A Revelation That Most Catholics Are Saved (Pt. 2)

St. Mechtilde believed that Our Lord said to her that the number of Catholics who go to Heaven when they die, exceeds the number of those who go to Hell (Liber specialis gratiae. In Sanctae Mechtildis, virginis ordinis sancti Benedicti, Liber specialis gratiae accedit sororis Mechtildis ejusdem ordinis Lux divinitatis. Book 6, Chapter 15. Ed. Monks of Solesmes. Paris: Oudin, 1877). Nevertheless, Our Lord assured her that His justice will claim its due; many souls will go to Purgatory before they are pure enough to enter the Kingdom of God.

Whether or not we can apply this revelation to every generation is not certain (private revelations, in themselves, are uncertain*). It may be the case that the majority of Catholics will, in the end, be saved.

Either way, let us thank God for His mercy! And let us not be presumptuous! We will be saved if we seek God with all our heart. If we are tepid in our faith, there is a danger that we will fall from sin to sin, without even realising how far we have fallen. We must imitate the holy monk that St. Leonard tells us about, who said that, even if one soul were damned, he would do absolutely everything in his power not to be that soul.

*Still, if they are consistent with Church teaching, and if they have been given to a humble and obedient soul, such as St. Mechtilde, then we are safe in believing them, so long as we subordinate them to the Magisterium… This site only quotes from the revelations of those whose virtue has been recognised by reputable authorities.

The Eternal Father to St. Hildegard:

“Does anyone think it possible to see into the deep wisdom of the Most High and into the discernment of His knowledge, and count the number of those who are to be saved? His judgements are incomprehensible to all people. Your task is to run; for the kingdom of God is prepared for you.” (p. 315, Scivias)

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Custody of the Eyes: A Commentary on St. Alphonsus

‘And Jesus looking on him, loved him…’ (Mk. 10:21)

In his excellent work, ‘The True Spouse of Jesus Christ’, St. Alphonsus speaks to religious about custody of the eyes. Mark these words, to religious. His advice is not to be applied to one and all without distinction; this could have disastrous repercussions. Also, his writings must be read with prudence. Overly literal interpretations and St. Alphonsus do not always mix.

One must know that religious have been called by Our Lord to be His spouse (this is to be understood in a spiritual sense). It is for this reason that they are called to practice custody of the eyes in a particular way.

The purpose of this commentary is to clarify some points that might be a source of confusion and scruples for some. Do not think that I am correcting St. Alphonsus! Far from it; I am merely clarifying what he has said, for the sake of those who will misread him. At times I am only stating the obvious. Furthermore, I am explaining his words (or the words that he quotes) in relation to non–religious individuals. This is a very important point.

The format of this commentary needs no explanation.

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“A deliberate glance at a person of a different sex often enkindles an infernal spark, which consumes the soul.”

[Comment: True; but this does not amount to saying that all deliberate glances are sinful. A deliberate glance is sinful when done for the sake of sexual pleasure, or when there is a near occasion of sin, namely lust (i.e. “seeking venereal pleasure not in accordance with right reason” – Aquinas).]

St. Gregory says, that “the eyes, because they draw us to sin, must be depressed.”

[Comment: In other words, we should mortify our desire to look at everything that pleases us. We are not forbidden to appreciate all beauty. Have you ever found words like these in an examination of conscience: ‘Did I look at a sunset?’ There is a reason for that. If it were wrong to appreciate all beauty, the Popes would long ago have asked for the removal of several sculptures at the Vatican, which depict naked men and women. The fact is, not all beauty excites lust. Take the beauty of Our Lady, for example.]

“He that looks at a dangerous object,” continues the saint, “begins to will what he wills not.”

[Comment: A dangerous object is something that is likely to lead us to lust.]

“Gaze not about,” says the Holy Ghost, “upon another’s beauty… hereby lust is enkindled as a fire.”  Gaze not upon another’s beauty; for from looks arise evil imaginations, by which an impure fire is lighted up.

[Comment: That is, don’t gaze with the intention of arousing sexual pleasure, or when there is a near occasion of sin e.g. when you are likely to experience unlawful sexual pleasure. Many of the Saints had visions of Our Lord, Our Lady and the Saints, and they often appreciated and commented on their great beauty. In his work, ‘The Ladder of Divine Ascent,’ St. John Climacus – no liberal – writes: “A certain man (St. Nonnus, Bishop), on seeing a beautiful woman, thereupon glorified the Creator; and from that one look, he was moved to the love of God and to a fountain of tears. And it was wonderful to see how what would have been a cause of destruction for one was for another the supernatural cause of a crown.” (These words are even included in Dom Maurus Wolter’s classic text, ‘The Principles of Monasticism,’ p. 365, which is specifically for religious)]

“Hence, to avoid the sight of dangerous objects, the saints were accustomed to keep their eyes almost continually fixed on the earth, and to abstain even from looking at innocent objects.

[Comment: Some saints, not all. When asked by a Sister why she was looking so intently at her, St. Therese answered: “No, I just love looking at you!” (p. 120 of ‘Her Last Conversations’, Clarke)]

“After being a novice for a year, St. Bernard could not tell whether his cell was vaulted. In consequence of never raising his eyes from the ground, he never knew that there were but three windows to the church of the monastery, in which he spent his novitiate.”

[Comment: This was not the practice of St. Padre Pio, for example. Some who met him, such as Fr. Vincenzo (cf. padrepiodevotions.org ‘Newsletter archive’) , have commented on his penetrating gaze, which, at times is a source of consolation.]

“St. Hugh, bishop, when compelled to speak with women, never looked at them in the face.”

[Comment: Perhaps this was necessary for him in order to maintain purity. Priests are permitted to look at those who they are talking to. Dom Marie–Gabriel Sortais (d. 1963), Abbot General of the Trappist Order (O.C.S.O.) – and a very holy and penitential man – shared an intimate bond with Mother Yvonne Aimee (Servant of God), and he even kept a picture of her on his desk.]

“St. Aloysius never looked at his own mother in the face.”

[Comment: Supposedly. Hagiographers have been known to embellish things from time to time. Besides, if this is true, it is not necessary. ‘When Jesus therefore had seen his mother and the disciple standing whom he loved, he saith to his mother: Woman, behold thy son. (Jn. 19:26) A holy priest and mystic, Pere Lamy (Servant of God), was once given a statue of Our Lady, which depicted her with her head bent. Pere Lamy asked the sculptor why this was the case. “She looks mystical like that,” was the reply. “Oh,” he said; “Well, she does not look at all mystical. She stands there. She looks at you straight in the face; and that is as it should be, straight in the face.” (Words taken from ‘Pere Lamy’ by Biver)]

“For having once looked deliberately at a woman who was gathering ears of corn, the Abbot Pastor was tormented for forty years by temptations against chastity.”

[Comment: Then, for him, it must have been a dangerous look. Also, he seems to have been called to a very high degree of sanctity, as all Abbots are.]

“If,” says St. Augustine, “our eyes should by chance fall upon others, let us take care never to fix them upon any one.”

[Comment: These words do not apply to holy images, nor to Our Lord and Our Lady. They cannot possibly apply to those who are married. They do not forbid us from looking at our parents or siblings. What do they mean, then? It means, again, that when there is a near occasion of sexual impurity, we must restrain our glance.]

“But I do not see how looks at young persons of a different sex can be excused from the guilt of a venial fault, or even from mortal sin, when there is proximate danger of criminal consent.”

[Comment: Note the words, “when there is proximate danger of criminal consent”, thereby implying that the look itself is not sinful.]

“It is not lawful,” says St. Gregory, “to behold what it is not lawful to covet.”

[Comment: This must be read in the light of a true understanding of what lust is. Taken literally, this would mean that we can look at almost nothing, for Scripture says: ‘Thou shalt not covet thy neighbour’s house… nor any thing that is his.’ Surely this is not what St. Gregory meant!]

“To practise modesty of the eyes is the duty of a religious, not only because it is necessary for her own improvement in virtue, but also because it is necessary for the edification of others.”

[Comment: Very true. Even so, it is still possible for the religious to look at others in a pure way.]

“From the moment we awake in the morning, let us pray continually in the words of holy David: Turn away my eyes, that they may not behold vanity.”

[Comment: We should ask God to be kept from impurity. Looking at swimsuit calendars, for example, is hardly going to lead to an increase in virtue.]

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Summary

– If certain writings leave us scrupulous and confused, we should avoid them.

– God’s creation is good and beautiful (Gen. 1:31). Immodest dress, impure glances and the like are a misuse of this goodness.

– Everything must be framed in relation to Church teaching. The Catechism is the official summary of Church teaching; therefore we are safe in following it.

“Q. 881. WHAT is lechery, or lust?

