A treatise on despondency in the pursuit of piety

Index

DISCOURAGEMENT OR DESPONDENCY.

PAGE

Chapter I. On the dangers and fatal effects of Despondency 1

u II. The most fatal effect of Despondency is, that the soul that yields to it, does not view it as a temptation. Hope and confidence in God, are as much a commandment as Faith, and the other virtues 2

" III. Source and cause of the impressions which Despondency makes on the soul of the Christian 5

u IV. Of the true motive for Christian hope ; this

motive is the same for all men... 7

u V. A powerful motive for confidence is the infinite value of the sufferings and merits of Jesus Christ 11

u VI. Motive of confidence for the religious soul, in the mercy which God has shown in selecting her for the grace of her vocation. False ideas and feelings which we ascribe to God 15

H VII. Our reiterated infidelities ought not to make us lose confidence in God. It is the want of Faith which makes us fear 19

u VIII. God is never so near to us, to assist us in our conflicts, as when we imagine Him far away. He hides Himself only that

we may geek Him and find Him 21

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IV

INDEX.

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Chapter IX. We can not conquer without fighting, and

there is no fighting without trouble 23

" X. It is tempting God, and tempting one's self to be solicitous about the conflicts that may await us 30

u XI. Of weariness, disgust and difficulties in the service of God — causes of a discouragement contrary to reason 33

" XII. It is not well to ask God to put an end to our trials and difficulties — and to desire the immediate fulfilment of our prayers. 38

u XIII. We would wish the Almighty to do all for us, and to give us the victory, without its costing us anything : a pernicious error, an unfair request, and a common cause of discouragement 43

u XIV. Discouragement occurs because we will not profit by the ordinary aid which is within our reach, but through a slothful feeling wait for extraordinary graces. 46

w XV. It is false and dangerous, to think that we can do nothing to resist certain inclinations and habits which overcome us 52

u XVI. Our spiritual exercises a cause of despondency, because we falsely think them useless, or the occasions of new faults... 57

« XVII. Imperfect motives, joining themselves to an intention otherwise pure, are another source of discouragement 66

" XVIII. It is an error to suppose that we should not offer our actions to God, because they have not that perfection which we desire, or think necessary 76

u XIX. A loss of sensible devotion — an unjustifiable cause of despondency 81

INDET. V

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Chapter XX. Faults committed by pious souls in time

of desolation 84

XXI. One of our pretexts for abandoning prayer is, that we lose our time. This is usually false, and often criminal when true. How to occupy ourselves usefully in time of prayer 90

" XXII. To strive for sensible devotion is useless, often dangerous, and it gives occasion for despondency.... 94

u XXIII. On the use of spiritual books during time of prayer, or when attending at mass.... 100 M XXIV. What books we should use during prayer, and what plan we should adopt in their perusal 104

TEMPTATIONS.

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Cbtaptee I. Temptations no proof of God's having abandoned us. If sometimes a mark of His anger, it is an anger tempered by mercy Ill

II. Temptations no sign of a dangerous state of the soul, in regard to God and salvation 115

III. In temptation recourse must be had to God. He sustains us in the combat,

although we do not perceive it 117

IY. How to recognize whether we have consented to the temptation.... 119

V. On short and passing temptations 122

VI. On temptations which are persistent and troublesome, and on those which make an impression on our senses 124

INDEX.

FAC«

Chapter VII. On temptations which disturb us in the exercise of virtues. We must not abandon a good work because of the defect, or the imperfect motive which accompanies it. We must renounce the one, and persevere in the other 128

u VIII. Temptations not to be reasoned with.

Means of banishing them 131

" IX. On frequent temptations. a In time of

peace, prepare for war." 138

" X. The utility of temptations 142

u XI. The subject continued. One who is subject to temptations, and desirous of saving his soul, attaches himself the more closely to God, and exercises the greater vigilance. , 146

" XII. The good effects of temptation in negligent souls 150

u XIII. The time spent in overcoming temptations,

is not time lost. 153 debitor's Irefau.

To Pious and Devout Souls : —

I present you this little book, confident of its valueit is the posthumous work of a Priest, who was not only member of a celebrated society, and Professor of Theology, but was also a pious and enlightened director.

In this book you will therefore find wholesome instruction, great knowledge of the interior life, and of the human heart, — the result of years of experience in the direction of souls.

The subject is at once, both highly important and very difficult. The Author has not confined himself to general principles, and vague maxims, but he has entered into the very sanctuary of the soul, into its secret folds and most intricate windings. The thread of Reason, the light of Faith and the torch of Experience, have led him safely through that labyrinth, where so many lose themselves, rashly attempting to explore it without the proper guides. A few principles, presented under different aspects, solve all difficulties, throw light upon doubts that are ever recurring, expose all the subterfuges of self-love, sloth and cowardice, refute their objections and silence their excuses.

