Introduction to the Devout Life—PART IV.—CHAPTER IX. How remedy Minor Temptations.

 

Now as to all these trifling temptations of vanity, suspicion, vexation, jealousy, envy, and the like, which flit around one like flies or gnats, now settling on one’s nose,—anon stinging one’s cheek,—as it is wholly impossible altogether to free one’s-self from their importunity; the best resistance one can make is not to be fretted by them. All these things may worry one, but they cannot really harm us, so long as our wills are firmly resolved to serve God.

Therefore despise all these trivial onslaughts, and do not even deign to think about them; but let them buzz about your ears as much as they please, and flit hither and thither just as you tolerate flies;—even if they sting you, and strive to light within your heart, do no more than simply remove them, not fighting with them, or arguing, but simply doing that which is precisely contrary to their suggestions, and specially making acts of the Love of God. If you will take my advice, you will not toil on obstinately in resisting them by exercising the contrary virtue, for that would become a sort of struggle with the foe;—but, after making an act of this directly contrary virtue (always supposing you have time to recognise what the definite temptation is), simply turn with your whole heart towards Jesus Christ Crucified, and lovingly kiss His Sacred Feet. 

This is the best way to conquer the Enemy, whether in small or great temptations; for inasmuch as the Love of God contains the perfection of every virtue, and that more excellently than the very virtues themselves; it is also the most sovereign remedy against all vice, and if you accustom your mind under all manner of temptation to have recourse to this safety-place, you will not be constrained to enter upon a worryingly minute investigation of your temptations, but, so soon as you are anywise troubled, your mind will turn naturally to its one sovereign remedy. Moreover, this way of dealing with temptation is so offensive to the Evil One, that, finding he does but provoke souls to an increased love of God by his assaults, he discontinues them.

In short, you may be sure that if you dally with your minor, oft-recurring temptations, and examine too closely into them in detail, you will simply stupefy yourself to no purpose.

Introduction to the Devout Life—PART IV.—CHAPTER VIII. How to resist Minor Temptations.

 

PART IV. CONTAINING NEEDFUL COUNSELS CONCERNING SOME ORDINARY TEMPTATIONS.

While it is right to resist great temptations with invincible courage, and all such victories will be most valuable, still there is perhaps more absolute profit to our souls in resisting little ones. For although the greater temptations exceed in power, there are so infinitely more in number of little temptations, that a victory over them is fully as important as over the greater but rarer ones. No one will question but that wolves and bears are more dangerous than flies, but they do not worry and annoy us, or try our patience as these do. While is not a hard thing to abstain from murder, but it is very difficult to avoid all passing fits of anger, which assail us at every moment. A man or woman can easily keep from adultery, but it is less easy to abstain from all words and glances which are disloyal. While is easy to keep from stealing another man’s goods, but often difficult to resist coveting them; easy to avoid bearing false witness in direct judgment, difficult to be perfectly truthful in conversation; easy to refrain from getting drunk, difficult to be absolutely sober; easy not to wish for a neighbour’s death, difficult not to wish anything contrary to his interests; easy to keep from slander, difficult to avoid all contempt.

In short, all these minor temptations to anger, suspicion, jealousy, envy, levity, vanity, duplicity, affectation, foolish thoughts, and the like, are a perpetual trial even to those who are most devout and most resolute; and therefore, my daughter, we ought carefully and diligently to prepare for this warfare. Be assured that every victory won over these little foes is as a precious stone in the crown of glory which God prepares for us in Paradise. So, while awaiting and making ready for a stedfast and brave resistance to great temptations should they come, let us not fail diligently to fight against these meaner, weaker foes.

Introduction to the Devout Life—PART IV.—CHAPTER VII. Remedies for Great Occasions.

 

PART IV. CONTAINING NEEDFUL COUNSELS CONCERNING SOME ORDINARY TEMPTATIONS.

