Christian Perfection (Part Two) – Light and Peace, Quadrupani

From Light and Peace, Quadrupani

Part One is here.

Never be afraid that you are not following the way of perfection because you still have defects and commit many faults. This was true of the greatest saints, for Saint Augustine declares that all of them could exclaim with the Apostle Saint John: “If we claim to be without sin, we deceive ourselves and the truth is not in us.” “He who came into the world with sin,” says Saint Gregory the Great, “cannot live there without sin.”

“Act like the little child who, when it feels that its mother is holding it by the sleeve, runs about quite boldly and without being surprised at all the little falls it gets.Thus, as long as you find that God is holding you by the good will and the resolution He has given you to serve Him, go on bravely and do not be astonished that you stumble and fall occasionally.

There is no need to be troubled about it, provided that at certain intervals you cast yourself into your Father’s arms and embrace Him with the kiss of charity. Go on your way, then, cheerfully and heartily, doing the best you can; and if it cannot always be cheerfully, let it at least be always courageously and faithfully.” —Saint Francis de Sales.*

But we must bear in mind the vast difference that exists between the love of sin and sin committed inadvertently or from weakness. Affection for sin is the sole obstacle to perfection. Thus the most learned Fathers of the Church make a distinction between two kinds of tepidity: that which can be avoided and that which cannot be avoided. The former condition is that of a soul that retains an attachment for certain sins; the other, that of one falling into sin through frailty and from being taken unawares, which has been the case even with the greatest saints.

Therefore in place of troubling yourself about these accidental falls, inseparable from human nature, make them turn to your spiritual advantage by causing them to increase your humility. It often happens, says Saint Gregory the Great, that God allows great defects to remain in some souls at the beginning of their spiritual life that by means of them they may grow in self-knowledge and learn to place their entire confidence in Him.

Saint Augustine tells us that God in his infinite wisdom has been better pleased to bring forth good out of evil than to hinder the evil itself. Thus when you learn to draw fruits of humility from your faults, you correspond to the sublime designs of God’s unspeakable providence.

Should you happen to fear that you are not walking in the true way of perfection, consult your director and place implicit reliance upon the answer he gives you. Who is the saint that has not had to suffer because of a like doubt? But they were all reassured by the consideration of God’s infinite goodness and by obedience to their spiritual father.

Some persons, although conscious of a sincere desire to serve God, nevertheless are disposed to feel alarmed about their spiritual condition, at the remembrance of all they have heard and read in regard to false consciences, self-illusion and the deceptive security of those who are following a wrong path.

There are two ways of forming a false conscience: first, by choosing among our duties those for which we feel most attraction and natural tendency, and then, in order to give ourselves up to them more than is necessary, to persuade ourselves we can neglect the others.

Thus a person with a preference for exterior acts of religion will spend all day praying or attending sermons and offices of the Church and considers herself very devout, although she may have been neglecting her temporal duties.

Another, being differently disposed, will apply herself exclusively to the duties of her state of life, sacrificing to them without regret those of religion, quite convinced that one who is faithful in all the domestic relations, and gives to every one his due, cannot possibly be otherwise than pleasing to God.

The second way of making a false conscience consists in giving the preference in our esteem and practice to those among the Christian virtues which find their analogies in our natural dispositions, for there is not one of the virtues that has not its correlative amongst the various qualities of the human character.

Persons of a gentle and placid disposition will affect meekness, the practice of which will be very easy for them and require no effort; and imagining they exercise a christian virtue when in reality they only follow a natural bent, they are liable to fall into a culpable weakness.

Those who, on the contrary, have an exact and rigid mind will esteem justice and order above all else, making small account of meekness and charity; and thus justifying themselves falsely by their natural temperament, they follow the tendency of the flesh whilst believing they obey the spirit, and may easily become addicted to excessive severity.

It is evident, therefore, that the first rule to be observed in order to avoid these dangerous illusions and to walk securely in the way of perfection, is to apply ourselves in a special manner to the practice of those duties for which we feel least innate attraction, and always to mistrust our natural virtues however good they may appear.

Then there is one consideration that should serve to reassure all Christians who are in earnest about their salvation; whilst they act in good faith and deal frankly and sincerely with their confessor, it is impossible for them to become the victim of a false conscience.

In the following passage Saint Francis de Sales recommends us to watch carefully over our natural tendencies and to substitute for them as much as possible the inspirations of grace, which he calls living according to the spirit:

“To live according to the spirit, my beloved daughter, is to think, speak and act according to the virtues that are of the spirit, and not according to the senses and feelings which are of the flesh. These latter we should make serve us, but we must hold them in subjection and not allow them to control us; whereas with the spiritual virtues it is just the reverse; we should serve them and bring everything else under subjection to them….

See, my daughter, human nature wishes to have a share in everything that goes on, and loves itself so dearly that it considers nothing of any account unless it be mixed up in it.

The spirit, on the contrary, attaches itself to God and often says that whatever is not God’s is nothing to it; and as through a motive of charity it takes part in things committed to it, so through humility and self-denial it willingly gives up all share in those which are denied it….

I am diffident and have no self-confidence, and therefore I wish to be allowed to live in a way congenial to this disposition; any one can see that this is not according to the spirit…. But, although I am naturally timorous and retiring, I desire to try and overcome these traits of character and to fulfill all the requirements of the charge imposed upon me by obedience; who does not see that this is to live according to the spirit?

Hence, as I have said before, my dear daughter, to live according to the spirit is to have our actions, our words and our thoughts such as the spirit of God would require of us. When I say thoughts, I of course mean voluntary thoughts.

I am sad, says some one, consequently I shall not speak; magpies and parrots do the same: I am sad, but as charity requires me to speak, I shall do so; spiritual persons act thus: I am slighted and I get angry: so do peacocks and monkeys. I am slighted and I rejoice thereat: that is what the Apostles did.”