The Author has followed the most useful plan for works of this kind. He adopts the method of reason^ ing — and hi3 reasoning is as clear as it is solid. The greater number of persons who profess piety, prefer appeals to their imagination and to their heart, rather than to their reason. They like to be excited by lively

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Viii PREFACE.

descriptions, and by tender and touching language; but in so doing, they are seeking a passing gratification rather than a real and permanent benefit. Such descriptions and sentiments soon fade away, but the fruits of conviction are more lasting. Pure reason and true Faith never vary; imagination and feeling are incessantly changing according to the different objects which act upon them.

It is from indolence that feeling is preferred to reasoning. The greater part of mankind are indolent, and hence there are so few who care to reflect and reason. But one who has an earnest love for virtue and duty, who is anxious about his salvation, should not shrink from the mental effort which the exercise of reason and of Faith requires. We should remember that no sincere and permanent resolution can be taken, without a conviction of its necessity. This is according to the natural order of reason, and to the economy of grace. The understanding must be enlightened before the will can be moved.

This work appears to be specially intended for the instruction of persons living in religious communities, and for seculars aiming at perfection: but in this age of indifference and discouragement, all, who profess the true faith may here find no little help to undeceive them in their errors, and to strengthen them against the wiles of self-love. We venture to hope that even Directors of consciences may discover therein, that which will increase their light, and supply for any want of experience in their difficult and dangerous ministry.

A TREATISE

ON

DESPONDENCY

IN THE PURSUIT OF PIETY.

ON THE DANGERS AND FATAL EFFECTS OF DESPONDENCY.

Despondency is the most dangerous temptation that the enemy of our salvation can employ. In other temptations he attacks some one virtue in particular, and shews himself openly : by despondency he attacks them all, but covertly. The snare is readily perceived in other temptations : one finds in religion, often even in reason, principles which condemn them. The knowledge of the evil, to which we cannot blind ourselves, conscience, and the truths of religion which are awakened, serve as helps to sustain us. But in despondency there is nothing to lean upon ; we feel that reason does not suffice to enable us to practise all the good that God requires of us. On the other hand, we dare not hope to receive from God all the help we need, to overcome our passions; thus we become discouraged and nearly reduced to despair, the very point to which the devil tries to lead the despond ent soul.

In other temptations we clearly perceive that it is wrong to allow the mind to dwell upon them ; but in despondency which disguises itself under a multiplicity of forms, we see strong motives for yielding to the feeling, which we do not look upon as a temptation. This feeling, however, makes us imagine that perseverance in the practice of virtue is impossible, and it leaves the soul liable to be overcome by all its passions. It is therefore of the utmost importance to avoid this snare.

(Chapter 2 .

THE MOST FATAL EFFECT OF DESPONDENCY IS, THAT THE SOUL THAT YIELDS TO IT, DOES NOT YIEVT IT AS A TEMPTATION. HOPE AND CONFIDENCE IN GOD, ARE AS MUCH A COMMAND- MENT AS FAITH, AND THE OTHER YIRTUES.

The great danger of despondency is, that being deceived by an excessive fear which makes us blind to the truth, and being discouraged at the sio-ht of difficulties against which we find no resource in ourselves, we nevertheless do not look upon this state as the effect of temptation. Could we only see it in that light, we should beware of the suggestions that entertain it, and should get rid of our trouble more quickly and more easily.

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Let it however be well understood, that despondency is- a temptation, and bears all the marks of being such ; for every feeling which is opposed to the law of God. either in itself, or by the consequences it may have, is evidently a temptation. It is thus we judge of every temptation to which we are liable. If we have a thought against Faith, a feeling against Charity or against some other virtue, we look upon it as a temptation : we turn away from it. and try to elicit acts opposed to the thought or feeling which has put us in danger of offending God.

Xow Hope and Confidence in God are commanded equally with Faith and the other virtues. Therefore the feeling which is opposed to Hope is as much forbidden, as that which is against Faith or any other virtue : it has thus every feature of a real temptation.

The law of .God obliges us frequently to make acts of Faith. Hope and Charity; and hence forbids us all wilful feelings contrary to these sacred and necessary virtues. How then can despondency be viewed otherwise than as a temptation, and even as a very dangerous temptation, since it exposes the Christian soul to abandon every work of piety.