So soon as you feel yourself anywise tempted, do as our little children when they see a wolf or a bear in the mountains. Forthwith they run to the protection of their father or mother, or at least cry out for help. Do you fly in like manner to God, claiming His compassion and succour,—it is the remedy taught us by our Lord Himself: “Pray that ye enter not into temptation” If, nevertheless, the temptation persists or increases, hasten in spirit to embrace the holy Cross, as though you beheld Jesus Christ Crucified actually Present. Make firm protests against consenting, and ask His Help thereto; and, so long as the temptation lasts, do you persist in making acts of non-consent. But while making these acts and these protests, do not fix your eyes on the temptation,—look solely on Our Lord, for if you dwell on the temptation, especially when it is strong, your courage may be shaken. Divert your mind with any right and healthy occupation, for if that takes possession and fills your thoughts, it will drive away temptation and evil imaginations.

One great remedy against all manner of temptation, great or small, is to open the heart and lay bare its suggestions, likings, and dislikings, to your director; for, as you may observe, the first condition which the Evil One makes with a soul, when he wants to seduce it, is silence. Even as a bad man, seeking to seduce a woman, enjoins silence concerning himself to her father or husband, whereas God would always have us make known all His inspirations to our superiors and guides.

If, after all, the temptation still troubles and persecutes us, there is nothing to be done on our side save to persist in protesting that we will not consent; for just as no maiden can be married while she persists in saying No, so no soul, however oppressed, can be guilty while it says the same.

Do not argue with your Enemy, and give but one answer,—that with which Our Lord confounded him, “Get thee hence, Satan, for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve.”  Just as the pure wife would make no reply, and cast no glance on the foul seducer who strove to lead her astray, but would straightway fly from him to her husband’s side, not arguing, but cleaving to her lawful lord in renewed fidelity;—so the devout soul when assailed by temptation should never trifle with it by answer or argument, but simply fly to the Side of Jesus Christ, its Bridegroom; renewing its pledges of unchanging devotion and faithfulness to Him.

Introduction to the Devout Life—PART IV.—CHAPTER VI. When Temptation and Delectation are Sin.

 

PART IV. CONTAINING NEEDFUL COUNSELS CONCERNING SOME ORDINARY TEMPTATIONS.

That princess, whom we have already taken as an illustration, was not to blame in the unlawful pursuit we supposed to be made of her, because it was against her will; but if, on the contrary, she had in any way led to it, or sought to attract him who sought her, she were certainly guilty of the pursuit itself; and even if she withheld her consent, she would still deserve censure and punishment. Thus it sometimes happens that temptation in itself is sin to us, because we have ourselves brought it upon us. For instance, if I know that gaming leads me to passion and blasphemy, and that all play is a temptation to me, I sin each and every time that I play, and I am responsible for all the temptations which may come upon me at the gaming table. So again, if I know that certain society involves me in temptation to evil, and yet I voluntarily seek it, I am unquestionably responsible for all that I may encounter in the way of temptation therein.

When it is possible to avoid the delectation arising out of temptation, it is always a sin to accept it, in proportion to the pleasure we take, and the amount of consent given, whether that be great or small, brief or lasting. The princess of our illustration is to blame if she merely listens to the guilty propositions made to her but still more so if, after listening, she takes pleasure in them, and allows her heart to feed and rest thereupon; for although she has no intention of really doing that which is proposed, her heart gives a spiritual consent when she takes pleasure in it, and it must always be wrong to let either body or mind rest on anything unworthy,—and wrongdoing lies so entirely in the heart’s co-operation, that without this no mere bodily action can be sin.

Therefore, when you are tempted to any sin, examine whether you voluntarily exposed yourself to the temptation, and if you find that you have done so by putting yourself into its way, or by not foreseeing the temptation, as you ought to have done, then it is sin; but if you have done nothing to bring about the temptation, it is not in anywise to be imputed to you as sin.

When the delectation which attends temptation might have been avoided, but has not been avoided, there is always a certain amount of sin according to the degree to which we have lingered over it, and the kind of pleasure we have taken in it. If a woman who has not wilfully attracted unlawful admiration, nevertheless takes pleasure in such admiration, she is doing wrong, always supposing that what pleases her is the admiration. But if the person who courts her plays exquisitely on the lute, and she took pleasure, not in the personal attentions paid to herself, but in the sweetness and harmony of the music, there would be no sin in that, although it would be wrong to give way to any extent to her pleasure, for fear of its leading on to pleasure in the pursuit of herself. So again, if some clever stratagem whereby to avenge me of an enemy is suggested, and I take no satisfaction and give no consent to the vengeance, but am only pleased at the cleverness of the invention, I am not sinning; although it were very inexpedient to dwell long upon it, lest little by little I should go on to take pleasure in the thought of revenge.

