Volume I, Treatise VIII, Chapter XXV

Wherein Are Fully Answered the Objections and Complaints of Those Who Are Troubled with Aridity and Desolations in Prayer

First, I do not here pretend to deny but that we are to rejoice when God approaches us, and be sorry when he withdraws himself from us. For it is impossible a soul should not feel a sensible joy in the presence of her beloved, and be sensibly afflicted at his absence, since by this she is left to desolations and temptations. Jesus Christ himself was sensibly affected on seeing himself forsaken by his eternal Father, when on the cross he cried out: “My God, my God, why bast thou forsaken me?” (Matthew 27:46) But what I desire is, that we make our profit of this hard proof and trial which God sometimes sends his elect; and that we endeavour to fortify our souls, in conforming ourselves to the divine will, saying: ‘“‘ Nevertheless, O Lord, not as I will but as you will.” (Matthew 26:39) We must make use of this means the more readily, as Christian perfection consists neither in the sweetness of consolations, nor in sublime prayer; and as our advancement is not measured thereby, but only according to the rule of charity, which is independent of all other things, and which consists in a perfect union and submission to the divine will, as well in adversity and desolation, as in prosperity. and comfort. Wherefore upon this account it is, that spiritual crosses and aridities ought to be received from the hand of God, as well as consolations and favours; and we must thank ‘him equally for both. If it be your pleasure; O Lord! that I remain in darkness, blessed be your holy name; if you will have me enjoy the light, blessed be your holy name; if you confer comforts upon me, blessed be your holy name; and if you will have me suffer afflictions, blessed be your holy name. Thisis the advice of the apostle when, writing to the Thessalonians, he says: “In all this give God thanks; for this is what God would have all do in Jesus Christ.” (1 Thes. v. 18.) If this be the will of God, what can we desire more? Ihave nothing else to do but to please him; my life is given only for this end; and how obscure and tedious soever are the paths by which it pleases him to conduct me, my business is not to desire more plain and easy ways. God leads some through pleasant fields, where there are infinite delights; I march through forlorn and frightful deserts, where I am deprived of all comfort. I would not change the pains and difficulties of my road, for all the satisfaction and pleasure others find in theirs. This is the language of those whose eyes are open to discern things, and thus they comfort themselves upon all occasions. O that it but pleased God to open our eyes, says father Avila, we should see more clear than the day, that there is nothing upon earth nor in heaven which deserves to be desired or possessed, if the will of God be not annexed thereto; and that, on the contrary, there is nothing so contemptible, so painful, which becomes not of an inestimable value, if joined to the will of God. It were without comparison much better to suffer afflictions, pains, aridities, and temptations, if it were his will, than to enjoy all consolations imaginable, and the most sublime contemplations, if you exclude God’s will. But you will say; if I knew that such was the will of God, and that this was what in effect pleased him most, I could conform myself with ease. And although I were to pass my whole life in this manner, I could submit with satisfaction and content; because I know there is nothing in this world more to be desired, than to please God, and that my life has been given me for no other end. But on the contrary, it seems to me that God would keep me more attentive and recollected in prayer, provided I brought on my part a better disposition. And what troubles me is, that I believe my aridities proceed from my tepidity and sloth. For if I could but satisfy myself in this point, that I bad performed all on my part, and were but assured it is not my fault, I should be at ease. This complaint is very well formed; there can be nothing added; since it comprehends all that can be alleged: so that we will look upon it a great point gained, if we give it a full and satisfactory answer; since it is a common complaint, and there is not a soul, how holy and perfect soever it be, which feels not sometimes these desolations and spiritual afflictions. St. Francis and St. Catherine of Sienna were not exempt from them, although otherwise they were great servants of God. The great St. Anthony likewise, who, often having passed whole nights in prayer, thought he had been but a moment, complaining the sun rose too soon, was yet so tormented with a multiplicity of evil thoughts, that not being able to repel them, he cried out; ‘‘ Lord, I desire to be perfect, but my extravagant thoughts will not permit me.” St. Bernard complained of the same thing, when he said; “My heart is dried up; it is curdled like milk; it is become like parched earth without water; and it is so hardened that I cannot excite it either to tears or compunction. I take no more pleasure in singing the divine office; I have no inclination to spiritual reading nor prayer; nor do I find now those holy meditations J was accustomed to make. Where are now those spiritual flames? Where that tranquillity and peace of mind? Where that content and repose in the Holy Ghost” So that the matter we here speak of concerns in general the whole world, and I hope, with God’s grace, I shall reply satisfactorily to the complaints and objections of all.

I begin, then, in the first place, to grant you that all the distractions and desolations you find in prayer, and that all the difficulty you find therein, proceed from your own fault; it is requisite also that you persuade yourself, and in reality acknowledge, that in punishment of your past sins and your present negligence, God permits you to have no facility in prayer, no attention in it, no recollection of spirit, no tranquillity. Nevertheless it follows not from thence that instead of conforming yourself therein to God’s will, you have a right to complain. Shall [ answer you once for all? “I condemn you from your own words.” (Luke 19:22) Do not you acknowledge that you deserve great punishment from God for your past sins and negligerices? You own it, doubtless; and grant you have several times deserved hell itself; that there cannot be found in the world any punishment great enough for you; that in comparison of what you deserve, whatever you otherwise can suffer will be an effect of the divine mercy and goodness; and, in fine, that you will receive as a singular favour the chastisements he shall please to send you fn this life, because you will rest assured thereby he will pardon your sins, and not punish you in the life to come. This is sufficient; I desire no more. But let us come to the application of all that has been said. All your distractions, all your desolations, your afflictions, your spiritual derelicion; the heaven becoming iron, and the earth brass to you; your little or no facility in prayer, as often as you apply yourself to it, and God, in fine, who seems to retire from you; all this, I say, is a chastisement sent from God for the expiation of your past sins and present faults. Do you not find both the one and the other deserve their punishment alike? Yes, doubtless you find it so. Unquestionably you own the punishment to be but little in consideration of what you deserve, and it is equally full of justice and mercy. Of justice, because having so often shut the gate of your heart against God, and having been deaf to him when he knocked at it by so many holy aspirations; and, having rejected them so often, it is but just that now he hears you not; when you call upon him that he answers you not; and that instead of opening the door he shuts it upon you. You cannot disagree with me in this; and thus, in fine, the justice of the punishment you receive is entirely established. Nor will you likewise disown but that it is little, when compared to what you deserve, and that it is full also of mercy. Conform yourself, then, to God in the chastisement sent you, and receive it with thanksgiving for his having punished you with so much mercy and sweetness. Have you not owned you deserved hell? With what face then dare you expect to receive consolations and favours in your prayers? ‘To have free access therein to God, to entertain yourself familiarly with him, and enjoy peace and tranquillity, which only his beloved children enjoy? How dare you complain you have not what you so little deserved? Is not this a sign of too much boldness and presumption? Content yourself that God suffers you in his house, and permits you to remain in his presence. ‘This is so great a favour, and so considerable a benefit, that you can never have too great an esteem of it, nor never acknowledge it as you ought. Were we really humble of heart, we should never open our mouth to complain in what manner soever it pleases God to deal with us: and thus all temptations proceeding from these causes would immediately cease.

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