To make this danger clearer to you, consider the general course of conduct among men. Is it rtdt the hope of success, of procuring some advantage, or of avoiding some evil, or of satisfying some desire or some passion, which makes them act;

i which supports them. under their labors and animates them to overcome their difficulties ? Take away from them all hope, and they would soon fall into inaction. None but a madman would strive for an object, which he despairs of obtaining. In religious life, despondency produces the same effect ; it is founded on the same principle, the want of means to reach the end which we propose to ourselves.

When we lose all hope of overcoming the difficulties which we may find in the practice of any virtue, we do not try, or but feebly, to make the effort to do so. These insufficient efforts onlv increase our weakness, and being more than half overcome by despondency, we are easily led away by the passion that sways us. The sight of our weakness first throws us into doubt and into trouble. In that state, occupied only by the difficulty of the combat, we do not distinguish the principles which ought to guide us. The fear of not succeeding prevents us from employing the means which God has given us, and we are thus defenseless against our enemy. We are like a child who, seeing the approach of a Giant, begins to tremble, and forgets that a stone thrown in the name of the Lord, may lay him prostrate. In the same manner do we forget that we have a powerful help in the goociness of a tender Father, upon whom we have only to call, to be victorious in all our struggles.

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SOURCE AND CAUSE OF THE IMPRESSIONS "WHICH DESPONDENCY MAKES ON THE SOUL OF THE CHRISTIAN.

The reason despondency makes such strong and fatal impressions on us, I shall now proceed to show. We are well convinced of our weakness, for we have often experienced it. We feel keenly the difficulty we have to overcome ourselves, as we succeed but rarely. Filled with these sad and discouraging reflections of our want of strength, and of the little we do to please God, we consider it useless to have recourse to Him, who, we think, will not hearken to our prayer, whilst we are in our present state ! Sad evidence of the pride of the human heart, which would wish to owe to itself the good which it does, and the happiness to which it aspires ! and how opposed to the words of the Holy Ghost: L 'What hast thou, that thou hast not received? " (I. Cor. iv, 7).

In such a state we only see, and only depend upon our own efforts, so that our despondency diminishes, ceases, returns or increases, according' as we act well or ill. We do not reflect that it is only from the mercy of God we can hope for help, and not by our own merits ; that when we have done well, it is through the grace of God, which we have not merited, and that, in every circumstance, this Mercy is ever ready to dispense to us the necessary grace.

When these desponding souls are told that they ought, after he example of the Saints, to put $11 their confidence in God, they will at once answer, that it is not surprising that the Saints had confi- * dence in God, since they were Saints and served God with fidelity : but that they have not the same right to feel that perfect confidence in Him, which the Saints had. They do not perceive that such reasoning is contrary to the principles of true religion.

Hope is a theological virtue, and its motive can be found only in God. These souls make it a human virtue, when its source or motive is recognized in man or in his ways. The Saints did not hope in God, because they were faithful to God, but they were faithful to God because they hoped in Him. Otherwise the sinner could never make an act of hope, and yet it is that very act of hope which disposes him to return to God.

Observe that St. Paul does not say : I have obtained mercy because I have been faithful, but Having obtained mercy of the Lord, to be faithful" (I. Cor. viii, 25). Mercy always precedes the Good which we do ; and it is from Mercy alone that we have the necessary grace to do any good at all. The Saints never counted upon their works to strengthen their confidence in God ; for they were ever mindful of the words of our Saviour :

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u So also, ye, when ye shall have done all these things that have been commanded to you, say: we are unprofitable servants" (Luke xvii, 10). The greater Saints they were, the greater was their humility. Their humility allowed them to see only the perfection to which they had not yet reached. Unlike the Pharisee in the Gospel, they found nothing in themselves to warrant their confidence, but in the mercy of God they sought and found a confidence, the foundations of which could not be shaken. This was what supported them, and this it is, which must encourage you, and re-animate your fainting strength. It is of the utmost importance for you to understand this truth, that you may not again fall into the snare which your enemy has so often laid for you.

<E I) a j) Ur 4.

OF THE TRUE MOTIVE FOR CHRISTIAN HOPE — THIS MOTIVE IS THE SAME FOR ALL MEN.

According to religion the motive of Christian Hope, or of confidence in God, is the same for all men, Saints and sinners.

Hope, as we have already said, is a theological virtue, like Faith and Charity. Its motive, then, can be found only in God, and can rest only, upon divine perfection. It follows, therefore, that we exclude from this motive our own merits. We do not hope in God, because we have been faithful to Him, but we hope in Him, that we may obtain the grace to be faithful.

