THE TESTS OF VICTORY AND DEFEAT
It is all very well to sit down calmly, and consider, as we have done,
the stages of temptation, and to draw definite conclusions as to the
point at which the temptation passes over into sin. Such principles as
these are not hard to discover. In fact, as a general rule it is
comparatively easy in any matter to arrive at moral principles. If we
cannot think them out for ourselves, any handbook of Christian ethics
will give them to us, cut and dried.
The real stress and strain in life arises from the difficulty of
applying principles to special cases in hand, and it is just this
difficulty that is experienced amid the shock of the conflict by many
souls, even those who are illuminated by the Holy Ghost.
I. _The Test of Common Sense_
What practical tests, therefore, can we bring to bear in order to know
whether the will has consented? Before entering upon a discussion of
them, we can sum up the whole matter by saying that to everything must
be applied the test of common sense. At no time are scruples {151} so
apt to intrude themselves as when we seek to apply tests to discover
whether or not we have sinned; and no spiritual scruple was ever based
on common sense. On the contrary, the cherishing of scruples always
points to some positive lack of mental balance. Above all things, we
are to be reasonable with ourselves. We shall find with ever so little
consideration that the laws which apply to the conditions of our
ordinary daily life are the laws that must apply to our spiritual life.
There will be no danger of perplexing scruples if we apply the same
rules to the inquiry concerning sin as we should apply to a question of
ordinary human relations, and as dutiful children we must give our
heavenly Father credit for as much loving generosity in His dealings
with us as we know would be employed by an earthly parent who had ever
showed us a tender and loving consideration.
So bearing these things ever in mind, we can proceed to think of the
further tests we may apply, to show whether or not we have consented to
the devil's temptations.
II. _The Test of Doubt_
"If you doubt whether you have consented to evil, always take the doubt
as a negative."[1] {152} This is the rule laid down for us by St.
Francis de Sales. In it he follows the great spiritual teachers in
holding that if sin, especially mortal sin, "is not _more than
certain_, you should decide that it does not exist," especially if the
conscience is prone to be tender.[2]
It is a principle of divine, as well as human law, that a man is to be
counted innocent until he is proved guilty.[3] We must give ourselves
the benefit of the doubt. This we can do safely, and without scruple,
provided we have been ordinarily faithful in the use of the means of
spiritual knowledge that God supplies, such as Prayer, Sacraments, etc.
We must insist upon this; in the first place, because the nature of the
human mind demands it. A thing that the soul really abhors could not
possibly find entrance without its certain knowledge. In the second
place, because justice requires it. We are bound to exercise justice
towards ourselves as well as towards others, and it would be manifestly
unjust to regard a man as guilty of a crime so long as the case is
involved in reasonable doubt.
The third reason why we must acquit ourselves when doubt exists, is
that it is a grave danger to the soul to become accustomed to the idea
of {153} committing sin. It is a principle of psychology that it is
much easier to perform an action when we have grown used to the thought
of it.
A fourth reason is thus expressed by St. Francis in a letter to the
famous Angelique Arnauld, Abbess of Port Royal: "If you accuse your
soul without just cause, you spoil its courage, and turn it into a mere
coward."[4] It is the Christian's duty by every means to encourage his
soul and to do nothing to discourage it. The Psalmist gives us
repeated examples of this, as for instance, when he cries, "Why art
thou so heavy, O my soul, and why art thou so disquieted within me.
Put thy trust in God, for I will yet give him thanks which is the help
of my countenance and my God."[5] Discouragement has been called "the
temptation of temptations."[6]
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The soldier would not be tolerated in an army who made it his business
to go up and down the lines in the course of the battle discouraging
his fellows. We always feel that there is a peculiar meanness about
the man who tries to take the heart out of those about him. We must in
these spiritual matters, under pain of sin, be as fair to, and as
considerate of, our own souls as of the souls of others, for we have no
special rights over ourselves in such matters. Our souls are not our
own. "All souls are mine,"[7] says God, and we wrong Him when we
injure any soul.
