Chapter Five - The Mistake of Considering Cowardice a Virtue

- Many ascribe to virtue the cowardice and anxiety that arises from sin. Although this weakness is accompanied by some sorrow, it is founded on a hidden pride and presumption of one's own strength.
- Thus man who thinks he is far advanced in virtue looks with too much indifference on temptations
- He feels astonished at his fall, and finding himself deceived in his expectations, sinks into sorrow and despair.

Chapter Four - How to Discover Whether We Distrust Ourselves and Place Our Confidence in God

- If a man yields to anger and despairs of advancing in the way of virtue, it is evident that he places his confidence in himself and not in God. The greater the anxiety and despondence, the greater is the certainty of his guilt.
- The man who has a deep distrust of himself and places great  confidence in God is not at all surprised if he commits a fault. He does not abandon himself to confused despair; he correctly attributes what has happened to his own weakness and lack of confidence in God.
- He detests beyond all things the sin into which he has fallen; he condemns the passion or criminal habit that occasioned his fall; he conceives a deep sorrow for his offense against God.
- I sincerely wish that what has been proposed here would be attentively considered by many who think they are very devout.

Chapter Three - Confidence in God

- To distrust of self, we must add confidence in God

FOUR STEPS
1.) To ask it with great humility.
2.) To contemplate with an ardent faith the immense power and infinite wisdom of the Supreme Being. All that he demands is that we turn to Him with complete confidence. When this devoted Shepherd sees His strayed sheep finally returning to Him with a sincere, though perhaps weak intention of obeying Him, He is greatly please to see him united again to the flock, and invites the Angels to rejoice with Him on the occasion.
3.) We must frequently 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.
4.) 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 hand contemplate the infinite power, wisdom and goodness of God.

Chapter Two - Concerning Distrust of Self

Mea Culpa, Mea Culpa, Mea Maxima Culpa

- Without this virtue, we cannot expect to defeat our weakest passions

- We are too apt to overestimate our own abilities and to conclude falsely that we are of some importance

- This distrust of our own strength is a gift from Heaven, bestowed by God on those He loves.

- He expects that we will do everythng within our power to obtain it.

HOW TO OBTAIN DISTRUST OF SELF

1.) We must meditate upon our own weakness; we cannot, without Divine assistance, accomplish even the smallest good 

2.) We must beg of God, with great humility and fervor. Then let us cast ourselves at the feet of Our Lord and earnestly beg Him to grant our request. We must do this with firm confidence  that we will be heard if we patiently await the effect of our prayer.

3.) We must gradually accustom ourselves to distrust our own strength, to dread the illusions of our own mind, the strong tendency of our nature to sin, and the overwhelming number of enemies that surround us.

4.) As often as we commit a fault, we must examine ourselves in order to discover our vulnerable points. God permits us to fall only that we may gain a deeper insight into ourselves, that we may learn to despise ourselves as wretched creatures and to desire honestly to be disregarded by others.

- Whoever seeks to approach the eternal truth and fountain of all light must know himself thoroughly.

- Disgraceful and unforeseen debacles happen through God's permission that they may know their own weakness, and, by sad experience, learn not to rely on their own strength.

- He permits persons to sin more or less grievously in proportion to their pride.

- As often as you commit a fault, immediately strive to probe your inner consciousness; earnest beg our Lord to enlighten you, that you may see yourself as you are in His sight, and presume no more on your strength. Otherwise you will fall again into the same faults, or perhaps much greater ones to the eternal ruin of your soul.

Chapter One - Preliminary Words on Perfection

- CHRISTIAN SOUL!  If you seek to reach the loftiest peak of perfection, and to unite yourself so intimately with God that you become one with spirit with Him, you must first know the true nature and perfection of spirituality.
- Some, who judge by appearances, make it consist in penances, in hair shirts, austerities of the flesh, vigils, fasting, and similar bodily mortifications.
- Others, especially women, fancy themselves extremely virtuous when they indulge in long periods of vocal prayers, hear several Masses, spend many hours in church.
- Others, and this does not exclude some of the religious who have consecrated themselves to God, think that perfection consist in perfect attendance in choir, in observing silence and in a strict observance of their rule. Consequently, different people place perfection in different practices. It is certain that they all equally deceive themselves.
- Since exterior works are nothing more than dispositions for achieving true piety, or the effects of real piety, it cannot be said that Christian perfection and true piety consist in them. They are, without doubt, powerful means for becoming truly perfect and truly holy.
- When used with discretion they are of unique value in supporting our nature which is always indifferent to good and inclined to evil; in repelling the attacks and escaping the snares of our common enemy.

TRULY HOLY MEN
1.) Such men chastise their bodies for past offenses or for greater humiliation and subjection to their Creator
2.) They seek solitude and observe silence that, withdrawn from the world, they may perserve themselves free from the least stain of sin
3.) Their time is spent in works of piety and in the service of God
4.) They pray and meditate on the life and Passion of our Redeemer, not through curiosity, but from a desire of knowing better the grandeur of the Divine Goodness and the depth of their own ingratitude
5.) They increase their love of God and detestation of self, to follow their Lord in shouldering His Cross, and in renouncing their own will.
6.) They receive sacraments for no other reason than the honor of God, a closer union with Him and greater security from the power of the devil.

