Volume I, Treatise VIII, Chapter XXIV

The Conformity We Are to Have to the Will of God in Aridity of Prayer; and What We Understand by the Word Aridity

Ir is not only in exterior, natural, and human things, we are to practise a perfect conformity to the will of God; we must submit to it likewise in such things as would, in the opinion of many, imply sanctity, to wish daily more and more for them. The things I allude to are spiritual and supernatural—for example, divine consolations, and even virtues; the gift of prayer; the interior peace and tranquillity of the soul; and in fine, all the advantages of grace. But some one will ask, how is it possible, in things of this sort, there should be any irregularity of the will, or self-love, so as to need moderation herein? I answer, thismay happen; and here we see how dangerous and subtile self-love is, and how easily it is found in the most holy and pious things. Spiritual sweetness and consolations are very profitable to a soul, because they give it a loathing and horror of all earthly satisfactions, which are the bait and nourishment of vice; and also because they make us go on with more alacrity in the service of God. “Ihave run on in the ways of your commandments,” says the Psalmist, “when you dilated my heart.” (Psalms 118:32) As the heart is straitened by sorrow, so is it. dilated by joy. And it was for this reason the Royal Prophet said in this place, that when his heart was dilated with the joy of spiritual consolations, he ran with more swiftness m the way of virtue, and in the commandments of our Lord. Spiritual consolations likewise prompt us forcibly to put down our own will, to curb our appetites, to mortify the flesh, and to support with constancy all afflictions which occur. So that.when God intends to send us crosses, he is accustomed to prepare our souls beforehand by sweetnesses and comforts, which fortify us, and put us in a right disposition to make good use of those afflictions which befall us. It was thus our Saviour comforted his apostles by his glorious transfiguration, that they might not be troubled afterwards in seeing himdie upon a cross. And in like manner, we see God ordinarily sends comforts to those who begin to embrace virtue, in order to draw them off totally from all affections to this world. But when they are once inflamed with divine love, and their virtues have struck deep root within their hearts, then it is he sends them aridities, that they may increase in patience and humility; and that serving God purely for his own sake, and without any sensible comfort, they may merit a greater increase of grace and glory. Hence it comes to pass, that many find when they are newly entered into religion, and even before they are entered, and have only a desire of entering, that they had many more consolations than they have afterwards. And the reason is, because God treats them according to their age, that is, according to their age in virtue. In order to detach them from the world, and cause them a disgust and horror of all its vanities, he nourishes them with milk like children, and with a spiritual sort of milk, which is more sweetand pleasant than all the sweetness of the world. But when they are advanced in virtue, there is no need of their being treated so delicately, so that he feeds them with more solid and substantial food. It is then for these ends he imparts spiritual delights and comforts; and hence the saints advise us in time of consolation to prepare and arm ourselves for temptstion, as in time of peace we make preparations for war; it being a truth almost infallible, that comforts are a presage of approaching affliction.

Spiritual consolations, therefore, are very profitable if we knew but the right way to make use of them. And when it pleases God to bestow them upon us, we must receive them with acts of gratitude and acts of thanksgiving. But if any one regards them inasmuch as they are sensible, and desires them only for the satisfaction and delight the soul finds therein; this desire of his would be vicious, as coming from an irregular self-love. - As we should commit sin, if in things necessary for the preservation of life—if in eating, drinking, sleeping we propose no other end but the pleasure we enjoy therein; 80, if in prayer we propose to ourselves nothing but consolations and sweetnesses, it would be a sin of spiritual intemperance. We must not either desire or receive things of this sort for our own content only, but we must look upon them as a means which helps us to attain those ends we have spoken of. As a sick person who has lost his appetite for all sorts of necessary meats, is glad to find some taste, not only for the pleasure he has in eating, but because it excites in him an appetite, and causes him to take so much nourishment as suffices for recovering his health and strength; in like manner a servant of God ought to wish for spiritual consolations, not for the delight he finds, but inasmuch as they are a spiritual refreshing which gives him courage and strength to advance in the difficult way of virtue, and to persevere therein with constancy. In this manner spiritual consolations are not to be desired as they are consolations, but only for the greater glory of God, and inasmuch as they contribute thereunto.