Sometimes we are taken by surprise by some sense of delectation following so closely upon the temptation, that we are off our guard. This can be but a very slight venial sin, which would become greater if, after once we perceive the danger, we allow ourselves to dally with it, or question as to admitting or rejecting it,—greater still if we carelessly neglect to resist it;—and if we deliberately allow ourselves to rest in any such pleasure, it becomes very great sin, especially if the thing attracting us be unquestionably evil. Thus it is a great sin in a woman to allow herself to dwell upon any unlawful affections, although she may have no intention of ever really yielding to them.

Introduction to the Devout Life—PART IV.—CHAPTER V. Encouragement for the Tempted Soul.

 

PART IV. CONTAINING NEEDFUL COUNSELS CONCERNING SOME ORDINARY TEMPTATIONS.

God never permits such grievous temptations and assaults to try any, save those souls whom He designs to lead on to His own living, highest love, but nevertheless it does not follow as a natural consequence that they are certain to attain thereto. Indeed, it has often happened that those who had been stedfast under violent assaults, failing to correspond faithfully to Divine Grace, have yielded under the pressure of very trifling temptations. I would warn you of this, my child, so that, should you ever be tried by great temptations, you may know that God is showing special favour to you, thereby proving that He means to exalt you in His Sight; but that at the same time you may ever be humble and full of holy fear, not overconfident in your power to resist lesser temptations because you have overcome those that were greater, unless by means of a most stedfast faithfulness to God.

Come what may in the shape of temptation, attended by whatsoever of delectation,—so long as your will refuses consent, not merely to the temptation itself, but also to the delectation, you need have no fear,—God is not offended. When any one has swooned away, and gives no sign of life, we put our hand to his heart, and if we find the slightest fluttering there, we conclude that he still lives, and that, with the help of stimulants and counter-irritants, we may restore consciousness and power. Even so, sometimes amid the violence of temptation the soul seems altogether to faint away, and to lose all spiritual life and action. But if you would be sure how it really is, put your hand on the heart. See whether heart and will yet have any spiritual motion; that is to say, whether they fulfil their own special duty in refusing consent to and acceptance of temptation and its gratification; for so long as the power to refuse exists within the soul, we may be sure that Love, the life of the soul, is there, and that Jesus Christ, our Lord and Saviour, is within, although, it may be, hidden; and that by means of stedfast perseverance in prayer, and the Sacraments, and confidence in God, strength will be restored, and the soul will live with a full and joyous life.

Introduction to the Devout Life—PART IV.—CHAPTER IV. Two striking Illustrations of the same.

 

PART IV. CONTAINING NEEDFUL COUNSELS CONCERNING SOME ORDINARY TEMPTATIONS.

This distinction, which is very important, is well illustrated by the description S. Jerome gives of a young man bound to a voluptuous bed by the softest silken cords, and subjected to the wiles and lures of a treacherous tempter, with the express object of causing him to fall. Greatly as all his senses and imagination must inevitably have been possessed by so vehement an assault, he proved that his heart was free and his will unconquered, for, having physical control over no member save his tongue, he bit that off and spat it out at his foe, a foe more terrible than the tyrant’s executioners.

S. Catherine of Sienna has left a somewhat similar record. The Evil One having obtained permission from God to assault that pious virgin with all his strength, so long as he laid no hand upon her, filled her heart with impure suggestions, and surrounded her with every conceivable temptation of sight and sound, which, penetrating into the Saint’s heart, so filled it, that, as she herself has said, nothing remained free save her most acute superior will. This struggle endured long, until at length Our Lord appeared to her, and she exclaimed, “Where wert Thou, O most Dear Lord, when my heart was so overwhelmed with darkness and foulness?” Whereupon He answered, “I was within thy heart, My child.” “How could that be, Lord,” she asked, “when it was so full of evil? Canst Thou abide in a place so foul?” Then our Lord replied, “Tell Me, did these evil thoughts and imaginations give thee pain or pleasure? didst thou take delight, or didst thou grieve over them?” To which S. Catherine made answer, “They grieved me exceedingly.” 