In fine, to live according to the spirit is to do in all circumstances and on all occasions whatever faith, hope and charity demand of us, without even waiting to consider if we are or are not influenced by our natural disposition. (The Imitation of Christ, B. III., Ch. LIV.)*

Even so, O Woman, within that world which is your home and kingdom, your face is to light up and brighten and beautify all things, and your heart is to be the source of that vital fire and strength without which the father can be no true father, the brother no true brother, the sister no true sister, since all have to learn from you how to love, how to labor lovingly, how to be forgetful of self, and mindful only of the welfare of others. -Fr. Bernard O’Reilly, 1894 https://amzn.to/2DNdivg (afflink)

Do you need some good reading suggestions? Visit…

My Book List

Book List for the Youth

Book List for Men

This post contains affiliate links. Thank you for your support.

Christian Perfection (Part One) – Light and Peace, Quadrupani

Light and Peace: Instructions for Devout Souls to Dispel Their Doubts

Part Two is here.

A Christian is not obliged to be perfect, but to tend continually towards perfection; that is to say, he must labor unceasingly and with all his strength to increase in virtue. To make no attempt to advance is to go back.

You see it is a question not of succeeding but of laboring earnestly and sincerely. Success does not depend upon us. God grants that or refuses it or defers it according to what He knows is best for us.

“Let us do three things, my dear daughter, says Saint Francis de Sales: First, have a pure intention to look in all things to the honor and glory of God; second, do the little we can towards this end, according to the advice of our spiritual father; third, leave the care of all the rest to God.

Why should he torment himself who has God for the object of his intentions and does all that he can? Why should he be anxious? What has he to fear? God is not terrible for those whom He loves; He is satisfied with little for He knows well that we have not much to give.”

“Allow yourself to be governed by God; do not think so much of yourself; make a general and universal resolution to serve God in the best manner you are able and do not waste time in examining and sifting so minutely to find out what that may be.

This is simply an impertinence due to the condition of your acute and precise mind which wishes to tyrannize over your will and to control it by fraud and subtlety…. You know that in general God wishes us to serve Him by loving Him above all things and our neighbor as ourselves for love of Him; and in particular, to fulfill the duties of our state of life; that is all.

But it must be done in good faith, without deceit or subterfuge, and in the ordinary way of this world, which is not the home of perfection; humanly, too, and according to the limitations of time; to do it in a divine and angelic manner and according to eternity being reserved for a future life.

Do not therefore be so anxious to know whether or not you have attained perfection. This should never be; for were we the most perfect creatures on earth we ought not to dwell upon or glory in it but always consider ourselves imperfect.

Our self-examination must never be for the purpose of discovering if we are imperfect, for this we should never doubt. Hence it follows that we must not be surprised at seeing ourselves imperfect, since we can never be otherwise in this life; nor on that account give way to despondency, for there is no remedy for it.

But, yes; we can correct our faults gently and gradually, for that is the reason they are left in us. We shall be inexcusable if we do not try to amend them, but quite excusable if we are not entirely successful in doing so, for it is not the same with imperfections as with sins.”—Saint Francis de Sales.*

Now the means to be employed in laboring for perfection and in making progress in virtue do not consist in multiplying prayers, fasts and other religious practices. Some good religious who had fasted three times a week during an entire year, thought that in order to satisfy the obligation of advancing more and more in virtue they ought to fast four times a week the following year.

They consulted Saint Francis de Sales on the subject. He laughingly answered them: “If you fast four times a week this year so as to advance in perfection, you will be obliged for the same reason to fast five times the next year, then six, then seven times; and the number of your fasts being always the gauge of the degree of perfection you shall have attained, it will be necessary for you, under pain of advancing no more, thereafter to fast twice a day, then thrice, then four times, and so on.” What Saint Francis de Sales said of fasting is just as applicable to all other devout practices.

Instead, then, of continually adding to your religious exercises, study to perfect yourself in the practice of those you already perform, doing them with more love and peace of soul, and with greater purity of intention. Should it happen that you are unable to perform all your usual devotions conveniently, omit a portion of them so that the remainder may be done with greater tranquility.

The spirit of perfection, says Saint Bernard, does not consist in doing great things, but in doing common and ordinary things perfectly. Communia facere, sed non communiter.

“Most people when they wish to reform, pay much more attention to filling their life with certain difficult and extraordinary actions, than to purifying their intention and opposing their natural inclinations in the ordinary duties of their state.

In this they often deceive themselves, for it would be much better to make less change in the actions and more in the dispositions of the soul which prompt them.

When one is already leading a virtuous and well regulated life it is of far greater consequence, in order to become truly spiritual, to change the interior than the exterior.

God is not satisfied with the motions of the lips, the posture of the body, nor with external ceremonies: What He demands is a will no longer divided between Him and any creature; a will perfectly docile … that wishes unreservedly whatever He wishes and never under any pretext wishes aught that He does not wish.

This will, perfectly simple and entirely devoted to God, you should bear with you into all the circumstances of your life, and everywhere that divine Providence leads you…. Even mere amusements may be transformed into good works, if you enter into them only through a kindly motive and to conform to the order of God.

Happy indeed the heart of her for whom God opens this way of holy simplicity! She walks therein like a little child holding its mother’s hand and allowing her to lead it without any concern as to whither it is going. Content to be free, she is ready to speak or to be silent; when she cannot say edifying things she says common-place things with an equally good grace; she amuses herself by making what Saint Francis de Sales calls joyeusetés, playful little jests, with which she diverts others as well as herself.

You will tell me perhaps that you would prefer to be occupied with something more serious and solid. But God would not prefer it for you, seeing that He chooses what you would not choose, and you know His taste is better than yours: you would find more consolation in solid things for which He has given you a relish, and it is this consolation of which He wishes to deprive you, it is this relish which He wishes to mortify in you, although it may be good and salutary.