On what, then, is Christian Hope founded, and what is its motive, according to Religion? Pope Benedict XIV., in his form of the Act of Hope, has pointed out the divine perfections which constitute this motive. The act is this : " Oh my God I hope in Thee, because Thou art faithful to Thy all -powerful promises, and because Thy mercies are infinite. 11 In this motive there is nothing human, all is drawn from God Himself. And could there be a stronger motive to strengthen us in hope and in the confidence of God ? We here find the mercy of God, who is more anxious to shower His gifts upon man, than man is to receive them ; who desires their real good and their salvation, much more sincerely than they desire it themselves, since He restrains them by His grace, which of themselves they could not merit, and since He prepares for them aid proportionate to the trials to which He exposes them — an aid which they can obtain by prayer, and with it conquer the evil one, This mercy is so infinite, that all the malice of mankind cannot exhaust it ; and which, after having manifested itself so wonderfully in the gift which God has granted us, His only Son for our

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ransom, will not refuse us the assistance which He desires to afford us in this priceless benefit.

The effects of this divine Mercy have been promised to us by the assurances which God has made us, of coming to our assistance, whenever we ask it, to work out our salvation. God, who is truth itself, cannot deceive us, and He is essentially faithful to the promises He makes His creatures. But we find in the Holy Scripture the most touching exhortations to have recourse to Him in our necessities, with the promise that He will be our support and our strength. Now, then, can we have any anxiety or seriously entertain any fear that He will reject or abandon us, when we call upon Him with confidence? Would not this be accusing God of not keeping His promise ? But that would be blasphemy.

It is true that to grant our prayer, God requires that we should call upon Him with confidence — but should we deserve to obtain His benefits if we asked them with a doubting heart ; doubting that very goodness of which we are experiencing the effect every instant of our lives, and in so many thousand ways? No, as the Apostle, St. James, says : M Let him ask in faith, nothing wavering." (i, 6). The heart that prays with doubt and distrust shall obtain nothing. And we also know that Jesus Christ whilst on earth only granted miracles when there was confidence : " Daughter ^ thy faith hath heated thee" (Matt, ix, 22). God's almighty power gives the crowning strength to this motive for Christian Hope, seeing that He exceeds all that we can require of Him. Men often promise that, which it is not in their power to give, but it is not thus with the all-powerful God. We can find no insurmountable obstacles to His will, in the gifts which He desires to make to us. He has in the boundless treasury of His graces, infallible means to lead us to holiness. Therefore we ought never to fear asking Him too much, or asking things too difficult.

God being infinitely rich, possesses all good, in the order of grace, as in the order of nature. Bein£ infinitely powerful, there are none of these treasures of which He cannot make us partake. Being infinitely good, He is disposed to grant us according to His promises, all that is necessary for our salvation. It is on these substantial motives, drawn from the perfections of God, that we should found our Hope — and only thus can our confidence have that unshaken firmness which it ought to have.

THE PURSUIT OF PIETY.

CI) apter 5.

A POWERFUL MOTIVE FOR CONFIDENCE IS THE INFINITE TALUK OF THE SUFFERINGS AND MERITS OF JESUS CHRIST.

A soul that is addicted to despondency, is swayed by fear, which prevents it from reflecting on the immovable foundations of confidence in Grod. We cannot therefore give her too many motives for overcoming that fear which harasses her incessantly. She will find a powerful one in the sufferings of Jesus Christ, which are as infinite, as the dignity of his person is immense. This divine Saviour dying for all mankind, praying for all, offering for all His sufferings and His death, has merited for them all the graces which are necessary for them to overcome their spiritual enemy and to gain eternal happiness. These merits which Jesus Christ did not need for himself He has given over to mankind. So that, according to St. Bernard, these merits become our own. And by offering them to the Father, we obtain that help which we need to strengthen us against the enemies of our salvation. It is from this principle that the Church, in all the prayers she makes to God, always invokes the merits of Jesus Christ our Lord.

u But," exclaims a soul, frightened at the thought of her many past offenses, " how must our Lord and Saviour look upon me, after the many outrages which I have committed against Him! Can He any longer interest Himself for one who has been so long His enemy?" Can a well-instructed Christian soul have any doubt on this point ? Did not Jesus Christ Himself assure us, that He came into the world to suffer and die for sinners ; that He came chiefly to seek for sinners? Now, in the face of this assertion, will they still imagine that, because they are sinners, they will be refused the help they require to return to God? No, Heaven and Earth may pass away, but the promises of God shall not pass away unfulfilled. These promises relate to sinners, and if there had been no sinners, would Jesus Christ have suffered ? Would He have submitted to a cruel death? The more sinful man is, the more strikingly are the mercy of God, and the power of the Saviour's merits displayed. Is there any blacker crime than the treachery of Judas? Yes, answers St. Jerome, there is one still more enormous, despair! Judas rendered himself more guilty in taking away his own life, than in betraying his divine Master.