An inordinate desire of carnal sin, or delights of the flesh.” (The Douay Catechism of 1649)

“Immodest looks. Bold [daring] looks are forbidden, because they lead to sin, just as a parent forbids his child to play with edged tools.” (‘The Catechism Explained’, 1899, p. 393)

“Lust is disordered desire for or inordinate enjoyment of sexual pleasure. Sexual pleasure is morally disordered when sought for itself, isolated from its procreative and unitive purposes.” (# 2391, Current ‘Catechism of the Catholic Church’)

In the words of the Liturgy, Pax Domini sit semper vobiscum (The peace of the Lord be with you always)!

 

An Updated Post on Scrupulosity

Dear friends, I have updated an old post on how to overcome scruples/scrupulosity. It is new and improved. The article can be found here:

https://littlestsouls.wordpress.com/2012/08/28/an-infallible-cure-for-scrupulosity/

Much has been added!

 “… St. Antoninus agrees with Gerson in thus reproving the scrupulous soul who, through a vain fear, is not obedient in overcoming his scruples: ‘Beware lest, from overmuch desire to walk securely, thou fall and destroy thyself.’”

– Rev. J. B. Scaramelli, S.J.

 “Scruples are like tight shoes. You can’t walk in them. Despise them.”

– St. Padre Pio

Consolation for Scrupulous Souls (Some Advice from St. Alphonsus)

Jesus to St. Veronica Giuliani: ‘… tell everything to him who holds My place [the priest]. Be obedient to him; do whatever he commands. You can never be mistaken when you are obedient.’ (p. 264, Vol. 2)

The following words, though addressed to all – and which contain some very helpful advice for the spiritual life – will be particularly appreciated by those who are inclined to doubts, fears, scruples and the like. The words are taken from ‘The Way of Salvation and Perfection,’ (pp.451–460; Ch VI. Interior Trials):

“… the chief thing they [scrupulous souls] ought to consider is this: that he who acts in obedience to a learned and pious confessor, acts not only with no doubt, but with the greatest security that can be had upon earth, on the divine words of Jesus Christ, that he who hears his ministers is as though he heard himself: He that heareth you heareth Me; whence St. Bernard says, “Whatever man enjoins in the place of God, provided it be not certainly displeasing to God, is altogether to be received as though enjoined by God.” It is certain that, as to the personal direction of conscience, the confessor is the lawful superior, as St Francis de Sales, with all spiritual instructors, declares, while F. Pinamonti, in his Spiritual Director, says: “It is well to make the scrupulous perceive, that submitting their will to the ministers of the Lord provides them the greatest security in all that is not manifestly sin. Let them read the lives of the saints, and they will find that they know no safer road than obedience. The saints plainly trusted more to the voice of their confessor than to the immediate voice of God; and yet the scrupulous would lean more on their own judgment than on the Gospel, which assures them, He that heareth you heareth Me.”

The Blessed Henry Suso says, that “God demands no account from us of things done under obedience.” St. Philip Neri says the same: “Let such as desire to advance in the way of God submit themselves to a learned confessor, and obey him in God’s stead; let him who thus acts assure himself that he will have to render no account to God for his actions.” He says, moreover, that one should have all faith in one’s confessor, on the ground that God would not permit him to err; and that there is nothing that more surely cuts asunder the snares of the devil than to do the will of another in what is good, nor anything more full of danger than to be guiding ourselves according to what seems best to us; which is confirmed by St. John of the Cross, who says, in the name of the Lord: “When thou art unfaithful to confessors, thou art so unto Me, who have said, He that despiseth you despiseth Me.” And again: “Not to rest satisfied with what the confessor says is pride and failure in faith.” We are, therefore, to have this certain confidence, that each person, in obeying his spiritual Father, may be sure of not sinning. “The sovereign remedy for the scrupulous,” says St. Bernard, “is a blind obedience to their confessor.” John Gerson relates, that the same St. Bernard told one of his disciples, who was scrupulous, to go and celebrate, and take his word for it. He went, and was cured of his scruples.

“But a person may answer,” says Gerson, “Would to God I had a St. Bernard for my director! but mine is one of indifferent wisdom.” And he answers, “Thou dost err, whoever thou art that so speakest; for thou hast not given thyself into the hands of the man because he is well read, etc., but because he is placed over thee; wherefore obey him not as man, but as God.” For this reason St. Teresa well said, “Let the soul accept the confessor with a determination to think no more of personal excuses, but to trust in the words of the Lord, He that heareth you heareth Me. The Lord so highly values this submission, that when, in spite of a thousand inward conflicts, and considering the decision to be an absurd one, we execute it nevertheless, cost us what it may, the Lord so assists us,” etc.; and she goes on to say, that we then comply with his divine will. Hence St. Francis de Sales, speaking of direction from a spiritual Father in order to walk securely in the way of God, says, “This is the very counsel of all counsels.” “Search as much as you will,” says the devout Avila, “you will in no way discover the will of God so surely as by the path of that humble obedience which is so much recommended and practised by the devout of former times.” Thus, too, Alvarez said, “Even if the spiritual Father should err, the obedient soul is secure from error, because it rests on the judgment of him whom God has given it as a superior.” And F. Nieremberg writes to the same effect: “Let the soul obey the confessor; and then, although the thing itself were matter of fault, he does not sin who does it with the intention of obeying him who holds to him the place of God, persuading himself (as is, indeed, the case) that he is bound to obey him;” forasmuch as (according to the words of F. Rogacci and F. Lessius) the confessor is to us the interpreter of the divine will. And this is confirmed also by the gloss: “But if what is prescribed be of a doubtful kind, the virtue of obedience exempts from sin, although the thing in itself be evil;” and in the chapter Inquisition de Sent, exc., from the same text, obedience to the confessor is enjoined, when it says that scruples “ought to be dismissed at the judgment of one’s pastor.”

St. Francis de Sales gives three maxims of great consolation to the scrupulous: “An obedient soul has never been lost; 2. We ought to rest satisfied with knowing from our spiritual Father that we are going on well, without seeking a personal knowledge of it; 3. The best thing is to walk on blindly through all the darkness and perplexity of this life, under the providence of God.”

And therefore all the doctors of morals conclude, in general, with St. Antoninus, Navarro, Silvester, etc., that obedience to the confessor is the safest rule for walking well in the ways of God. F. Tirillo and F. La Croix say that this is the common doctrine of the holy Fathers and masters of the spiritual life. In the second place, the scrupulous should know, not only that they are safe in obeying, but that they are bound to obey their director, and to despise the scruple, acting with all freedom in the midst of their doubts. This is the teaching of Natalis Alexander: “That scruples ought to be despised when one has the judgment of a prudent, pious, and learned director; and that one ought to act against them is plain from the chapter Inquisitioni,” etc., as above; and of Father Wigandt: “He who acts against scruples does not sin; nay, sometimes it is a precept to do so, especially when backed by the judgment of the confessor. So do these authors speak, although they belong to the rigid school; so, too, the doctors in general; and the reason is, that if the scrupulous man lives in his scruples, he is in danger of placing grievous impediments in the way of satisfying his obligations, or, at least, of making any spiritual progress; and, moreover, of going out of his mind, losing his health, and destroying his conscience by despair or by relaxation.

Hence St. Antoninus agrees with Gerson in thus reproving the scrupulous, who, through a vain fear, is not obedient in overcoming his scruples: “Beware lest, from overmuch desire to walk securely, thou fall and destroy thyself.” For this reason F. Wigandt also says, that the scrupulous man ought to obey his director in all cases where the precept is not plainly sin, “unless the director enjoins what is manifestly against God;” and it is the general and undoubted decision among Doctors, that in things doubtful each one is bound to obey him who is placed over him, if it be not evidently a sin. This is proved by St. Bernard in a passage quoted at the commencement; and by St. Ignatius Loyola, who says: “There must be obedience in all things in which no sin is perceived, that is, in which there is not manifest sin.” Also by Blessed Humbert, General of the Friars Preachers, who says: “Unless the precept be plainly evil, it is to be received as though enjoined by God.” Moreover, by Blessed Denis the Carthusian: “In things doubtful as to whether or not they are against the divine precept, one must stand by the precept of him who is set over one; because, although it should be against the precept of God, yet, in virtue of obedience, the person under direction sins not.” Of the same opinion is St. Bonaventure. This makes Gerson say: “The scrupulous are to act against their scruples, and plant their feet firmly in resisting them. We cannot set scruples to rest better than by despising them; and, as a general rule, not without the advice of another, and especially our Superior. Otherwise, either ill–regulated fear or inconsiderate presumption will be our fall.” “With a firm foot,” says he, “they ought to overcome the scruple.”

