03-21-2021, 02:10 PM
Chapter XII
Remedies against certain spiritual temptations (page 38)
I shall teach you, in the Name of our Lord Jesus Christ, the remedies against certain spiritual temptations which are very common in these times, and which God permits for the purpose of purifying and testing His elect. And although they do not appear to attack faith directly, yet they who carefully examine them cannot fail to see that-they destroy the chief dogmas of religion, and set up the throne of Antichrist. I shall not explain what these temptations are, so as not to be an occasion of sin or scandal to any one; but I will show with what prudence you should act, in order not to be overcome by them.
These temptations, then, are of two kinds: the first is the suggestion of the devil, who causes man to fall and to estrange himself from God and the things that have reference to Him; the second is the corrupt teaching of certain persons, and the pernicious example of those who have already yielded to such temptations. I shall teach you how to comport yourself towards God and in all that relates to Him, that you may be secured against these temptations. 1 shall afterwards show you how you should act in regard to men, touching their doctrine and manner of life.
The first remedy against the spiritual temptations which the devil plants in the hearts of many persons in these unhappy times, is to have no desire to procure by prayer, meditation, or any other good work, what are called revelations, or spiritual experiences, beyond what happens in the ordinary course of things; such a desire of things which surpass the common order can have no other root or foundation but pride, presumption, a vain curiosity in what regards the things of God, and, in short, an exceedingly weak faith. It is to punish this evil desire that God abandons the soul, and permits it to fall into the illusions and temptations of the devil, who seduces it, and represents to it false visions and delusive revelations. Here we have the source of most of the spiritual temptations that prevail at the present time; temptations which the spirit of evil roots in the souls of those who may be called the precursors of Antichrist, as we shall see by what follows.
Be thoroughly persuaded, then, that true revelations, and the extraordinary means by which God's secrets are known, are not the result of the desire of which we have spoken, nor of any diligence or effort on the part of the soul itself; but that they are solely the effects of the pure goodness of God communicating itself to a soul filled with humility, who respectfully seeks for Him and sighs after Him with all its strength.
Nor ought we even to exercise ourselves in acts of humility, and in the fear of God, with a view to being favoured with visions, revelations, and extraordinary sensations; for this would be to fall into the very sins to which such desires lead.
The second remedy is to dispossess the soul when at prayer, of consolation, small though it be, if perchance you perceive that it engenders in your heart sentiments of presumption or of self-esteem. This would insensibly lead you to abuse what is termed honour and reputation, and would induce you to believe that you merit to be honoured and applauded in this world, and to have a share in the glory of heaven. The soul that attaches itself to these false consolations falls into very dangerous errors; for God justly permits the devil to have power to augment in it these kinds of spiritual tastes, to repeat them frequently, and to inspire it with sentiments that are false, dangerous, and full of illusions, but which the misguided soul imagines to be true. Alas! how many souls have been seduced by these deceitful consolations?
The majority of raptures and ecstacies [sic], or, to call them by their proper name, the frenzies of these forerunners of Antichrist spring from this cause. Hence, the only consolation you should admit into your soul in time of prayer, is that which is produced by the consciousness of your nothingness and misery; a consciousness which will preserve you in humility, and inspire you with profound reverence for the grandeur and majesty of God, and the desire that he may be honoured and glorified. Consolations such as these cannot mislead you.
The third remedy is to have - a horror of every thought and sentiment, however elevated they may be, which gives indications of a desire to penetrate into the secrets of God when you perceive that they are capable of wounding any article of faith or morals, especially if they are contrary to humility and purity, for, doubtless, such can come only from the devil. Pay no attention, therefore, to visions that afford no certainty that they are from God, or that they lead you to what is pleasing to Him.
The fourth remedy is not to attach yourself to any person, notwithstanding the apparent sanctity of his life, or the capabilities he possesses, when you have reason to doubt that his advice is not according to God, that it is not regulated by real prudence, that is not in harmony with what the law of God prescribes, or with what is proposed to us for imitation in the life of Jesus Christ and His saints, or taught us by the Holy Scriptures and the Fathers. Fear not to sin by pride or presumption when you despise such counsel, for such is due to zeal and to the love of truth.
The fifth remedy is to shun all intercourse and familiarity with those who sow broadcast, so to speak, the temptations of which I have spoken; with those who uphold or commend them. Neither listen to their words, nor be desirous to witness what they do; for the devil will avail himself of that curiosity to captivate you by the sublimity of their speech, and by their outward show of perfection, that you may thence be led to adopt their evil principles.
