Spiritual Combat By Dom Lorenzo Scupoli

[Stone]

59: CONCERNING SENSIBLE DEVOTION AND DRYNESS

SENSIBLE DEVOTION is sometimes produced by dispositions of our nature, sometimes by artifices of the devil, and sometimes by an influx of grace. You may discern its origin in a particular case by studying the effects; for if no amendment follows, you may well suspect the devil or your own infirm nature to be at the bottom of such devotion, particularly if it be accompanied by much consolation, complacency, or by any measure of self-esteem.

When, therefore, your heart rejoices in exultation and spiritual delight, be not over solicitous to trace their origins; but at the same time, attribute no particular significance to them, and beware of inflating your opinion of self. Rather, be ever mindful of your own nothingness, and breaking asunder the fetters of earthly attachments-----and even spiritual attractions-----attach yourself to God alone, seeking always to obey the least dictate of His Divine will. This method of conduct will change the very nature of the consolation you experience, and although it should first arise from a defective source, it will later prove most beneficial.
Dryness, or spiritual aridity, proceeds from the following causes:

1. From the devil, who strives with satanic vigor to make us become negligent, to lead us from the path of perfection, and plunge us anew into the vanities of the world.

2. From ourselves, through our own faults, negligences and earthly attachments.

3. From the Divine grace infused into our souls by the Holy Spirit, not only to wean us away from all that is not of God or tending to Him, but also that we may learn from experience that all things come from Him. Other reasons for such spiritual aridity are: to teach us to esteem His gifts more highly in the future, and show more humility and care in preserving them, and to unite us more closely to His Divine Majesty by an entire renunciation of self, complete to the exclusion of spiritual comforts. For if our affections are centered on spiritual consolation, that heart which Our Lord would keep wholly for Himself is divided.

The last reason to be assigned for such dryness may be the joy God derives from seeing us fight with all our strength, utilizing all His grace to best effect.

When, therefore, you find yourself oppressed with dryness and distaste for spiritual things, ascertain whether or not it is to be attributed to any fault of your own, and if so, amend it instantly, not so much with a view to regaining that sensible enjoyment, but in order to banish everything that is the least displeasing to God. If, however, after careful scrutiny, you can discover no such fault, be not concerned about recovering your sensible fervor; rather exert yourself in the acquisition of that perfect devotion which consists in perfect conformity to the will of God. However barren and insipid your usual exercises may seem, be resolute and persevering in your execution of them, drinking cheerfully the bitter cup the heavenly Father has presented to you.

And if, besides this dryness which makes you almost insensible to heavenly things, you labor under an oppressive cloud of spiritual darkness which makes you fearful, and ignorant of which way to turn, be not discouraged. Let nothing separate you from the Cross of Christ, and disdain all human consolation, vain and wretched as it is.

Be careful, moreover, not to divulge this affliction to anyone but your spiritual director, to whom it should be revealed not with a view to any alleviation, but in order to learn how to bear it in perfect resignation to the Divine will. Offer not your Communions, prayers, or other devout exercises that you may be free of your cross, but that you may receive strength to exalt that cross forever to the honor and glory of Jesus crucified.

And if, from confusion of mind, you can neither pray nor meditate as usual, yet you must persist in those exercises with as little anxiety as possible, supplying for the defects of the mind the affection of the will. Employ vocal prayer, conversing both with yourself and your Saviour. Such a practice will have surprising effects, and it will afford you great consolation in your anxiety. On such occasions say to yourself: "Quare tristis es, anima mea, et quare conturbas me? Spera in Deo, quoniam adhuc confitebor illi, salutare vultus mei et Deus meus . . . Ut quid Domine, recessisti longe, despicis in opportunitate, in tribulatione? Non me derelinquas usquequaque."

Call to mind the pious sentiments with which God inspired Sara, the wife of Tobias, in her affliction, and say with her in spirit and in word:

"My God, all who serve Thee know that if they are visited with trials of affliction in this life, they will be rewarded; if oppressed with affliction they shall be delivered: if punished by Thy justice, they hope in mercy. For Thou delightest not in seeing us perish; Thou sendest a calm after storms, and joy after mourning. O God of Israel, be Thy name forever blessed." (Tob. III)

Remember also thy Christ in the garden and on the Cross abandoned by Him Whose Only beloved Son He was; carry your cross with Him and say from the bottom of your heart: "Not my will but Thine be done."

