St. Francis de Sales

PATIENCE: Its GreatValue and Proper Exercise

"Patience is necessary for you; that, doing the will of God, you may receive the promise.' If our Saviour himself has declared, 'In your patience you shall possess your souls,' should it not be a great happiness for man to possess his soul? - and the more perfect our patience, the more absolutely do we possess them. Let us frequently call to mind, that as our Lord has saved us by patient sufferings, so we also ought to work out our salvation by sufferings and afflictions; enduring injuries and contradictions with all possible meekness. Limit not your patience to this or that kind of injuries and afflictions,but extend it universally to all those that it shall please God to send you. Some are unwilling to suffer any tribulations but those that are honorable; for example, to be wounded in battle, to be a prisoner of war, to be persecuted for religion, or impoverished by some lawsuit determined in their favor; now these people do not love the tribulation, but the honor wherewith it is accompanied; whereas he that is truly patient suffers, indifferently, tribulations whether accompanied by ignominy or honor. To be despised, reprehended, or accused by wicked men is pleasant to a man of good heart; but to suffer blame and ill-treatment from the virtuous or from our friends and relations, is the test of true patience. I admire the meekness with which the great St. Charles Borromeo suffered a long time the public reprehensions that a great preacher of a strictly reformed order uttered against him in the pulpit, more than all the assaults he received from others; for as the sting of a bee is far more painful than that of a fly so the evils we suffer from good men are much more insupportable than those we suffer from others; and yet it often happens that two good men, having each of them the best intentions, through a diversity of opinion, foment great persecutions and contradictions against each other."

"Be patient, not only with respect to the subject of the affliction which may befall you, but also with regard to its accessories or accidental circumstances. Many could be content to encounter evils, provided they might not be incommoded by them. I am not vexed, says one, at being poor, if it had not disabled me to serve my friends, to give my children proper education; or to live as honorable as I could wish. It would give me no concern, says another, were it not that the world would think it happened through my own fault. Another would be content to suffer the scandal patiently, provided no one would believe the detractor. Others are willing to suffer some part of the evil, but not the whole; they do not complain on account of their sickness, but for the want of money to obtain a cure, or because they are so troublesome to those about them. Now, I say, we must not only bear sickness with patience, but also be content to suffer sickness under any disorder, and in any place, among those persons, and with those inconveniences, which God pleases; and the same must be said of other tribulations, which God pleases; and the same must be said of other tribulations. When any evil befalls you, apply the remedies that may be in your power, agreeably to the will of God; for to act otherwise would be to tempt divine Providence Having done this, wait with resignation for the success it may please God to send; and, should the remedies overcome the evil, return Him thanks with humility, but if, on the contrary, the evils overcome the remedies, bless Him with patience.

"The following advice of St. Gregory is useful: whenever you are 'justly accused' of a fault, humble yourself, and candidly confess that you deserve more than the accusation which is brought against you; but, if the charge be false, excuse yourself meekly, denying your guilt, for you owe this respect to truth, and to the edification of your neighbor. But if, after your true and lawful excuse, they should continue to accuse you, trouble not yourself nor strive to have your excuse admitted; for, having discharged your duty to truth, you must also do the same to humility, by which means you neither offend against the care you ought to have of your reputation, nor the love you owe to peace, meekness of heart, and humility."

"Complain as little as possible of the wrongs you suffer; for, commonly speaking, he that complains sins, because self-love magnifies the injuries we suffer, and makes us believe them greater than they really are. Make no complaint to choleric or censorious persons; but if complaints be necessary, either to remedy the offense or restore quiet to your mind, let them be made to the meek and charitable, who truly love God; otherwise, instead of easing your heart, they will provoke it to greater pain; for instead of extracting the thorn, they will sink it the deeper."

"Many, on being sick, afflicted, or injured by others, refrain from complaining or showing a sensibility of what they suffer, lest it should appear that they wanted Christian fortitude, and resignation to the will of God; but still they contrive divers artifices, that others should not only pity and compassionate their sufferings and afflictions, but also admire their patience and fortitude. Now this is not true patience, but rather a refined ambition and subtle vanity. 'They have glory,' says the apostle, 'but not with God.' The truly patient man neither complains himself nor desires to be pitied by others; he speaks of his sufferings with truth and sincerity, without murmuring, complaining, or aggravating the matter. He patiently receives condolence, unless he is pitied for an evil which he does not suffer, for then he modestly declares that he does not suffer on that account, and thus he continues peaceable betwixt truth and patience, acknowledging, but not complaining of the evil."