And so the remedy that St. Philip Neri gave the scrupulous was, to make them despise their scruples. It is thus written in his life: “Moreover, besides the general remedy of committing one’s self altogether and for everything to the judgment of the confessor, he gave another, by exhorting his penitents to despise their scruples. Hence he forbade such persons to confess often; and when, in confession, they entered upon their scruples, he used to send them to Communion without hearing them.” So, then, in conclusion, the scrupulous man ought to set before himself obedience, and look upon his scrupulous fear as vain, and so act with freedom. Nor does this require (say the Doctors Busembaum, with Sanchez and others) that in each particular act he should expressly determine that the thing is a scruple, and that he ought to obey his confessor in despising it; it is enough that he act against it in virtue of a judgment made beforehand, since, from his past experience, the same judgment resides in his conscience habitually or virtually, though dim and confused. Hence La Croix and Tamburini, together with Vasquez, Val., etc., add, that if he who is scrupulous be unable amid that darkness to lay aside his scruple at once, or call clearly to mind the obedience laid on him by the confessor, which some anxious consciences are disabled from doing, perplexed as they are how to put by their scruple, by reason of the fear that weighs upon them, in that case he does not sin, though he act with a positive fear of sinning; and for this reason that as he has already passed a like judgment upon former scruples, and on the duty of obeying the injunction given him to despise them, he ought assuredly to believe himself to possess it now also, though, from the force of his fear, he does not perceive it.

But the scrupulous ought at such a time to despise the fear, inasmuch as it forms no true verdict of conscience. Hear how Gerson openly confirms this point, and what advice he gives: “A formed conscience is, when, after discussion and deliberation, a definite sentence of the reason judges that a thing is to be done or to be avoided; and to act against this is a sin: but fear or scruple of conscience is, when the mind wavers in doubt, not knowing which of two things it is bound to do, and yet would not omit whatever it could ascertain to be agreeable to the divine will; and this fear is as much as possible to be cast away and quenched.” In fact, then, Gerson says that a person sins by acting under a practical doubt, when the doubt proceeds from a formed conscience; but that this formed conscience exists when, after examining the circumstances, he deliberately judges with a definitive sentence on what he is obliged and what he is forbidden to do; and he sins by acting against such a conscience as this. But that, when the mind is doubtful and wavering, and yet would not do anything that was displeasing to God, this, says Gerson, is no true doubtfulness, but a vain fear, which ought as much as possible to be cast away and despised. So that when there certainly exists in the scrupulous person the habitual will not to offend God, it is certain (according to Gerson) that while he acts in his doubtfulness he does not sin; and with reason, since it is then not a true doubt, although he may apprehend it to be a doubt, but a vain fear.

On the other hand, it is certain, that for the commission of a mortal sin there is required a full perception on the part of the reason, and a complete deliberate consent on the part of the will, and to will something which grievously offends God. This doctrine is undoubted, and common to all the theologians, and even to the most rigid, as Juenin, Habert, and that most rigorous of all, Genet, who speaks thus: “But if (the act) contain only an imperfect degree of deliberation, the sin will be venial, not mortal.” And this, too, is the teaching of all the rest, with St. Thomas, who says: “That which is mortal may be venial, owing to the act being imperfect, since it does not absolutely amount to the perfection of a mortal act, being not deliberate, but sudden.”

Let scrupulous souls, then, suffer this cross of theirs with resignation, and not perplex themselves in the greatest distresses which God may send or permit. It is for their profit, to the end that they may be humbler, may guard better against such occasions as are beyond doubt and seriously dangerous, may commend themselves oftener to the Lord, and put a more entire trust in the divine goodness. Meanwhile let them often have recourse to the most holy Virgin Mary, who is called, and is in truth, the Mother of Mercy, and comforter of the afflicted. Let them, indeed, fear to offend God, wherever they do in truth discern what will offend him; but if only they are steadfast in resolving rather to die a thousand times than lose the grace of God, let them, above all things, fear lest they fail in obedience to their directors. On the other hand, while they blindly obey, they may assure themselves of not being abandoned by that Lord who will have all men saved, and who, loving good–will as he does, never suffers a really obedient soul to perish.

No one hath hoped in the Lord, and hath been confounded. Casting all your care upon Him, for He hath care of you. The Lord is my light and my salvation; whom shall I fear? In peace in the self-same I will sleep and I will rest; for Thou, O Lord, singularly hast settled me in hope. In Thee, O Lord, have I hoped; let me never be confounded.”

17 Quotes/Revelations to Inspire Confidence in God’s Love.

God loves us, His beloved creatures. We have been fashioned in His image, and are capable of knowing and loving Him. He desires our love; He desires our union. “Come to Me,” “Love Me,” “Give Me thy heart,” “Speak to Me,” “Console Me,” “Go, seek for souls,” “Take My Cross,” “Give Me your hands,” “Help Me in the redemption of mankind,” “Believe in My love” – each of these words, which were addressed to various mystics, are a reminder of the Gospel message: “I thirst.” Jesus thirsts infinitely for our love.

When we sin, we weaken our union with Him. We cannot go on sinning forever: we must ultimately choose God or sin; the Creator or the creature; Heaven or the World; virtue or vice; eternal beatitude or eternal misery; light or darkness; peace or restlessness; self–will or God’s will. In a word, Our Lord says to each of us: “And thou shalt love the Lord thy God, with thy whole heart, and with thy whole soul, and with thy whole mind, and with thy whole strength. This is the first commandment.” This commandment is to the soul what medicine is to the body.

Here are some quotes to inspire us with confidence in Him Who loves us more than all others, and Who always has our best interests at heart:

1. “You seek Me, indeed, but know that, however ardently you seek Me, I seek you more ardently still. And it is your fears that prevent your progress in Divine love.” – Jesus to St. Margaret of Cortona

2. “The bee does not fly with greater eagerness to the green meadows than do I to thy soul when it calls Me. Now My Heart is thine and thy heart is Mine.” – Jesus to St. Mechtilde

3. “For when anyone exerts himself to overcome his faults for love of Me, he offers Me the same testimony of fidelity and respect as a soldier would do to his captain when he courageously resisted his enemies in battle, overcoming them all, and casting them to the ground with his own arm.” – Jesus to St. Gertrude

4. “… I can wish for no greater joy than to see men return to Me by repentance and love.”– Jesus to St. Mechtilde

5. “My dove, I supply all the defects of thy love by My love, its littleness by the love of the Heart of Jesus, its weakness by My all–powerful goodness; in short, the Heart of Jesus and thine, Benigne, are united.” – Jesus to Sister Jeanne Benigne Gojos

6. “CONFIDENCE IS THE KEY WHICH OPENS THE TREASURE OF MY MERCY.” – Jesus to Sr. Benigna Consolata

7. “God loves us so tenderly, that he not only desires, but is solicitous about our welfare… Let us, then always throw ourselves into the hands of God, who so ardently desires and so anxiously watches of our eternal salvation. ‘Casting all our care upon him; for he hath care of you” (1 Pt. 5:7). He who, during life, casts himself into the hands of God, shall lead a happy life and shall die a holy death.” – St. Alphonsus Liguori

8. “God loves each of us as if there were only one of us.” – St. Augustine

9. “Benigne must learn that a humble soul rarely falls, because God sustains it by pure love.” – Jesus to Sister Jeanne Benigne Gojos

10. “What more can you desire than to have within you the true source of all good, My Divine Heart? … All these great things are yours, all these treasures and riches are for the heart that I have chosen… Draw as much as you desire of these infinite delights and riches.” – Words of Our Lord to Mother Deleloë, a Benedictine nun

11. “Since thou dost prefer nothing to Me, and desirest ever to submit Thy will to Mine, it is clear that thou art in grace and charity…” – Jesus to St. Gertrude

12. “The will and desire which thou hast to avoid sin with all thy strength and power are bonds which attract and unite Me to thee so that nothing could ever separate us.” – Jesus to St. Mechtilde

13. “Give Me your heart – that heart which creatures do not know and which they slight; it is more than a universe to Me, because I love you.” – Jesus to Sr. Mary of the Holy Trinity

14. “Can someone pardon and offense committed against someone else? No. And yet, the priest says: ‘I absolve you.’ Why can he say that? Because it is Christ who speaks through his mouth.” – Bl. Dom Columba Marmion

15. “Do not fear anything; you will be my true daughter, and I will always be your good mother.” – Mary to St. Margaret Mary

16. “It is not those who commit the least faults who are most holy, but those who have the greatest courage, the greatest generosity, the greatest love, who make the boldest efforts to overcome themselves, and are not immoderately apprehensive of tripping [a sign of self-love and distrustful pride].” – St. Francis de Sales

17. “I saw that I was created for Heaven, and that by submitting to the commands of God and being tractable to the divine inspirations, I shall enter into that holy city.”

– Sister Jeanne Benigne Gojos

 

Excellent Online Resources for Scrupulosity! (**Including an Excerpt from Blosius**)

Below is a collection of (free and legal) online resources that I believe will be of particular profit to scrupulous individuals.