The very virtues, as they are practiced by us, need to be purified by the contradictions that God makes them suffer in order to detach them the better from all self will.

When piety is founded on the fundamental principle of God’s holy will, without consulting our own taste, or temperament or the sallies of an excessive zeal, oh! how simple, sweet, amiable, discreet and reliable it is in all its movements!

A pious person lives much as others do, quite unaffectedly and without apparent austerity, in a sociable and genial way; but with a constant subjection to every duty, an unrelenting renunciation of everything that does not enter into God’s designs in her regard, and, finally, with a clear view of God to whom she sacrifices all the irregular inclinations of nature.

This indeed is the adoration in spirit and in truth desired by Jesus Christ, our Lord, and His eternal Father. Without it all the rest is but a religion of ceremonial, and rather the shadow than the reality of Christianity.”—Fénelon.*

Apply yourself in a particular manner to become perfect in the fulfillment of the duties of your state of life; for on this all perfection and sanctity are grounded.

When God created the world He commanded the plants to produce fruit, but each one according to its kind: juxta genus suum. In like manner our souls are all obliged to produce fruits of holiness, but each according to its kind; that is to say, according to the position in which God has placed us.

Elias in the desert and David on the throne had not to become holy by a like process; and Joshua amidst the tumult of arms would have sought in vain to sanctify himself by the same means as Samuel in the peaceful retreat of the Temple.

This instruction is addressed to those who being placed in the world would wish to practice there the virtues of the cloister, or whilst residing in palaces would attempt to lead the life of the solitaries of the desert. They bear fruits which are excellent in themselves, no doubt, but not according to their kind, juxta genus suum, and hence they do not fulfill the will of God.

Perfection has but one aim and it is the same for all,—to wit, the love of God; but there are divers ways of attaining it. Among the saints themselves we find most striking differences.

Saint Benedict was never seen to laugh, whereas Saint Francis de Sales laughed frequently and was always animated, bright and cheerful.

Saint Hilarion considered it an act of sensuality to change his habit, whilst, on the other hand, Saint Catherine of Sienna was extremely particular about bodily cleanliness which she looked upon as a symbol of purity of soul.

If you consult Saint Jerome you hear only of fear of the terrible judgments of God: read Saint Augustine and you will find only the language of confidence and love.

The minds, dispositions and characters of men are as varied as their physiognomies; grace perfects them little by little but does not change their nature.

Hence in our endeavors to imitate the ways of such or such a saint for whom we feel a particular attraction, we should not condemn those of the others, but say with the Psalmist: Omnis spiritus laudet Dominum. Consult your director as to whom and what may be most suitable for your imitation.We need a Rule of Life to get through the day. Prayer, spiritual reading, mental prayer, when to get up, when to go to bed, etc. How do we do this? What about spiritual direction?

Vocations: The Married or Religious Life….”Similarly God has fitted and qualified each person for a peculiar sphere of life. Whoever adopts the life he is created for, and pursues it properly and fervently, will achieve great success and much happiness; whereas if one seeks to follow a life for which he is not adapted, he will necessarily incur disappointment and failure. Many a plant thrives wonderfully in the tropic zone, which is pitifully dwarfed and stunted in the temperate or arctic zone, In the same way many a person prospers immensely in a given vocation,who would be the merest bungler in another calling.” -Youth’s Pathfinder, Rev. Fulgence Meyer, 1927

Do you need some good reading suggestions? Visit My Book List today….

This post contains affiliate links. Thank you for your support.

Temptations – Light and Peace, Quadrupani

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?”*

 

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.

Visit My Book List for some great reading ideas!

Interior Peace – Light and Peace, Quadrupani

“Is there a good work to be done? We must do it peacefully, or else we shall commit many faults by our hastiness: and even as regards penance,—that too must be done peacefully: Behold, said the prophet, in peace is my bitterness most bitter.”

Light and Peace: Instructions for Devout Souls to Dispel Their Doubts

“Martha, Martha, thou art careful, and art troubled about many things.” (St. Luke 10:41)

Be on your guard lest your zeal degenerate into anxiety and eagerness. Saint Francis de Sales was a most pronounced enemy of these two defects.

They cause us to lose sight of God in our actions and make us very prone to impatience if the slightest obstacle should interfere with our designs. It is only by acting peacefully that we can serve the God of peace in an acceptable manner.

“Do not let us suffer our peace to be disturbed by precipitation in our exterior actions. When our bodies or minds are engaged in any work, we should perform it peacefully and with composure, not prescribing for ourselves a definite time to finish it, nor being too anxious to see it completed.”—Scupoli.

Martha was engaged in a good work when she prepared a repast for our divine Lord, nevertheless He reproved her because she performed it with anxiety and agitation.

This goes to show, says Saint Francis de Sales, that it is not enough to do good, the good must moreover be done well, that is to say, with love and tranquility. If one turn the spinning-wheel too rapidly it falls and the thread breaks.

Whenever we are doing well we are always doing enough and doing it sufficiently fast. Those persons who are restless and impetuous do not accomplish any more and what they do is done badly.

Saint Francis de Sales was never seen in a hurry no matter how varied or numerous might be the demands made upon his time.

When on a certain occasion some surprise was expressed at this he said: “You ask me how it is that although others are agitated and flurried I am not likewise uneasy and in haste. What would you? I was not put in this world to cause fresh disturbance: is there not enough of it already without my adding to it by my excitability?”

However, do not on the other hand succumb to sloth and indifference. All extremes are to be avoided. Cultivate a tranquil activity and an active tranquility.

In order to acquire tranquility in action it is necessary to consider carefully what we are capable of accomplishing and never to undertake more than that.

