Catholic Thought discussion

Part IV: “Some Ordinary Temptations”
1. We Must Not Trifle with the Words of Worldly Wisdom
2. The Need of a Good Courage
3. Temptations, and the Difference Between Experiencing Them and Consenting to Them
4. Two Striking Illustrations of the Same
5. Encouragement for the Tempted Soul
6. When Temptation and Delectation are Sin
7. Remedies for Great Occasions
8. How to Resist Minor Temptations
9. How to Remedy Minor Temptations
10. How to Strengthen the Heart Against Temptation
11. Anxiety of Mind
12. Sadness and Sorrow
13. Spiritual and Sensible Consolations, and How to Receive Them
14. Dryness and Spiritual Barrenness
15. In Illustration

In Part IV, St. Francis discusses the nature of temptation, what constitutes succumbing to temptation, how to fight off temptation, and how to strengthen oneself so that temptations never penetrate. He goes on to also discuss how one can become spiritually dry, why one becomes spiritually dry, and strategies to combat that dryness.

All these chapters hold great guidance and help in living every day. Examining any one simply and thoroughly is most beneficial. It is hard to pick any one over any other in how St. Francis is thorough and complete in his advice. Take Chapter 3, for example:
All serious sins can be traced to three steps by which 1. Sin is proposed. 2. It is either pleasing or displeasing to the soul. 3. We consent to it or reject it. The crucial part is the difference between finding pleasure and being gratified by the proposal or finding it displeasing and never consenting to it. Finding pleasure is the first step towards consent. A temptation can never harm us as long as we do not welcome it.

St. Francis briefly describes the contest between the soul and the body in a temptation. The “inferior” part of the soul does not want to be led by the superior. It “part takes pleasure in a temptation not only without consent from, but absolutely in contradiction to the superior will”. St. Paul describes this as the “law in my members, warring against the law of my mind,” and of the “flesh lusting against the spirit.”
(Gal. v. 17.) (p. 181) If our will is not conquered by the temptation the pleasure that we may have taken in the temptation was involuntary and not sinful.

Yes, that was a particularly insightful section Galicius. I think he really penetrates what a holy life truly is. It also makes me realize how short I am of a devout life. I tend to claim I'm a "devout" Catholic, but devout is apparently relative. Perhaps I just love the world too much, but I can't measure up to his level of spirituality. Still this is a great book.

Some notable quotes from Part IV

From Chapter 1:

Directly that your worldly friends perceive that you aim at leading a devout life, they will let loose endless shafts of mockery and misrepresentation upon you; the more malicious will attribute your change to hypocrisy, designing, or bigotry; they will affirm that the world having looked coldly upon you, failing its favour you turn to God; while your friends will make a series of what, from their point of view, are prudent and charitable remonstrances. They will tell you that you are growing morbid; that you will lose your worldly credit, and will make yourself unacceptable to the world; they will prognosticate your premature old age, the ruin of your material prosperity; they will tell you that in the world you must live as the world does; that you can be saved without all this fuss; and much more of the like nature.

From Chapter 3:

Picture to yourself a young princess beloved of her husband, to whom some evil wretch should send a messenger to tempt her to infidelity. First, the messenger would bring forth his propositions. Secondly, the princess would either accept or reject the overtures. Thirdly, she would consent to them or refuse them. Even so, when Satan, the world, and the flesh look upon a soul espoused to the Son of God, they set temptations and suggestions before that soul, whereby--1. Sin is proposed to it. 2. Which proposals are either pleasing or displeasing to the soul. 3. The soul either consents, or rejects them. In other words, the three downward steps of temptation, delectation, and consent. And although the three steps may not always be so clearly defined as in this illustration, they are to be plainly traced in all great and serious sins.

From Chapter 10:

Examine from time to time what are the dominant passions of your soul, and having ascertained this, mould your life, so that in thought, word and deed you may as far as possible counteract them. For instance, if you know that you are disposed to be vain, reflect often upon the emptiness of this earthly life, call to mind how burdensome all mere earthly vanities will be to the conscience at the hour of death, how unworthy of a generous heart, how puerile and childish, and the like. See that your words have no tendency to foster your vanity, and even though you may seem to be doing so but reluctantly, strive to despise it heartily, and to rank yourself in every way among its enemies. Indeed, by dint of steady opposition to anything, we teach ourselves to hate even that which we began by liking. Do as many lowly, humble deeds as lie in your power, even if you perform them unwillingly at first; for by this means you will form a habit of humility, and you will weaken your vanity, so that when temptation arises, you will be less predisposed to yield, and stronger to resist.

From Chapter 11:

Examine yourself often, at least night and morning, as to whether your soul is "in your hand;" or whether it has been wrested thence by any passionate or anxious emotion. See whether your soul is fully under control, or whether it has not in anywise escaped from beneath your hand, to plunge into some unruly love, hate, envy, lust, fear, vexation or joy. And if it has so strayed, before all else seek it out, and quietly bring it back to the Presence of God, once more placing all your hopes and affections under the direction of His Holy Will.

From Chapter 14:

So much for what is to be done in times of spiritual consolations. But these bright days will not last for ever, and sometimes you will be so devoid of all devout feelings, that it will seem to you that your soul is a desert land, fruitless, sterile, wherein you can find no path leading to God, no drop of the waters of Grace to soften the dryness which threatens to choke it entirely. Verily, at such a time the soul is greatly to be pitied, above all, when this trouble presses heavily, for then, like David, its meat are tears day and night, while the Enemy strives to drive it to despair, crying out, "Where is now thy God? how thinkest thou to find Him, or how wilt thou ever find again the joy of His Holy Grace?"