But still I say, that even suppose we desire them not but with this intention, which is very laudable and holy: yet we may commit an excess in desires of this kind, and find some tincture of self-love therein. If, for example, we desire these consolations without measure, and with a certain impatience and importunity, that supposing we receive them not, we are less satisfied in the interior, and less conformed to God’s will, and cease not to complain and be out of humour; then, I say, this so violent an affection is nothing else than an inordinate spiritual covetousness. For we must not long so much for sweetnesses of this sort, and if it pleases God not to send us them, we lose the peace of our soul thereby, and that conformity we ought to have to the divine will; because this will is to be preferred to all things, and our most important duty is to submit to the will of God.

What I say here of spiritual consolations and delights, I say also of the gift of prayer and of the facility we desire therein, of the interior peace and tranquillity of the soul, and of all other spiritual advantages. For there may be want of moderation in these things, if they are desired with so much impatience and earnestness, that in case of failing in the pursuit, we are discontented and troubled, and in nowise conformed to the will of God. Wherefore by these words, “spiritual consolations,” and “delights,” we understand not only sensible pleasure of devotion, but even the very substance of prayer, and the gift of being able to persevere therein with all the attention and recollection of mind we could wish or desire. Or rather it is chiefly of this we speak at present, and concerning which we design to show, that we must absolutely conform ourselves to the divine will without being carried away with too much earnestness and solicitude. For inasmuch as appertains to sensible sweetnesses and consolations, there is no one who does not easily renounce them, provided he can but certainly have what is most essential to prayer, and feel the fruit thereof in himself. All know that the essence of prayer consists not in a tender and a sensible devotion; and that to consent to be deprived of this, we need not offer ourselves any great violence, or be possessed of sublime virtue. But when it happens that, in time of prayer we find ourselves in so great a desolation that it would seem God had retired from us, and we felt in effect the curse wherewith he threatened his people when he said; “1 will make the heavens to be of iron for you, and the earth of brass” (Leviticus 26:19): then it is we stand in need of an extraordinary virtue and strength to undergo all this with due resignation. For the heavens seem of iron and the earth of brass, to such as are in this state. They feel not only a continual aridity and barrenness, without the least drop of water for their comfort, but they are sometimes molested with perpetual distractions, and a multiplicity of such strange and improper thoughts, that they seem to place themselves in prayer for no other end than to be exposed to all sorts of temptations. If you desire them in this case to think.of death, of Jesus Christ crucified, and tell them these are the chief remedies for recollection of mind; they will answer you, they know very well they are good remedies, and could they but practise them they desired nothing more; but their misery is, they are not masters of their own imagination; and when they endeavour most to apply themselves to their points, nothing moves them, nor makes any impression upon their heart. This is what in spiritual things we call desolation or aridity; and we are to make it our business to conform ourselves to God as well in this as in all other things. This is a point of great consequence, as being the most common subject of complaint, and one of the greatest mortifications which can befall those who are given to prayer. For, informed on the one hand, that their conduct throughout the day, and consequently that of their life, depends upon the manner wherein they perform their prayer; and that it is one of the chief means we have, as well for our own spiritual advancement, as for the edification of our neighbour; and on the other hand, thinking they are far from doing their duty, they fall to tears and sighs, as if God had abandoned them. And seeing whilst they have no success in their undertakings, others make great progress with ease; they fear they have lost God’s grace, since they feel no greater effects of his presence. Heuce arise in them other temptations more dangerous, as for example, to complain of God for treating them in this manner, and an intention of discontinuing their exercise of prayer, looking upon themselves as not fit for it, since they succeed so indifferently. In fine, what adds to their affliction is, that the devil represents to them that it is on account of their sins God has abandoned them; and there are some who by this consideration are cast into such dejection of mind, that they come from prayer as from a torture, and with a fretfulness which is insupportable to themselves and to those they converse with. We will endeavour, by the help of God’s grace, to give a satisfactory answer to all the complaints and objections those who are molested with this temptation can possibly make.

About ReligiousBookshelf.com · A Supernerd Media project