- Those who are ignorant place their devotional in external acts; they are so attached to these acts that they utterly neglect to watch the inner movements of their hearts
- They [become vulnerable to] tricks of the devil, who fills their imagination with empty ideas, making them believe that they already taste the joys of Paradise, the delights of Angels, that they see God face to face!
- In every circumstance they love to be shown preference to others. They know no guide but their own private judgment, no rule but their own will. They are blind in their own affairs, ferret-eyed in regard to those of the neighbors, always ready to find fault.
- If God Himself, in order to open their eyes and to show them the true path of perfection, should send them crosses, sickness, or severe persecutions, the surest trials of His servant's fidelity, which never happen unless by his plan and permission, then the degenerate condition of their hearts is laid bare through their own extravagant pride.
- They know nothing of a proper conformity to the Will of God.
- They do not know how to imitate Christ Crucified, as He humbled Himself before all men; nor do they know how to love their enemies as the instruments used by God's goodness to train them to self-denial and to help not only in their future salvation, but in greater sanctification of their daily life.
- They are in imminent danger of being lost with eyes blinded by self-love
- They conclude that they are far advanced towards God and they readily look down on their neighbor.

- Spiritual life consists in a true sense of our weakness and tendency to evil, in loving God and hating ourselves, in humbling ourselves not only before Him, but for His sake, before all men, in renouncing entirely our own will in order to follow His.
- This is why we must practice self-denial...This it is that renders His yoke so sweet.
- Since, therefore, you seek the highest degree of perfection, you must wage continual warfare against yourself and employ your entire strength in demolishing each vicious inclination, however trivial. Consequently, in preparing for the combat you must summon up all your resolution and courage.
- Every person, in his own particular sphere, should begin with what is immediately required of him (before focusing on helping others)
- What God expects of us, above all else, is a serious application to conquering our passions...in a perpetual war with yourself.

FOUR WEAPONS
1.) Distrust of one's self
2.) Confidence in God
3.) Proper use of the faculties of body and mind
4.) The duty of prayer

The Spiritual Combat by Dom Lorenzo Scupoli (TAN, 1945)

Therefore take unto you the armour of God, that you may be able to resist in the evil day, and to stand in all things perfect.

Stand therefore, having your loins girt about with truth, and having on the breastplate of justice,

And your feet shod with the preparation of the gospel of peace:

In all things taking the shield of faith, wherewith you may be able to extinguish all the fiery darts of the most wicked one.

And take unto you the helmet of salvation, and the sword of the Spirit (which is the word of God).

- Ephesians 6:13-17

So begins this book, The Spiritual Combat, written by Dom Lorenzo Scupoli, a Theatine priest of the 16th Century.

As with other books, I will not type out the full text but rather highlight some key points in a hopefully coherent manner.

I will do something different than ever previous by posting the Table of Contents below, subsequently linking those chapter titles to each future separate post as I do them.

God Bless


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.

    Catholic Tradition is presenting here chapters in installments of several per month until completed, for a total of 66 chapters.



