That in Different Temptations We Should Behave Differently as to Our Manner of Resisting Them

ST. JOHN CLIMACUS, treating of discretion, says that in different temptations we must resist differently. Some temptations of their nature are sour and painful, as anger, envy, rancor, hatred, desire of revenge, impatience, indignation, bitterness of heart, sulkiness, quarrelsomeness, and the like. Other vices are fraught with pleasure, as carnal sins, eating, drinking, playing, laughing, talking, and other satisfactions of sense. As for this second class of vices, the more we regard them and fix our eyes upon them, the more they attract our heart and draw it after them; against these we must fight by fiying from them, keeping away from occasions of them and promptly turning our sight, memory, and consideration away from them. But the former set of vices we should fight by wrestling with them, looking attentively at their nature, malice, and foulness, the better to overcome them. And this is done with less danger because they do not stick so fast, except anger and desire of revenge, where it is also well to steal away from the topic, not thinking of things that may excite us thereto. Thus St. John Climacus, Cassian, and St. Bonaventure teach the same doctrine, and add that in those former vices one may desire to exercise oneself, and meritoriously seek occasions of struggling with them, as by conversing and dealing with persons who persecute and offend you, in order to learn patience, and subjecting yourself to one who altogether thwarts your will, in order to learn obedience and humility. But in carnal vices it would be a very dangerous indiscretion to desire such temptations and put yourself in the occasion of them. So Christ our Redeemer would never suffer Himself to be tempted with this vice, to teach us that in the like temptation we ought not to put ourselves in the occasion thereof, even though it be in hope of greater reward and triumph, because this vice is very connatural to man and has mingled with it so much pleasure, not in the will alone, but also in the body, which makes its entry more easy and dangerous.

St. Bonaventure brings a good comparison to illustrate this. As an enemy more easily gains entrance and reduces a city when he has within it some who favor his cause, so the devil our enemy has within us what particularly favors him in this temptation, namely, our body, for the great pleasure that it takes herein, according to St. Paul’s word: Every other sin that man commits is outside of the body (I Cor. vi. 18). In other sins the body has not so much part, but in this it plays a very considerable part, and therefore it is right to remove ourselves from the occasions and shun and cast them away without quarter; and so the Apostle goes on to say: Fly with ali diligence thoughts and imaginations coming from fornication (I Cor. vi. 18).

It is related in the chronicles of the Order of St. Francis that Brother Giles, Brother Rufinus, and Brother Simon of Assisi met together in spiritual conversation; and Brother Giles said to the others: “Brothers, how do you arm against and resist temptations of sensuality?” Brother Simon replied: “Myself, brother, I consider the vileness and shamefulness of that sin and how horrible it is, not only in the eyes of God, but even in the eyes of men, who, wicked as they be, hide and cover themselves up that they may not be seen committing a sin of sensuality. And from this consideration there comes Over me a great disgust and abhorrence, and so I escape from the temptation.” Brother Rufinus said: “I prostrate myself upon the earth, and with many tears I call upon the mercy of God and our Lady, until I find myself perfectly free.” Brother Juniper said: “When I feel such diabolical temptations and hear them coming in by the senses of the flesh, I at once that same hour shut with a firm hand the gates of my heart, and set to guard it a host of holy meditations and good desires. And when these suggestions of the enemy come and batter the gate, I reply as from within: ‘I am not for opening on any terms; away with you, away! This room is taken and you cannot enter in here.’ And as I never give any entrance to that good-for-nothing crew, they take themselves off, beaten and confused.” Brother Giles, having heard them all, replied: “I go with you, Brother Juniper, since with this vice man fights more safely by flying from it.’ Thus the best way of withstanding this temptation is by giving no entry to it, not letting evil thoughts get into your heart; that is the easier way. But if once the evil thoughts do get in, it will not be so easy, but very difficult to dislodge them. The gate is easily defended; but when that is taken, God help us! See further in the Treatise on Chastity, Volume III. The means there proposed may well help us against other temptations.