Thus by uniting patience with prayer in the voluntary immolation of self to God, you will become truly devout. For, as I have said, true devotion consists in an eager and unswerving will to follow Christ, and to bear the cross at whatever time, in whatever way He shall decide; and it consists too in loving God because He is worthy of our love, and even in forfeiting the sweetness of God for the sake of God.

If the multitudes of those who profess piety would measure advancement in the spiritual life by this true standard, rather than by the saccharine effervescences of a purely sensible devotion, they would be deceived neither by the devil nor by themselves; nor would they be so abominably ungrateful as to murmur against their Lord, and unjustly complain of the gift He bestows upon them. For such situations in which the virtue of patience may be developed and strengthened are truly gifts. On the contrary, these multitudes would exert themselves in serving Him with greater fidelity than ever, being convinced that He permits everything for the greater advancement of His glory and our salvation.

There is another dangerous illusion to which women especially are frequently subject, detesting vice as they do and being sedulously watchful in avoiding occasions of sin. At times, as they are molested by impure and frightful thoughts and even loathsome visions, they become despondent, thinking that God has forsaken them. They cannot conceive of the Holy Spirit dwelling in a soul filled with impure thoughts, and imagine themselves inevitably banished from the divine presence.

Being thus disheartened, they are ready to despair, and half-conquered by the temptation, they think of forsaking their exercises of devotion entirely and returning to Egypt. Blind as they are, they do not see God's goodness in permitting them to be tempted as a preventive measure against human negligence, and also a coercive measure designed to bring prodigal man to closer union with his loving Father. Actually, therefore, it is most thoughtless for them to complain of that which should occasion their unceasing gratitude.

On such occasions, we should consider well the perverse propensities of our wounded nature. For God, Who knows best what is to our ultimate advantage, would make us aware that of ourselves we tend to nothing but sin, and when unaided by Him, fall into innumerable miseries.

After this, we must cultivate within ourselves a loving confidence in His Divine mercy, realizing that since He has been pleased to open our eyes to our danger, He also wishes to free us from it and join us to Him in prayer and confidence; for this we owe Him our most humble thanks.

To advert again to those vile thoughts which are involuntary; it is certain that they are put to flight much sooner by a patient resignation to the anxiety they occasion, and a speedy application of the mind to something else, than by a tumultuous and overanxious resistance.

[Stone]

60: CONCERNING THE EXAMINATION OF CONSCIENCE

IN THE EXAMINATION of conscience, consider three things:

1. The faults committed on the particular day.

2. The occasions of these faults.

3. Your need of alacrity in amending those faults and acquiring the contrary virtues.

With regard to the faults committed each day, recall the recommendations of Chapter Twenty-Six, which treats of the mode of behavior to be adopted by one who has fallen into sin. It goes without saying that you must strive with the greatest caution and circumspection to avoid the occasions of these faults. And as to the amendment of these faults and the acquisition of the requisite virtues, you must fortify your will by a firm confidence in God, Who will aid you in remedying the evil habits.

If, however, you find that you have triumphed in the struggle over self or excelled in the performance of a good work, beware of vainglory. Even the memory of such victories should not be too much in your thoughts, lest presumption and vanity steal quietly and insidiously into your heart. Leave, therefore, your good works, whatever they may be, to the mercy of God and, forgetting the triumphs of the past, fortify yourself for the struggles of the future.

As to your thanksgiving for the gifts and favors which the Lord has bestowed upon you in the course of the day, humbly acknowledge Him to be the author of all good, and your protector against myriad unseen foes. Thank Him for having inspired you with good thoughts and for having given you the opportunities of practicing virtue. And finally, thank Him for all His unknown gifts of which you will never know.

[Stone]

61: CONCERNING THE MANNER IN WHICH WE ARE TO PERSEVERE IN THE SPIRITUAL COMBAT UNTIL DEATH

ONE OF THE REQUISITES in the spiritual combat is perseverance in the continual mortification of our unruly passions; for never in this life are they utterly subdued, but take root in the human heart like weeds in fertile soil. This is a battle from which we cannot escape; ours is a foe we cannot evade. The fight against passion will last a lifetime, and he who lays down his arms will be slain.

Moreover, we must combat enemies who hate us with unquenchable fury, and are consecrated to our destruction. The more we would make friends of them, the more they would make derelicts of us.

But be not daunted by their strength or number, for in this war, he alone is conquered who voluntarily surrenders, and the entire power of our enemies is in the hands of that captain under whose banner we fight. And not only will He preserve us from treachery, but He will be our champion. He who is infinitely superior to all the foe will crown you with conquest provided that you, as a warrior, rely not on your own finite powers, but on His almighty power and infinite goodness.

