The Warfare of the Soul Part 15

A fourth reason is thus expressed by St. Francis in a letter to the famous Angelique Arnauld, Abbess of Port Royal: "If you accuse your soul without just cause, you spoil its courage, and turn it into a mere coward."[4] It is the Christian's duty by every means to encourage his soul and to do nothing to discourage it. The Psalmist gives us repeated examples of this, as for instance, when he cries, "Why art thou so heavy, O my soul, and why art thou so disquieted within me.

Put thy trust in G.o.d, for I will yet give him thanks which is the help of my countenance and my G.o.d."[5] Discouragement has been called "the temptation of temptations."[6]

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The soldier would not be tolerated in an army who made it his business to go up and down the lines in the course of the battle discouraging his fellows. We always feel that there is a peculiar meanness about the man who tries to take the heart out of those about him. We must in these spiritual matters, under pain of sin, be as fair to, and as considerate of, our own souls as of the souls of others, for we have no special rights over ourselves in such matters. Our souls are not our own. "All souls are mine,"[7] says G.o.d, and we wrong Him when we injure any soul.

It does not acquit us to plead, as silly souls are sometimes heard to do, that we are injuring no one but ourselves. In the first place, this is not true. Every hurt we inflict on our souls, every discouragement into which we lead ourselves, is not only a wrong to G.o.d, but inflicts a hurt on every soul that is bound up with us in the Communion of Saints. This is just what the Apostle meant when he said, "Whether one member suffer all the members suffer with it."[8]

The care and constant strengthening of our own souls is a part of the obligation laid upon {155} us as our brother's keeper;[9] and we know the curse that fell upon Cain not only for his crime of blood, but in punishment for the far greater crime of refusing to recognize the solidarity of humanity, and the duties that arise therefrom. He murdered one man's body, but who can tell how many souls we have been slaying though weakening our own power to help and rescue them in their hour of conflict.

Even were it true that we injure none but ourselves by injustice to our souls, we are in this case injuring that which belongs, not to ourselves, but to another, namely to G.o.d, and He will let no such wrong go unavenged.

Although we are not to accuse ourselves in such cases of doubt, it is well to speak of them to a wise spiritual guide.[10] This will afford us the opportunity of receiving such counsel as will aid us should the particular form of a.s.sault be repeated.

It is also a discouragement to the enemy to see that his schemes are thus understood and exposed. He loves ever to work in the dark, and it is a matter of common experience that he often abandons a plan of temptation when he finds it {156} has been detected and discussed by those against whom he has been plotting.

III. _Signs of the Soul's Victory_

In the course of the struggle there are many circ.u.mstances and conditions by which we can test how the battle is going. We shall consider some of these, choosing certain ones which Satan often uses for our discouragement by presenting them to us in a wrong light. It is a favourite device of his to s.n.a.t.c.h at the very circ.u.mstance which a good G.o.d, ever tenderly solicitous of our safety, allows for the consolation of His faithful soldiers, and by presenting it from a false point of view, turn it into an occasion of scruple and unnerving anxiety.

(1) Continuance and increased severity of attack is proof that the will has not yielded to the temptation. An army does not direct its a.s.saults against an enemy who has already surrendered. So rather than be frightened, we should draw comfort from the fact of continued temptation.

"It is a good sign," wrote St. Francis de Sales to Madame de Chantal, "when the enemy storms so l.u.s.tily at the door; it proves that he is not attaining his end. If he had attained it, he would {157} not clamour any more; he would go in and be satisfied. Keep this in mind so as to avoid scruples."[11]

But although Satan's fiercer malignance of attack be a sign that the soul has not yielded, it is far from being the kind of sign that justifies our pausing in the struggle. If the tempter uses renewed energy and fierceness in his a.s.saults, the soul, in order that it may continue in safety, must also employ a corresponding increase of energy in bringing into action the increased grace that the Holy Spirit stands always ready to give to those who ask Him. It is just for this that the Blessed Spirit waits upon and presides over the conflict. "Hence gather we this comfort," writes the saintly Andrewes for our consolation, "that the Holy Ghost is not a stander-by as a stranger when we are tempted, _tanquam otiosus spectator_, but He leads us by the hand, and stands by as a faithful a.s.sistant."[12]

(2) A sense of fear that we have consented, or at the thought of the possibility of consenting, is an excellent indication that we are, as yet, free from the sin to which we are being tempted. He who has actually entered into the sin and made it his own by a deliberate operation of his will, {158} has not ordinarily the att.i.tude of fear towards his sin. The act of consent brings a certain complacency with respect to the sin, and a blindness of spiritual vision, which leaves no room for fear, and which is only disturbed by penitence.

