Mary: Mother of the Eucharist

‘With the Bread of Life and understanding, she shall feed him…’
– Ecclus. 15:3

Mary Invites us to Holy Communion
“Among the Biblical figures of Mary,” writes St. Peter Julian Eymard, “there are several which represent her inviting us to Holy Communion. Such is the table of the Temple upon which rested the loaves consecrated to the Lord. ‘Hail, Mary,’ says St. Ephraim, ‘spiritual table of faith, who dost offer the true Bread to the famished world!’

‘Why [asks Pinna] does this holy Doctor [St. Ephraim] give to Mary the title of table instead of ark, since the Ark contained the miraculous manna? Ah! it is because the Ark hid what it held; whilst the table exposed to view the food that was laid on it, and seemed to invite the guests to partake of it… It is because the Ark contained only manna, while the table holds not only bread, but all kinds of savory food and delicious drinks, also. Now, Mary, in offering Jesus to us in Holy Communion, gives us a Bread which has in Itself all flavors, and which satisfies every desire.'” ‘Instead of which things thou didst feed thy people with the food of angels, and gavest them bread from heaven prepared without labour; having in it all that is delicious, and the sweetness of every taste’ (Wis. 16:20; Cf. Communion Antiphon for XIII Sunday after Pentecost, usus antiquior).

“In another place,” continues St. Peter Julian, “Mary is compared to the [sanctuary] lamp which ought, according to the Law, to be placed very near the table of the sanctuary. ‘What means this prescription?’ asks Conti. ‘Without doubt, to light up that holy table and the sacred loaves that it holds. It is thus that Mary attracts us by the light of her inspirations, in order to show us the Eucharistic Bread which will make our delight.'”

“But a still more striking indication of Mary’s power over the dispensing of this ineffable grace of Communion, is the word of St. Peter: ‘As new-born babes, desire the rational milk without guile, that thereby you may grow unto salvation…’ (1 Pt. 2:2)

Cornelius a Lapide says that many interpreters understand by this spiritual milk the Eucharist, which in the early Church was given immediately after Baptism, and even to infants. The Eucharist has, indeed, the color of milk. Like milk, It is sweet to the taste, and like It, again, It marvelously nourishes the soul.

St. Peter’s expression, Concupiscite, “Desire ardently,” shows us with what eagerness we ought to desire this spiritual milk. ‘Do you not see,’ says St. Chrysostom, ‘with what haste little infants seize the mother’s breast? Ah! with still greater eagerness let us run to the source of this Blessed Beverage! Let us, like new-born babes, suck in the grace of the Holy Spirit.’ ‘Come over to me, all ye that desire (concupiscitis) me,’ says our Blessed Mother, ‘and be filled with my fruits’ (Ecclus. 24:26; Epistle for Feast of Our Lady of Mt. Carmel).

The Eucharist is, then, the milk of our soul. But how suggestive of Mary is this word “milk”! Who gives the milk to the babe but the mother? ‘All you that thirst, come to the waters: and you that have no money make haste, buy, and eat: come ye, buy wine and milk without money, and without any price’ (Is. 55:1; Epistle for Feast of Mary, Mediatrix of All Graces, May 31).

‘Who shall give thee to me for my Brother, sucking the breasts of my Mother, that I may find Thee without, and kiss Thee, and now no man may despise me?’ (Cant. 8:1)

Mary, give us that substantial Milk of our soul!… Thou dost give us in Communion a Divine Milk, God Himself changed into milk for our weakness, for our infancy, for, as St. John Damascene declares: ‘The Virgin’s milk is changed into the Flesh of the Saviour, and it is that Milk – that Milk, itself, without doubt – that we receive at the Holy Altar…” ‘Out of the mouth of infants (infantium) and of sucklings (lactentium) thou hast perfected praise, because of thy enemies, that thou mayst destroy the enemy and the avenger.’ (Ps. 8:3)

St. Augustine, glancing from the Cross to the Altar, knew not by which God testified the more love for him, and he exclaimed: ‘… UPON THE CROSS HE OPENS TO ME HIS HEART; AT THE ALTAR, HE PRESENTS TO ME THE BREAST, AND FEEDS ME WITH DIVINE MILK!’ ‘He hath filled the hungry with good things…’ (Mary, Mother of all the Living, Lk. 1:53, echoing Ps. 106:9)

(From ‘Month of Our Lady of the Blessed Sacrament,’ The Sentinel Press, 1903, by Father Eymard [St. Peter Julian]; Scriptures in italics have been added)

+ Happy Feast of the Nativity of Mary, Mother of God, and our dearest Mother!
+ And happy “feast of the Littlest Souls”!

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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.”

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.

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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