It is self-love, ever more anxious to do much than to do well, which urges us on to burden ourselves with great undertakings and to impose upon ourselves numerous obligations.

It maintains and nourishes itself on this tension of mind, this restless anxiety which it takes for infallible signs of a superior capacity. Thus Saint Francis de Sales was wont to say: “Our self-love is a great braggart, that wishes to undertake everything and accomplishes nothing.”

“It appears to me that you are over eager and anxious in the pursuit of perfection…. Now I tell you truthfully, as it is said in the Book of Kings, that God is not in the great and strong wind, nor in the earthquake, nor in the fire, but in the gentle movement of an almost imperceptible breeze…. Anxiety and agitation contribute nothing towards success.

The desire of success is good, but only if it be not accompanied by solicitude. I expressly forbid you to give way to inquietude, for it is the mother of all imperfections….

Peace is necessary in all things and everywhere. If any trouble come to us, either of an interior or exterior nature, we should receive it peacefully: if joy be ours, it should be received peacefully: have we to flee from evil, we should do it peacefully, otherwise we may fall in our flight and thus give our enemy a chance to kill us.

Is there a good work to be done? We must do it peacefully, or else we shall commit many faults by our hastiness: and even as regards penance,—that too must be done peacefully: Behold, said the prophet, in peace is my bitterness most bitter.”

Like Finer Femininity on Facebook

When children are taught that their chores can be prayer….that the drudgery can be applied to the sufferings of some other child somewhere, who has no bed to make, who must spend his nights curled up in a hole, shivering, starved, unhappy, and with no one to care for him…those same chores can be changed into great spiritual joy! -Mary Reed Newland, How to Raise Good Catholic Children http://amzn.to/2op5ZSs (afflink)

Society is attacking the family and men, specifically. Why? What have they said about their plan? How do men become more virtuous?

Do you need some good book suggestions? Visit:

My Book List

Book List for Catholic Men

Book List for the Youth

Human Respect and Resolutions – Light and Peace

From the wonderful little book written in the 1890’s:

Light and Peace: Instructions for Devout Souls to Dispel Their Doubts

HUMAN RESPECT

 

Charity towards your neighbor, tolerance for his opinions, indulgence for his defects, compassion for his errors, yes; but no cowardly and guilty concessions to human respect. Never allow fear of the ridicule or contempt of men to make you blush for your faith.

We are not even forbidden to call one human weakness to the assistance of another that is contrary to it: men do not like to contradict themselves, and they dread to be considered fickle.

Well, then, in order that no person may be ignorant of the fact that you are a Christian, once for all boldly confess your faith and your firm resolve to practice it, and let it be known that in all your actions your sole desire is to seek the glory of God and the good of your neighbor.

Let this profession be made upon occasion in a gentle and modest manner, but firmly and positively; and you will find that subsequently it will be much easier for you to continue what you have thus courageously begun.

RESOLUTIONS

 

We should not undertake to perfect ourselves upon all points at once; resolutions as to details ought to be made and carried out one by one, directing them first against our predominant passion.

By a predominant passion we mean the source of that sin to which we oftenest yield and from which spring the greater number of our faults.

In order to attack it successfully it is essential to make use of strategy. It must be approached little by little, besieged with great caution as if it were the stronghold of an enemy, and the outposts taken one after another.

For example, if your ruling passion be anger, simply propose to yourself in the beginning never to speak when you feel irritated.

Renew this resolution two or three times during the day and ask God’s pardon for every time you have failed against it.

When the results of this first resolution shall have become a habit, so that you no longer have any difficulty in keeping it, you can take a step forward.

Propose, for instance, to repress promptly every thought capable of agitating you, or of arousing interior anger; afterwards you can adopt the practice of meeting without annoyance persons who are naturally repugnant to you; then of being able to treat with especial kindness those of whom you have reason to complain.

Finally, you will learn to see in all things, even in those most painful to nature, the will of God offering you opportunities to acquire merit; and in those who cause you suffering, only the instruments of this same merciful providence.

You will then no longer think of repulsing or bewailing them, but will bless and thank your divine Savior for having chosen you to bear with Him the burden of His cross, and for deigning to hold to your lips the precious chalice of His passion.

Some saints recommend us to make an act of hope or love or to perform some act of mortification when we discover that we have failed to keep our resolutions. This practice is good, but if you adopt it do not consider it of obligation nor bind yourself so strictly to it as to suppose you have committed a sin when you neglect it.

It is by this progressive method that you can at length succeed in entirely overcoming your passions, and will be able to acquire the virtues you lack. Always begin with what is easiest. Choose at first external acts over which the will has greater control, and in time you can advance from these, little by little, to the most interior and difficult details of the spiritual life.

Resolutions of too general a character, such as, for example, to be always moderate in speech, always patient, chaste, and peaceable and the like, ordinarily do not amount to much and sometimes to nothing at all.

To undertake little at a time, and to pursue this little with perseverance until one has by degrees brought it to perfection, is a common rule of human prudence. The saints particularly recommend us to apply it to the subject of our resolutions.

Visit Finer Femininity on Facebook

“The objection that a child should wait until he can understand what he’s doing when he receives Holy Communion is no objection at all. He understands as well at seven as at seventy. The Holy Eucharist is a mystery as profound and unfathomable as the Trinity. One does not understand how Christ can assume the form of bread and wine. One believes.” -Mary Reed Newland, How to Raise Good Catholic Children http://amzn.to/2qKqcTO (afflink)

We are like a block of shapeless marble. If we want the master artist (God) to sculpt something beautiful out of us then we need to accept the blows of the hammer and chisel with confidence in God and with the realization that “for those that love God everything works together for the good”…

Looking for some good book suggestions? Visit My Book List for inspiration!