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What we must always remember is that God loves us eternally – that is, always – with a tender, intimate love. We can do nothing more pleasing in His sight than to live joyfully in the light of His love, which we can neither preserve, earn or augment by our own strength. Avoiding sin is only made capable by God’s grace. But avoiding sin, in itself, is not the essence of sanctity or salvation. Love is. That is why we must ask God frequently for a boundless love for Him. Here is a “love letter” from God to you, which you might consider reading: https://littlestsouls.wordpress.com/2012/05/17/a-love-letter-from-god-to-you-2/

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FREE ONLINE RESOURCES FOR OVERCOMING SCRUPULOSITY

1. ‘Light and Peace: Instructions for Devout Souls to Dispel Their Doubts’ (Quadrupani):

http://www.ccel.org/ccel/quadrupani/light

2. ‘Scruples and Their Treatment’ (Fr. William Doyle, SJ):

Click to access scruples-and-their-treatment.pdf

3. ‘Growth in Holiness’ (Fr. F. W. Faber):

https://archive.org/stream/growthinholiness00fabe#page/298/mode/2up

Recommend Chapters: Chapter XVII: Scruples (pp. 298 – 324)

 4. ‘Introduction to the Devout Life’ (St. Francis de Sales, Doctor of the Church):

http://www.ccel.org/ccel/desales/devout_life.toc.html

Recommended Chapters: Part III, Chapter IX: On Gentleness towards Ourselves; Part IV, Chapter II: The Need of a Good Courage; Chapter III: Of Temptations, and the Difference between Experiencing them and Consenting to them; Chapter IV: Two Striking Illustrations of the Same; Chapter V: Encouragement for the Tempted Soul; Chapter XI: Anxiety of Mind; Chapter XII: Of Sadness and Sorrow;

5. ‘Treatise on the Love of God’ (St. Francis de Sales):

http://www.ccel.org/ccel/desales/love.toc.html

(You might like to browse the Chapter titles)

6. ‘Comfort for the Faint-Hearted’ (Ven. Louis of Blois, aka Blosius)

Here is Chapter III (pp. 9 – 12), which consists of a Sermon for the 3rd Sunday in Advent, from Bl. Henry Suso. Unfortunately, this excellent work is quite rare and expensive.

CHAPTER III

OF FIRST INDELIBERATE MOVEMENTS AND UNREASONABLE THOUGHTS

1. What sin really is.

2. No involuntary thought sinful.

3. When there may be venial sin.

1. In what does sin really consist? It is when a man with certain and deliberate will, knowingly and willingly, without contradiction of reason, turns his soul away from God and turns himself to wickedness.

2. From this it evidently follows that even if a man had as many suggestions of evil coming into the mind as there are moments in the day, and even if these imaginations were more foul than the heart of man could conceive or his tongue express, whether these images were of God Himself or any of His creatures, and even if the man remained thus afflicted for one or even for many years, against his will, he would not sin, if only, during all this time, his reason had a hatred, displeasure and aversion to such things. In this case he would never have consented to them with full deliberation and entire will, but rather resisted; although his nature is troubled by these things, he would by no means have sinned mortally. This doctrine is entirely in according with holy Scripture and the tradition of holy Church, by which the Holy Ghost teaches us. In fact, nothing is more certain. Indeed, one thought of vain self-conceit (fully consented to with the will) can render a man more displeasing in the eyes of God than a thousand of these imaginations, however bad (if there is no consent of the will).*

3. But in this matter there lies a certain secret source of anxiety which is the most craftily laid net of the devil and the cleverest trick he can devise. It is this. Sometimes a sudden evil thoughts comes into the mind when a man is off his guard, and thus he feels attraction of pleasure, and, forgetting himself for a moment, he does not turn from it as quickly as he ought. Then he thinks that he has turned to it with wilful and deliberate consent, and by his own neglect has sinned mortally. God forbid that we should thus think! For it is the unanimous opinion of holy men that the reason is often taken unawares through sudden thoughts exciting pleasure in the mind, and that it requires a sufficiently long delay and length of time before the reason with mature deliberation becomes fully master of itself. Then it can either receive or reject these suggestions, and thus either commit sin or turn away from it with disgust. And when this happens, men of good will ought never to feel guilty of mortal sin if they wish to trust to the wholesome Catholic teaching. For St. Augustine says that sin is a thing so voluntary, that where a thing is not voluntary it cannot be sinful. (De Vera Religione, cap. 14.)

* This opinion about the first motions of concupiscence and the fight of the flesh against the spirit without the consent of the will in the sin is taught by St. Thomas, Summa, I-II, ques. 80, art. 3, ad. 3m. See the Council of Trent, Sess. 5.

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Final Recommendations

Lastly, I would like to add that devotion to Mary is a great source of consolation to the afflicted. Our Lady, who is “the Spouse of the  Consoler” (as Fr. Michael Gaitley, MIC, says), leads her children to the Sacred Heart of her Son. My purpose, here, is not to defend devotion to Our Lady (the Church, Popes, Saints, Mystics, and Our Lady herself – in various private revelations – have already done this); rather, I wish to encourage others to rely on their spiritual mother for spiritual nourishment. Fr. Michael Gaitley explains this concept well in his book, ’33 Days Days to Morning Glory’, which helps us to grasp the sublime doctrine propsed in St. Louis de Montfort’s classic work, ‘ True Devotion to Mary.’

Here is another work of St. Louis de Montfort that is well worth checking:

‘The Secret of Mary’: http://www.ewtn.com/library/Montfort/secret.htm

Here is a brief excerpt from ‘The Secret of Mary’:

“This devotion [consecration to Jesus, through Mary] makes the soul truly free by imbuing it with the liberty of the children of God. Since we lower ourselves willingly to a state of slavery out of love for Mary, our dear Mother, she out of gratitude opens wide our hearts enabling us to walk with giant strides in the way of God’s commandments. She delivers our souls from weariness, sadness and scruples. It was this devotion that our Lord taught to Mother Agnes de Langeac, a religious who died in the odour of sanctity, as a sure way of being freed from the severe suffering and confusion of mind which afflicted her. “Make yourself,” He said, “My Mother’s slave and wear her little chain.” She did so, and from that time onwards her troubles ceased.”

 

Some More Help For Overcoming Scruples.

Although I have only read a part of the book from which the following excerpt is taken, what I have read is excellent!

(Taken from: ‘HOLY ABANDONMENT’ by Dom Vitalis Lehodey, O.C.R.) — The last paragraph is particularly good!

Third Part: ON THE OBJECT OF HOLY ABANDONMENT; Chapter 8 – ON ABANDONMENT IN THE SPIRITUAL VARIETIES OF THE COMMON WAY: FAILURES AND FAULTS; Article 4 – SCRUPULOSITY

Scrupulosity is not delicacy of conscience, but only its counterfeit. A delicate and rightly formed conscience does not confound imperfection with sin, or venial sin with mortal. It passes a sound judgment on all things. But it loves God so much that it fears to displease Him in anything. It has so much zeal for perfection that it wants to avoid even the shadow of evil. It is therefore full of light, love, and generosity. Scrupulosity, on the contrary, is founded on ignorance, error, or defective judgment. It is the fruit of a troubled mind. It exaggerates its obligations and its faults, and even sees them where they do not exist. On the other hand, it may often enough fail to recognise faults and obligations that are very real. One can be scrupulous on certain points to a ridiculous degree, and at the same time be scandalously lax on others.

Scrupulosity is the pest of interior peace. The soul affected by this evil is the slave of a tyrannical master: there can be no longer any question of tranquillity for her. “Her slightest faults,” says De Lombez, “will be magnified to crimes. Her best actions will appear full of evil. She can never validly fulfill her duties: the cruel enemy of her peace will be as much dissatisfied with the hundredth attempt as with the first.” It will pursue her relentlessly in her prayers with the fear of bad thoughts, in her Communions with the aridities inseparable from her violent combats, in her confessions with the fears regarding the integrity or the contrition, in all her spiritual exercises with the fear of performing them badly, in her conversations with the fear of uncharitable remarks, and especially in solitude where she is without counselor support, alone with her thoughts, alone with the tyrant. “Scrupulous persons fear God, but they make of their fear a torment. They love God, but in their love they can find no consolation. They serve Him, too, but in the manner of slaves: they feel themselves crushed under the weight of His yoke which gives comfort and joy to the rest of His children.” In short, they are good souls, often to be envied for their virtues, always to be compassionated for their sufferings.