"You will not yield to the temptations which you know and fear; for the fear of falling is one of the best gifts of the Holy Spirit. Through that holy fear He arms His servants against danger, and teaches them how to conquer themselves.... If you had no fear I should fear for you.... Fear then, and let your holy fear be lifelong. 'Blessed is the man that feareth always.' But keep that fear within due limits, so that you do not become discouraged and forsake your work; let it rather move you to renewed hope, and more earnest watchfulness, self-mistrust, and confidence in G.o.d."[13]

(3) Grief at the temptation implies, of necessity, that the will is still in a state of opposition to the suggestion. "So long as you are grieved at the temptation, there is nothing to fear, for why does it grieve you save because your will does not consent to it?"[14] A glance at the nature of grief shows this to be true. Grief is {159} the emotion that arises when we are forced to suffer that which is contrary to the will.[15]

On the other hand, the absence of grief should rouse us to inquire if our souls be not in a dangerous state of tepidity. If one were seriously to suggest our doing something that would be a marked dishonour to an earthly friend and benefactor, there would be an almost immediate sense of shock and grief that we should be thought capable of such baseness.

There would, in all likelihood, be a sense of disappointment with ourselves that we had given so poor a testimony of our love and loyalty that anyone could think it possible for us to be thus untrue to our friend. So, along with the grief at the presence of the temptation let us make sure that there be a very deep searching of heart to find what there is in our life to encourage the tempter to think we would be untrue to a Father who has loved us with an everlasting love,[16] and whose tender compa.s.sions are renewed to us every morning.[17]

(4) A consciousness of the existence of temptation is generally a sign that the will has not wholly, at any rate, yielded consent.

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The entrance of sin into the soul by consent marks the cessation of struggle, and therefore, when there is still a clear sense of struggle, we are to conclude that as the temptation is still going on we have not yet given full consent. Dom Baker a.s.sures us that "A well-minded soul may conclude that there is in the will a refusal to consent to the suggestion, even in the midst of the greatest disorder thereof, _whilst the combat does not cease_."[18] Those who are wholly unconscious of temptation are too often those who have yielded to the tempter, and he troubles them no more. Those who still feel the pressure of his enmity can thank G.o.d and take courage that the devil still counts them worthy of his antagonism.

Says Walter Hilton: "The soul needeth to be ever striving and fighting against the wicked striving of this image of sin, and that he make no accord with them, nor have friends.h.i.+p with them to be pliable to their unlawful biddings, for in so doing he beguileth himself. But verily if he strive with them, he need not be much afraid of consenting, for striving breaketh peace and false accord."[19]

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IV. _Spiritual Safety, Spiritual Victory_

The reader will observe that although we are speaking of the soul being kept from the power of Satan, yet the heading of the foregoing section speaks of the signs, not of the soul's _safety_, but of the soul's _victory_. There is a significance in this choice of words, for in the spiritual combat the soul that is safe is indeed victorious. Herein lies one of the radical differences between the spiritual warfare and any other. In the world's wars an army may be safe from defeat and capture, and yet be far from victorious. But in the spiritual life, to be safe is to be the victor. There are no drawn battles in this warfare. Once the soul has been enlisted in G.o.d's army, once it has been signed, and sealed, and has put on the whole armour of G.o.d, thenceforth to be safe is to be victorious, not to be conquered is to conquer Satan. So we may seem to be making but little progress, but if we hold fast that which we have no man can take our crown.

This is made quite clear to us in the message of the Spirit to the Seven Churches of Asia.[20] The Church at that time was hard-pressed.

The fires of persecution were burning out the dross, and purifying her over against the coming {162} of the Lord. It was a time for longsuffering, for patient waiting until the arm of the Lord should be bared to avenge her of her adversaries. So the Spirit speaks not of Pentecostal achievements; there is no mention of mighty triumphs that the world could see and applaud. It was a patient waiting, finding her strength in sitting still.[21]

What is it under these conditions that G.o.d requires? No aggressive plan of advance is outlined; only a patient faithfulness wherein would lie victory and reward. Examine them one by one. Ephesus receives praise of G.o.d because "Thou hast borne and hast had patience." Smyrna is only to "Fear none of those things that thou shalt suffer."

