a form of love. As a sign, it speaks to us of the coming of the Kingdom and the need for complete devotion to the cause of the Gospel (cf. 1 Cor 7:32). It is also a reflection of the fullness of heaven, where “they neither marry not are given in marriage” (Mt 22:30). Saint Paul recommended virginity because he expected Jesus’ imminent return and he wanted everyone to concentrate only on spreading the Gospel: “the appointed time has grown very short” (1 Cor 7:29). Nonetheless, he made it clear that this was his personal opinion and preference (cf. 1 Cor 7:6-9), not something demanded by Christ: “I have no command in the Lord” (1 Cor 7:25). All the same, he recognized the value of the different callings: “Each has his or her own special gift from God, one of one kind and one of another” (1 Cor 7:7). Reflecting on this, Saint John Paul II noted that the biblical texts “give no reason to assert the ‘inferiority’ of marriage, nor the ‘superiority’ of virginity or celibacy” [Catechesis (14 April 1982), 1: Insegnamenti V/1 (1982), 1176.] based on sexual abstinence. Rather than speak absolutely of the superiority of virginity, it should be enough to point out that the different states of life complement one another, and consequently that some can be more perfect in one way and others in another. Alexander of Hales, for example, stated that in one sense marriage may be considered superior to the other sacraments, inasmuch as it symbolizes the great reality of “Christ’s union with the Church, or the union of his divine and human natures”. [Glossa in quatuor libros sententiarum Petri Lombardi, IV, XXVI, 2 (Quaracchi, 1957, 446).] 

160. Consequently, “it is not a matter of diminishing the value of matrimony in favour of continence”. [John Paul II, Catechesis (7 April 1982), 2: Insegnamenti V/1 (1982), 1127.] “There is no basis for playing one off against the other… If, following a certain theological tradition, one speaks of a ‘state of perfection’ (status perfectionis), this has to do not with continence in itself, but with the entirety of a life based on the evangelical counsels”. [Id., Catechesis (14 April 1982), 3: Insegnamenti V/1 (1982), 1177.] A married person can experience the highest degree of charity and thus “reach the perfection which flows from charity, through fidelity to the spirit of those counsels. Such perfection is possible and accessible to every man and woman”. [Ibid.]

Also, the Franciscan Media Saint of the Day blurb on St. Francis de Sales has a nice quotation from him making a similar point:

It is an error, or rather a heresy, to say devotion is incompatible with the life of a soldier, a tradesman, a prince, or a married woman.... It has happened that many have lost perfection in the desert who had preserved it in the world.