Scrupulosity is one of the worst plagues of the spiritual life, but it has varying degrees of evil. First of all, it is an obstacle to prayer. The soul enslaved to it turns her attention upon herself; she examines, examines again, is never done examining. And all this time she elicits no acts of adoration or thanksgiving. Does she even think of making an act of contrition or of imploring the grace of amendment? Not she. Too busily occupied with herself, she has no time to speak to God. Consequently, she does not pray at all; or if she does, it is only in a very imperfect manner. For her scrupulosity excites a commotion prejudicial to interior silence and to the attention demanded by prayer. It plunges her in sadness and fear, and thus destroys her love and confidence. It would even induce her to avoid God. At least it prevents all heart-to-heart colloquies with Him and the joys of intimate intercourse. It will go so far as to render painful, and perhaps insupportable, confession, Holy Communion, and prayer: the strength and consolation of pious souls. Outside of prayer, the interior life demands that we should be watchful over ourselves and constantly attentive to suppress the movements of nature and to foster the inspirations of grace. For the accomplishments of this double task, so difficult and delicate, scrupulosity puts us in a very unfavorable position, because it agitates and depresses us. The troubled mind can no longer see its way clearly. Too preoccupied with certain duties, it will perhaps allow itself to be wholly absorbed by them and forget others. The will, exhausted after so many struggles, may relax, lose courage, and even abandon its resolution in order, more’s the pity! to seek rest and consolation amongst creatures. At any rate, if scrupulosity does not quite put a stop to the work of our sanctification, it often retards and always injures it. Is that perfect faith, which shuts its eyes to the mercy of God and wants to see only His justice, and distorts even that? Is that perfect hope, which, in spite of the most sincere good-will, hardly dares aspire to heaven and grace, is always trembling with fear, and has never any confidence? Is that perfect charity, which, although loving God, yet dreads to appear in His presence, never pours out its heart to Him, and feels nothing but terror for a Lord infinitely good? Is that contrition well ordered, which confuses the intelligence, depresses the courage, and unsettles a soul of good-will? Is that true humility, true virtue, which banishes filial trust and degenerates into cowardice?

No, no! Scrupulosity is not a proof of ardent love, or a sign of a sensitive conscience. Is it a subtle form of self-love, a spiritual egoism, too much preoccupied with self, and not enough with God? Or is it a sincerely good will that has wandered out of the way? At all events, it is a real malady of the soul which threatens the spiritual life in its very existence, and seriously interferes with its functions. Thus, whilst others march forward, run, fly, in the paths of perfection, their hearts dilated with confidence and their souls rejoicing in peace; the poor victim of scruples, though possessing perhaps not less generosity but ill-regulated, wearies himself in vain, makes hardly any progress, if indeed he does not go back, and suffers agonies, because “he wastes his precious time tormenting himself about his duties, weighing atoms, and making mountains of mole-hills.” He persecutes his confessors, saddens the Holy Spirit, ruins his health, and wearies his brain. He dares not undertake anything for himself, and can be of hardly any use to others. Indeed, he might only injure those with whom he comes into contact, by communicating his malady, or by rendering piety repulsive and ridiculous. Scrupulosity, if yielded to, is therefore, in varying degrees, a real pest of the spiritual life.

It is assuredly the signified will of God that we should combat it on account of its disastrous effects. On this point all theologians and masters of the spiritual life are in perfect accord. They mark out in detail the course we should follow. Let it suffice for us to say here that, in order to conquer this terrible enemy, we must pray much, suppress voluntary causes, and above all practise blind obedience. The scrupulous person may be well instructed, very experienced, and even very prudent in all other matters: but in what concerns his scruples, his malady deranges his mind. It would therefore be folly to attempt to guide himself. Childlike obedience to his confessor, who diagnoses the disease and prescribes the remedy, is his best wisdom and his only hope of relief. This, nevertheless, is no easy matter. He must pray, therefore, with all instance, and implore the grace to renounce his own ideas, and to practise obedience even against his own inclinations. For his conscience being false, he has to rectify it by conforming to the judgment of his spiritual guide.

It is also the good-Pleasure of God that we should patiently support the affliction of scrupulosity so long as it pleases Him. We can always combat the evil. Sometimes times we shall succeed in banishing it altogether; sometimes only in lessening it; and sometimes, by the permission of Providence, it will persist in full vigour despite our best efforts. For it can come from very different causes, of which some depend upon our own wills, but many may be beyond our control.

The malady may owe its origin to excess in work or austerities, to the reading of books that are over-severe, to intercourse with scrupulous persons, or to the habit of seeing in God the terrible Judge rather than the Father of infinite goodness. Or it may have originated in the ignorance which exaggerates our obligations, or confounds temptation with sin, the sensation with the consent. In these, and such-like cases, it depends upon ourselves to remove the causes. Then, the source being suppressed, we shall soon see the end of our troubles.

But it often arises from a melancholy disposition, from a fearful and suspicious character, weakness of the head, or certain conditions of health. All these causes depend more upon the Divine good-pleasure than upon our wills. And in such cases, the scrupulosity usually lasts a long time and manifests itself even in profane employments.

The demon is not seldom the author of the evil. He avails himself of our imprudences, he exploits our predispositions, he works on our senses and imagination, in order to excite or intensify scrupulosity. If he sees a soul inclined to be somewhat lax, he pushes her on to greater laxity. But when he encounters one that is timid, his endeavour is to make her extravagantly fearful, to fill her with trouble and anxiety, in the hope that she will end by abandoning God, prayer, and the Sacraments. His purpose is to render virtue insupportable, to engender weariness, discouragement, and despair.

God will never be directly the author of scrupulosity. It can only come from our fallen nature or from the demon, since it is founded on error and is a real malady of the soul. But He permits it; He even employs it occasionally as a transient means of sanctification; and in this case, He controls and directs it with His infinite wisdom, in such a manner as to make us derive from it the spiritual advantage which He has in view. He inspires the soul with a great fear of sin, in order that she may rid herself more completely of her past transgressions, and by redoubling her zeal prevent a relapse. He humbles her so that she may no longer venture to rely on her own judgment, but submit herself entirely to her spiritual father. If there is question of a soul already well advanced, He uses scrupulosity to complete her purification, her detachment, her annihilation, so as to prepare her for, the reception of very special graces. It is thus the Saints have been put through this trial, some of them, as St. Ignatius of Loyola, at the time of their conversion; others, like St. Alphonsus de’ Liguori, when they had attained to the consummation of their sanctity. There may, then, be many immediate causes of scrupulosity. But there is only one supreme Cause, without Whom nature and the demon can do nothing. Even if we ourselves have been the authors of our malady, we required at least the permissive will of God. Consequently, we must recognise here, as elsewhere, the hand of Divine Providence. God does not love the disorder of scrupulosity, but He may will that we should support it as a cross. His signified will calls upon us to struggle against the evil, and His good-pleasure to endure the trial. So long as it continues we must struggle and endure. God grant we may be able to do so with an abandonment full of confidence!

“In conclusion,” says St. Alphonsus, “I repeat: Obey, obey! And I beg of you: cease to regard God as a cruel tyrant. No doubt, He hates sin. But He cannot hate a soul that sincerely detests and laments her faults.”

‘You seek Me, indeed,’ He once said to St. Margaret of Cortona, ‘but know that, however ardently you seek Me, I seek you more ardently still. And it is your fears that prevent your progress in Divine love.’ Tormented with scruples, but always submissive, St. Catherine of Bologna feared to approach the Holy Table. A sign from her confessor was enough. Immediately she vanquished her fears and calmly communicated. In order to encourage her to the constant practice of obedience in this matter, Our Lord appeared to her one day and said: ‘Rejoice, My daughter, because your obedience is very pleasing to Me.’ He likewise appeared to the Dominicaness, Blessed Stephanie of Soncino, and addressed these words to her: ‘Because you have placed your will in the hands of your confessor, as if in My Own: ask of Me whatever you please, and you shall have it.’ ‘Lord,’ she replied, ‘I want nothing but Thyself.’ At the beginning of his conversion, St. Ignatius of Loyola was so continually troubled with doubts and disquietudes that he could not enjoy a moment’s repose. But being a man of faith, full of confidence in the words of the Divine Master: ‘He that heareth you, heareth Me,’* he cried out: ‘Lord, show me the way I ought to follow. Although I should have only a dog to guide me, I promise to obey faithfully.’ And in fact he showed such obedience to his directors that he was soon freed from his scruples and became an admirable master of the spiritual life. . . . Once again I repeat: be obedient to your confessor in everything, have faith in obedience. ‘This,’ said St. Philip, ‘is the surest way to escape from the toils of the demon; as, on the other hand, there is nothing more dangerous than to desire to conduct oneself according to one’s own judgment.’ In all your prayers, implore this grace, the great grace of obedience, and be sure that in obeying you will infallibly save and sanctify yourself.”

* St. Francis de Sales and St. Faustina remind us that God is very pleased with those who place their trust in their confessor; God rewards our humble faith and obedience with spiritual insights that He will communicate to us through the priest. In the Old Testament, God spoke to Balaam through an ass (Numbers 22:28); how much more, then, can we hope for God to speak to us through the mouth of one of his ministers! 