Then the Lord said, “Who, thinkest thou, was it that caused thee to be thus grieved, save I Myself, hidden within thy soul? Believe Me, My child, had I not been there, these evil thoughts which swarmed around thy soul, and which thou couldst not banish, would speedily have overpowered it, and entering in, thy free will would have accepted them, and so death had struck that soul; but inasmuch as I was there, I filled thy heart with reluctance and resistance, so that it set itself stedfastly against the temptation, and finding itself unable to contend as vigorously as it desired, it did but experience a yet more vehement abhorrence of sin and of itself. Thus these very troubles became a great merit again to thee, and a great accession of virtue and strength to thy soul.”

Here, you see, were the embers covered over with ashes, while temptation and delectation had entered the heart and surrounded the will, which, aided only by the Saviour, resisted all evil inspirations with great disgust, and a persevering refusal to consent to sin. Verily the soul which loves God is sometimes in sore straits to know whether He abideth in it or no, and whether that Divine Love for which it fights is extinguished or burns yet. But it is the very essence of the perfection of that Heavenly Love to require its lovers to endure and fight for Love’s sake, without knowing even whether they possess the very Love for which and in which they strive.

Introduction to the Devout Life—PART IV.—CHAPTER III. Of Temptations, and the difference between experiencing them and consenting to them

 

PART IV. CONTAINING NEEDFUL COUNSELS CONCERNING SOME ORDINARY TEMPTATIONS.

Picture to yourself a young princess beloved of her husband, to whom some evil wretch should send a messenger to tempt her to infidelity. First, the messenger would bring forth his propositions. Secondly, the princess would either accept or reject the overtures. Thirdly, she would consent to them or refuse them. Even so, when Satan, the world, and the flesh look upon a soul espoused to the Son of God, they set temptations and suggestions before that soul, whereby—1. Sin is proposed to it. 

2. Which proposals are either pleasing or displeasing to the soul. 

3. The soul either consents, or rejects them. In other words, the three downward steps of temptation, delectation, and consent. And although the three steps may not always be so clearly defined as in this illustration, they are to be plainly traced in all great and serious sins.

If we should undergo the temptation to every sin whatsoever during our whole life, that would not damage us in the Sight of God’s Majesty, provided we took no pleasure in it, and did not consent to it; and that because in temptation we do not act, we only suffer, and inasmuch as we take no delight in it, we can be liable to no blame. S. Paul bore long time with temptations of the flesh, but so far from displeasing God thereby, He was glorified in them. The blessed Angela di Foligni underwent terrible carnal temptations, which move us to pity as we read of them. S. Francis and S. Benedict both experienced grievous temptations, so that the one cast himself amid thorns, the other into the snow, to quench them, but so far from losing anything of God’s Grace thereby, they greatly increased it.

Be then very courageous amid temptation, and never imagine yourself conquered so long as it is displeasing to you, ever bearing in mind the difference between experiencing and consenting to temptation, —that difference being, that whereas they may be experienced while most displeasing to us, we can never consent to them without taking pleasure in them, inasmuch as pleasure felt in a temptation is usually the first step towards consent. So let the enemies of our salvation spread as many snares and wiles in our way as they will, let them besiege the door of our heart perpetually, let them ply us with endless proposals to sin,—so long as we abide in our firm resolution to take no pleasure therein, we cannot offend God any more than the husband of the princess in my illustration could be displeased with her because of the overtures made to her, so long as she was in no way gratified by them. Of course, there is one great difference between my imaginary princess and the soul, namely, that the former has it in her power to drive away the messenger of evil and never hear him more, while the latter cannot always refuse to experience temptation, although it be always in its power to refuse consent. But how long soever the temptation may persist, it cannot harm us so long as it is unwelcome to us.

