This is a beautiful passage from Light and Peace. We are all besieged by temptations of one sort or another. Sometimes we get confused…..did I sin? Sometimes we get discouraged….why such a battle? The following words may help you sort it all out.Light and Peace: Instructions for Devout Souls to Dispel Their Doubts

 My brethren, count it all joy when ye shall fall into divers temptations. (Epist. S. Jas., Cat., c. i, v. 2.) Now if I do that which I will not, it is no more I that do it, but sin, which dwelleth in me. (St. P., Rom., c. vii, v. 20.) 1.

“If we are tempted,” says the Holy Spirit, “it is a sign that God loves us.” Those whom God best loves have been most exposed to temptations.

“Because thou wast acceptable to God,” said the angel to Tobias, “it was necessary that temptation should prove thee.” (Tobias, c. xii, v. 13.)

Do not ask God to deliver you from temptations, but to grant you the grace not to succumb to them and to do nothing contrary to His divine will. He who refuses the combat, renounces the crown. Place all your trust in God and God will Himself do battle for you against the enemy.

“These persistent temptations come from the malice of the devil,” says St. Francis de Sales, “but the trouble and suffering they cause us come from the mercy of God. Thus, despite the will of the tempter, God converts his evil machinations into a distress which we may make meritorious.

Therefore I say your temptations are from the devil and hell, but your anxiety and affliction are from God and heaven.”

Despise temptation, then, and open wide your soul to this suffering which God sends in order to purify you here that He may reward you hereafter.

“Let the wind blow,” remarks the same Saint, “and do not mistake the rustling of leaves for the clashing of arms. Be perfectly convinced that all the temptations of hell are powerless to defile a soul that does not love them. St. Paul endured terrible temptations, yet God, through love, did not deliver him from them.”

Look upon God as an infinitely good and tender father and believe that He only allows the devil to try His children that their merits may increase and their recompense be correspondingly greater.

The more persistent the temptation, the clearer it is that you have not given consent to it. “It is a good sign,” says St. Francis de Sales, “when the tempter makes so much noise and commotion outside of the will, for it shows that he is not within.”

An enemy does not besiege a fortress that is already in his power, and the more obstinate the attack, the more certain We may be that our resistance continues.

Your fears lead you to believe you are defeated at the very moment you are gaining the victory. This comes from the fact that you confound feeling with consent, and, mistaking a passive condition of the imagination for an act of the will, you consider that you have yielded to the temptation because you felt it keenly.

St. Francis de Sales, with his usual simplicity, thus describes this warring of the flesh against the spirit: “You are right, my dear daughter. There are two women within you … and the two children of these different mothers quarrel, and the good-for-nothing one is so bad that sometimes the good one can scarcely defend herself, and then she takes it into her head that she has been worsted and that the wicked one is braver than she.

Now, surely, this is not true. The bad one is not the stronger by any means, but only slyer, more persistent and more obstinate.

When she succeeds in making you weep she is delighted, because that is always just so much time lost, and she is content to make you lose time when she cannot make you lose eternity.”

It is not always in our power to restrain the imagination. St. Jerome had retired into the desert and still his fancy represented to him the dances of the Roman ladies. His body was benumbed, as it were, and his blood chilled by the severity of his mortifications, and yet the flames of concupiscence encompassed and tortured his heart.

During these frightful conflicts the holy anchorite suffered, but he did not sin; he was tormented but was not guilty; on the contrary, his merits were augmented in the sight of God in proportion to the intensity of the temptations.

The holy abbot St. Anthony was wont to say to the phantoms of his mind: I see you, but I do not look at you: I see you because it does not depend upon me that my imagination places before my eyes things I would wish not to see; I do not look at you because with my will I repulse and reject you.

“It is so much the essence of sin to be voluntary,” says St. Augustine, “that if not voluntary, it is not sin.”

The attraction of the feelings towards the object presented by the imagination is at times so strong that the will seems to have been carried away and overcome by a sort of fascination.

This, however, is not the case. The will suffered, but did not consent; it was attacked and wounded, but not conquered. This state of things coincides with what St. Paul says of the revolt of the flesh against the spirit and of their unceasing warfare.

The soul, indeed, experiences strange sensations, but as she does not consent to them, she passes through the ordeal unsullied, just as substances coated with oil may be immersed in water without absorbing a single drop of it.

St. Francis de Sales explains this distinction so plainly and yet so simply in one of his letters, that it may be useful to repeat the passage here: “Courage, my dear soul, I say it with great love in Jesus Christ, dear soul, courage! As long as we can exclaim resolutely, even though without feeling, My Jesus! there is no cause for alarm.

