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The Spiritual Combat
 
 The Dark Night of the Soul
 
The Way of the Cross

(illustrated & annotated)

 

 

 

by

Lorenzo Scupoli

St. John of the Cross
St. Alphonsus Liguori

 

Jacob Rice (illustrations)

 

 

 

Your Special Illustrated & annotated edition includes:

 

• 14 Pen & Ink Stations of the Cross by Jacob Rice

• Extensive Glossary of time-honored Catholic expressions

• Stabat Mater in both English & Latin

• Essay Narrative on the Last Hours of John of the Cross

 

COPYRIGHT PAGE

 

 

Imprint: Christianity Revival House

 

The Spiritual Combat, The Dark Night of the Soul, The Way of the Cross (illustrated & annotated)

 

 

by Lorenzo Scupoli, John of the Cross, Alphonsus Liguori

 

© 2013 Jacob Rice, ©2014 Christianity Revival House

 

All rights reserved.

 

ISBN:  978-3-7309-8991-3

 

Distributed by BookRix

 

This ebook, including all its parts, is protected by copyright and must not be copied, resold or shared without the permission of the author.

 

THE SPIRITUAL COMBAT

 

CHAPTER 1 - Of Christian Perfection

 

IF you wish, beloved in Christ, to reach the height of perfection, and by drawing near to your God to become one spirit with Him,(and no aim can be imagined or expressed which is greater, or nobler than this,) you must before all else gain a true idea of what constitutes genuine spiritual perfection.

There are many who have believed it to consist exclusively in outward mortification, in hair shirts and disciplines, in long watchings and fastings, and in other bodily sufferings and chastisements.

Others again, and especially women, think that they have reached the climax of perfection, when they say many prayers, attend many services and offices, and are regularly at Church and at Communion.

Some indeed, (and amongst this class not a few Religious persons who have withdrawn themselves from the world,) persuade themselves that perfection entirely depends on the regular attendance at the Hours of prayer, on silence, solitude, and exact observance of Rule.

And thus, some in these, and others in those external actions suppose perfection to consist. But they are all deceived. For although these practices are sometimes means of gaining the Spirit of perfection, and sometimes are its fruits, yet in no sense can it ever be said that true spiritual perfection consists in these.

Unquestionably they are means most efficacious for obtaining spirituality, when they are properly and discreetly employed; for by them we gain strength against our own sinfulness and frailty, we are fortified against the assaults and snares of our common enemies, and, in short, are provided with those spiritual helps, which 'are necessary to all the servants of God, and especially to those who have but lately entered His service.

They are also fruits of the Spirit in truly spiritual persons, who "keep under" the body because it has offended its Maker, and in order to keep it low and submissive to His commands: in those who live in solitude and silence in order to avoid even the least occasions of sin, and to have their 'conversation in Heaven, and who give themselves entirely to the Service of God and to works of mercy; who pray, and meditate upon the Life and Passion of Jesus Christ, not for the sake of curiosity and devotional feeb'ng, but that they may gain deeper knowledge of their own corruptness and of God's Mercy and Goodness, and that they may be more and more inflamed with the love of God, and the hatred of themselves — following the Son of God by self-denial, and by taking the Cross upon their shoulders; who frequent the Holy Sacraments with the view of glorifying the Divine Majesty, that they may be more closely united with God, and gain fresh strength against their enemies.

To others, however, who found perfection entirely on external practices, such works may bring greater ruin than open sins; not that these works are bad in themselves, for in themselves they are very good, but in consequence of the mistaken use which is made of them they have this sad result; because those who practice them are so wrapt up in what they do, that they leave their hearts a prey to their own evil inclinations and to the devices of Satan. He sees them wandering from the right path, and not only does he leave them to the enjoyment of these exercises, but lets them vainly fancy that they are roaming amidst the delights of Paradise, and persuade themselves that they airborne upwards even to the angelic choirs, and that they feel the Presence of God within them. Such persons sometimes are so absorbed incurious, deep, delightful thoughts, that they become as it were oblivious of the world and of all creatures, and appear to themselves rapt even to the third heaven.

But in how great an error these persons have entangled themselves, and how far they are distant from that true perfection which we seek, may easily be gathered from their lives and conversation. For in everything, whether it be great or small, they seek their own advantage, and like to be preferred before others; they are self-willed and opinionated, blind to their own faults, sharp-sighted for the faults of others, and severely condemn the sayings and doings of other men.

But if you touch only with your finger a certain vain reputation in which they hold themselves, and are pleased to be held by others; if you bid them discontinue any of their regular and formal devotions, they are at once angry and exceedingly disturbed.

And if God Himself visits them with trials and infirmities, (which never come without His appointment or permission, and which are the tests of His servants' faithfulness,) or if He permits them to be sorely persecuted in order that they may gain a true knowledge of themselves and be brought back to the way of true perfection, immediately the false foundation is discovered, and the miserable condition of the proud heart is seen. For in all events, whether adverse or prosperous, they are unwilling to be resigned and to humble themselves under the mighty hand of God, acquiescing in His just though hidden judgments; neither will they, in imitation of the most lowly and patient Son of God, abase themselves below all creatures, and love their persecutors and enemies as dear friends, because they are the instruments of Divine Goodness, and work together for their mortification, perfection and salvation.

It is therefore quite evident, that all such persons are in great danger. For since the inward eye is darkened, by which they see themselves and their outward actions which are good, they attribute to themselves a high degree of perfection, and so, becoming more and more puffed up, they readily pass judgment upon others; yet they themselves need a special miracle of grace to convert them, for nothing short of that would have effect. It is more easy to convert and bring back an open sinner to the path of truth, than the man whose sin is hidden and mantled with the semblance of virtue.