Pergamos is praised, because "Thou boldest fast My name, and has not denied My faith." To Thyatira it is said, "That which ye have already, hold fast till I come." Sardis has lost somewhat of the heavenly gift, but she will yet be safe if she will but "Strengthen the things that remain." Philadelphia is accounted worthy of great promises because "Thou hast a little strength, and hast kept My word and hast not denied My name." Nor has Laodicea, "neither hot nor cold," over whom the curse is suspended, great things demanded of her. It is only, "Be zealous therefore {163} and repent." Let her only undo her evil and she, too, will have the blessing.

From none of these are great things asked. If they will but hold fast, and in the power of the Spirit let not Satan have the advantage, the grace of G.o.d within them will so operate of its own inherent force and activity that each will be counted among those that overcome, and will receive the gracious reward promised to those who are worthy to be ranked among the victors in the Kingdom. What strong consolation is here! What proof of the love and compa.s.sion of our G.o.d! Only yield not to Satan, hold fast that which thou hast, and thine shall be a share in the glory of the victorious Son of G.o.d.

V. _The Truest Test_

We have considered briefly some of the tests by which we may try ourselves in the battle, but, after all, is it best to engage ourselves in the application of any tests? There are indeed certain strong, G.o.d-reliant souls who are not content unless they can thus test themselves. If they believe the Holy Spirit is leading them to this, well and good. Let them follow such a divine call wherever it may take them, for the leading of the Spirit can never be other than a {164} leading of perfect wisdom and perfect love. But doubtless for most of us who desire to serve G.o.d in true simplicity, it is far better to place our whole trust in Him, do what we can, lean in childlike faith upon His great love, and not seek to measure our progress on the way.

Such tests may help many, but they should be strictly avoided if they lead to introspection and self-a.n.a.lysis, those deadly foes of true devotion; above all, if they lead to self-satisfaction and pride. If the application of these tests produces mental doubt, distress, and scruple, or vain complacency, take it as a distinct warning from G.o.d to let them alone, for in souls of this temperament any such testing of self will cause them to fall by the wayside, or else to fix their eyes so earnestly on the road they are treading that they will lose sight of Him Who is at once their Guide and their Goal. "Let us love Him," says one who knew the love of G.o.d very deeply, "without striving to inquire too inquisitively what we are doing for love's sake, so long as we know that our aim is to do all things in and through that love."[22]

Yes, our safety is to keep the love of G.o.d warm in our hearts. If this be done, nothing else matters. If we can say, or even have an earnest, {165} honest desire to say, with the pilgrim in Hilton's parable, "I am naught, I can do naught, I have naught, and naught do I desire to have, but only Jesus and His love,"[23] this will be the highest test of our spiritual progress; and this love of G.o.d increases most when not held down by formal tests and methods. Says St. Bernard, "_Modus diligendi Deum, est diligere sine modo_"; which saying Augustine Baker beautifully paraphrases: "The measure and manner of loving G.o.d is to love Him immeasurably and freely, without a prescribed manner."[24]

[1] _Spirit of St. Francis de Sales_, chap. xii.

[2] Gaume, _Manual for Confessors_ (Pusey Translation), p. 179.

[3] Gury, _Compend. Theol. Moral._, II, pp. 278-279.

[4] St. Francis de Sales, _Spiritual Letters_, cxiv.

[5] Ps. xliii, 5-6.

[6] St. Francis de Sales, _Letters to Persons in Religion_, p. 141 (Mackey Trans.). This same Saint warns us against discouragement that enters under the guise of humility. Speaking of the virtue of self-mistrust he says: "Your mistrust of self is good, so long as it is the groundwork of confidence in G.o.d; but if it ever should lead you to being discouraged, disturbed, vexed, or melancholy, then I entreat you, reject it as the greatest possible temptation, and do not allow your mind to argue or dally with the anxiety or depression to which you are disposed. It is a simple and certain truth that G.o.d permits those who seek to serve Him to encounter many difficulties, but also that He never leaves them to sink under the burthen so long as they trust in Him. The great thing you must heed is never to let your mind argue in favour of the temptation to be discouraged, under any pretext whatever, not even under the plausible pretext of humility."--_Spiritual Letters_, cii (Lear Edition).

[7] Ezek. xviii, 4.

[8] 1 Cor. xii, 26.

[9] Gen. iv, 9.

[10] For conditions under which doubtful sins should be mentioned in confession, see Lehmkuhl, II, 317.

[11] St. Francis de Sales, _Spiritual Letters_, xi.

[12] Andrewes, _Sermons_, Vol. V, p. 499.

[13] Gaume, _Manual for Confessors_ (Pusey Trans.), p. 90.

[14] St. Francis de Sales, _Spiritual Letters_, xiii.