Do not tell me it appears to you that you say it in a cowardly way, and only by doing great violence to yourself. It is precisely this holy violence that bears away the kingdom of heaven.

Do you not see, my daughter, it is a sign that the enemy has taken everything within our fortress except the impenetrable, unconquerable tower—and that can never be lost save by willful surrender.

This tower is the free-will which, perfectly visible to the eye of God, occupies the highest and most spiritual region of the soul, dependent on none but God and oneself; and when all the other faculties are lost and in subjection to the enemy, it alone remains free to give or to refuse consent.

Now, you often see souls afflicted because the enemy, occupying all the other faculties, makes therein so great a noise and confusion that they scarce can hear what this superior will says; for though it has a clearer and more penetrating voice than the inferior will, the loud, boisterous cries of the latter almost drown it: but note this well: as long as the temptation is displeasing to you, there is nothing to fear; for why should it displease you, except because you do not will it?”

Should it frequently happen that you have not a distinct consciousness of your success against temptation, it may be that God refuses you this satisfaction in order that, lacking this clear assurance, your knowledge may come through obedience.

Therefore, when your spiritual director, after hearing your explanation, says that you have not given consent, you should be satisfied with his decision and abide by it with perfect tranquillity, discarding all fear that he did not understand you aright or that you did not explain the matter sufficiently.

These doubts are but fresh artifices of the devil to rob you of the merit of obedience. As has been said above, to give way to such inquietude is to offend seriously against this virtue, for all direction would thus be rendered impossible, by the failure of the penitent to recognize God Himself in the person of his director.

To constitute a mortal sin three conditions must co-exist. First, the matter must be weighty; secondly, the mind must have full knowledge of the guilt of the action, omission or dangerous occasion in question; and, thirdly, the will, through a criminal preference for the forbidden action, culpable omission, or proximate occasion of sin, must give full consent.

These reflections should serve to reassure your mind if the fear of having committed a mortal sin disturb it, for it is very difficult for this threefold union of conditions to be effected in a God-fearing soul. However, perfect security can come, and ought to come, only from spiritual obedience.

In temptations against faith and purity, do not make great efforts to form acts of these virtues, but simply turn a pleading glance towards God, without speaking even to this compassionate Friend concerning the thought that afflicts you, lest thereby you root the evil suggestion more firmly.

Then, without disquieting yourself, engage at once in some exterior occupation or continue what you were doing. Make no answer to the tempter, but ignore him, just as though his assault had never occurred. In this way, whilst preserving your own peace of soul, you will cover your enemy with confusion.

The same counsel is given by St. Francis de Sales in his characteristic style: “Do you know how God acts on these occasions? He permits the wicked maker of such wares to come and offer them to us for sale, in order that by the contempt we show for them we may testify our love for holy things.

And for this is it necessary, my dear child, to feel anxious, and to change our position? No, no. It is only the devil who is prowling around your soul, raging and storming, to see if he can find an open door…. What! and you would be annoyed at that? Let the enemy storm away; only be careful on your part to keep all the entrances well fastened, and finally he will grow weary; or if he do not, God will force him to raise the siege.”

Though you should be assailed by temptations during your entire life time, do not be disquieted, for your merits will increase in proportion to your trials and your crown be accordingly all the brighter in heaven. The only thing necessary is to remain firm in your resolution to despise the efforts of the tempter.

“This serious trial, and so many others that have assailed you and left you troubled in mind, do not at all surprise me, since there is nothing worse.

Do not worry, then, my beloved daughter. Should we allow ourselves to be swept away by the current and the storm? Let Satan rage at the door; he may knock and stamp, and clamor and howl, and do his worst, but rest assured that he can never enter our souls but through the door of our consent.

Let us only keep that closed tight and often look to see that it is well secured and we need have no concern about all the rest—there is no danger.”—St. Francis de Sales.

The most learned theologians and masters of the spiritual life agree in saying that simply to ignore a temptation is a much more effectual means to repulse it than words and acts of the contrary virtues.

Stop-entertaining-those

Suffering which comes to us from God is best; and that comes to us through our circumstances, our surroundings, ourselves, and those we live with: these come from God, being permitted by Him. They are the warp and woof of our spiritual life. -Rev. Daniel Considine, S.J.

~Clarence Enzler, Everyone’s Way of the Cross

Christ speaks:

In Pilate’s hands I see my Father’s will. Though Pilate is unjust, he has earthly power over Me. And so the Son of God obeys. If I can bow to My Father’s will, can you also submit, even in the face of injustice?

I reply:

My Jesus, Lord, obedience cost You Your life. For me it costs an act of will— no more— and yet how hard it is for me to bend. Remove the blinders from my eyes that I may see that it is You alone whom I obey. Lord, it is You.

 

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