You clearly and distinctly see, then, from what I have said, that the essence of the spiritual life does not lie in any of those things to which I have alluded. It consists in nothing else but the knowledge of the Divine Goodness and Greatness, of our own nothingness, and proneness to all evil; in the love of God and the hatred of self; in entire subjection not only to God Himself, but for the love of Him, to all His creatures; in giving up our own will, and in completely resigning ourselves to the Divine Pleasure; moreover, in willing and doing all this with no other wish or aim than the glory and honor of God, the fulfillment of His Will because it is His Will, and because He deserves to be served and loved.

This is the law of love engraved on the hearts of His faithful servants by the band of the Lord Himself.

This is the self-denial which is required of us. This is His sweet yoke and light burden.!

This is that obedience to which our Redeemer and Master calls us, both by word and example.

But if you aspire to such a pitch of perfection, you must daily do violence to yourself, by courageously attacking and destroying all your evil!desires and affections. In great matters as well;as in small, it is necessary, then, that you prepare yourself and hold yourself in readiness for this conflict, for he only will be crowned who was brave in the battle.

Doubtless this is the hardest of all struggles, because by fighting against ourselves, we are, at the same time, attacked by ourselves, and on that account the victory obtained in such a conflict will be of all others the most glorious and most dear to God.

Therefore, if you used every endeavor to mortify yourself, and to tread down your inordinate affections, inclinations, and rebellious passions, even in the smallest matters, you would be rendering to God a far greater and more acceptable service, than if whilst permitting some of your inclinations to remain un-mortified, you scourged yourself until you bled, fasted more rigorously, and practiced an austerity greater than that of the hermits and saints of the desert, or converted souls by thousands.

For, although in itself the conversion of souls is dearer to God than the mortification of an irregular desire, yet it is not your duty to will and perform that which is in itself more excellent, but that which God before all else strictly desires and requires of you. For He doubtless seeks and desires of you self-conquest, and the thorough mortification of your passions, rather than that you, willfully leaving one of them alive in you, should perform in some other direction some greater and more notable service for His sake.

Now you see wherein the real perfection of a Christian lies, and that to obtain it you must enter upon a constant and sharp warfare against self; you must provide yourself with four very safe and highly necessary weapons, that you may win the palm, and be finally a conqueror in this spiritual conflict — these are,

Distrust of self .... I.

Trust in God II.

Spiritual Exercises . . . III.

Prayer IV.

Concerning all these, with God's help, we intend plainly and briefly to treat.

 

CHAPTER 2 - Distrust of Yourself

 

DISTRUST of yourself is so necessary in the spiritual combat, that without it you may be assured that you will neither gain the 'desired victory, nor be able to overcome even the weakest of your passions. You must be firmly convinced in your mind that this is the case, for we are too prone through our natural corruption to make a false estimate of ourselves; so that, though we are absolutely nothing, we persuade ourselves that we are something, and presume without the slightest foundation on our own strength.

This fault is one which it is not easy to discover, yet it is very offensive in the sight of God. For He desires and loves to see in us a loyal acknowledgment of this most certain truth, that He Alone is the Source of all good, and that all virtue and grace descend from Him to us, and that from ourselves nothing can come, not even a good thought, which would be worthy of His approval.

Yet, although this most necessary self-distrust is itself the work of the Divine Hand, and is wont to be bestowed by God upon His friends, sometimes by means of holy inspirations, sometimes by sharp chastisements, sometimes by violent and almost insurmountable temptations, at other times by ways not understood by us, nevertheless it is His will that we also, as far as we can, should do our part; I will therefore propose to you four means, by which, relying chiefly on God's assistance, you may be able to acquire self-distrust.

The first is, to meditate upon and to recognize your own vileness and nothingness, and the fact that of yourself you can do no good thing, whereby to deserve an entrance into the Heavenly Kingdom.

The second is, to seek from the Lord with fervent and humble prayers this self-distrust; seeing it is His gift. In order to obtain it, you must not only acknowledge that you are destitute of it, but also that you are wholly unable of yourself to gain it.

In this way, present yourself again and again before the Divine Majesty, with the assurance that of His goodness He will grant your request; endure the delay, however long, which His providence may appoint, and persevere; and without doubt you shall obtain it.

The third is, to live in continual fear of yourself, of your own judgment, of your great proneness to sin; and of the countless enemies, against whom you are of yourself utterly powerless, of their great experience in this warfare, their wiles, their capability of transforming themselves into angels of light, their innumerable snares and traps which they secretly spread in the very way itself of holiness.

The fourth is, that as soon as you have had any fall, you should enter at once more deeply and more consciously into the consideration of your own feebleness. It was for this purpose God permitted you to fall, that, being warned inwardly by inspiration, by a clearer light than before, you might, knowing yourself well, learn to despise yourself, and to regard yourself as something vile and of no account, and to be willing that others should view you in the same light. Otherwise you will never attain to a virtuous self distrust, which is based on genuine humility and experimental self knowledge, such as that we have spoken of.

This self knowledge is clearly necessary for anyone who seeks to have union with the supreme Light and uncreated Truth, and this the Divine Mercy teaches to the proud and to the presumptuous commonly through their falls;suffering them to fall into some sin, which they thought there was no chance of their doing, so that, gaining in this experimental way self knowledge, they may learn to distrust themselves in every respect.

But the Lord has not recourse to so miserable a remedy as this, until milder means have been tried, and have failed to work all the good the Divine goodness had in view.

He permits a man to fall more or less in proportion to his pride and self esteem; so that if there were no presumption, (as in the case of the Blessed Virgin Mary,) there would be no fall.

Therefore, when you happen to have a fall, betake yourself at once to the humble consideration of what you are, and earnestly seek from the Lord the© true Light whereby you may know yourself, and entirely distrust yourself, if you, do not want to fall again, and perhaps the next time into deeper sin.

