Catholic Caucus: The Spiritual Combat: Ch 3. OF TRUST IN GOD

ALTHOUGH DISTRUST of self is absolutely necessary as we have shown it to be in the spiritual combat, nevertheless, if this is all we have to rely on, we will soon be routed, plundered, and subdued by the enemy. Unless we would be put to flight, or remain helpless and vanquished in the hands of our enemies, we must add to it perfect trust in God, and expect from Him alone succor and victory. For as we, who are nothing, can look for nothing from ourselves but falls, and therefore should utterly distrust ourselves; so from our Lord may we assuredly expect complete victory in every conflict. To obtain His help, let us therefore arm ourselves with a lively confidence in Him. And this also may be accomplished in four ways.

Second. To contemplate with an ardent faith the immense power and infinite wisdom of the Supreme Being. To Him nothing is difficult; His goodness is unlimited; His love for those who serve Him is always ready to supply them with the necessities for their spiritual life, and for gaining a complete victory over themselves.

All that He demands is that they turn to Him with complete confidence. Can anything be more reasonable? The amiable Shepherd for thirty-three years or more sought after the lost sheep through thorn-roughened ways, with so much pain that it cost Him the last drop of His Sacred Blood. When this devoted Shepherd see His strayed sheep finally returning to Him with the desire of being guided in the future by Him alone, and with a sincere, though perhaps weak intention of obeying Him, is it possible that He would not look upon it with pity, listen to its cries, and bear it upon His shoulders to the fold? Doubtless he is greatly pleased to see it united again to the flock, and invites the Angels to rejoice with Him on the occasion.

For if He searches so diligently after the drachma in the Gospel, which is a figure of the sinner, if He leaves nothing untouched in order to find it, can He reject those who, like sheep longing to see their Shepherd, return to the fold?

Third. Another means of acquiring this salutary confidence is frequently to recall what we are assured of in the Holy Scriptures, the witnesses of truth, in a thousand different places----that no one who puts his trust in God will be defeated.

Fourth. The final means of acquiring both distrust of self and confidence in God is that before attempting to perform any good action, or to encounter some failing, we should look at our own weakness on the one hand, and on the other contemplate the infinite power, wisdom, and goodness of God. Balancing what we fear from ourselves with what we hope from God, we shall courageously undergo the greatest difficulties and severest trials. Joining these weapons to prayer, as we shall see later, we shall be able to execute the greatest plans and gain decisive victories.<>But if we neglect this method, though we may flatter ourselves that we are actuated by a principle of confidence in God, we will usually be deceived. Presumption is so natural to man that, without notice, it insinuates itself into the confidence he imagines he has in God and the distrust he fancies he has of himself. Consequently, in order to destroy all presumption and to sanctify every action and the two virtues opposite to this vice, the consideration of one's own weakness must precede that of the Divine Power. Both of these must precede all undertakings.

The Spiritual Combat

None shall be crowned who has not fought well.
2 Tim 2:5.

Taken from the book of the same title by DOM LORENZO SCUPOLI
With Imprimatur

PREFACE

The Spiritual Combat is known as one of the greatest classics in ascetic theology, along with The Imitation of Christ. In both cases the authors are shrouded in mystery. Several 17th century editions were published under the name of the Spanish Benedictine, John of Castanzia. Some writers of the Society of Jesus have ascribed the book to the Jesuit, Achilles Gagliardi, but most critics however consider Fr. Lawrence Scupoli as the author of this famous treatise. The first known edition was published in Venice in 1589 and contained but 24 chapters; later editions appeared with more chapters, so it is possible that the Theatines or another religious order may have been part of the composition. Whatever may be the solution of the problem of the author, doubt of the actual one or ones, can take nothing away from the value and efficacy of this "golden book" as St. Frances de Sales called it. It was "the favorite, the dear book" of this great master of the spiritual life who, for 18 years, carried in a pocket a copy which he had received from Fr. Scupoli in Padua himself. The Saint read some pages of it every day, entrusted to its supernatural and human wisdom, the guidance of his soul, and recommended it to all under his direction. The purpose of the work is to lead the soul to the summit of spiritual perfection, by means of a constant, courageous struggle against our evil nature, which tends to keep us away from that goal.

The author was a genius, the kind that can only be inspired by the grace of God and his book is a Catholic treasure and one of the greatest gifts God could have given any age, but most especially this benighted age which has lost its appreciation for the kind of simplicity necessary for sanctity.

www.catholictradition.org/Classics/combat.htm

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