The Spiritual Life

Authored By: Adolphe Tanquerey


                        THE SPIRITUAL LIFE

          A TREATISE ON ASCETICAL AND MYSTICAL THEOLOGY

        by the Very Reverend Adolphe Tanquerey, S.S., D.D.

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CHAPTER III Mortification1 

#751. Like penance, mortification has a part in the cleansing from 
past faults, but its chief purpose is to safeguard us against sin in 
the present and in the future, by weakening in us the love of 
pleasure, the source of our sins. We shall, therefore, explain the 
nature, the necessity and the practice of mortification. 

Nature: Various names, Definition 

Necessity: For salvation, For perfection 

Practice: General Principles, Mortification of the exterior senses,  
              Mortification of the interior senses, Mortification of the  
              passions, Mortification of the higher faculties 

n1. ST. THOMAS, whose principal texts are quoted by TH. DE 
VALLGORNERA, op, cit., q. II, disp. I V; PHILIP. A S. TRINITATE, op. 
cit., Ia P,, Tr. II, disc. I-IV, ALVAREZ DE PAZ, t. II, lib. II, "De 
mortificatione:" SCARAMELLI, "Guide ascetique," Tr. II, a 1-6; 
RODRIGUEZ, "Practice of Christian Perfection," Part II, Tr. I and II: 
TRONSON, "Exam. part.," CXXIX-CLXIX; MGR GAY, "Christian Life 
and Virtues," Tr. VII, MEYNARD, "Tr. de la vie interieure,", L I, ch. 
II-IV; A. CHEVRIER, "Le Veritable disciple," IIe P., p. 119-323; ST. 
FRANCIS DE SALES, Devout Life," Part. III, C. 23-28, 34; MEYER, 
"Science of the Saints," C. 5-7, MATURIN "Self-Knowledge and Self-
Discipline;" MESCHLER, "Three Fundamental Principals of the 
Spiritual Life," P. II. 


ART. I. THE NATURE OF MORTIFICATION 

After explaining the scriptural and the modern terms whereby 
mortification is designated, we shall give its definition. 

#752. I. Scriptural terms used to designate mortification. In 
Holy Writ we find seven principal expressions that describe 
mortification in its different aspects. 

(1) The word renouncement: "Everyone of you that doth not 
renounce all that he possesseth cannot be my disciple." 1 This 
presents mortification as a giving up of external goods in order to 
follow Christ as the Apostles did: "Leaving all things they followed 
him."2 

(2) Mortification is likewise an act of abnegation or self-
renunciation: "If any man will come after me, let him deny 
himself."3 

(3) But mortification also has a positive aspect: it is an act that 
maims and cripples the inordinate inclinations of nature: "Mortify 
therefore your members...4 But if by the Spirit you mortify the 
deeds of the flesh, you shall live."5 

(4) Nay more, mortification is a crucifixion of the flesh and its 
lusts, whereby we attach, as it were, our faculties to the law of 
the Gospel by devoting them to prayer and labor: "They that are 
Christ's have crucified their flesh, with the vices and 
concupiscences..."6 

(5) This crucifixion, if it persists, produces a sort of death and 
burial whereby we seem to die completely to self and to be 
buried with Christ, to live with Him a new life: "For you are dead: 
and your life is hid with Christ in God...7 For we are buried 
together with him by baptism into death."8 

(6) To indicate this death, St. Paul makes use of another 
expression. Since in Baptism a new life is given us, supernatural 
life, the while our own natural life subsists with the threefold 
concupiscence, the Apostle, calling the latter the old man and the 
former regenerated man, declares that we must put off the old 
man and put on the new: "Stripping yourselves of the old 
man...and putting on the new." 9 

(7) And since this is not done without a struggle, he says that life 
is a fight: "I have fought the good fight",10 and that Christians are 
the athletes who chastise their body and bring it into subjection. 

From all these and similar phrases it follows that mortification 
comprises a twofold element: one negative--detachment, 
renunciation, despoilment; the other positive--the struggle against 
the evil tendencies of nature, the effort to curb and deaden them, 
a crucifixion, a death of the old man and his lusts, in order to live 
Christ' s own life. 

n1. Luke, XIV, 33. 
n2. Luke, V, II. 
n3. Luke, IX, 23. 
n4. Coloss., III, 5. 
n5. Rom. VIII, 13. 
n6. Galat., V, 24. 
n7. Coloss., III, 3. 
n8. Rom., VI, 4. 
n9. Coloss., III, 9-10. 
n10. II Tim., IV, 7. 