 

CHAPTER 3 - Of Trust in God

 

ALTHOUGH, as we have said, self-distrust is essential for this spiritual combat, nevertheless it alone would not be enough, for then we should fly from our enemies or be overcome by them. There is need to add to it perfect trust in God, in the hope and expectation that He Alone will vouchsafe to us every good thing we need — His help, and the victory.

From ourselves indeed, who are nothing, we can expect nothing but falls, for which cause we ought entirely to distrust ourselves; but, with the help of our Lord, we may be assured of success at all times; provided that to obtain His aid, we arm our hearts with a lively confidence in Him. Four means will help us to gain this.

First, by beseeching God to grant it to us.

Secondly, by keeping the eye of faith fixed on the immense Power and infinite Wisdom of God, with Whom nothing is either impossible or difficult; by considering that His Goodness is unbounded, and that His willingness and desire to give, each hour and moment, whatever may be needful for the spiritual life and for the entire mastery over self, is unbounded, if we with trustfulness fly for refuge to His arras.

For if our Divine Shepherd for thirty three years followed after His lost sheep, with cries so piercing that His voice grew hoarse, through a road so rough and thorny that He shed all His blood upon it, and laid down His life, will He not now — when the poor sheep follows Him by obeying His commands, or at least with the desire of doing so (though sometimes feeble),when it calls upon Him and entreats Him, will He not now cast upon it the life-giving glance of His Countenance, hear its cry, lay it upon His Divine Shoulders, rejoicing with all His neighbor's and with the Angels of Heaven?

For if our Lord in His love spared no pains in order to find the blind and dumb sinner, the lost coin of the Gospel, is it possible that He would turn away from one who, like a lost sheep, calls and cries piteously after the shepherd?

And can it be imagined, that God, Who knocks continually at the door of man's heart, that He might enter in and sup there, and communicate His gifts, would, when invited by man to enter into that heart, turn a deaf ear, and refuse to come in?

The third way of gaining this holy confidence in God, is to recall the truths of Holy Scripture where it will be plainly seen in so many places, that no one who trusted in God has ever been brought to confusion.

The fourth means is this, (and this will serve both to acquire distrust of self, as well as trust in God,) — when anything occurs to be done, or some struggle with self has to be met, and you desire to overcome yourself, before you propose or make any resolution, consider first your own weakness; then, full of self distrust, turn to the Divine Power, Wisdom and Goodness, and in reliance upon these, commence the action or conflict with fearlessness. Armed with these weapons, and with prayer (of which I shall speak presently), go forth to battle and to action.

Unless you observe this order, though you may think you are acting in reliance upon God, you will find generally that you are mistaken for presumption is so natural and common to man, and withal so subtle, that it secretly lurks under an imagined self-distrust, and the trust we fancy we place in God.

To escape, then, as far as possible, from presumption, and to work in the spirit of self-distrust and trust in God, the consideration of your own weakness must go before the consideration of God's power, and both should precede all your actions.

 

CHAPTER 4 - Of Timidity

ONE who is presumptuous oftentimes imagines that he has gained this spirit of self-distrust and trust in God, when he has really nothing of the kind. You may learn this by the way he takes his falls.

If after a fall you give way to despondency and vexation, and despairingly complain that you can make no progress, such feelings evidently show that you have been trusting in yourself and not in God.

And if your sadness and discouragement is much, then, there can be no doubt, that your trust in self was much, and your trust in God but little. For he who much distrusts himself and trusts in God, when he falls, is not surprised at it, neither does he become sad, bitter, and desponding; because he knows his fall is owing to his own weakness, and the little trust he placed in God.

On the other hand, as he grows in self-distrust, so more and more does he humbly trust in God;and hating intensely his sin and the rebellious passions which caused his fall, and mourning over it with a deep, calm, and meek sorrow, because of the offence against God, he at once resumes his efforts, and pursues his enemies with new resolution and energy even to the death.

I wish that some persons — who think themselves spiritual — would well consider these things; who cannot, or will not, give themselves a moment's peace, when they have committed a fault Such persons rush off to their spiritual father chiefly to relieve themselves of their anxiety and vexation, which arise from self love more than from anything else, although their first concern should be to be cleansed from the stain of their sins, and to be fortified against temptation by the most holy Sacrament.

CHAPTER 5 - Of Distrust of Self

MANY persons fall into this error. These consider the fearfulness and restlessness which follow upon sin a virtuous feeling, (for it is accompanied by a certain dissatisfaction with one’s self,) and do not see that it springs from a secret pride and from presumption, which are based on self-trust and self-reliance. Thinking themselves to be something, they have placed too much trust in their own strength. Their fall has obliged them to make the discovery that they do not possess this strength, and thus they are cast down and are full of wonder, as if something extraordinary had happened; and they become timid, because that trust in themselves, upon which they had foolishly leaned, had given way.

The humble man knows no such experience, for his sole trust is in God. He places no reliance on his own powers. When he falls into any fault he is indeed sorry, but he is neither disquieted nor surprised, for he knows, as the light of truth has clearly manifested to him, that the fall is the result of his own weakness and misery.

CHAPTER 6 - Of Spiritual Exercise

INASMUCH as our whole strength for conquering our enemies principally depends upon distrust of self and trust in God, I would furnish you with further counsels, that through the help of God you may attain this grace.

Concerning distrust in self, it is above all important that you should know and be fully persuaded that not all gifts, whether natural or acquired, nor all graces freely given, nor the knowledge of all Scripture, nor long and habitual exercise in God's service, are sufficient to enable you to do His Will; unless in every good work which has to be done, in every temptation which has to be conquered, in every danger which has to be avoided, and in every cross which has to be borne according to His Will, our heart is uplifted and sustained by His especial assistance, and His mighty Hand is outstretched to help us.

Therefore we ought to bear this in mind throughout our whole life — every day, every hour, every moment; and never allow the thought that there are any grounds for confidence in ourselves.