"Amidst the contradiction which shall infallibly befall you in the exercise of devotion, remember the words of our Lord, 'A woman when she is in labor, hath sorrow because her hour is come; but when she has brought forth her child, she remembereth no more the anguish, for joy that a man is born into the world.' For you have conceived Jesus Christ, the noblest child in the world, in your soul, and until He is quite brought forth, you cannot but suffer in your labor; but be of good courage, these sorrows once past, everlasting joy shall remain with you for having brought Him forth. Now you shall have wholly brought Him forth, when you have entirely formed Him in your heart and in your works by an imitation of His life."

"In sickness offer up all your griefs and pains as a sacrifice to our Lord and beseech Him to unite them with the torments He suffered for you. Obey your physician, take your medicines, food, and other remedies, for the love of God, remembering the gall He took for your sake; desire to be cured, that you may serve Him, but refuse not to continue sick, that you may obey Him; and dispose yourself for death, if it be His pleasure, that you may praise and enjoy Him forever."

"Remember, that as bees, whilst making their honey, live upon a bitter provision, so we can never perform acts of greater sweetness, nor better compose the honey of excellent virtues, than whilst we eat the bread of bitterness, and live in the midst of afflictions. And as the honey that is gathered from the flowers of thyme, a small bitter herb, is the best, so the virtue which is exercised in the bitterness of the meanest and most abject tribulations is preferable."

"Consider frequently Christ Jesus crucified, naked, blasphemed, slandered, forsaken, and overwhelmed with all sorts of troubles, sorrows, and labors; and remember that all your sufferings, either in quality or quantity are not comparable to His, and that you can never suffer anything for Him equal to that which He has endured for you"

DEVIL: Evolving Perspectives on the Devil Throughout Teresa's Life
    Teresa early on in her spiritual development underwent a considerable transformation as regards the devils as enemies of the soul, for example:

In Her Early Life

    "Those whom they fear - and it is right they fear and always ask the Lord to be freed from them - are the traitorous enemies, the devils who transfigure themselves into angels of light who are disguised. Not until they have done much harm to the soul do they allow themselves to be recognized. They suck our blood and destroy our virtues and we go about in the midst of the same temptation but do not know it." (ST.TERESA OF AVILA, Vol. II; p. 195)

Later in Her Life

    I'm sick and tired of those people who go about saying: 'The devil, the devil, the devil,' when instead they should be saying 'God, God, God'. I fear these kinds of persons more than the devil himself." (ST. TERESA OF AVILA,Vol. I; p. 13 and p. 170)

DEVIL: His Machinations as Regards Penance
    "He tempts us in regard to excessive penances so that we might think we are more penitential than others and are doing something." (ST. TERESA OF AVILA,Vol. II; p. 190)

DEVIL: Bristle and Fine Thread of Lies Technique Which He Employs
    "Beware, for the devil, through very small things drills holes through which very large things enter." (ST. TERESA OF AVILA,Vol. III; p. 279)

Thomas a Kempis

KNOWLEDGE: Limitation on Its Value
    "There are many things the knowledge of which is of little or no profit to the soul." (Thomas a Kempis; p. 8)

KNOWLEDGE: As Related to Holiness
    "The more knowledge one acquires the more serious the judgment of one's soul unless one's life also increase in holiness with the increase of knowledge. Do not become proud as your knowledge increases but rather be fearful as to how you use this knowledge in carrying out God's will." (Thomas a Kempis; p.9)

KNOWLEDGE: Beware of Pride
    "Regardless of how much knowledge you may possess, never forget the infinity of the things you may be ignorant of."