It does not acquit us to plead, as silly souls are sometimes heard to
do, that we are injuring no one but ourselves. In the first place,
this is not true. Every hurt we inflict on our souls, every
discouragement into which we lead ourselves, is not only a wrong to
God, but inflicts a hurt on every soul that is bound up with us in the
Communion of Saints. This is just what the Apostle meant when he said,
"Whether one member suffer all the members suffer with it."[8]
The care and constant strengthening of our own souls is a part of the
obligation laid upon {155} us as our brother's keeper;[9] and we know
the curse that fell upon Cain not only for his crime of blood, but in
punishment for the far greater crime of refusing to recognize the
solidarity of humanity, and the duties that arise therefrom. He
murdered one man's body, but who can tell how many souls we have been
slaying though weakening our own power to help and rescue them in their
hour of conflict.
Even were it true that we injure none but ourselves by injustice to our
souls, we are in this case injuring that which belongs, not to
ourselves, but to another, namely to God, and He will let no such wrong
go unavenged.
Although we are not to accuse ourselves in such cases of doubt, it is
well to speak of them to a wise spiritual guide.[10] This will afford
us the opportunity of receiving such counsel as will aid us should the
particular form of assault be repeated.
It is also a discouragement to the enemy to see that his schemes are
thus understood and exposed. He loves ever to work in the dark, and it
is a matter of common experience that he often abandons a plan of
temptation when he finds it {156} has been detected and discussed by
those against whom he has been plotting.
III. _Signs of the Soul's Victory_
In the course of the struggle there are many circumstances and
conditions by which we can test how the battle is going. We shall
consider some of these, choosing certain ones which Satan often uses
for our discouragement by presenting them to us in a wrong light. It
is a favourite device of his to snatch at the very circumstance which a
good God, ever tenderly solicitous of our safety, allows for the
consolation of His faithful soldiers, and by presenting it from a false
point of view, turn it into an occasion of scruple and unnerving
anxiety.
(1) Continuance and increased severity of attack is proof that the will
has not yielded to the temptation. An army does not direct its
assaults against an enemy who has already surrendered. So rather than
be frightened, we should draw comfort from the fact of continued
temptation.
"It is a good sign," wrote St. Francis de Sales to Madame de Chantal,
"when the enemy storms so lustily at the door; it proves that he is not
attaining his end. If he had attained it, he would {157} not clamour
any more; he would go in and be satisfied. Keep this in mind so as to
avoid scruples."[11]
But although Satan's fiercer malignance of attack be a sign that the
soul has not yielded, it is far from being the kind of sign that
justifies our pausing in the struggle. If the tempter uses renewed
energy and fierceness in his assaults, the soul, in order that it may
continue in safety, must also employ a corresponding increase of energy
in bringing into action the increased grace that the Holy Spirit stands
always ready to give to those who ask Him. It is just for this that
the Blessed Spirit waits upon and presides over the conflict. "Hence
gather we this comfort," writes the saintly Andrewes for our
consolation, "that the Holy Ghost is not a stander-by as a stranger
when we are tempted, _tanquam otiosus spectator_, but He leads us by
the hand, and stands by as a faithful assistant."[12]
(2) A sense of fear that we have consented, or at the thought of the
possibility of consenting, is an excellent indication that we are, as
yet, free from the sin to which we are being tempted. He who has
actually entered into the sin and made it his own by a deliberate
operation of his will, {158} has not ordinarily the attitude of fear
towards his sin. The act of consent brings a certain complacency with
respect to the sin, and a blindness of spiritual vision, which leaves
no room for fear, and which is only disturbed by penitence.
"You will not yield to the temptations which you know and fear; for the
fear of falling is one of the best gifts of the Holy Spirit. Through
that holy fear He arms His servants against danger, and teaches them
how to conquer themselves.... If you had no fear I should fear for
you.... Fear then, and let your holy fear be lifelong. 'Blessed is
the man that feareth always.' But keep that fear within due limits, so
that you do not become discouraged and forsake your work; let it rather
move you to renewed hope, and more earnest watchfulness, self-mistrust,
and confidence in God."[13]
(3) Grief at the temptation implies, of necessity, that the will is
still in a state of opposition to the suggestion. "So long as you are
grieved at the temptation, there is nothing to fear, for why does it
grieve you save because your will does not consent to it?"[14] A
glance at the nature of grief shows this to be true. Grief is {159}
the emotion that arises when we are forced to suffer that which is
contrary to the will.[15]
On the other hand, the absence of grief should rouse us to inquire if
our souls be not in a dangerous state of tepidity. If one were
seriously to suggest our doing something that would be a marked
dishonour to an earthly friend and benefactor, there would be an almost
immediate sense of shock and grief that we should be thought capable of
such baseness.