But again, as to the pleasure which may be taken in temptation (technically called delectation), inasmuch as our souls have two parts, one inferior, the other superior, and the inferior does not always choose to be led by the superior, but takes its own line,—it not unfrequently happens that the inferior part takes pleasure in a temptation not only without consent from, but absolutely in contradiction to the superior will. It is this contest which S. Paul describes when he speaks of the “law in my members, warring against the law of my mind,” and of the “flesh lusting against the spirit.” Have you ever watched a great burning furnace heaped up with ashes? Look at it some ten or twelve hours afterwards, and there will scarce be any living fire there, or only a little smouldering in the very heart thereof. Nevertheless, if you can find that tiny lingering spark, it will suffice to rekindle the extinguished flames. 

So it is with love, which is the true spiritual life amid our greatest, most active temptations. Temptation, flinging its delectation into the inferior part of the soul, covers it wholly with ashes, and leaves but a little spark of God’s Love, which can be found nowhere save hidden far down in the heart or mind, and even that is hard to find. But nevertheless it is there, since however troubled we may have been in body and mind, we firmly resolved not to consent to sin or the temptation thereto, and that delectation of the exterior man was rejected by the interior spirit. Thus though our will may have been thoroughly beset by the temptation, it was not conquered, and so we are certain that all such delectation was involuntary, and consequently not sinful.

Introduction to the Devout Life—PART IV.—CHAPTER II. The need of a Good Courage.

 

PART IV. CONTAINING NEEDFUL COUNSELS CONCERNING SOME ORDINARY TEMPTATIONS.

However, much we may admire and crave for light, it is apt to dazzle our eyes when they have been long accustomed to darkness; and on first visiting a foreign country, we are sure to feel strange among its inhabitants, however kindly or courteous they may be. Even so, my child, your changed life may be attended with some inward discomfort, and you may feel some reaction of discouragement and weariness after you have taken a final farewell of the world and its follies. Should it be so, I pray you take it patiently, for it will not last,—it is merely the disturbance caused by novelty; and when it is gone by, you will abound in consolations.

At first you may suffer somewhat under the loss what you enjoyed among your vain, frivolous  companions; but would you forfeit the eternal gifts of God for such things as these? The empty amusements which have engrossed you hitherto may rise up attractively before your imagination, and strive to win you back to rest in them; but are you bold enough to give up a blessed eternity for such deceitful snares? Believe me, if you will but persevere you will not fail to enjoy a sweetness so real and satisfying, that you will be constrained to confess that the world has only gall to give as compared with this honey, and that one single day of devotion is worth more than a thousand years of worldly life.

But you see before you the mountain of Christian perfection, which is very high, and you exclaim in fearfulness that you can never ascend it. Be of good cheer, my child. When the young bees first begin to live they are mere grubs, unable to hover over flowers, or to fly to the mountains, or even to the little hills where they might gather honey; but they are fed for a time with the honey laid up by their predecessors, and by degrees the grubs put forth their wings and grow strong, until they fly abroad and gather their harvest from all the country round. Now we are yet but as grubs in devotion, unable to fly at will, and attain the desired aim of Christian perfection; but if we begin to take shape through our desires and resolutions, our wings will gradually grow, and we may hope one day to become spiritual bees, able to fly. Meanwhile let us feed upon the honey left us in the teaching of so many holy men of old, praying God that He would grant us doves’ wings, so that we may not only fly during this life, but find an abiding resting-place in Eternity.

Introduction to the Devout Life—PART IV.—CHAPTER I. We must not trifle with the Words of Worldly Wisdom

 

PART IV. CONTAINING NEEDFUL COUNSELS CONCERNING SOME ORDINARY TEMPTATIONS.

Directly that your worldly friends perceive that you aim at leading a devout life, they will let loose endless shafts of mockery and misrepresentation upon you; the more malicious will attribute your change to hypocrisy, designing, or bigotry; they will affirm that the world having looked coldly upon you, failing its favour you turn to God; while your friends will make a series of what, from their point of view, are prudent and charitable remonstrances. They will tell you that you are growing morbid; that you will lose your worldly credit, and will make yourself unacceptable to the world; they will prognosticate your premature old age, the ruin  of your material prosperity; they will tell you that in the world you must live as the world does; that you can be saved without all this fuss; and much more of the like nature.