KNOWLEDGE:A True Knowledge of Self, the Highest Science
    "To truly know ourselves and have a true realization of the lowliness, the baseness, the meanness that we are potentially capable of is a high science of the soul." (Thomas a Kempis, p. 9)

KNOWLEDGE: Learning, Cautions
    "Never read anything that you may appear more learned or more wise. Study rather to mortify your vices, for this will be more profitable to you than knowing about many profound questions of knowledge. Woe to them that inquire of many people after many curious things, and are but little curious of finding out ways in which they can serve Me." (Thomas a Kempis; p. 304)

KNOWLEDGE: Our Best Teacher
    "The Lord says:'I am He that in an instant elevates a humble mind to comprehend more reasons of the eternal truth than could be acquired by ten years' study in schools. I teach without noise of words, without confusion of opinions, without ambition of honor, without contention of arguments. I teach to despise earthly things, to loathe things present, to seek and relish things eternal, to fly honors, to endure scandals, to repose all hope in me, to desire nothing out of Me, and above all things, ardently to love Me. If one loves Me entirely, I will teach him divine things and he will speak wondrously.'" (Thomas a Kempis; p. 305)

KNOWLEDGE: Avoidance of Excessive Curiosity
    "It is not prudent to dispute of mysteriously profound questions of life, nor of the hidden judgments of God; why this man is left thus, and this other is raised to so great a grace, or why this person is so much afflicted and that other so highly exalted. These questions are above the reach of man's reasoning powers, nor can any reason or discourse penetrate into the judgments of God. When, therefore, the enemy suggests to you such things as these, or you hear of curious persons inquiring into them, answer with the prophet: 'You are just, 0 Lord, and your judgment is right. Your judgments are to be feared Lord, not to be searched into; for they are incomprehensible to human understanding.' In like manner, do not inquire nor dispute concerning the merits of the saints, which of them is more holy than the other, or which is greater in the Kingdom of Heaven." (Thomas a Kempis; p. 368)

KNOWLEDGE: A Healthy Perspective
    "Learning in and of itself is a worthy thing ordained by God, but a good conscience and a virtuous life are always to be preferred before it." (Thomas a Kempis; p. 13)

KNOWLEDGE: A Perspective
    "One's life should be a living book of love, not a display of books one has read. He is very learned indeed who does the will of God and renounces his own will, who looks upon all earthly things as nothing that he may gain Christ."

KNOWLEDGE: Through Reading
    "Let not the authority of the writer influence you regardless of his prestige, great or small, but let the love of pure truth lead you to read." (Thomas a Kempis; p. 18)

HUMILITY: Virtue is to be Preferred Over Excessive Learning
    "It means very little if one can discourse extensively of the Holy Trinity but be lacking in humility, for sublime use of words do not make a person holy but a virtuous life makes one dear to God. Thus, it is better to show compunction, that is, sorrow for the sufferings and weaknesses of others, than to be able to define the word compunction." (Thomas a Kempis; p. 5)

HUMILITY: Perspectives in Life
    "A humble farmer who loves God is better than a proud philosopher who neglecting his soul intently studies the universe." (Thomas a Kempis; p. 8)

Suffering and Prayer - Their Vital Roles

  The important value of suffering is stressed in his spiritual direction, that is, the wilful embrace of whatever misfortune may befall us, accepting it from God's hands as a purifier of the soul. He did not believe in suffering for sufferings sake in a stoical fashion.  In fact, throughout his life whenever he saw the sufferings of others, he made quick efforts to either alleviate them or to relieve them.   He did not believe in harsh or severe penances, self-inflicted ones which he considered could degenerate into a penace of beasts.  He stressed the constant reception of the Holy Eucharist as a source of strength accompanied by regular Confession as required.  He emphasized again and again the power of persevering prayer.   Considerable attention in his spiritual direction was given to the principles or modes of prayer, and the vital importance of prudently, cautiously choosing devout and learned spiritual directors.  He was especially firmly critical of spiritual directors who undertook to give spiritual advice to persons, but who lacked the necessary abilities and competence to do so.