There would, in all likelihood, be a sense of disappointment with
ourselves that we had given so poor a testimony of our love and loyalty
that anyone could think it possible for us to be thus untrue to our
friend. So, along with the grief at the presence of the temptation let
us make sure that there be a very deep searching of heart to find what
there is in our life to encourage the tempter to think we would be
untrue to a Father who has loved us with an everlasting love,[16] and
whose tender compassions are renewed to us every morning.[17]
(4) A consciousness of the existence of temptation is generally a sign
that the will has not wholly, at any rate, yielded consent.
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The entrance of sin into the soul by consent marks the cessation of
struggle, and therefore, when there is still a clear sense of struggle,
we are to conclude that as the temptation is still going on we have not
yet given full consent. Dom Baker assures us that "A well-minded soul
may conclude that there is in the will a refusal to consent to the
suggestion, even in the midst of the greatest disorder thereof, _whilst
the combat does not cease_."[18] Those who are wholly unconscious of
temptation are too often those who have yielded to the tempter, and he
troubles them no more. Those who still feel the pressure of his enmity
can thank God and take courage that the devil still counts them worthy
of his antagonism.
Says Walter Hilton: "The soul needeth to be ever striving and fighting
against the wicked striving of this image of sin, and that he make no
accord with them, nor have friendship with them to be pliable to their
unlawful biddings, for in so doing he beguileth himself. But verily if
he strive with them, he need not be much afraid of consenting, for
striving breaketh peace and false accord."[19]
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IV. _Spiritual Safety, Spiritual Victory_
The reader will observe that although we are speaking of the soul being
kept from the power of Satan, yet the heading of the foregoing section
speaks of the signs, not of the soul's _safety_, but of the soul's
_victory_. There is a significance in this choice of words, for in the
spiritual combat the soul that is safe is indeed victorious. Herein
lies one of the radical differences between the spiritual warfare and
any other. In the world's wars an army may be safe from defeat and
capture, and yet be far from victorious. But in the spiritual life, to
be safe is to be the victor. There are no drawn battles in this
warfare. Once the soul has been enlisted in God's army, once it has
been signed, and sealed, and has put on the whole armour of God,
thenceforth to be safe is to be victorious, not to be conquered is to
conquer Satan. So we may seem to be making but little progress, but if
we hold fast that which we have no man can take our crown.
This is made quite clear to us in the message of the Spirit to the
Seven Churches of Asia.[20] The Church at that time was hard-pressed.
The fires of persecution were burning out the dross, and purifying her
over against the coming {162} of the Lord. It was a time for
longsuffering, for patient waiting until the arm of the Lord should be
bared to avenge her of her adversaries. So the Spirit speaks not of
Pentecostal achievements; there is no mention of mighty triumphs that
the world could see and applaud. It was a patient waiting, finding her
strength in sitting still.[21]
What is it under these conditions that God requires? No aggressive
plan of advance is outlined; only a patient faithfulness wherein would
lie victory and reward. Examine them one by one. Ephesus receives
praise of God because "Thou hast borne and hast had patience." Smyrna
is only to "Fear none of those things that thou shalt suffer."
Pergamos is praised, because "Thou boldest fast My name, and has not
denied My faith." To Thyatira it is said, "That which ye have already,
hold fast till I come." Sardis has lost somewhat of the heavenly gift,
but she will yet be safe if she will but "Strengthen the things that
remain." Philadelphia is accounted worthy of great promises because
"Thou hast a little strength, and hast kept My word and hast not denied
My name." Nor has Laodicea, "neither hot nor cold," over whom the
curse is suspended, great things demanded of her. It is only, "Be
zealous therefore {163} and repent." Let her only undo her evil and
she, too, will have the blessing.
From none of these are great things asked. If they will but hold fast,
and in the power of the Spirit let not Satan have the advantage, the
grace of God within them will so operate of its own inherent force and
activity that each will be counted among those that overcome, and will
receive the gracious reward promised to those who are worthy to be
ranked among the victors in the Kingdom. What strong consolation is
here! What proof of the love and compassion of our God! Only yield
not to Satan, hold fast that which thou hast, and thine shall be a
share in the glory of the victorious Son of God.
