Catholic Caucus: The Spiritual Combat: Ch 31.THE PRACTICE OF VIRTUE REQUIRES CONSTANT APPLICATION

OF ALL THE THINGS conducive to the attainment of our present goal, viz., the acquisition of Christian virtues, the earnest desire of continual advancement is of the utmost importance, as the least pause retards us.

The moment we cease forming acts of virtue, our inclinations, naturally prone to ease and pleasures of the senses, raise in us disordered appetites which overthrow or at least weaken our virtuous habits. This is to say nothing of the loss, through such neglect, of countless graces which we might have merited by a constant application to our spiritual advancement.

This is the difference between a journey on earth, and that which leads to Heaven. For in the former, not only may we stop without fear of going backward, but rest is necessary that we may sustain our strength to the journey's end; however, in the latter journey which leads to perfection, our growth in strength is proportionate to our advance, inasmuch as the inferior appetites which throw all possible obstacles in our path to heaven, grow gradually weaker while our good inclinations acquire new strength. <>Thus as we advance in piety, our early difficulties fade into the background, and a certain delight, with which God sweetens the bitterness of in this life, increases in our souls. Going cheerfully on from virtue to virtue, we finally reach the summit of the mountain, the summit of perfection, that happy state wherein the soul practices virtue, not only without revulsion, but with an effortless ease and ineffable pleasure. For triumphant over her passions, the world, and herself, she lives in God, and through Him, enjoys a peaceful serenity amid her continual labors.

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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