But with reference to trust in God, consider that it is as easy for God to overthrow many enemies as to overthrow few, and as easy for Him to conquer enemies old and experienced as to conquer the weak and unskillful.

Therefore suppose a soul to be heavy laden with sins; to have committed all possible sins, and to be full beyond description of all deformities; let such a soul have made every effort, have resorted to every possible means and spiritual exercise in order to rise above sin and acquire virtues, and yet have failed in making the least progress; nay, on the contrary, have been borne more than ever towards evil; yet that soul ought still to trust in God, and never to lay aside its spiritual weapons and exercises, but to continue strenuously to face the foe; for no one loses in this battle but he who ceases to fight and to trust in God.

He never ceases to help His soldiers, although He sometimes suffers them to be wounded. Only fight, for all depends on this. There are remedies at hand for healing the wounds of those warriors who look to God and to His help with confidence; and, when they least expect it, they shall find their enemies dead.

 

CHAPTER 7 - Of Hindrances to Discernment

DISTRUST of self and trust in God are very necessary in this conflict, yet are they not all that is required, for if we had only these weapons we should lose the victory and fall headlong into many evils. Therefore to these we should add a third weapon, which is spiritual exercise. Spiritual exercise relates principally to the understanding and to the will. With regard to the understanding, we must be on our guard against two faults, which very commonly impair its action.

Ignorance is the first of these; it darkens the understanding, and obstructs the entrance of truth— its proper object. Therefore you must by exercise of the understanding render it clear and bright, so that you may be able to see and distinctly discern what you need for purifying your soul from its disorderly passions, and adorning it with holy virtues.

Light may be obtained in two ways.

The first and most important means is prayer. The Holy Ghost should be entreated to pour this light into our hearts, which He will not fail to do, if we are true with God, and really seek nothing else but the fulfillment of His holy Will, and entirely submit our own judgment to that of our spiritual fathers.

The second way is, to gain the habit of viewing all things seriously and faithfully, in order to see them as they really are according to the teaching of the Holy Spirit, whether they are good or evil, and not according to their outward appearance, as judged by our senses, or by the world.

And if things are duly considered from this point of view, we shall clearly see that all, which the world in its blindness and corruption, in so many and in such various ways, seeks after and is eager to gain, is empty and delusive; and that the honors and pleasures of earth are but vanity and vexation of spirit; that injury and reproach, inflicted by the world, produce true glory, and that tribulation is a source of contentment We shall learn, that to pardon our enemies and to benefit them is greatness of mind, and forms in us a close resemblance to God; that to despise the world is a nobler course than to have possession of it; that to obey for the love of God those far beneath us, is more generous and great than to rule great princes; that a humble conception of ourselves is more precious than the highest intellectual attainments; and, that the victory over and mortification of a sight rising of one of the passions is more glorious than the conquest of many cities, than the overthrow of powerful and armed forces, than the working of miracles and the raising of the dead.

 

CHAPTER 8 - Of Exercising a Right Judgment

OUR failure in judging of the things abovementioned, and of others, must be traced to the precipitancy with which at the first blush we regard them either with love or hatred; and thus, the understanding is blinded and hindered from taking a dispassionate view of them. Therefore, that we may not be in this way deceived, we must keep our will as much as possible in suspense and free from all inordinate affections.

When any object, then, is presented to you, view it with your understanding, and give it mature consideration before you conceive a hatred for it and reject it, if it is contrary to your natural inclinations; or, before you are inspired with a love for it, if it is agreeable to your taste.

For when the understanding, unclouded by passion, acts freely and clearly, it is able to detect the truth and to penetrate into the evil which is hidden under a fair appearance, and into the good which is veiled by a semblance of evil. Whereas, if the will is first inclined to love or hate anything, the understanding afterwards cannot exercise a sound judgment upon it; because the affection, intervening between the object and the mind, prevents a just view of the object; and the understanding, giving back to the will this false representation, excites the will afresh to a love or hatred more vehement than before, in spite of every rule and law of reason.

By this affection the understanding becomes more and more darkened; and this darkness causes the object to seem more than ever desirable, or hateful to the will.

Therefore, unless the rule which has been laid down be observed (which is of the utmost importance), those two faculties — so noble and so excellent — the intellect and the will, will be made to act and react upon one another in a miserable circle, each in turn misleading the other, darkness producing thicker darkness, and error deeper error.

Guard yourself with the greatest care against any irregular affection; whatsoever the object which is presented to you may be, first examine it and test it by the light of the understanding, that you may discover its true nature, and especially by the light of grace and prayer, and with the guidance of your spiritual father.

And I would advise you to observe this most carefully in any outward works which are holy and of good report, for in such we are in greater danger of illusion and indiscretion, because they appear so good in themselves.

Some circumstance of time, place, or degree, or some fault as to obedience, may ruin the whole, as has been the case with many who have incurred great peril through the performance of actions in themselves praiseworthy and most holy.

 

Chapter 9 - Of the Exercise Against Distracting Thoughts

 

THE other danger against which the understanding must be on its guard is curiosity; because, when we suffer it to be filled with hurtful, idle, and frivolous thoughts, we destroy its power of apprehending that which closely relates to the true mortification of ourselves and to our perfection.

On this account, you must become as one dead to all earthly things which do not concern you, though they may be harmless in themselves.

Ever restrain your understanding as much as possible, and love to keep it low.

Let the news and the fashions of the world —whatever they may be, great or small — be to you as though they were not; and, should they come in your way, reject them and drive them from you. Even in your desire to know heavenly things, preserve a sober and humble spirit, caring only to know Christ Crucified, His Life, and His Death, and whatever He requires of you.

Keep other things far from you, and in this way you will become well pleasing to God; for He loves and counts as dear to Him those who desire and seek from Him only such things as are conducive to the love of His Divine Goodness, and to the fulfillment of His Will.