Humility – Light and Peace, Quadrupani

The Following are Wonderful Words of Wisdom on the Virtue of Humility taken from Light and Peace by Quadrupani.
Light and Peace: Instructions for Devout Souls to Dispel Their Doubts

Few persons have a correct idea of this virtue. It is frequently confused with servility or littleness.

To attribute to God what is God’s, that is to say everything that is good, and to ourselves what is ours, that is to say, everything that is evil: these are the essential characteristics of true humility.

*Hence it would appear at first sight that simple good sense ought to suffice to make men humble. Such would be the case were it not that our faculties have been impaired and vitiated in their very source by pride, that direful and ineffaceable consequence of original sin.

The first man, a creature owing his existence directly to God, was bound to dedicate it entirely to Him and to pay continual homage for it is as for all the other gifts he had received.

This was a duty of simple justice. The day whereon he asserted a desire to be independent, he caused an utter derangement in the relations of the creature with his Creator.

Pride, that tendency to self-sufficiency, to refer to self the use of the faculties received from God—pride, introduced into the soul of the first man by a free act of his will, has attached itself as an indelible stigma to the souls of all his descendants, and has become forevermore a part of their nature.

Thence comes this inclination, ever springing up afresh, to be independent, to be something of ourselves, to desire for ourselves esteem, affection and honor, despite the precepts of the divine law, the claims of justice and the warnings of reason; and thus it is that the whole spiritual life is but one long and painful conflict against this vicious propensity.

Divine grace though sustaining us in the combat never gives us a complete victory, for the struggle must endure until death,—the closing chastisement of our original degradation and the only one that can obliterate the last  traces thereof.

As God drew from nothingness everything that exists, in like manner does He wish to lay the foundations of our spiritual perfection upon the knowledge of our nothingness. Saint Bonaventure used to say: Provided God be all, what matters it that I am nothing!

When a Christian who is truly humble commits a fault he repents but is not disquieted, because he is not surprised that what is naught but misery, weakness and corruption, should be miserable, weak and corrupt.

He thanks God on the contrary that his fall has not been more serious.

Thus Saint Catherine of Genoa, whenever she found she had been guilty of some imperfection, would calmly exclaim: Another weed from my garden!

This peaceful contemplation of our sinfulness was considered very important by Saint Francis de Sales also, for he says: “Let us learn to bear with our imperfections if we wish to attain perfection, for this practice nourishes the virtue of humility.”

Some persons have the erroneous idea that in order to be humble they must not recognize in themselves any virtue or talent whatsoever.

The reverse is the case according to Saint Thomas, for he says it is necessary to realize the gifts we have received that we may return thanks for them to Him from whom we hold them.

To ignore them is to fail in gratitude towards God, and to neglect the object for which He gave them to us.

All that we have to do is to avoid the folly of taking glory to ourselves because of them.

Mules, asses and donkeys may be laden with gold and perfumes and yet be none the less dull and stupid animals. The graces we have received, far from giving us any personal claims, only serve to increase our debt to Him who is their source and their donor.

Praise is naturally more pleasing to us than censure.

There is nothing sinful in this preference, for it springs from an instinct of our human nature of which we cannot entirely divest ourselves.

Only the praise must be always referred to Him to whom it is due, that is to say, to God; for they are His gifts that are praised in us as we are but their bearers and custodians and shall one day have to render Him an account for them in accordance with their value.

The soul that is most humble will also have the greatest courage and the most generous confidence in God; the more it distrusts itself, the more it will trust in Him on whom it relies for all its strength, saying with Saint Paul: I can do all things in Him who strengtheneth me.

Saint Thomas clearly proves that true Christian humility, far from debasing the soul, is the principle of everything that is really noble and generous.

He who refuses the work to which God calls him because of the honor and éclat that accompany it, is not humble but mistrustful and pusillanimous.

We shall find in obedience light to show us with certainty that to which we are called and to preserve us from the illusions of self-love and of our natural inclinations.

*“We should be actuated by a generous and noble humility, a humility that does nothing in order to be praised and omits nothing that ought to be done through fear of being praised.”—Saint Francis de Sales.*

It is even good and sometimes necessary to make known the gifts we have received from God and the good works of which divine grace has made us the instruments, when this manifestation can conduce to the glory of His name, the welfare of the Church, or the edification of the faithful.

It was for this threefold object that Saint Paul spoke of his apostolic labors and supernatural revelations.

 

“Lord, You know my weakness; every morning I make a resolution to practice humility, and every evening I acknowledge that I still have many failures. I am tempted to be discouraged by this, but I know that discouragement also has its source in pride. That is why I prefer to put my trust in You alone, O my God. Since You are all-powerful, deign to create in my soul the virtue for which I long”. – St. Therese of the Child Jesus

AUDIOS and SERMONS!

Are you hungry to learn? Do you want to grow in your faith and improve in your vocation?

Me, too! And I am hungry to have my children learn! Any help I can get I am grateful for and so I feel very blessed to have such an availability of the many resources on the web for Catholics to learn about the Faith!

There are snippets of time which are wasted that we could use to grow spiritually by listening to something…. a sermon, a podcast or a conference on apologetics… that would help us become a better Catholic, help us to better answer others who are searching for the truth or just to give us a lift, some inspiration for our own vocation and our own lives!

Link is here.

 

Scruples – Light and Peace, Quadrupani, 1795

Tags

everything is a sin, fear, scruples

Light and Peace: Instructions for Devout Souls to Dispel Their Doubts

It’s a scary world out there. The world, the flesh, the devil are constantly pulling at us, trying to suck us in. Everywhere we look there is promiscuity, immoral values, unjust suffering, etc. It almost makes one swing to an extreme….an extreme where there is no good in the world left and everything becomes a sin. An easy trap to fall into?

If the devil can’t get us one way, he will try another, won’t he?