If, however, He seems slow in coming to your aid and apparently leaves you in the withering fire of the enemy, be not discouraged; rather fight resolutely in the firm belief that He will convert all things which befall you to your eventual benefit, and even the unexpected crown of victory will be yours.

For your part, never desert your commanding officer, who, for your sake, did not shrink from death itself, and in dying on Calvary's hill, conquered the entire world. Fight courageously under His colors, and lay not down your arms while there is one foe left. For if a single vice is neglected it will be a beam in your eye, and a thorn in your side, constantly hindering you from triumph in your glorious and victorious cause.

[Stone]

62: OUR PREPARATION AGAINST THEENEMIES WHO ASSAIL US AT THE HOUR OF DEATH

ALTHOUGH OUR ENTIRE LIFE on earth is a continual warfare, it is certain that the last day of battle will be the most dangerous; for he who falls on this day, falls never to rise again.

In order, therefore, to be prepared, we must prepare ourselves now; for he who fights well through life will with greater facility emerge victorious in the final assault. Meditate too on death, considering its significance, for such consideration will remove the terror that strikes when death is nigh, and give your mind greater freedom for the combat.

Worldly men cannot stand the thought of death; they refuse to think of it lest they be distracted from the earthly pleasures in which they have placed their affection. The thought of losing transient things is naturally repugnant and painful to one who is oblivious to eternal things. Thus the affections of worldlings are more firmly riveted to this world day by day. And day by day the contemplation of the loss of worldly things strikes increased terror most frequently into the hearts of those who have enjoyed worldliness the longest.

In order to be prepared for the awesome step from time into eternity, imagine yourself sometime all alone in the face of the agonies of death, and consider the things that would most likely trouble you at that hour. Then imprint deeply in your heart the remedies I shall propose to be employed when the situation is at hand. For the blow that can be struck but once should be well. rehearsed, as a final error means an eternity of regret and misery.

[Stone]

63: CONCERNING THE FOUR ASSAULTS OF THE ENEMY AT THE HOUR OF DEATH.
THE FIRST ASSAULT AGAINST FAITH AND THE MANNER OF RESISTING IT

THERE ARE FOUR principal assaults to which the enemy is likely to resort when we are at the threshold of death. They are temptations against faith and to despair, thoughts of vainglory, and finally, various illusions employed by the children of darkness, who are disguised as angels of light.

As to the first assault, depend rather on the will than on the understanding, saying: "Get thee behind me, Satan, father of lies, for I will not even hear thee; it is enough for me to believe as the Holy Catholic Church believes."

Similarly, be sedulously watchful against any thoughts which may appear to be conducive to the strengthening of your faith; reject them instantly as suggestions of the devil, who seeks desperately to lure you into dispute. If, however, you find it impossible to turn your thoughts resolutely from such matters, at least be adamant in your refusal to listen to Scriptural quotations the adversary may glibly present; for although they are apparently clear and precise, they will be invariably garbled, misinterpreted, or incorrectly applied.

If, at this time, the evil one asks what the Church believes, ignore him; but seeing his aim is to surprise or entrap you in words, be content with making a general act of faith. If you wish to mortify him further, answer that the Church believes the truth; and if he wishes to know what truth is, tell him it is what the Church believes and teaches.

Above all, keep your heart intently fixed on Jesus crucified, saying: "My God, My Creator and Redeemer, hurry to my assistance, and stay with me lest I wander from the truth which Thou hast taught me. Grant that as I was born in the faith, so may I die in the faith to Thy glory and my salvation!"

[Stone]

64: CONCERNING THE ASSAULT OF DESPAIR AND ITS REMEDY

THE SECOND ASSAULT by which the perverse one attempts our destruction is the terror which he would infuse into our minds at the recollection of our past sins, hoping thereby to drive us to despair.

In this peril, hold fast to the infallible rule that the remembrance of your sins is the effect of grace, and is most salutary if it inspires within your heart sentiments of humility, compunction, and confidence in God's mercy. But if such recollection creates vexation and despondency, leaving you spiritless from the apparent cogency of the reasons adduced to convince you that you are irrevocably lost, be assured that it has been suggested by the devil. In such circumstances, humble yourself the more, and have greater confidence in God; thus shall you destroy the strategem of the devil, turn his own weapons against him, and give greater glory to God.