Remedies against certain spiritual temptations (page 38)
I shall teach you, in the Name of our Lord Jesus Christ, the remedies against certain spiritual temptations which are very common in these times, and which God permits for the purpose of purifying and testing His elect. And although they do not appear to attack faith directly, yet they who carefully examine them cannot fail to see that-they destroy the chief dogmas of religion, and set up the throne of Antichrist. I shall not explain what these temptations are, so as not to be an occasion of sin or scandal to any one; but I will show with what prudence you should act, in order not to be overcome by them.
These temptations, then, are of two kinds: the first is the suggestion of the devil, who causes man to fall and to estrange himself from God and the things that have reference to Him; the second is the corrupt teaching of certain persons, and the pernicious example of those who have already yielded to such temptations. I shall teach you how to comport yourself towards God and in all that relates to Him, that you may be secured against these temptations. 1 shall afterwards show you how you should act in regard to men, touching their doctrine and manner of life.
The first remedy against the spiritual temptations which the devil plants in the hearts of many persons in these unhappy times, is to have no desire to procure by prayer, meditation, or any other good work, what are called revelations, or spiritual experiences, beyond what happens in the ordinary course of things; such a desire of things which surpass the common order can have no other root or foundation but pride, presumption, a vain curiosity in what regards the things of God, and, in short, an exceedingly weak faith. It is to punish this evil desire that God abandons the soul, and permits it to fall into the illusions and temptations of the devil, who seduces it, and represents to it false visions and delusive revelations. Here we have the source of most of the spiritual temptations that prevail at the present time; temptations which the spirit of evil roots in the souls of those who may be called the precursors of Antichrist, as we shall see by what follows.
Be thoroughly persuaded, then, that true revelations, and the extraordinary means by which God's secrets are known, are not the result of the desire of which we have spoken, nor of any diligence or effort on the part of the soul itself; but that they are solely the effects of the pure goodness of God communicating itself to a soul filled with humility, who respectfully seeks for Him and sighs after Him with all its strength.
Nor ought we even to exercise ourselves in acts of humility, and in the fear of God, with a view to being favoured with visions, revelations, and extraordinary sensations; for this would be to fall into the very sins to which such desires lead.
The second remedy is to dispossess the soul when at prayer, of consolation, small though it be, if perchance you perceive that it engenders in your heart sentiments of presumption or of self-esteem. This would insensibly lead you to abuse what is termed honour and reputation, and would induce you to believe that you merit to be honoured and applauded in this world, and to have a share in the glory of heaven. The soul that attaches itself to these false consolations falls into very dangerous errors; for God justly permits the devil to have power to augment in it these kinds of spiritual tastes, to repeat them frequently, and to inspire it with sentiments that are false, dangerous, and full of illusions, but which the misguided soul imagines to be true. Alas! how many souls have been seduced by these deceitful consolations?
The majority of raptures and ecstacies [sic], or, to call them by their proper name, the frenzies of these forerunners of Antichrist spring from this cause. Hence, the only consolation you should admit into your soul in time of prayer, is that which is produced by the consciousness of your nothingness and misery; a consciousness which will preserve you in humility, and inspire you with profound reverence for the grandeur and majesty of God, and the desire that he may be honoured and glorified. Consolations such as these cannot mislead you.
The third remedy is to have - a horror of every thought and sentiment, however elevated they may be, which gives indications of a desire to penetrate into the secrets of God when you perceive that they are capable of wounding any article of faith or morals, especially if they are contrary to humility and purity, for, doubtless, such can come only from the devil. Pay no attention, therefore, to visions that afford no certainty that they are from God, or that they lead you to what is pleasing to Him.
The fourth remedy is not to attach yourself to any person, notwithstanding the apparent sanctity of his life, or the capabilities he possesses, when you have reason to doubt that his advice is not according to God, that it is not regulated by real prudence, that is not in harmony with what the law of God prescribes, or with what is proposed to us for imitation in the life of Jesus Christ and His saints, or taught us by the Holy Scriptures and the Fathers. Fear not to sin by pride or presumption when you despise such counsel, for such is due to zeal and to the love of truth.
The fifth remedy is to shun all intercourse and familiarity with those who sow broadcast, so to speak, the temptations of which I have spoken; with those who uphold or commend them. Neither listen to their words, nor be desirous to witness what they do; for the devil will avail himself of that curiosity to captivate you by the sublimity of their speech, and by their outward show of perfection, that you may thence be led to adopt their evil principles.