Divine Love Drives Out Scruples.

“FORGETFULNESS OF SELF IS THE TOMB OF SCRUPLES.”

– Marie-Catherine Putigny (a great mystic)

“You see, Consolata, sanctity means self-forgetfulness in everything, in thoughts, desires, words….Allow Me to do it all! I will do everything; but you should, at every moment, give Me what I ask for with much love!”

– Jesus to Sr. Consolata Betrone (taken form ‘Jesus Appeals to The World)

What hinders us from loving God? Self-will and self-love. We all have it. It is an effect of Original Sin. Divine love alone can conquer it, and this precious gift is obtained by means of prayer. Ask God often for this pearl of great price.

Jesus is deserving of all of our love. To love Him, we must acknowledge our unworthiness and accept God’s mercy with great confidence. We have no reason to be discouraged. God gives us the grace to conquer sin. 

Discouragement shows that we care more for our guilty selves than our innocent Lord. This is not genuine love; rather, it is tantamount to the sorrow of Judas, which led to despair and damnation. 

By meditating daily on the Passion we will certainly grow in divine love.  This will replace our self-love, which is the cause of so much misery that we can scarcely form an idea of it!

I stronly suggest reading ‘The Passion and Death of Jesus Christ’ by St. Alphonsus. It is an excellent tool for growing in divine love, confidence and humility. It is one of St. Alphonsus’ more accessible works. It can be read for free online:

https://archive.org/stream/passiondeathofje00ligu 

Seek ye therefore first the kingdom of God, and his justice, and all these things shall be added unto you. (Mt. 6:33)

If we constantly fix our attention on ourselves, it will be impossible for us to fully perceive the great and tender love of God, which speaks to us through the peaceful action of the Holy Spirit. The evil spirit, on the other hand, produces sudden anxiety, and seeks to lessen our confidence in Almighty God. Let us renew our confidence in God. His love is boundless, therefore our confidence should be boundless. Avoid useless reasonings. Love God. 

(The following quote is taken from the ‘Life of Marie-Catherine Putigny: lay-sister of the Visitation Convent at Metz’)

“A certain ecclesiastic, a friend of our convent, was greatly tormented by scruples. One day, he said to Mother Marie-Seraphine: “I should like to know what Almighty God thinks of me.” Mother Marie-Seraphine made no reply at the moment, but the next time she saw him, which was shortly after, she said: “Father, do you remember telling me your desire to know what God thinks of you? I told Sister Marie-Catherine to ask Our Lord, and here is His answer: ‘I am not displeased with that priest, but he yields too much to his fears.’ Then she entered into a detail of his interior so clear and so precise that the priest recognized himself perfectly. It was evident that God had clearly manifested his interior to Sister Marie-Catherine.”

“Do not be absorbed in your misery-you are still too weak to speak of it-but, rather, gaze on My Heart filled with goodness…”

– Jesus to St. Faustina (words addressed to a despairing soul)

 

 

 

Confession: Sins Forgotten Are Forgiven

(The following words are taken from pp. 51-52 of ‘Confession: A Little Book for the Reluctant’ by TAN publishers)

29. I COULD NEVER REMEMBER ALL MY SINS

What matter? Repent sincerely of your sins, known and unknown; accuse yourself of all you can remember; when you cannot remember the exact number, tell is as nearly as you can; hide nothing deliberately; be firmly resolved, in the future, to observe the commandments of God and the Church, and God requires no more.

Who could remember exactly all his sins? No one in the world. But God, who knows all, pardons all when He sees in the heart a true, sincere repentance. Peace to men of good will!

… Moreover, remember that the sins forgotten in Confession, even if mortal sins, are pardoned like the others. Never disquiet yourself, either before Confession or after it; guard well the peace of your soul. If, after absolution, you remember any [mortal] sin, it will not be necessary for that reason to return to Confession; above all, it is not necessary to deprive yourself of Holy Communion.

(The following words are taken from ‘The Life and Revelations of St. Gertrude the Great’)

[Context: St. Gertrude, who was accustomed to having visions and locutions, was one day complaining to St. John the Apostle that she forgot to confess some little faults in Confession, and that she could not always remember her sins for Confession]

“Do not be troubled at this, my child,” replied the Saint lovingly; “for when you have prepared for a good and entire confession of your sins, and find that you cannot then have recourse to a confessor, if you forget anything in consequence of the delay, and omit to accuse yourself of it merely from a defect of memory, what you have forgotten will not fail to be effaced; and the grief you have for the omission will adorn your soul as a precious jewel, which will render it pleasing to the heavenly court.”

(The following words are taken from ‘The Life and Spiritual Legacy of Sister Mary of the Holy Trinity’)

“Have you really understood that My Blood blots out all sins and omissions acknowledged and regretted in Confession? Have you really understood that after having received absolution your soul is renewed? I bought it at a great price. Use the Sacrament of Penance with love and gratitude by preparing for it every day. There also I await you – I await your fidelity and correspondence so that I may bestow My graces… When you show yourself just as you are with all your mediocrity, it is as if you had given Me a beautiful present – because then your confessor will be able to find the remedy necessary for you. Then you have made a good confession.” (Words of Our Lord)

 

An Infallible Cure for Scrupulosity

Scrupulosity can be a great burden; I have experienced this first–hand. There was a time when I was terribly scrupulous; my spiritual life was dominated by minute examinations of conscience, endless self–reflection, fear, doubt, anxiety, discouragement, frustration and uneasiness. I did not possess peace, nor could I; for I was too preoccupied with my own desires, my own will.

I may now say, with great gratitude to Almighty God, that I have found many powerful means for overcoming scruples. By God’s grace, I have been extricated from the web of scrupulosity. Of course, this does not mean that I am exempt from doubts and uncertainty etc.

I say these things not to boast, but to encourage others. Scruples can be overcome! How? Please read on. I assure you that these remedies have worked for me.

** Keep in mind that this article will not be exhaustive; it would be impossible to explain every scrupulous doubt and state of mind. Rather, this article will provide several tips for overcoming scruples in general.  

THREE NECESSARY WEAPONS

#1: OBEDIENCE

Obey God; obey His Church; and obey your confessor. From disobedience springs chaos, unhappiness and spiritual blindness. One fruit of spiritual blindness, says a holy author, is the inability to distinguish between venial sin and mortal sin. 

“It is a secret pride,” says St. Francis de Sales, “that entertains and nourishes scruples, for the scrupulous person adheres to his opinion and inquietude in spite of his director’s advice to the contrary. He always persuades himself in justification of his disobedience that some new and unforeseen circumstance has occurred to which this advice cannot be applicable. But submit without other reasoning than this: I SHOULD OBEY, AND YOU WILL BE DELIVERED FROM THIS LAMENTABLE MALADY.”

Here is some excellent, necessary and consoling advice from St. Alphonsus in relation to obedience:

https://littlestsouls.wordpress.com/2014/10/06/consolation-for-scrupulous-souls-some-advice-from-st-alphonsus/ 

#2: HUMILITY

Humility (i.e. “the sister of obedience” – revelation to St. Catherine of Siena) is necessary for salvation. Humility attracts an abundance of grace. We should ask God frequently for everything we need, including humility, knowing that He will infallibly grant us what is necessary to become holy.

“I possess humility for your pride.” – Our Lord to SG. Sr. Josefa Menendez

“Humility is truth” (St. Teresa, St. Padre Pio and others). The humble soul knows what they are and what God is. Consequently, they are ever at peace; trials are recognised as gifts of love from God’s Providence, which seeks only to purify us on earth so that we might avoid Purgatory and receive a greater reward in Heaven; imperfections are seen as occasions for humbling oneself; and the soul places all its confidence in God, Who desires that we entrust ourselves to Him like little children.  To be humble is to obey God lovingly, calling to mind the truth that God’s will is the best possible thing for us; it is rely on Almighty God for everything; it is to believe that the only good we can ever hope to achieve or possess is a gift from God’s bounty.

“It is only by the measure of thy humility that thou canst hope to please God and save thyself, because it is certain that God ‘will save the humble of spirit.’ (Ps. 33:19– page 60) – Fr. Cajetan

“There is no way that conducts more directly, more securely, more swiftly, and more sweetly to God than humility. But it is the humility studied in the Gospel, humility learned in My Life, humility profoundly taught in the Holy Eucharist. If thou seek humility in these three sources, thou wilt ever find it.”

– Our Lord to SG. Sr. Benigna Consolata Ferrero 

#3: ABANDONMENT

The term “abandonment” has many meanings in the spiritual life, but here it refers to abandoning one’s will (i.e. making of it a gift) to God, as well as one’s problems. If we are to overcome any vice, imperfection, or struggle, it is certain that we can do so only with God’s help. He loves it when we trust in Him; that way He receives the glory.