Every other petition and inquiry springs from self love, pride, and the deceit of the devil.

If you follow these counsels you will escape many snares; for when the wily serpent sees that the will of those who are aiming at a spiritual life is strong and resolute, he uses his endeavors to overthrow their understanding, that he may thus master both the one and the other.

His plan is to instill into their minds — especially if they have an acute and subtle intellect, and are likely to be puffed up with pride —lofty and curious ideas; so that, being taken up with the pleasure of investigating such subjects, in which they falsely imagine that they are delighting in God, they may neglect to cleanse their hearts, and to acquire self knowledge and true mortification. Thus, falling into the snare of pride, they make an idol of their own intellect.

Hence, gradually and imperceptibly, they come to the conviction that they have no need of the guidance or instruction of others, accustomed as they have been, in all cases, to lean upon the idol of their own judgment.

Such a condition is a perilous one, and not easily cured, for pride of the understanding is far worse than pride of the will; for the pride of the will, when manifest to the understanding, may in time be easily remedied by obedience to rightful authority; but how or by whom shall he be cured, who persists in regarding his own opinion as better than any other man's? and how shall he submit to the judgment of others, when he regards it as inferior to his own?

The understanding is the eye of the soul, to which we must trust for discovering and healing the wound of the proud will; if then the eye be weak, or blind, or swelled with the same pride, who shall be able to work a cure? and if the light become darkness, and that whereby we measure our actions be at fault, what will become of the rest?

Then resist without loss of time this malignant form of pride, before it penetrates into your inmost parts. Curb the quickness of your intellect; readily yield to the opinion of others;appear as a fool for the love of God, and you shall be wiser than Solomon.

CHAPTER 10 - Of the Exercise of the Will

 

IN addition to this exercise which you must apply to the understanding, you must also discipline your will, so that it may not be left to follow its own desires, but be in all things conformed to the good pleasure of God.

And remember, that it is not enough that you should will and do those things which are most pleasing to God; but, beyond this, you must will and do them, as being moved by Him, and with the motive of simply pleasing Him.

In this, even more than in the matter we have been considering in the previous chapter, lies the struggle with our nature, which seeks itself and its own pleasure in all things, and most of all in good and spiritual things; in these nature delights itself, reveling in them, as it suspects no harm from such food.

As soon then as they are presented to us, we gaze longingly upon them, and crave for them; not because we are moved to do the Will of God and wish only to please Him, but from a desire for that satisfaction and rest which we experience when we will those things which God wills.

The more excellent the object is which we desire, the more liable we are to be deceived. Thus, even in the desire after God Himself, we are in danger of falling into the snares of self love, by having an eye to our own interests and to the advantages which we expect from God, rather than to His Will, Whose pleasure it is that we should love, desire, and obey Him simply for the sake of His Glory.

I will now tell you how to avoid this delusion, which would hinder your progress in holiness; and how to get into the habit of willing and doing all things according to the guidance of the Spirit of God, and with the pure motive of honoring and serving Him only. Who should be the Beginning and End of all our thoughts and actions. When anything presents itself as in accordance with the Will of God, do not bring yourself to will it, until you have first lifted up your thoughts to God, to ascertain whether it is His Will that you should will it, and whether you will it because He does, and with the view of pleasing Him Alone.

Then let your will — thus moved and drawn by His — be bent upon willing it, because He will sit, and with the sole object of pleasing and glorifying Him.

The same course must be pursued in refusing the things which are contrary to God's Will. Do not refuse them till you have first fixed the eye of the understanding upon His Divine Will, Who wills that you should refuse them for the sake of pleasing Him.

Know, however, that we little suspect how deceitful and crafty our nature is, which is ever secretly seeking self, for we are often led to imagine that our object and motive is to please God, when it is quite the reverse.

Thus it comes to pass, that when we choose or refuse any thing for our own interest, we fancy that we are choosing or refusing it in the hope of pleasing, or fear of displeasing God.

The true and inward remedy for this delusion is purity of heart, which consists in this (which is really the aim of all this spiritual combat),namely — the putting off the old man, and the putting on the new.

In order to be well prepared, seeing you are full of self, beware at the beginning of every action, lest there be any admixture of selfish motives, and free yourself as much as possible from them. Neither choose, nor do, nor refuse any thing, unless you feel yourself moved and drawn to that course by the pure and simple Will of God.

If you cannot always feel that you are actuated by this motive in your conduct, especially in the inward acts of the mind, or in short outward actions, you must rest satisfied that you virtually have it, from the habit of maintaining a pure intention of pleasing God Alone in all you do.

But in actions which occupy some space of time, it is well not to be content with kindling this motive in your heart at the commencement of the action, but also to be careful to renew it frequently whilst the action is going on, and thus to preserve it alive to the very end.

If you neglect to do this, you will be in danger of falling into a snare, which our natural self love prepares — for it is always more inclined and ready to follow its own course than to yield to God — namely, that of changing unconsciously after a time the objects and aims which you had in view when you began the action.

The servant of God, unless he is alive to this danger, often commences a work with the sole object of pleasing his Lord; but by degrees, and almost imperceptibly, he begins to take such pleasure in the work itself, that, losing sight of the Divine Will, he turns aside and becomes attached to the satisfaction he experiences in doing it, and to the advantage or credit he gains from it.

Then, if God Himself place some hindrance in his way, and the work is impeded by sickness, accident, or some one's interference, presently he is troubled and vexed, and begins to murmur at this or at that, not to say, sometimes even against God Himself, — too clear a proof that he was not wholly seeking the Will of God, and that the motive was rotten and corrupt at it score.