This excerpt is from the wonderful book Light and Peace by Quadrupani. It is one book that I have always had on hand. I have passed it on to my family and my friends because of the wise and balanced words between the covers.

How much these wise words are needed today:

1. There are persons who look upon scrupulosity as a virtue, confounding it with delicacy of conscience, whereas it is, on the contrary, not only a defect but one of a most dangerous character. The devout and learned Gerson says that a scrupulous conscience often does more injury to the soul than one that is too lax and remiss.

2. Scruples warp the judgment, disturb the peace of the soul, beget mistrust of the Sacraments and estrangement from them, and impair the health of body and mind. How many unfortunates have begun by scrupulosity and ended in insanity! How many, more unfortunate still, have begun by scruples and ended in laxity and impiety! Shun then this insidious poison, so deadly in its effects on true piety, and say with Saint Joseph of Cupertino: Away with sadness and scruples; I will not have them in my house.

3. Scrupulosity is an unreasonable fear of sin in matters where there is not even material for sin. But the victim does not call his doubts and fears scruples, for he would not be tormented by them if he believed he could give them that name. He should, however, place implicit reliance in the opinion of his spiritual guide when he tells him they are such and that he must not allow himself to be influenced by them.

4. In all his actions a scrupulous person sees only an uninterrupted series of sins, and in God nothing but vengeance and anger. He ought, therefore, to consider almost exclusively the attribute of the divine Master by which He most delights to manifest Himself, mercy, and to make it the constant subject of his thoughts, meditations and affections.

5. There is but one remedy for scruples and that is entire and courageous obedience. “It is a secret pride,” says Saint Francis de Sales, “that entertains and nourishes scruples, for the scrupulous person adheres to his opinion and inquietude in spite of his director’s advice to the contrary. He always persuades himself in justification of his disobedience that some new and unforeseen circumstance has occurred to which this advice cannot be applicable.” “But submit”, adds the Saint, “without other reasoning than this: I should obey, and you will be delivered from this lamentable malady.”

6. By sadness and anxiety the children of God do a great injury to their Heavenly Father. They thereby seem to bear witness that there is little happiness to be found in the service of a Master so full of love and mercy, and to give the lie to the words of Him who said: “Come unto Me all you that labor and are heavily burdened and I will refresh you.”

“Woe to that narrow and self-absorbed soul that is always fearful, and because of fear has no time to love and to go generously forward. O my God! I know it is your wish that the heart that loves you should be broad and free!

Hence I shall act with confidence like to the child that plays in the arms of its mother; I shall rejoice in the Lord and try to make others rejoice; I shall pour forth my heart without fear in the assembly of the children of God. I wish for nothing but candor, innocence and joy of the Holy Ghost. Far, far from me, O my God, be that sad and cowardly wisdom which is ever consumed in self, ever holding the balance in hand in order to weigh atoms!… Such lack of simplicity in the soul’s dealings with Thee is truly an outrage against Thee: such rigor imputed to Thee is unworthy of Thy paternal heart.”—Fénelon.*

Like Finer Femininity on Facebook

 

Don’t put your marriage on the back burner. Pray about it, hang out with those who build up instead of tear down, make friends with good books that are attitude-changers, be willing to say, “I’m sorry.” Go the extra mile…and then travel a little further. Every effort you expend in this area will make you and your family healthier, happier and holier!

What is perfectionism? How can we avoid this? Do parents run into this? How does it affect the spiritual life? Remember to say 3 Hail Marys for the priest…

For some great reading suggestions visit My Book List!

 

Spiritual Reading – Light and Peace, Quadrupani

This excerpt is from the wonderful little book written in the 1890’s:

Light and Peace: Instructions for Devout Souls to Dispel Their Doubts
Blessed is the man whom Thou shalt instruct, O Lord, and shalt teach
him out of Thy Law. (Ps. XCIII, v. 12.)

All scripture divinely inspired, is profitable to teach, to reprove, to correct, to instruct in justice. (S. P. Timoth., Ep. II, iii, 16.)

1. Spiritual reading is to the soul what food is to the body. Be careful, therefore, to select such books as will furnish your soul with the best nourishment. I would recommend you to become familiar especially with the works of Saint Francis de Sales.

2. When the choice of reading matter is made by the advice of a spiritual director the teaching it contains should be looked upon as coming from the mouth of God.

3. Do not affect those lives of the Saints in which the supernatural and marvelous predominate. The devout imagination becomes inflamed by such reading and is imbued with vain and useless desires: it leads some to aspire to the revelations of Saint Bridget or the raptures of Saint Joseph of Cupertino, others to imitate the mortifications of the Stylites; and thus by losing time in desiring extraordinary graces, they neglect, to their great detriment, ordinary duties and real obligations.

Take great care, then, not to allow yourself to be absorbed in those wonderful characteristics of the saints which we should be content to admire; give preference rather to their simple and interior virtues, for these alone are imitable for us.

“We ought not to wish for extraordinary things, as, for example, that
God would take away our heart, as He did with Saint Catherine of
Sienna’s, and give us His in return.

But we should desire that our poor hearts no longer live save in subjection to the Heart of our loving Savior, and this will be the best way of imitating Saint Catherine, for we shall thus become meek, humble and charitable….

True holiness consists in love of God, and not in foolish imaginations and dreamings that nourish self-love whilst they undermine obedience and humility. The desire to have ecstasies and visions is a deception.

Let us turn rather to the practice of true meekness and submissiveness, of self-renunciation and docility, of ready compliance with the wishes of others. Thus we shall emulate the saints in what is more real and more admirable for us than ecstasies.”—St. Francis de Sales.

4. Use still greater precautions in regard to ascetical works. Many of these are carelessly written, confound precepts with counsels, badly define the virtues by not showing the limits beyond which they become extravagances, and entertain the reader with trifling and purely exterior practices that are more apt to flatter self-love than to reform the heart.

