Chapter Ten
Avoiding Idle Talk
Shun gossip as much as possible, for discussion of worldly affairs, even when it is sincere, is a great distraction inasmuch as we are quickly ensnared and captivated by vanity.
Many a time I wish that I had held my peace and had not associated with men. Why, indeed, do we converse and gossip among ourselves when we so seldom part without a troubled conscience? We do so because we seek comfort from one another’s conversation and wish to ease the mind wearied by diverse thoughts. Thus, we talk and think quite fondly of things we like very much or of things we dislike intensely. But, sad to say, we often speak vainly and to no purpose; for this external pleasure effectively bars inward and divine consolation.
Therefore, we must watch and pray lest time pass idly.
When the right and opportune moment comes for speaking, say something that will edify.
Bad habits and indifference to spiritual progress do much to remove the guard from the tongue. Devout conversation on spiritual matters, on the contrary, is a great aid to spiritual progress, especially when persons of the same mind and spirit associate together in God.
Chapter Eleven
Acquiring Peace and Zeal for Perfection
We would enjoy much peace if we did not concern ourselves with what others say and do, for these things are no concern of ours. How can anyone who meddles in affairs not his own, who seeks strange distractions, and who is little or seldom inwardly recollected live long in peace?
Blessed are the simple of heart, for they will enjoy peace in abundance.
Why were some of the saints so perfect and so given to contemplation? Because they tried to mortify all earthly desires entirely, and thus they were able to attach themselves to God with all their heart and freely to concentrate their innermost thoughts.
We are too occupied with our own whims and fancies, too taken up with passing things. Rarely do we completely conquer even one vice, and we are not inflamed with the desire to improve ourselves day by day; for this reason, we remain cold and indifferent. If we mortified our bodies perfectly and allowed no distractions to enter our minds, we could appreciate divine things and experience something of heavenly contemplation.
The greatest obstacle — indeed, the only obstacle — is that we are not free from passions and lusts, that we do not try to follow the perfect way of the saints. Thus, when we encounter some slight difficulty, we are too easily dejected and turn to human consolations. If we tried, however, to stand as brave men in battle, the help of the Lord from heaven would surely sustain us. For he who gives us the opportunity of fighting for victory is ready to help those who carry on and trust in his grace.
If we let our progress in religious life depend on the observance of its externals alone, our devotion will quickly come to an end. Let us, then, lay the axe to the root that we may be freed from our passions and thus have peace of mind.
If we were to uproot only one vice each year, we should soon become perfect. The contrary, however, is often the case — we feel that we were better and purer in the first fervor of our conversion than we are after many years in the practice of our faith. Our fervor and progress ought to increase day by day; yet it is now considered noteworthy if a man can retain even a part of his first fervor.
If we did a little violence to ourselves at the start, we should afterwards be able to do all things with ease and joy. It is hard to break old habits, but harder still to go against our will.
If you do not overcome small, trifling things, how will you overcome the more difficult? Resist temptations in the beginning and unlearn the evil habit, lest perhaps, little by little, it lead to a more evil one.
If you but consider what peace a good life will bring to you and what joy it will give to others, I think you will be more concerned about your spiritual progress.
Chapter Twelve
The Value of Adversity
It is good for us to have trials and troubles at times, for they often remind us that we are on probation and should not hope in any worldly thing. It is good for us sometimes to suffer contradiction, to be misjudged by others even though we do well and mean well. These things help us to be humble and shield us from vainglory. When to all outward appearances people give us no credit, when they do not think well of us, then we are more inclined to seek God, who sees our hearts. Therefore, a person ought to root himself so firmly in God that he will not need the consolations of men.
When a person of good will is afflicted, tempted, and tormented by evil thoughts, he realizes clearly that his greatest need is God, without whom he can do no good. Saddened by his miseries and sufferings, he laments and prays. He wearies of living longer and wishes for death that he might be dissolved and be with Christ. Then he understands fully that perfect security and complete peace cannot be found on earth.
Chapter Thirteen
Resisting Temptation
As long as we live in this world, we cannot escape suffering and temptation. For this reason, it is written in Job: “The life of man upon earth is a warfare” (Job 7:1, Douay-Rheims). Everyone, therefore, must guard against temptation and watch in prayer lest the devil, who never sleeps but goes about seeking whom he may devour, find occasion to deceive him. No one is so perfect or so holy that he is not sometimes tempted; man cannot be altogether free from temptation.
Yet temptations, though troublesome and severe, are often useful to a man, for in them he is humbled, purified, and instructed. The saints all passed through many temptations and trials to profit by them, while those who could not resist became reprobate and fell away. There is no state so holy, no place so secret that temptations and trials will not come. Man is never safe from them as long as he lives, for they come from within us — in sin we were born. When one temptation or trial passes, another comes; we shall always have something to suffer because we have lost the state of original blessedness.
Many people try to escape temptations, only to fall more deeply. We cannot conquer simply by fleeing, but by patience and true humility we become stronger than all our enemies. The man who only shuns temptations outwardly and does not uproot them will make little progress; indeed, they will quickly return, more violent than before.
Little by little, in patience and long-suffering you will overcome them, by the help of God rather than by severity and your own rash ways. Often take counsel when tempted, and do not be harsh with others who are tempted, but console them as you yourself would wish to be consoled.
The beginning of all temptation lies in a wavering mind and little trust in God, for as a rudderless ship is driven here and there by waves, so a careless and irresolute man is tempted in many ways. Fire tempers iron and temptation steels the just. Often we do not know what we can stand, but temptation shows us what we are.
Above all, we must be especially alert against the beginnings of temptation, for the enemy is more easily conquered if he is refused admittance to the mind and is met beyond the threshold when he knocks.
Someone has said very aptly: “Resist the beginnings; remedies come too late, when by long delay the evil has gained strength.” First, a mere thought comes to mind, then strong imagination, followed by pleasure, evil delight, and consent.