1. PRELIMINARY WORDS ON PERFECTION
2. CONCERNING DISTRUST OF SELF
3. CONFIDENCE IN GOD
4. HOW TO DISCOVER IF WE DISTRUST OURSELVES AND PLACE CONFIDENCE IN GOD
5. MISTAKE OF CONSIDERING COWARDICE  A VIRTUE
6. FURTHER ADVICE TO ACQUIRE CONFIDENCE IN GOD
7. THE RIGHT USE OF OUR FACULTIES
8. AN OBSTACLE TO FORMING A CORRECT JUDGMENT
9. ANOTHER METHOD TO PREVENT DECEPTION OF THE UNDERSTANDING
10. EXERCISE OF THE WILL
11. SOME CONSIDERATIONS TO INLCINE THE WILL TO SEEK PLEASING GOD ONLY
12. THE OPPOSITION WITHIN MAN'S TWOFOLD NATURE
13. HOW WE ARE TO ENCOUNTER SENSUALITY
14. WHAT TO DO WHEN THE WILL IS APPARENTLY OVERPOWERED
15. FURTHER ADVICE ON HOW TO FIGHT SKILLFULLY
16. THE SOLDIER OF CHRIST MUST PREPARE EARLY FOR BATTLE
17. THE METHOD OF FIGHTING YOUR PASSIONS AND VICES
18. HOW TO CURB THE SUDDEN IMPULSES OF YOUR PASSIONS
19. HOW WE ARE TO FIGHT AGAINST IMPURITY
20. HOW TO COMBAT SLOTH
21. THE PROPER USE OF OUR SENSES TO CONTEMPLATE DIVINE THINGS
22. HOW SENSIBLE MAY AID US TO MEITATE ON THE PASSION OF CHRIST
23. OTHER DANGEROUS USES OF THE SENSES IN DIFFERENT SITUATIONS
24. HOW TO GOVERN ONE'S SPEECH
25. THE SOLDIER OF CHRIST MUST AVOID THAT WHICH INTRUDES UPON PEACE OF MIND
26. WHAT WE ARE TO DO WHEN WOUNDED
27. THE METHODS USED BY THE DEVIL TO SEDUCE THOSE WHO DESIRE TO ACQUIRE VIRTUE
28. THE DEVIL'S CUNNING DEVICES
29. THE EFFORTS OF THE DEVIL TO PREVENT CONVERSION
30. CONCERNING THE DELUSIONS OF SOME WHO CONSIDER THEMSELVES BEING PERFECTED
31. CONCERNING THE ARTIFICES OF THE DEVIL TO MAKE US FORSAKE THE VIRTUOUS LIFE
32. THE LAST ARTIFICE OF THE DEVIL IN MAKING EVEN THE PRACTICE OF
VIRTUE AN OCCASION OF SIN
33. SOME IMPORTANT INSTRUCTIONS FOR THOSE WHO WISH TO MORTIFY THEMSELVES
34. VIRTUES ARE TO BE ACQUIRED ONE AT A TIME AND BY DEGREES
 35. THE MOST PROFITABLE MEANS OF ACQUIRING VIRTUE, AND THE MANNER IN WHICH
WE APPLY OURSELVES TO A PARTICULAR VIRTUE FOR A TIME
36. THE PRACTICE OF VIRTUE REQUIRES CONSTANT APPLICATION
37. CONCERNING THE NECESSITY OF SEIZING EAGERLY ALL OPPORTUNITIES
OF PRACTICING VIRTUE
38. THE NECESSITY OF ESTEEMIMG ALL OPPORTUNITIES OF FIGHTING FOR THE ACQUISITION OF VIRTUE
39. THE MANNER IN WHICH WE MAY EXERCISE THE SAME VIRTUE ON DIFFERENT OCCASIONS
40. THE TIME TO BE EMPLOYED IN THE ACQUISTION OF EACH VIRTUE AND INDICATIONS OF PROGRESS
41. THE NEED OF MODERATION IN THE DESIRE TO BE FREED OF THOSE EVILS PATIENTLY BORNE,
AND THE MANNER IN WHICH OUR DESIRES ARE TO BE REGULATED
42. THE DEFENSE AGAINST THE ARTIFICES OF THE DEVIL WHEN HE SUGGESTS INDISCREET DEVOTIONS
43. THE TENDENCY OF OUR CORRUPT NATURES, PROMPTED BY THE DEVIL,
TO INDULGE IN RASH JUDGMENT, AND THE REMEDY FOR THIS EVIL
44. PRAYER
45. MENTAL PRAYER
46. MEDITATION
47. ANOTHER METHOD OF MEDITATION
48. PRAYER BASED ON THE INTERCESSION OF THE BLESSED VIRGIN
49. SOME CONSIDERATIONS TO INDUCE CONFIDENCE IN THE ASSISTANCE OF THE BLESSED VIRGIN
50. A METHOD OF MEDITATION AND PRAYER INVOLVING THE INTERCESSION OF
THESAINTS AND THE ANGELS
51. MEDITATION ON THE SUFFERINGS OF CHRIST
52. THE BENEFITS DERIVED FROM MEDITATIONS ON THE CROSS
 AND THE IMITATION OF THE VIRTUE OF CHRIST CRUCIFIED
53.CONCERNING THE MOST HOLY SACRAMENT OF THE EUCHARIST
54. THE MANNER IN WHICH WE OUGHT TO RECEIVE HOLY COMMUNION
55. PREPARATION FOR HOLY COMMUNION, AND THE ROLE OF THE EUCHARIST
INEXCITING IN US A LOVE OF GOD
56. CONCERNING SPIRITUAL COMMUNION
57. CONCERNING THANKSGIVING
58. THE OFFERING OF SELF TO GOD
59. CONCERNING SENSIBLE DEVOTION AND DRYNESS
60. CONCERNING THE EXAMINATION OF CONSCIENCE
61. CONCERNING THE MANNER IN WHICH WE ARE TO PERSEVERE
IN THE SPIRITUAL COMBAT UNTIL DEATH
62. CONCERNING OUR PREPARATION AGAINST THE ENEMIES WHO ASSAIL US
AT THE HOUR OF DEATH
63. CONCERNING THE FOUR ASSAULTS OF THE ENEMY AT THE HOUR OF DEATH-----THE FIRST
ASSAULT AGAINST FAITH AND THE MANNER OF RESISTING IT
64. CONCERNING THE ASSAULT OF DESPAIR AND ITS REMEDY
65. CONCERNING TEMPTATION TO VAINGLORY
66. CONCERNING THE VARIOUS ILLUSIONS EMPLOYED BY THE DEVIL
AT THE HOUR OF OUR DEATH