For every soul which moves as God moves it, and aims at pleasing Him only, does not wish for this more than for that; nor to have anything unless God wills to give it, nor to have it except in the way and for the time He appoints:such a soul is equally contented, whether having or not having it For in either case it obtains its purpose, and its wish is fulfilled, which was nothing else but the good pleasure of God.

Therefore keep yourself habitually recollected, and be diligent in directing all your actions to this perfect end.

And if sometimes you are moved to do good,(according to the bent of your natural disposition)by fear of the pains of Hell or hope of the joys of Paradise, you may even through these motives look ultimately to the good pleasure and Will of God, Who delights not at your departure into Hell, but at your entrance into His Kingdom.

The dignity and power of this motive no man can fully comprehend; a single action — even the least and most insignificant — done with the view of pleasing God Alone, and of glorifying Him, is worth infinitely more (so to speak) than many actions in themselves of the greatest value and worth, but springing from other motives. Thus, a single penny given to a poor man, with the sole object of pleasing His Divine Majesty, is more acceptable in His Sight than the entire renunciation of all our possessions, however great they may be, from some other motive, even for the attainment of the Bliss of Heaven, — an object not merely good, but one which is in the highest degree desirable.

This practice of doing everything with the simple intention of pleasing God Alone, appears difficult at first, but becomes easy and delightfully use, and by frequently fixing our desires on God Himself, and by longing after Him with the warm affections of our hearts, as our only and highest Good — the One Who deserves that all beings should seek Him for Himself, and should serve and love Him above all things.

The more seriously and constantly we meditate upon the Infinite Excellence of God, the more fervent and frequent will these acts of the will become; and we shall easily acquire in this way the habit of performing every action out of love to that Lord, Who Alone is worthy of it

Lastly, in order to gain this divine intention, I advise you to seek it from God by earnest prayer; and to meditate often upon the numberless blessings, which God, out of pure love, and with no benefit to Himself, has bestowed, and is still bestowing upon us.

 

CHAPTER 11 - Of Seeking God’s Pleasure

MOREOVER, to render the will more inclined to desire in all things the good pleasure and the glory of God, call oftentimes to mind, that in many ways He has first honored and loved you.

By Creation — making you out of nothing, after His likeness; and by making all other creatures for your use.

By Redemption — sending, not an angel, but His Only begotten Son, to redeem you, not with the corruptible price of silver and gold, but with His own Precious Blood, and His most painful and ignominious Death.

Consider, too, that every hour, and every moment. He defends you from your enemies, fights for you by His grace, offers you continually in the Sacrament of the Altar His Dear Son to be your strength and nourishment; is not this a token of the inestimable love and regard which the Infinite God has for you? We cannot, on the one hand, conceive how much value so great a Lord sets on us poor creatures, in our baseness and misery; and, on the other, how much we are indebted to His High Majesty, Who has done so many and so great things for us.

For if earthly masters, when they are honored even by men of poor and lowly condition, feel bound to honor them in return, how should our vileness behave itself towards the Sovereign Ruler of the Universe, by Whom we are so dearly prized and loved!

And, in addition to what has been already mentioned, keep ever a lively remembrance, that the Divine Majesty is infinitely worthy to be honored and served simply for Himself, and for His own good pleasure.

CHAPTER 12 - Of the Many Wills

ALTHOUGH in this spiritual combat man has two wills, — the will of the mind, which we call the reasonable and superior will; and the will of the senses, which we call the sensual and inferior will, and which sometimes bears the names of appetite, flesh, sense, and passion: yet, as it is through the reason we are men, we cannot be said to will anything when the lower will desires it, unless the higher will is disposed also to consent to it.

And herein lies the whole spiritual struggle;the reasonable will stands midway between the Divine Will which is above it, and the lower will of the flesh which is below it, and is continually assailed by the one or the other; each seeking to attract it, to bring it into subjection, and to rule it.

Great is the toil and struggle at the outset, which beginners experience when they resolve to amend their wicked lives, and — renouncing the world and the flesh — to yield themselves up to the love and service of Jesus Christ. For the battery, which the higher will sustains from the Divine and sensual wills warring on both sides of it, is so sharp and violent, that it entails much suffering.

Those who are experienced in the ways of virtue or vice do not feel this, but pursue the course they have entered upon with less difficulty; the virtuous yielding readily their will to the Divine Will, the vicious yielding without resistance to the will of the flesh.

But let no one suppose it possible to form true Christian virtues, and to serve God as he ought, unless he is ready in good earnest to do violence to his own inclinations, and to endure the pain of giving up all the things which pleased him, both great and small, and to which he had clung with earthly affection.

For this reason few reach perfection; for when they have overcome their greater faults with much toil, they will not continue to do violence to themselves, by bearing the vexation and weariness which the resistance of the countless little wishes and little movements of the passions involves. Thus these insignificant enemies are permitted to have their own way, and so obtain complete mastery over their hearts. All those who, if they do not take what belongs to others, yet cling inordinately to that which is lawfully their own, are of this class. If they do not take unlawful measures for the sake of obtaining honors, yet they do not, as they should, shun them; but, on the contrary, they covet them, and even sometimes by various ways seek to gain them. If they keep the fasts of obligation, they do not mortify their appetite as to superfluities, nor as to the delicacies which they crave for. If they live chaste lives, yet they do not abstain from some indulgences which hinder much their union with God and their growth in the spiritual life, and which even to the holiest persons are dangerous, and are especially so to those who fear them least, and therefore should be avoided by all to the utmost of their power.

The result of this course is, that all other good works are done in a lukewarm spirit, are mixed up with much self-seeking and secret imperfections, and are accompanied by a certain self esteem, and by a desire for the praise and appreciation of the world.

Such persons not only fail to advance in the way of salvation, but, by turning back, stand in danger of relapsing into their old sins; because they have no love for true virtue, and show little gratitude to the Lord Who rescued them from the bondage of the Devil. Moreover, they are too blind and ignorant to see their real danger, whilst they delude themselves with the idea that they are in a safe condition.