#753. II. Modern expressions designating mortification. Today 
milder expressions are preferred which indicate rather the object 
to be attained than the effort to be undergone. It is said, for 
instance, that we must reform ourselves, exercise self-control, 
train the will, practice self-discipline, turn our soul towards God. 
These expressions are exact, provided it is kept in mind that we 
cannot work out our reform nor master ourselves except by 
fighting against and mortifying the inordinate tendencies of our 
nature; that the training of the will is not accomplished without 
thwarting and curbing our lower faculties; that we cannot direct 
the course of our life towards God but by detaching ourselves 
from creatures and stripping ourselves of our vices. In other 
words, the two aspects of mortification must be duly combined, 
as is done in Holy Writ: the end to be attained must be kept in 
view in order to give us courage, but we should not lose sight of 
the effort necessary to the attainment of this end. 

#754. III. Definition. Mortification, then, may be defined as the 
struggle against our evil inclinations in order to subject them to 
the will, and the will to God. It is not so much a virtue as an 
ensemble of virtues--the first degree of all the virtues--which 
consists in overcoming the obstacles that stand in the way so as 
to restore to our faculties their lost balance and reestablish 
among them their right order. Thus it is easily seen that 
mortification is not an end in itself, but a means to an end. We 
mortify ourselves only to live a higher life; we despoil ourselves 
of external goods only the better to lay hold of spiritual goods; 
we renounce self but to possess God; we struggle but to obtain 
peace; we die to ourselves but to live the life of Christ, the life of 
God. Hence, the end of mortification is union with God. 


ART. II. THE NECESSITY OF MORTIFICATION 

We may consider this necessity from a twofold point of view, that 
of salvation and that of perfection. 


I. The Necessity of Mortification for Salvation 

There is a kind of mortification which is necessary for salvation 
in this sense, that if we fail to practice it, we run the risk of 
falling into mortal sin. 

#755. (1) Our Lord speaks of it in a very clear way concerning 
faults against chastity: "Whosoever shall look on a woman to lust 
after her hath already committed adultery with her in his heart."1 
There are looks, then, that are gravely sinful, such as are 
prompted by evil desire. In this case mortification of the eyes is 
imperative under pain of mortal sin. Our Lord says so in no 
uncertain language: "And if thy right eye scandalize thee, pluck it 
out and cast it from thee. For it is expedient for thee that one of 
thy members should perish, rather than thy whole body be cast 
into hell."2 It is not question here of putting out one' s eyes, but 
of turning them away from such sights as are a cause of sin. St. 
Paul gives us the reason for these serious injunctions: "For if you 
live according to the flesh, you shall die; but if by the Spirit you 
mortify the deeds of the flesh, you shall live."3 

As we have said, (n. 193-227) the threefold concupiscence that 
remains with us, spurred on by the world and the devil, often 
inclines us to evil and endangers our salvation, unless we take 
heed to mortify it. Hence, the absolute necessity of waging a 
constant warfare against our evil tendencies; of fleeing from the 
proximate occasions of sin, that is, from such things or such 
persons as, given our past experience, are to us a serious and a 
probable danger of sin; of renouncing thereby a great many 
pleasures towards which our nature draws us.4 There are then 
certain practices of mortification which are imperative; without 
them we should fall into mortal sin. 

n1. Matth., V, 28. 
n2. Matth., V, 29. 
n3. Rom., VIII, 13. 
n4. We treated more at length of these occasions of sin in our 
"Synopsis Theologia moralis," De paenitentia, n. 524-536. 

#756. (2) Other practices of mortification there are which the 
Church prescribes in order to determine the general obligation so 
often repeated in the Gospel. Such are: abstinence from flesh-
meats on Fridays, the fast of Lent, the Ember Days and the Vigils. 
These laws bind under pain of grievous sin all those who are not 
legitimately excused. Here we must make a remark that is of 
importance. There are persons who for good reasons are 
dispensed from these positive laws; but they are not thereby 
exempt from the natural, divine law of mortification, and hence 
must comply with it in some form or other. Should they fail in 
this, they will ere long experience the rebellion of the flesh. 