++++++++++

Obedience, humility and abandonment: these three things will help us to conquer scrupulosity. What has been said so far is fairly general. The following pieces of advice are more specific.

1. ‘Have confidence in the Lord with all thy heart, and lean not upon thy own prudence’ (Prov. 3:5)

The scrupulous soul is inclined to excessive reflection and introspection. God does not demand this; He does not will it; it is useless! Consequently, it can never give us peace.

What is the fruit of continually examining and analysing fleeting thoughts, imperfections, sins, spiritual advice, and a host of other things? Quite simply it is this: the mind grows weary; the will loses focus of its proper object (God); and the soul lacks the courage and strength to persevere.

What is the remedy? For starters – and this should go without say – we should ask God humbly for the grace to trust in Him.

What else? We must get used to reasoning (and perhaps praying) as follows: ‘Dear Lord, my mind is perplexed; nevertheless, I will not seek to understand my troubles; this will not bring me peace. Instead, I will follow St. Augustine’s advice and believe in you, so that I may understand. Only you can deliver me from my doubts. It is only reasonable, then, that I trust in you entirely.  Forgive me for relying on my own strength, which is really nothing but an illusion. I confess, dear God, that all light comes from you – all wisdom, all knowledge and all truth. I resolve, therefore, to rely on you for all the knowledge that I need to overcome the Evil One and his lies. Although he is a fallen angel, his intellect is far superior to mine. Help me to avoid dialogue with him. When I encounter his snares, or any evil whatsoever, inspire me to call on you for help. From you alone do I hope for salvation; from you alone do I hope for the graces necessary to overcome my scruples.  Reasoning alone cannot deliver me from my fear; and if it could, this would still be a grace from you. In temptation, in distress, in hardship, let me fly to you, Who are the Source of all goodness. Let me not turn away from you, trusting in my own understanding – I can understand nothing without you. Without your illumination I walk in darkness. You are Light (1 Jn. 1:5); guide me.’

2. Casting all your care upon him, for he hath care of you’ (1 Pt. 5:7)

We cannot care for ourselves. Without God, we can only damn ourselves. Without self–will, says St. Bernard, there would be no Hell! This is a profound truth. Ponder this truth often and you will grow in distrust of self as well as confidence in God. This is necessary for salvation, writes St. Alphonsus; and Our Lord confirmed to SG. Sr. Benigna Consolata that this is the key to sanctity!

No one loves us more than God. Any love that we possess, including the desire that we have for our own salvation, is a gift from God! Surely, then, we should trust in God’s all-powerful love.

Furthermore, no one knows us better than God; He knows our weaknesses, our needs… everything! He is also the only One capable of saving us. All grace comes from Him. Surely we can make the following prayer: ‘Dear God, you created me for Heaven; your only desire is that I be happy and holy. I cannot do this without you. In fact, the more I rely on myself, the more certain I am of failure. “Take me from myself and give me all to you.” Then I will rest secure in the Sacred Heart of Jesus.’

3. ‘If we confess our sins, he is faithful and just, to forgive us our sins, and to cleanse us from all iniquity’ (1 Jn. 1:9)

God’s mercy is inexhaustible to those who repent with contrite hearts. A contrite heart is not necessarily one that feels great sorrow. Contrition is in the will; sorrow is merely an effect of contrition.

As soon as the soul desires to turn from sin to God, she is pardoned, provided that love – not fear – is the mainspring. This is perfect contrition. It is not too difficult to attain if only we ask God regularly for this grace. He is more eager to grant it than we can ever be to desire it.

“You ask me how you can make your act of contrition in a short time. I answer that scarcely any time at all is needed to do it thoroughly well, since all that has to be done is to prostrate oneself in a humble spirit before God, and regret having offended Him. To exercise an act of the will is a wonderful power that God has bestowed upon us, and in consequence of that you have contrition by the very fact that you desire to have it. You do not feel it – perhaps not. The fire that is under the ashes is neither seen nor felt, but the fire is there nevertheless.”

– St. Francis de Sales

Look at a crucifix and imagine that Our Lord were right before your eyes. Better yet, go to Mass, where Our Lord truly is right before your eyes (though only visible with the eyes of faith)! This is a powerful means for achieving true sorrow for our sins, which is always accompanied by a firm purpose of amendment. In other words, we must make a strong resolution to avoid all serious sin (at the very least) and the occasions of sin (e.g. movies with sexually explicit content).

‘Why are you tormenting yourself? Do what lies in your power: I will supply whatever is wanting in you. Moreover, in this sacrament [of Confession] I only require a contrite and humble heart, with sincere will never to offend Me again, and sincere confession. In that case I forgive without delay, and thence comes a perfect amendment.’ 

– Our Lord to St. Margaret Mary

 “Take care of your soul and DO NOT CONFESS SCRUPLES OR FIRST MOVEMENTS OR IMAGININGS IN WHICH THE SOUL DOES NOT DESIRE TO BE DETAINED. Look after your health, and do not fail to pray when you can.”

– St. John of the Cross

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About 3/4 of following words were in the original post. Some further quotes etc., have been added.

Some Helpful Resources

+ ‘Confession: A Little Book for the Reluctant’by Msgr. Louis Gaston de Segur (deals indirectly with scrupulosity by answering objections, such as: ‘I can’t remember all my sins’, ‘My sins are too grave to be forgiven’, ‘I am just going to fall back into sin, anyway’ etc.)

+ ‘Scruples and Their Treatment’by Fr. William Doyle (available for free online): http://fatherdoyle.files.wordpress.com/2010/06/scruples-and-their-treatment.pdf

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You might also like to read some other posts on this site, many of which are aimed at encouraging souls to trust in God. Posts tagged with ‘scruples’ or ‘scrupulosity’ might be particularly helpful.

Side note: For those who fear that they cannot be forgiven, rest assured that you can:https://littlestsouls.wordpress.com/2012/05/15/the-seemingly-unforgivable-sin/
For a simple explanation of certain sins that typically trouble scrupulous individuals (e.g. lust/impurity, blasphemy, gluttony), try here:https://littlestsouls.wordpress.com/2013/08/12/clarity-for-scrupulous-souls-simple-explanations-of-grey-sins/

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Keep in mind, dear friend, that Our Lord desires your love more than you desire to love Him. Pray the Holy Rosary well, and Mary, the Mother of Mercy, will obtain for you the grace to acknowledge and remove the source of your scruples. To pray the Rosary well, remember that it is an extremely powerful prayer (search ‘Rosary’), and a great gift, granted to relatively few to know and love; furthermore, we are talking to the most tender of mothers, who is no less attentive to our prayers than she was to St. Bernadette at Lourdes, or the three little shepherds at Fatima. Prayer is a great privilege! Our sins merit terrible punishment, but if- and only if- we exercise the virtue of humility, we will receive not what our sins merit, but what Jesus has merited for us through His Passion, Death and Resurrection. Do not wallow in distrust, which stems from pride and brings only misery, spiritual blindness and a decrease in grace. Trust blindly (if need be) in God’s grace and you will eventually experience the truth of the words of Our Lord to St. Gertrude:

“Contemplate now, My beloved, the hidden secrets of My Heart, and consider attentively with what fidelity I have ordered all that you have ever desired of Me for your benefit and the salvation of your soul; and see if you can accuse Me of unfaithfulness to you, even by a single word.” 

The merit for even a single act of faith is immeasurable!

“In the first place it should be known that if anyone is seeking God, the Beloved is seeking that person much more.”

– St. John of the Cross

Various Pieces of Advice

+ (Taken from a website that I cannot recall): “St. Philip Neri suggests that the best remedy for scruples is to treat them with contempt. In his life it is recorded that as well as advising the accepted remedy of total submission in everything to the judgment of one’s confessor, he also advised his penitents to treat scruples with disdain and contempt. His practice with scrupulous persons was to forbid them to confess frequently. And when they did confess to him and mentioned their scruples he ordered them to go to Holy Communion without listening further to their scruples.”

Some maxims to help with scrupulosity:

+ Bad thoughts are only sinful if we consent to them. As St. Francis de Sales says: “Do not be disturbed about bad thoughts; it is one thing to have them and quite another to consent to them.” Our thoughts are not always free. Various thoughts enter our minds throughout the day; some that even enter our minds subconsciously, without us realising it. Furthermore, our brain forms connections (neural pathways) between certain thoughts or experiences; for example, if someone says the word “sponge”, I immediately think “bob.” I cannot control this, and if “bob” was hypothetically a sinful word, this would not be a sin because I do not will/desire the thought, nor would I let it disturb me. Why? Because that would only increase the thoughts and create a vicious cycle. There were saints, such as St. Faustina, St. Padre Pio, and St. Anthony Mary, who experienced severe blasphemous thoughts. Their remedy was abandonment to the will of God, and trust in His mercy. An excessive fear of offending God, particularly when we desire to please Him in all things, offends His tender goodness. Our Lord consoled Sr. Consolata Betrone by reminding her that He would not consider any thoughts that she had dwelled on involuntarily.