Here we discover a great error, and one so much the more injurious as it is the less guarded against Many who aspire to the spiritual life, being rather lovers of themselves than of that which is needful (although indeed they know it not), select for the most part those practices which accord with their own taste, and neglect others which touch to the quick their natural inclinations and sensual appetites, to overcome which all reason demands that they should put forth their full strength.

Therefore, beloved, I advise and entreat you to cherish a love for that which is painful and difficult, for such things will bring you victory over self; — on this all depends. That victory will be the more certain and speedy, the more resolutely you give your heart to those toils which in holiness and in war are the lot of beginners; and if you love the toil and hardship of the struggle, rather than the victory and the virtue, you shall the sooner gain all things.

 

CHAPTER 13 - Of Acquiring Habits of Virtue

WHENEVER the reasonable will is attracted by the will of the flesh on one side, and by the Divine Will on the other, each contending for the mastery, it will be necessary to exercise yourself in many ways, in order that the Divine Will may in all things prevail within you.

First, whenever you are assaulted and buffeted by the impulses of the lower nature, you must resist them manfully, so that the higher will may not consent.

Secondly, when the assaults have ceased, excite them again, so as to have an opportunity of overcoming them with greater force and energy. Then challenge them again a third time, so as to accustom yourself to repulse them with scorn and horror. These two challenges to battle should be made in the case of every unruly appetite, with the exception of temptations of the flesh, of which we will treat in their place.

Lastly, you should make acts contrary to each evil passion you have to resist You will understand this the better by the following example —

Suppose, then, you are attacked by feelings of impatience. Look well into yourself, and you will discover that the higher will is continually aimed at by these temptations, in order to incline it to consent to them.

At once resort to the first thing which has been recommended; use the higher will repeatedly in opposing these feelings, resist them with all your might, that you may not be drawn to consent to them.

Do not leave off the conflict till the enemy is, as it were, wearied out, dead, and yields himself vanquished.

But, beloved, see the malice of the Devil. When he perceives that we resolutely resist the rising of any passion, he not only refrains from stirring it, but when it is excited he seeks to quiet it for the time, lest, by the practice of resisting it, we should form the habit of the opposite virtue.

And besides this, he would dexterously lead us to believe, that we have as brave soldiers quickly trampled underfoot our enemies at one blow, so that he may entrap us with the snares of pride and vainglory.

Therefore, pass on from a first to a second encounter, by recalling to memory and exciting anew within you those thoughts which led to the temptation of impatience, until you are conscious of the feeling again; then resist with a stronger will than before, and with greater force repress the feelings.

And because, unless we thoroughly hate them, we are still in danger of being overcome by fresh attacks from our enemies — however successful we may have been in resisting them from a sense of duty and a desire to please God— you must face them a third time, and drive them far from you, not only with dislike but with disdain, picturing them to yourself as worthy of hatred and abhorrence.

Lastly, in order that the soul may be adorned and perfected with habits of virtue, you must often make inward acts which shall be directly opposed to your unruly passions.

Thus, if you want to gain perfect patience, when you have received an affront which tempts to impatience, it will not be enough to exercise yourself in the three ways of fighting which I have already described, you must learn further to desire and love the slight you have received, wishing for a repetition of it, and from the same person;awaiting and disposing yourself to suffer still greater insults. These contrary acts are necessary for our perfection in holiness, because the above named exercises of resistance — many and efficacious as they are — are not sufficient to pluck out the roots of sin.

And therefore {to continue the same instance)although, on receiving an insult we may not consent to the feelings of impatience, but fight against them in the three ways which have been recommended yet, unless we accustom ourselves by many and constant acts of the will to love contempt and rejoice in it, we shall never be free from the vice of impatience, springing as it does from a regard for our own reputation and a dread of contempt.

And if the root of this sin be left alive, it will be sure to spring up afresh again and again, until virtue is weakened, and wholly choked by it; it will keep us in continual danger of a relapse upon every occasion. Therefore, without these contrary acts, the true habit of virtues can never be acquired.

And keep in mind also, that these acts must be so frequently made, as to be sufficient to destroy the sinful habit; for this habit, having been formed by repeated acts of sin, can only be removed by repeated acts of the opposite virtue, and thus a counter habit of holiness be attained.

Moreover, a greater number of good acts are required to form a habit of virtue than of evil acts to form a vicious habit; in that the former are not in alliance with our nature, which is corrupt, but the latter are always aided by it.

Again, I would add to all that has been said, that, if the virtue you are striving to acquire need it, you must perform the outward acts inconformity with the inward; as, for example, speaking gently and lovingly, and, if possible, rendering services, to those who have in anyway vexed and thwarted you.

And although these acts — both inward and outward — are done, or seem to be done, with such weakness of spirit as to make them appear to be a most unwilling service, yet you must on no account fail to do them; because, however weak they may be, they will keep you strong and secure in the battle, and make easy before you the path to victory.

Stand on your guard, and be self controlled, so as to be ready to resist every assault of the passions, not only such as are hot and violent, but also the slightest and the gentlest movement;for these latter open the way for the former, and thus habits of sin are afterwards generated in us.

It comes to pass, from the little care men take to root out of their hearts lesser desires, that, after having conquered the stronger cravings of the same passion, many, when they least expect it, have been assaulted and vanquished by their old enemies more completely and fatally than at first.

Be mindful, too, sometimes to mortify and check yourself in things which are lawful but not necessary; for, from such a course of discipline, many good results will follow.

You will in this way dispose yourself more and more for victory over self in other things, you will gain strength and skill to struggle against temptations, you will avoid manifold devices of the Devil, and perform a work very pleasing to the Lord.