Let us then never fear to have recourse to the merits of Jesus Christ. We honor them when we make use of them to obtain the helps which we need, since it was for this, that Jesus Christ vouchsafed to acquire them and to give them over to us. It is in applying them to ourselves through prayer

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and good works, that we fulfil the end for which they were purchased.

It would he a singular way of honoring them, the not daring to make use of them ; it would be going directly against the end which our divine Saviour proposed to Himself. In turning from His gifts as useless, we would not be evincing our esteem for them, but only proving our indifference.

Since we acknowledge that we are poor, weak and miserable, should we not seek to enrich and to strengthen ourselves, and to cure our evils? Jesus . Christ offers Himself to accomplish these miracles in us, by offering His infinite merits. With loving tenderness He says to us : " Come to me, all ye that labor and are heavy Lurdened and I will refresh you." (Matt, xi, 28). Is it not therefore against every principle, against every feeling, and still more against the intention of the Saviour Himself to fear to have recourse to Him ?

Temptation attacks the soul in every way. Through a sentiment of false humility, a fear is conceived which fills the soul with dejection. Christian humility and sound reason require, that we should recognize our unworthiness of heavenly benefits ; but they do not require us to refuse those which are offered, or not to -ask for those that have been promised to our prayers. Still more does the gratitude which we owe to Jesus Christ require that we should obey His will, in profiting by His sufferings, to obtain the graces which He has earned for us. Never can we honor Him more than in corresponding to the merciful designs which He had in immolating Himself for us.

On what could we rely, to appease the justice of God outraged by sin, and to draw down His mercy, if not upon the merits of our Saviour? It is in presenting them to God that we may hope to disarm His anger. Just as He can only see in us that which must provoke His justice ; so in His Son He only sees what solicits His mercy. This Divine Mercy is exercised in our behalf as soon as we, with sentiments of regret, present ourselves to Him, under the shadow of the Saviour's cross, and covered with His precious blood. And thus also is justice appeased. Mercy and trnth, justice and peace make together a blessed treaty for us. In the language of the Psalmist : " Mercy and truth have met each other; justice and peace have kissed.' 1 (Ps. lxxxiv, 11).

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MOTIVE OF CONFIDENCE FOR THE RELIGIOUS SOUL, IN THE MERCY WHICH GOD HAS SHOWN IN SELECTING HER FOR THE GRACE OF HER VOCATION. FALSE IDEAS AND FEELINGS WHICH WE ASCRIBE TO GOD.

The religious sees in his vocation a strong proof of God's mercy in his regard. There is no one, no matter what his state may be, who, after having served God with fidelity, falls into sin, or into a state of indifference, and again seeks to return to God, that ought to doubt of His mercy, and that the atoning merits of our Lord will be applied in his behalf. That contrite feeling, that holy desire to return to God and to the faithful discharge of our duties, does it not come from God Himself? That strength, that courage to sacrifice the goods and pleasures of this world, his evil passions and his own will, from whom does all this come but from God? That tender devotion, which led him to consecrate himself to God, and sustained him in all his conflicts against his natural inclinations, who inspired it but God ?

If we could be so presumptuous as to imagine that we owe this to ourselves, the experience of our weakness should alone undeceive us, and the words of our Lord condemn us. As He spoke to His Apostles, so does He still speak to every soul consecrated to His service : H Ye have not chosen

Me; hit I have chosen you" ( John xv, 16), even before you thought of Me, whilst you neglected Me, and turned away from Me, and obstinately resisted Me ! Can God have done so much for us, and yet not really wish to aid us when we call upon Him for help ? Surely, to think this would be to accuse God of contradicting Himself. No ; when such a soul has recourse to God, He will finish the work He has commenced in her, and lead her on to the perfection of her state. To this He has pledged His word ; and He still continues to urge the desponding soul lovingly to cast herself into the bosom of His mercy, there to find her peace and her salvation.

It is because we judge God by our own weak human hearts, that we fear to exhaust His mercy. If a person, to whom we have given important assistance, whom we have loaded with benefits, treats us with ingratitude, and, in return for kindness, heaps insults upon us, we turn away from him as unworthy of further notice, more especially if he has made use of our very benefits to injure us — we abandon him forever. We should consider we were acting against every dictate of common sense and prudence, did we continue to furnish him with arms to use against us.