+ The Law of Presumptions: “Let us consider the question of impure thoughts. It is morally impossible for a person who is habitually careful about purity to give full consent to impure thoughts without being fairly certain of it. When the will is habitually set against impurity, full consent to impure thoughts implies a somersault of the will, a volte-face, a turning round from North to South Pole. It is impossible for such a complete change to take place in the will without the mind being pretty certain about it. Uncertainty is, therefore, a clear sign that there was no full consent. In this matter we should go by what the theologians call “the law of presumptions.” If a person regularly gives way to sins of impurity, in case of doubt it is probable that there was sin. If a person never or hardly ever gives way to sins of impurity, in case of doubt it is morally impossible that there was serious sin, for the reason just given.” (Fr. Wilson)

+ “Peace to men of good-will” (Lk. 2:14)

Good-will comes from God. This extends to all good-will – even the atheist’s good-will. Without actual grace, we cannot so much as think a good thought (2 Cor. 3:5).

When God gives us the desire to repent or to keep His commandments, it is as if He made a pledge with us; it is as if He said: ‘My child, I love you. Receive this gift of my grace. Trust in Me and I will give you grace in abundance. Be faithful and I will protect you.’

We must not anticipate falls and sins. God knows that we are weak and imperfect; He asks only for our trust and fidelity.

“Do not fear, my child, Jesus asks only for your good will.”

– Our Lady to Sr. Josefa Menendez

+ Probabilism

“When a precept is susceptible of a twofold interpretation — one strict and the other more gentle — other things being equal, this latter must be preferred. The reason is because the commands of God and the Church have not been framed so as to destroy all spiritual sweetness, which must inevitably disappear under a too narrow and fearsome interpretation. The intention of God and His Church is not to prescribe the impossible, because, according to the law of justice, ‘no one can be bound to that which he cannot perform.” – St. Antoninus (who was far from a liberal theologian!)

To read more about ‘probabilism’, see this link: http://www.newadvent.org/cathen/12441a.htm

+ Our consent or responsibility for sin is diminished by fear and anxiety: Fear and anxiety in particular have the tendency to cloud judgement, exacerbate unwanted thoughts and weaken the will. Fear multiplies the number and intensity of unwanted thoughts. We should ask God to remove this fear, and keep in mind that what we fear is a phantom; it cannot harm us. We must recognise that even the most hideous thoughts (if not consented to) are morally neutral; they are neither good (deserving of reward) nor bad (deserving of punishment), and should therefore be ignored.

+ “Anxiety is a temptation in itself and also the source from and by which other temptations come.” (St. Francis de Sales). Anxiety that results from distrust, as opposed to the feeling of anxiety, inevitably leads to other sins, because we must trust in God, without Whom we can do nothing. Avoid things that make you anxious, and reflect upon the mercies God has granted you. If He has pardoned us so many times when we were careless and sinful, we can be assured that He is more than willing to assist us when our desire is to love Him. Do not be proud and let past failures discourage us. Pray fervently for humility and trust, and don’t “combat” anxiety. We might think that our weaknesses cause us to fall into sin very easily. This is not so. This mistaken thinking might be the reason we become discouraged so easily.

+ Likewise, discouragement is a temptation in itself and also the source from and by which other temptations come. “Discouragement is the enemy of your perseverance. If you don’t fight against your discouragement, you will become pessimistic first and lukewarm afterwards. Be an optimist.” (St. Josémaria Escriva). “He (the devil) is overcome by unlimited confidence in Jesus; the more frequent the falls, the more should confidence grow in the divine Mercy” (Jesus to Sr. Benigna). If we are so weak, we are most likely “little souls.” The doctrine of St. Therese on “little souls” (found in her biography and in the book, ‘My Sister, Saint Therese’) is most consoling.

+ Do not take an active approach to dispelling unwanted thoughts: It is quite useless, of course, to try and rid ourselves of these thoughts by thinking about them. Rather, the scrupulous person must recognise their habits, and proceed to go about their daily lives, regardless of the intrusiveness of their thoughts, which in time will lose their power. Our Lord has compassion for our weaknesses; we must therefore have full confidence in His grace, the advice of our confessor, and any other remedy that His Providence places before us. The book ‘The Doubting Disease’ (by Joseph Ciarrochi) is a helpful tool for recognising and overcoming obsessions and compulsions of all sorts. The author, however, is not a theologian. The author says that Jesus did not tell us what “the sin that will not be pardoned” is. That is true in some sense, but elsewhere in Scripture we are given to understand the context for this Scripture: God the Father draws us to His Son for pardon, and the Precious Blood of Jesus washes away all our sins “without exception”, as St. Ambrose says. Search ‘The SEEMINGLY unforgivable sin’ and you will be assured that God is willing to pardon every sin, but He cannot pardon those who are so blind and hardened that they neither recognise nor accept God’s mercy (which can always be accepted in this life).

+ Jesus Himself, though sinless, experienced the temptations and suggestions of Satan (Mark 1:13; Matthew 4:8). This should encouraged us, as the grace to conquer such temptations is made available to all by “the Lord thy healer”, the “Counsellor”, “The Prince of Peace” (Exodus 15:26; Isaiah 9:6).

“Keep your hearts well under control, beware of over-anxiety. Place your confidence in the providence of our Lord. Be fully convinced that heaven and earth shall pass away rather than that our Lord shall fail to protect you while you are his obedient daughter, or, at least, desirous to obey Him.”
– St. Francis de Sales

+ St. Mechtilde also recommends (as does St. Francis de Sales) that we should bear patiently with our imperfections; we should not struggle to free ourselves from sin. This will only make matters worse. Instead, we should humble ourselves, have compassion for our lower nature (as God most certainly does) and place all our confidence in God. Here are the exact words from ‘The Love of the Sacred Heart’ based on St. Mechtilde’s recommendation “which ought to be received gratefully by scrupulous souls”: “Man should be careful not to wash his stains with too much eagerness- that is, without considering the divine goodness; for by effacing them too eagerly he might easily injure rather than heal, his soul.”

+ Fr. Giovanni Battista Scaramelli: “[Compulsions] Scruples are not grounded on true reasons…. Consequently, to act in despite of them…is not to act against reason but against a fantastic shadow; hence it cannot be said that such an action is unreasonable, and therefore it cannot possibly be sinful. Nay, more, it is necessary to act in this manner, else we could never get rid of these foolish fears and groundless anxieties…. When a man first goes to sea, he is afraid of the violence of the waves, he fears the rocks and dreads the storms; on his next voyage he is less afraid; and if he continues to go to sea, he loses all fear, as, by acting against his alarms, he has conquered and overcome them…. So, too, the scrupulous man, if he act in contempt of his fears and whimsical notions, rises above them and at length conquers them, and by this means gets rid of the toils wherein his scruples, with their countless nonsensical fancies, had entangled him. But if, withheld by empty fears, he abstain from acting, they will begin to master him, to make him a very slave, and to leave him no longer the least liberty of following the dictates of right reason…

[Obsessions] Other temptations there are which are not dangerous, as they are abhorrent…. Such are temptations to blasphemy, certain abominable thoughts and words against God, the saints, and holy images…. Now, with such temptations it is by no means prudent or wise to struggle or to enter on a hand-to-hand fight, saying “I will not consent; I detest, I abhor them”: both because, on account of there being no danger of yielding them consent, there is no need to offer resistance and because, by resisting, the person subjects himself to a slavery, by conceiving such an intense abhorrence of them, as most frequently only stirs them to activity and imprints them more deeply on the fancy….Not a few persons are timorous, and of so delicate a conscience, that they feel great abhorrence of all impurity, and of every action in which a grievous sin may lurk. When an image or a feeling contrary to purity presents itself to such as these, they fall into great fear and feel intense pain; they arm themselves against such thoughts…. And what is the result? The more these thoughts are driven away the more they return to the mind…. [A]s I have already observed, nothing is so apt to awaken such thoughts, or to fix them in the mind, as excessive fear. The reason of which is obvious. Fear excites the fancy and impresses it with the dreaded object.”

On top of this, I recommend that every individual reads the following book (regardless of whether or not you are scrupulous): ‘Love, Peace and Joy: A month of devotion to the Sacred Heart according to St. Gertrude’ by Andre Prevot. This book is certain to fill you with confidence, hope, love, peace and joy if you read it prayerfully. You can access this book legally online – for free – (as it was printed before 1923):

http://archive.org/stream/lovepeaceandjoya00prevuoft#page/n1/mode/2up

 “It is not those who commit the least faults who are most holy, but those who have the greatest courage, the greatest generosity, the greatest love, who make the boldest efforts to overcome themselves, and are not immoderately apprehensive of tripping.”

– St. Francis de Sales