Beloved, I speak plainly to you; if, in the way which I have taught you, you will go on faithfully and constantly in these holy exercises for reforming and mastering yourself, then, I promise you, that you shall in a short time make much progress, and become really spiritual, and not in name only.

But in no other way, or course of discipline —however such may commend itself to you and be agreeable to your taste, yea, though it may seem to unite you in secret converse with your Lord — can I assure you that you will attain any real virtue or holiness. For this does not consist in (as I told you in the first chapter) — neither does it spring from — exercises which are pleasant to us and which accord with our natural tastes, but it is the fruit of the crucifying of the flesh with all its actions, and the renewing of man by the practice of the virtues of the Gospel, and the uniting him to his Crucified Creator.

Depend upon it, that as habits of sin are produced by many and repeated acts of the higher will, yielding itself to the sensual appetite; so, on the other hand, habits of the virtues of the Gospel are acquired by the performance of frequent and repeated acts of conformity to the Divine Will, as it calls us to the practice of different virtues from time to time.

For as our will can never become vicious or earthly, however fiercely assaulted or allured by the lower nature, unless it inclines towards or consents to the temptations; so, on the other hand, our will, however forcibly drawn and assailed by inspirations and Divine grace, will never become virtuous or be united to God, so long as by inward, and it may be, outward acts, it does not suffer itself to be brought into conformity with His Will.

 

CHAPTER 14 – Of the Will

 

IF sometimes the higher will should seem to you powerless against the lower, and its other enemies, because you do not feel that your will is effectually set against them, yet stand firm and do not leave off fighting; for you must regard yourself as victorious, until you can clearly see that you have given way.

For since the higher will can act without the lower, so the higher can never be compelled by the lower to yield, however hot the assaults of the latter may be.

God has, in truth, given to the will such liberty and such power, that, if all the senses, all evil spirits, and all the world were to conspire together, and with their combined strength to assault and oppress it, the will could still in spite of them will or will not whatever it liked with perfect freedom, and could assert itself when it liked, and as often as, for as long as, in what manner, and for whatever end, best pleased it.

And if these enemies should ever attack you and press you with such violence as almost to stifle your will, so as to leave you, as it were no breath to make an act of the will against them; yet do not lose courage, nor throw down your arms, but in such a case make use of your tongue and defend yourself by saying — "I do not yield to you, 1 do not consent to you; " after the manner of one who has been grasped and thrown to the ground by an enemy leaping upon him, and, when he is unable to thrust at him with the point of his sword, contrives to strike him with the hilt.

And as he strives to spring backwards so as to wound his enemy with the point of the sword, so do you retire into the consideration of yourself, the knowledge that you are nothing, and that you can do nothing. Then, putting your trust in God Who can do all things, strike a blow at the passion which attacks you, and say— "Help me, O Lord; help me, my God; help me, Jesus, Mary's Son, that I may not yield to this."

You may also, if the enemy gives you time for it, call in your understanding to aid your will, and by the use of various considerations impart to the will fresh power and spirit against the enemy. Thus, for example, when you are in some persecution or trouble, and are so attacked by temptations to impatience that the will cannot, or at least will not, stand up against them, you will proceed to encourage it by considering some points, such as the following:—

First, consider, that if you have brought upon yourself the evil under which you are suffering, you deserve to bear it; for, in such a case, every rule of justice requires you to bear patiently the punishment which you have yourself been the means of inflicting.

Secondly, if you are not to blame in this particular matter, think that there are many faults which you have committed, for which you have received no chastisement from God, nor have you punished yourself for them as you ought. And seeing that the Divine mercy has changed the punishment of these faults, which should have been eternal, or at least should last for ages in another world, into this light affliction, ought you not to receive it willingly, or even thankfully?

Thirdly, if the thought should come that the penance is a long one in comparison with the offence against the Divine Majesty — a thought which no one can ever lawfully indulge — you must remember, that it is only through the straight gate of much tribulation that any can enter into the Kingdom of Heaven.

Fourthly, think that were it possible to enter by an easier way, the law of love would not allow you to dream of doing so, seeing that the Son of God; with all His friends and His members reached that Kingdom by the road of thorns and crosses.

Fifthly, the chief thought upon which your mind should dwell in this, and in all other temptations, is the Will of your God, Who, for the love He has for you, takes unspeakable delight in every act of holiness and mortification which you, as His faithful and devoted soldier, performing return for His love to you. And be thoroughly convinced of this, that the more unreasonable in itself the trouble is, and the more shameful on account of the person from whom it comes and therefore to you the more vexatious and difficult to be borne, so much the more pleasing will you be to the Lord, if, in things disordered in themselves and especially grievous to you, you can approve and love His Divine Will and Providence, by which every event — however irregular it may seem to be — is disposed after a most perfect rule and order.

 

CHAPTER 15 - Of the Manner of Fighting

 

YOU have seen already, how you must fight if you would conquer self, and adorn yourself with virtues.

Know, also, that to gain a quicker and easier conquest over your enemies, it is expedient, nay, necessary, that the conflict should be carried on daily, and especially the conflict with self love;learn to receive, therefore, as dear friends, all the slights and insults which the world can heap upon you.

From our want of attention to this strife, and from making it of too little account, it frequently happens, as I have said before, that our victories are few and imperfect, are hardly won, and are not lasting.

Further, I warn you that you must fight with great steadfastness of purpose. And this gift you will easily gain, if you seek it by prayer; and if, when on the one hand you take into account the endless hatred and rage of your enemies, and the vast number of their squadrons and armies: you, on the other hand, consider how infinitely greater is the Goodness of God, and the love with which He loves you, and how much mightier too are the Angels of Heaven, and the

Impressum

Verlag: BookRix GmbH & Co. KG

Texte: I AM First
Bildmaterialien: Jacob Rice
Tag der Veröffentlichung: 06.03.2014
ISBN: 978-3-7309-8991-3

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