5. It has been remarked very justly by a learned theologian that the ignorance and indiscreet zeal of certain writers of ascetical books have furnished the heretics of later times with arms to attack our holy religion and to turn it into ridicule.

6. A judicious author expresses himself thus on the same subject: “In order to write on spiritual matters it is not enough to have great piety,—great learning is also necessary. A man actuated by the best motives in the world may yet have strange delusions, and feed his imagination with devout extravagances.”

An author should be equally well versed in theory and experienced in practice, otherwise he will err either in regard to principles or to their application.

There is a well-known saying generally attributed to Saint Thomas: “If a man be good and holy let him pray for us; if he be learned too, then let him teach us.”

It is essential, in matters of religion especially, to give none but true and precise ideas, or else they will do more harm than good. Doctrines that are not exact create scruples in weak souls and invite the criticisms of intelligent Christians, whilst they excite the railleries of free-thinkers and furnish arguments to unbelievers.

7. Almost every day we find ascetical works published which contain many inaccuracies of the kind described. Exercise great care, therefore, in the selection of this kind of reading or you may injure your soul instead of sanctifying it. The safest course is to consult your director on the subject.

 

“The bone-dry definitions in the catechism are as essential as the recipe for the cake, but if we put them together with imagination and enthusiasm, and add love and experience, then set them afire with the teaching of Christ, His stories, His life, the Old Testament as well as the New, and the lives of the saints, we can make the study of catechism a tremendous adventure.” -Mary Reed Newland, http://amzn.to/2wSJI3w

An excellent sermon for your Sunday!

Excellent books! With God in Russia and the sequel He Leadeth Me!

You won’t be disappointed!

“In With God in Russia, Ciszek reflects on his daily life as a prisoner, the labor he endured while working in the mines and on construction gangs, his unwavering faith in God, and his firm devotion to his vows and vocation. Enduring brutal conditions, Ciszek risked his life to offer spiritual guidance to fellow prisoners who could easily have exposed him for their own gains. He chronicles these experiences with grace, humility, and candor, from his secret work leading mass and hearing confessions within the prison grounds, to his participation in a major gulag uprising, to his own “resurrection”—his eventual release in a prisoner exchange in October 1963 which astonished all who had feared he was dead.

Powerful and inspirational, With God in Russia captures the heroic patience, endurance, and religious conviction of a man whose life embodied the Christian ideals that sustained him.”

Available here.

“He Leadeth Me is a deeply personal story of one man’s spiritual odyssey and the unflagging faith which enabled him to survive the ordeal that wrenched his body and spirit to near collapse. Captured by a Russian army during World War II and convicted of being a “Vatican spy,” Jesuit Father Walter J. Ciszek spent some 23 agonizing years in Soviet prisons and the labor camps of Siberia. Learning to accept even the inhuman work of toiling in the infamous Siberian salt mines as a labor pleasing to God, he was able to turn the adverse forces of circumstance into a source of positive value and a means of drawing closer to the compassionate and never-forsaking Divine Spirit. He Leadeth Me is a book to inspire all Christians to greater faith and trust in God—even in their darkest hour. For, as the author asks, “What can ultimately trouble the soul that accepts every moment of every day as a gift from the hands of God and strives always to do his will?”

Available here.

Do you need some inspiration? For some great book suggestions visit My Book List… https://finerfem.com/my-book-list/

 

 

Zeal – Light and Peace, Quadrupani

Is your zeal rightly ordered? This chapter goes through the signs of good zeal and  of bad zeal. There is a fine line.

from Light and Peace, Quadrupani
But if you have bitter zeal, and there be contentions in your heart,
glory not, and be not liars against the truth: for this is not wisdom
descending from above, but earthly, sensual, diabolical. (St. James,
Cath. Ep., c. III, vv. 14 and 15.)

For the anger of man worketh not the justice of God. (St. James, Cath.
Ep., c. I., v. 20.)

1. Zeal for the salvation of souls is a sublime virtue, and yet how many errors and sins are every day committed in its name! Evil is never done more effectually and with greater security, says Saint Francis de Sales, than when one does it believing he is working for the glory of God.

2. The saints themselves can be mistaken in this delicate matter. We see a proof of this in the incident related of the Apostles Saint James and Saint John; for our Lord reprimanded them for asking Him to cause fire from heaven to fall upon the Samaritans.

3. Acts of zeal are like coins the stamp upon which it is necessary to
examine attentively, as there are more counterfeits than good ones. Zeal to be pure should be accompanied with very great humility, for it is of all virtues the one into which self-love most easily glides. When it does so, zeal is apt to become imprudent, presumptuous, unjust, bitter.

Let us consider these characteristics in detail, viewing them, for the sake of greater clearness, in their practical bearings.

4. In every home there grows some thorn, something, in other words, that needs correction; for the best soil is seldom without its noxious weed.

Imprudent zeal, by seeking awkwardly to pluck out the thorn, often succeeds only in plunging it farther in, thus rendering the wound deeper and more painful.

In such a case it is essential to act with reflection and great prudence. There is a time to speak and a time to be silent, says the Holy Spirit. Prudent zeal is silent when it realizes that to be so is less hurtful than to speak.

5. Some persons are even presumptuous enough in their mistaken zeal to
meddle in the domestic affairs of strange families, blaming, counseling, attempting to reform without measure or discretion, thus causing an evil much greater than the one they wish to correct.

Let us employ the activity of our zeal in our own reformation, says Saint Bernard, and pray humbly for that of others. It is great presumption on our part thus to assume the role of apostles when we are not as yet even good and faithful disciples.

Not that you should be by any means indifferent to the salvation of souls: on the contrary you must wish it most ardently, but do not undertake to effect it except with great prudence, humility and diffidence in self.