My daughter, all this is vain and foolish talk: these people have no real regard either for your bodily health or your material prosperity. “If ye were of the world,” the Saviour has said, “the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.” 

We have all seen men, and women too, pass the whole night, even several in succession, playing at chess or cards; and what can be a more dismal, unwholesome thing than that? But the world has not a word to say against it, and their friends are nowise troubled. But give up an hour to meditation, or get up rather earlier than usual to prepare for Holy Communion, and they will send for the doctor to cure you of hypochondria or jaundice! People spend every night for a month dancing, and no one will complain of being the worse; but if they keep the one watch of Christmas Eve, we shall hear of endless colds and maladies the next day! Is it not as plain as possible that the world is an unjust judge; indulgent and kindly to its own children, harsh and uncharitable to the children of God? 

We cannot stand well with the world save by renouncing His approval. It is not possible to satisfy the world’s unreasonable demands: “John the Baptist came neither eating bread nor drinking wine; and ye say he hath a devil. The Son of Man is come eating and drinking, and ye say, Behold a gluttonous man, and a winebibber, the friend of publicans and sinners.” Even so, my child, if we give in to the world, and laugh, dance, and play as it does, it will affect to be scandalized; if we refuse to do so, it will accuse us of being hypocritical or morbid. If we adorn ourselves after its fashion, it will put some evil construction on what we do; if we go in plain attire, it will accuse us of meanness; our cheerfulness will be called dissipation; our mortification dulness; and ever casting its evil eye upon us, nothing we can do will please it. It exaggerates our failings, and publishes them abroad as sins; it represents our venial sins as mortal, and our sins of infirmity as malicious. S. Paul says that charity is kind, but the world is unkind; charity thinks no evil, but the world thinks evil of every one, and if it cannot find fault with our actions, it is sure at least to impute bad motives to them,—whether the sheep be black or white, horned or no, the wolf will devour them if he can. 

Do what we will, the world must wage war upon us. If we spend any length of time in confession, it will speculate on what we have so much to say about! if we are brief, it will suggest that we are keeping back something! It spies out our every act, and at the most trifling angry word, sets us down as intolerable. Attention to business is avarice, meekness mere silliness; whereas the wrath of worldly people is to be reckoned as generosity, their avarice, economy, their mean deeds, honourable. There are always spiders at hand to spoil the honey-bee’s comb.

Let us leave the blind world to make as much noise as it may,—like a bat molesting the songbirds of day; let us be firm in our ways, unchangeable in our resolutions, and perseverance will be the test of our self-surrender to God, and our deliberate choice of the devout life.

The planets and a wandering comet shine with much the same brightness, but the comet’s is a passing blaze, which does not linger long, while the planets cease not to display their brightness. Even so hypocrisy and real goodness have much outward resemblance; but one is easily known from the other, inasmuch as hypocrisy is short-lived, and disperses like a mist, while real goodness is firm and abiding. There is no surer groundwork for the beginnings of a devout life than the endurance of misrepresentation  and calumny, since thereby we escape the danger of vainglory and pride, which are like the midwives of Egypt, who were bidden by Pharaoh to kill the male children born to Israel directly after their birth. We are crucified to the world, and the world must be as crucified to us. It esteems us as fools, let us esteem it as mad.

Introduction to the Devout Life—PART III—CHAPTER XLI. One Word to Maidens.

 

O Ye virgins, I have but a word to say to you. If you look to married life in this life, guard your first love jealously for your husband. It seems to me a miserable fraud to give a husband a worn-out heart, whose love has been frittered away and despoiled of its first bloom instead of a true, whole-hearted love. But if you are happily called to be the chaste and holy bride of spiritual nuptials, and purpose to live a life of virginity, then in Christ’s Name I bid you keep all your purest, most sensitive love for your Heavenly Bridegroom, Who, being Very Purity Himself, has a special love for purity; Him to Whom the first-fruits of all good things are due, above all those of love.

S. Jerome’s Epistles will supply you with the needful counsels; and inasmuch as your state of life requires obedience, seek out a guide under whose direction you may wholly dedicate yourself, body and soul, to His Divine Majesty.