He emphasized the important disticntions between the prayer of meditation, the prayer of meditation-contemplation, and pure contemplative prayer.  He was firmly critical of spiritual directors who, lacking the necessary competence, misguided many souls in their progress through these various stages of prayer.  He described very simply and clearly how the soul in its prayer life will engage in meditative prayer and then alternate between meditative and contemplative prayer; and then finally, by the grace and love of God, enter into the stage of purely contemplative prayer. During these alternations in prayer, if the soul does not have good spiritual guidance, or can not guide itself personally, it will not be able to recognize these various stages of prayer. He describes how the soul will know that it is in the stage of pure contemplative prayer, thusly: Three conditions must exist simultaneously: 1) The soul no longer can pray with thoughts of forms, visions, figures or images; 2) The imagination which always wanders often uncontrollably during prayer, although it still continues to wander somewhat, becomes subject to a more firm control by the will. It is, so to speak, reined in and does not wander so freely; and 3) The prayerful soul in pure contemplative prayer seeks as complete a solitude as it can while praying. Until this stage of pure contemplative prayer is reached, the soul will at times meditate or meditate-contemplate, or move back and forth in these stages until it reaches the final stage of pure contemplative prayer. He points out that under the guidance of incompetent or unqualified spiritual directors, the prayerful soul will frequently be kept in the meditative or meditative-contemplative state of prayer too long, when it should already have arrived at the stage of pure contemplative prayer. He illustrates this by using the analogy of an orange, stating that such souls have already completed the process of peeling the rind or skin from the orange, and are now ready to bite into and taste the succulent fruit itself in pure contemplative prayer. However, they unfortunately will come under the guidance of an unqualified spiritual director who will ask them to peel away again the skin of the orange which has already been peeled away. He thereby keeps them from tasting the sweetness of the fruit in pure contemplative prayer. In other words, such spiritual directors delay or frustrate their tasting of the sweet fruit of the prayer of pure contemplation, which they are already well prepared to do, and thereby they confuse such poor souls in their prayer life, and they regress instead of progressing in their spiritual developments.

    St. John of the Cross points out that sacred objects (sacramentals such as statues, religious articles, spiritual rehcs, crucifixes, rosaries, holy water), and so forth, can play an important role in the spiritual life. However, some people in their prayer life become so attached to these sacred objects that they begin to lose the spiritual benefits they bring. He explains it thus.  In the early stages of the spiritual life - he identifies  the stages as beginners, advanced, and proficients - God does lead people to him through such sacred objects. However, as they advance in their prayer life from meditative prayer to meditative-contemplative, and finally into pure contemplative prayer, he emphasizes very strongly that they, upon seeing any of these sacred objects, should immediately raise their hearts (souls) to the hidden, incomprehensible God in Heaven Who resides within our own very souls. For He is closer to us than we are to ourselves, but still remains always a hidden God for Whom we should continually search for in our soul. A God Whom we must constantly search out through our prayer life, and through the carrying of our crosses in imitation of Jesus Christ our Saviour. He points out very clearly that when persons sincerely strive for spiritual development and a greater love for God, for holiness, they should avoid the habits of preferring this crucifix to that one because of the quality of wood or metal; or to accumulate rosaries of various types, preferring one to the other because of its colour, metal, size, form and so forth. They begin to accumulate all kinds of statues one after another. In contrast St.John of the Cross affirms that one of the most devout persons he knew had made for himself a rosary of fish bones. Another carried all of his life a simple crucifix made of a palm fastened with a pin.

    In following these practices of a habitual attachment to sacred objects considered by them to be more valuable they cease to derive as much spiritual benefit from these sacred objects, than if they had fewer of them. He recommends that they should instead discipline themselves to prayerfully raise their hearts from these sacred objects to the hidden, incomprehensible God. For he cautions, that as such persons excessively attach themselves to sacred objects they are in actuality detaching themselves from a more true, pure love of the hidden God in their hearts and in heaven. He emphasizes, however, lest there be a misinterpretation of what he is advising, that sacred objects are always an aid to raising one's heart closer to God; providing that at a certain stage in one's prayer life, upon seeing these sacred objects, they immediately make a very determined effort to raise their hearts to the ineffable, incomprehensible God.

    St. John of the Cross discusses at great length the many obstacles or pitfalls confronting persons striving for a greater, deeper devotion to God. Thus, he identifies the three great enemies of the soul as being the world, the flesh, and the devil. He considers the world the most easily of the enemies to overcome through the practise of the supernatural or Godly virtue of hope. He considers the devil to be the most difficult to conquer, because he is the most difficult of these three enemies to understand. He stresses that the greatest enemy of Satan or the Devil is a pure, strong faith, pointing out that the devil has a terrible fear of a soul truly in love with God. The flesh, he considers to be the most tenacious of the enemies to overcome, emphasizing that it is overcome by the greatest virtue of them all: the Godly or supernatural virtue of love. Within these three principal categories of enemies of the soul he discusses a very large variety of specific other enemies, for example, unqualified or incompetent spiritual directors as mentioned earlier. Such directors he emphasizes can do a person's soul considerable harm, warning that we must always be very prudent in our selection of spiritual directors. Later in this presentation I will elaborate more on these enemies of the soul when I describe the "Dark Night of the Soul" (the twilight, midnight, and dawn phases referred to above).