6. Again, there are pious persons whose zeal consists in wishing to make everybody adopt their particular practices of devotion. Such a one, if she has a special attraction for meditating on the Passion of our divine Lord or for visiting the Blessed Sacrament, would like to oblige every one, under pain of reprobation, to pass long hours prostrate before the crucifix or the tabernacle.

Another who is especially devoted to visiting the poor and the sick and to the other works of corporal mercy, acknowledges no piety apart from these excellent practices.

Now, this is not an enlightened zeal. Martha and Mary were sisters, says Saint Augustine, but they have not a like office: one acts, the other contemplates.

If both had passed the day in contemplation, no one would have prepared a repast for their divine Master; if both had been employed in this material work, there would have been no one to listen to His words and garner up His divine lessons.

The same thing may be said of other good works. In choosing among them each person should follow the inspirations of God’s grace, and these are very varied.

The eye that sees but hears not, must neither envy nor blame the ear that hears but sees not. _Omnis spiritus laudet Dominum:_ let every spirit praise the Lord, says the royal prophet.

7. Bear well in mind that the zeal which would lead you to undertake
works not in conformity with your position, however good and useful they may be in themselves, is always a false one.

This is especially true if such cause us interior trouble or annoyance; for the holiest things are infallibly displeasing to God when they do not accord with the duties of our state of life.

8. Saint Paul condemned in strong terms those Christians who showed a too exclusive preference for their spiritual masters; some admitting as truth only what came from the mouth of Peter, others acknowledging none save Paul, and others again none but Apollo.

What! said he to them, is not Jesus Christ the same for all of you! Is it then Paul who was crucified for you? Is it in his name you were baptized?
This culpable weakness is often reproduced in our day. Persons otherwise pious carry to excess the esteem and affection they have for their spiritual directors, exalt without measure their wisdom and holiness, and do not scruple to depreciate all others.

God alone knows the true value of each human being, and we have not the scales of the sanctuary to weigh and compare the respective wisdom and sanctity of this and that person.

If you have a good confessor, thank God and try to render his wisdom useful to you by your docility in allowing yourself to be guided; but do not assume that nobody else has as good a one.

To depreciate the merits of some in order to exalt those of others at their expense is a sort of slander, that ought to be all the more feared because it is generally so little recognized.

9. “If your zeal is bitter,” says Saint James, “it is not wisdom descending from on high, but earthly, sensual, diabolical.”

These words of an Apostle should furnish matter of reflection for those persons who, whilst making profession of piety, are so prone to irritability, so harsh and rude in their manners and language, that they might be taken for angels in church and for demons elsewhere.

10. The value and utility of zeal are in proportion to its tolerance and amiability. True zeal is the offspring of charity: it should, then,
resemble its mother and show itself like to her in all things.

“Charity,” says Saint Paul, “is patient, is kind, is not ambitious and seeketh not her own.”

“You should not only be devout and love devotion, but you ought to make
your piety useful, agreeable and charming to everybody. The sick will
like your spirituality if they are lovingly consoled by it; your family, if they find that it makes you more thoughtful of their welfare, gentler in every day affairs, more amiable in reproving, and so on; your husband, if he sees that in proportion as your devotion increases you become more cordial and tender in your affection for him; your relations and friends, if they find you more forbearing, and more ready to comply with their wishes, should these not be contrary to God’s will.

Briefly, you must try as far as possible to make your devotion attractive to others; that is true zeal.”—Saint Francis de Sales.*

11. Never allow your zeal to make you over eager to correct others, says the same Saint; and when you must do it remember that the most important thing to consider is the choice of the moment.

A caution deferred can be given another time: one given inopportunely is not only fruitless, but moreover paralyses beforehand all the good that might have subsequently been done.

12. Be zealous, therefore, ardently zealous for the salvation of your
neighbor, and to further it make use of whatever means God has placed in your power; but do not exceed these limits nor disquiet yourself about the good you are unable to do, for God can accomplish it through others.

In conclusion, zeal, according to the teachings of the Fathers of the
Church, should always have truth for its foundation, indulgence for its
companion, mildness for its guide, prudence for its counselor and
director.

“I must look upon whatever presents itself each day to be done, in the
order of Divine Providence, as the work God wishes me to do, and apply
myself to it in a manner worthy of Him, that is with exactness and
tranquility.

I shall neglect nothing, be anxious about nothing; as it is dangerous either to do God’s work negligently or to appropriate it to one’s self through self-love and false zeal.

When our actions are prompted by our own inclinations, we do them badly, and are pretentious, restless, and anxious to succeed.

The glory of God is the pretext that hides the illusion.

Self-love disguised as zeal grieves and frets if it cannot succeed. O my God! give me the grace to be faithful in action, indifferent to success.

My part is to will what Thou willest and to keep myself recollected in Thee amidst all my occupations: Thine it is to give to my feeble efforts such fruit as shall please Thee,—none if Thou so wishest.”—Fénelon.

Visit FF on Facebook

*******************************************************************

This is a good reminder of what we are to strive for, even though we stumble along the way. “The first area that you must succeed in, since you are a woman, is in the home, in the roles of compassionate wife, diligent mother, and successful keeper of the home. Yes, the key to your happiness lies within your own four walls. To reach these goals you may have to go beyond the call of duty…go the second mile, doing more than is asked or expected. ” – Fascinating Womanhood http://amzn.to/2pIML8g (afflink)

 **************************************************

Looking for good reading suggestions? Take a peek at My Book List.

Save

Save

Save

Save

Save

Save

Temptations – Light and Peace, Quadrupani

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. A little longer read for your Sunday, but well worth it, so snatch a few moments…. 🙂

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?”*

Like Finer Femininity on Facebook

*******************************************************************

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.

***************************************************

Visit My Book List for some great reading ideas!

Save