V. _The Truest Test_
We have considered briefly some of the tests by which we may try
ourselves in the battle, but, after all, is it best to engage ourselves
in the application of any tests? There are indeed certain strong,
God-reliant souls who are not content unless they can thus test
themselves. If they believe the Holy Spirit is leading them to this,
well and good. Let them follow such a divine call wherever it may take
them, for the leading of the Spirit can never be other than a {164}
leading of perfect wisdom and perfect love. But doubtless for most of
us who desire to serve God in true simplicity, it is far better to
place our whole trust in Him, do what we can, lean in childlike faith
upon His great love, and not seek to measure our progress on the way.
Such tests may help many, but they should be strictly avoided if they
lead to introspection and self-analysis, those deadly foes of true
devotion; above all, if they lead to self-satisfaction and pride. If
the application of these tests produces mental doubt, distress, and
scruple, or vain complacency, take it as a distinct warning from God to
let them alone, for in souls of this temperament any such testing of
self will cause them to fall by the wayside, or else to fix their eyes
so earnestly on the road they are treading that they will lose sight of
Him Who is at once their Guide and their Goal. "Let us love Him," says
one who knew the love of God very deeply, "without striving to inquire
too inquisitively what we are doing for love's sake, so long as we know
that our aim is to do all things in and through that love."[22]
Yes, our safety is to keep the love of God warm in our hearts. If this
be done, nothing else matters. If we can say, or even have an earnest,
{165} honest desire to say, with the pilgrim in Hilton's parable, "I am
naught, I can do naught, I have naught, and naught do I desire to have,
but only Jesus and His love,"[23] this will be the highest test of our
spiritual progress; and this love of God increases most when not held
down by formal tests and methods. Says St. Bernard, "_Modus diligendi
Deum, est diligere sine modo_"; which saying Augustine Baker
beautifully paraphrases: "The measure and manner of loving God is to
love Him immeasurably and freely, without a prescribed manner."[24]
[1] _Spirit of St. Francis de Sales_, chap. xii.
[2] Gaume, _Manual for Confessors_ (Pusey Translation), p. 179.
[3] Gury, _Compend. Theol. Moral._, II, pp. 278-279.
[4] St. Francis de Sales, _Spiritual Letters_, cxiv.
[5] Ps. xliii, 5-6.
[6] St. Francis de Sales, _Letters to Persons in Religion_, p. 141
(Mackey Trans.). This same Saint warns us against discouragement that
enters under the guise of humility. Speaking of the virtue of
self-mistrust he says: "Your mistrust of self is good, so long as it is
the groundwork of confidence in God; but if it ever should lead you to
being discouraged, disturbed, vexed, or melancholy, then I entreat you,
reject it as the greatest possible temptation, and do not allow your
mind to argue or dally with the anxiety or depression to which you are
disposed. It is a simple and certain truth that God permits those who
seek to serve Him to encounter many difficulties, but also that He
never leaves them to sink under the burthen so long as they trust in
Him. The great thing you must heed is never to let your mind argue in
favour of the temptation to be discouraged, under any pretext whatever,
not even under the plausible pretext of humility."--_Spiritual
Letters_, cii (Lear Edition).
[7] Ezek. xviii, 4.
[8] 1 Cor. xii, 26.
[9] Gen. iv, 9.
[10] For conditions under which doubtful sins should be mentioned in
confession, see Lehmkuhl, II, 317.
[11] St. Francis de Sales, _Spiritual Letters_, xi.
[12] Andrewes, _Sermons_, Vol. V, p. 499.
[13] Gaume, _Manual for Confessors_ (Pusey Trans.), p. 90.
[14] St. Francis de Sales, _Spiritual Letters_, xiii.
[15] Speaking of certain temptations which result from past faults of
our own, Dr. Pusey says, "They are suffering, not sin; nay, so long as
they are suffering they are not sin."--_Parochial Sermons_, II, 334.
[16] Jer. xxxi, 3.
[17] Lam. iii, 22, 23.
[18] Baker, _Sancta Sophia_, p. 237.
[19] Hilton, _The Scale of Perfection_, Bk. II, Pt. 2, chap. iv.
[20] Rev. ii and iii.
[21] Isa. xxx, 7.
[22] St. Francis de Sales, _Spiritual Letters_, xxxvii.
[23] Hilton, _The Scale of Perfection_, Bk. II, Sec. 1, chap. viii.
[24] Baker, _Sancta Sophia_, p. 413.
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