It is true that you should be truly contrite for having offended such sovereign goodness, as often as you call to mind your past offenses; but as often as you ask pardon you should have a firm confidence in the infinite mercy of Jesus Christ. I will go further and say that even though God Himself should seem to say within your heart that you are not one of His flock, still place your confidence in Him; rather say to Him in all humility: "Thou hast good reason indeed, O Lord, to condemn me for my sins, but I have greater reason in Thy mercy to hope for pardon. Have pity then, O Lord, on a humble sinner condemned by his own sinfulness, but redeemed by Thy Blood. I commit myself entirely to Thy hands, O my Redeemer; all my hopes are in Thee, trusting that in Thine infinite compassion, Thou will save me to the glory of Thy name. Do with me as Thou wilt, for Thou alone art my Lord. Even though, My Lord, Thou shouldst destroy me, ever will I hope in Thee."

[Stone]

64: CONCERNING THE ASSAULT OF DESPAIR AND ITS REMEDY

THE SECOND ASSAULT by which the perverse one attempts our destruction is the terror which he would infuse into our minds at the recollection of our past sins, hoping thereby to drive us to despair.

In this peril, hold fast to the infallible rule that the remembrance of your sins is the effect of grace, and is most salutary if it inspires within your heart sentiments of humility, compunction, and confidence in God's mercy. But if such recollection creates vexation and despondency, leaving you spiritless from the apparent cogency of the reasons adduced to convince you that you are irrevocably lost, be assured that it has been suggested by the devil. In such circumstances, humble yourself the more, and have greater confidence in God; thus shall you destroy the strategem of the devil, turn his own weapons against him, and give greater glory to God.

It is true that you should be truly contrite for having offended such sovereign goodness, as often as you call to mind your past offenses; but as often as you ask pardon you should have a firm confidence in the infinite mercy of Jesus Christ.
I will go further and say that even though God Himself should seem to say within your heart that you are not one of His flock, still place your confidence in Him; rather say to Him in all humility: "Thou hast good reason indeed, O Lord, to condemn me for my sins, but I have greater reason in Thy mercy to hope for pardon. Have pity then, O Lord, on a humble sinner condemned by his own sinfulness, but redeemed by Thy Blood. I commit myself entirely to Thy hands, O my Redeemer; all my hopes are in Thee, trusting that in Thine infinite compassion, Thou will save me to the glory of Thy name. Do with me as Thou wilt, for Thou alone art my Lord. Even though, My Lord, Thou shouldst destroy me, ever will I hope in Thee."

[Stone]

65: CONCERNING TEMPTATION TO VAINGLORY

THE THIRD ASSAULT is that of vainglory and presumption. Dread nothing so much as yielding in the least way to an exalted opinion of your person or your good works. Take no glory but in the Lord, and acknowledge that all that you are or ever hope to be is to be attributed to the merits of the life and death of Jesus Christ. Until the very evensong of life, hear nothing within your heart but the refrain of your own nothingness. Let your humility deepen as self-love fades, and unceasingly thank God, the Author of all your greatness. Stand ever in a holy and prudent fear, and acknowledge simply that all your endeavors are vain, unless God, in Whom is all your hope, crowns them with success.

If you will follow this advice, never shall your enemy prevail against you; your road will be open before you, and you may pass on joyfully to the heavenly Jerusalem.

[Stone]

66: CONCERNING THE VARIOUS ILLUSIONS EMPLOYED BY THE DEVIL AT THE HOUR OF OUR DEATH

IF OUR PERSISTENT FOE, who never ceases to persecute us, should assail us disguised as an angel of light, stand firm and steadfast even though cognizant of your own nothingness, and say to him boldly: "Return, miserable one into your realms of darkness; for I am unworthy of visions, nor do I need anything but the mercy of my Saviour, and the prayers of Mary, Joseph and all the Saints."

And though these visions seem to bear many evidences of having been born in Heaven, still reject them as far as it is within your power to do so. And have no fear that this resistance, founded as it is on your own worthiness, will be displeasing to God. For if the vision be from Him, He has the power to make the same known to you, and you will suffer no detriment; for He Who gives grace to the humble does not withdraw it because of acts which spring from humility.

These, then, are the weapons which the enemy most commonly employs against us at the hour of our death. Each individual is tempted according to the particular inclination to which he is most subject. Therefore, before the zero hour of the great conflict, we should arm ourselves securely, and struggle manfully against our most violent passions, that the victory may be easier in that hour which leaves no future time for preparation or resistance.

"THOU SHALT FIGHT AGAINST THEM UNTIL THEY BE UTTERLY DESTROYED." 1 Kings 15:18.