#757. (3) Besides these practices of mortification enjoined by 
divine and by ecclesiastical law, there are others which, when 
temptations grow more severe, individuals must undertake with 
the advice of their spiritual director. What these mortifications 
are shall be indicated in n. 767 and following. 


II. Necessity of Mortification for Perfection 

#758. This necessity follows from what we have said of the 
nature of perfection, which consists in the love of God unto 
sacrifice and the immolation of self (n. 321-327). This is so true, 
that, according to the  "Imitation", the measure of our spiritual 
growth depends upon the measure of violence we do to 
ourselves: "In proportion as thou dost violence to thyself the 
greater progress wilt thou make."1 It will suffice, then to recall 
briefly a few of the motives that may aid the will in the discharge 
of this duty; they are drawn from the point of view of our relation 
to God, to Jesus Christ, and from that of our personal 
sanctification. 2 

n1. "The following of Christ," Bk. 1, C. 25. 
n2. These motives are similar to those we explained with regard 
to penance, n. 736 and foll. Penance is in reality but mortification 
that repairs past faults. 


(1) MORTIFICATION IS NECESSARY FOR OUR UNION WITH GOD 

#759. A) We cannot attain to union with God without 
mortification, without detaching ourselves from the inordinate 
love of creatures. 

St. John of the Cross says: "A soul will become like unto the 
creature to which it cleaves, as the attachment grows, the 
identification asserts itself; for love establishes the equal 
adjustment of the lover to the thing beloved... Therefore, he who 
loves a creature stoops down to its level--nay, even lower, since 
love is not content with equality, but descends to slavery. This is 
why a soul under subjection to anything apart from God becomes 
incapable of entering into that pure union with Him and of being 
assimilated to Him, for the utter nothingness of the creature is 
farther from the sovereignty of the Creator than darkness is from 
light. "Now, the unmortified soul soon clings to creatures in an 
inordinate way; for since the Fall, the soul of man feels itself 
drawn to them, captivated by their charms, and delights in them 
as if they were ends in themselves, instead of making them 
stepping stones unto God. To break this charm, to escape this 
snare, it is absolutely necessary that we detach ourselves from 
whatever is not God, or at least, from whatever cannot be looked 
upon as a means leading us to Him. This is why Father Olier, in 
comparing the condition of Christians to that of Adam in the state 
of innocence, sees a vast difference between the two: "Adam 
sought God, served Him, and adored Him in His creatures; 
Christians, on the contrary, are forced to seek God through faith, 
to serve Him and adore Him in the inaccessible heights of His 
own Being and of His holiness."1 For this we have the grace of 
baptism. 

n1. "Cat. for an Int. Life,", P. I, Lesson IV. 

#760. B) By Baptism a real contract is concluded between God and 
ourselves. a) God on His part cleanses us from the stain of 
original sin, adopts us as His children, and admits us to share in 
His life, engaging Himself to bestow upon us all the graces 
necessary to the preservation and development of that life. We 
know the liberality wherewith He has fulfilled His promises. b) 
On our part, we bind ourselves to live like true children of God, 
to strive to become perfect as Our Heavenly Father is perfect. 
This, however, we can do only if we practice mortification; for, on 
the one side, the Holy Ghost, given us in Baptism, "urges us to 
embrace contempt, poverty, suffering; and, on the other, our 
flesh longs for honor, pleasure, riches."1 Within us, therefore, 
rages a conflict, an incessant struggle; nor can we be faithful to 
God unless we renounce the inordinate love of honor, pleasure, 
and riches. Thus in the rite of Baptism, the priest marks us with 
two Crosses, one upon the heart to stamp thereon the love of the 
Cross, the other upon our shoulders to give us the strength to 
carry it. We should be untrue to our baptismal vows, if we did not 
carry our cross by waging war against the lust for honor through 
humility, against the lust for pleasure through mortification 
against the lust for riches through poverty. 

n1. OLIER, "Cat. for an Int. Life," Part I, Lesson VII. 


(2) MORTIFICATION NECESSARY FOR OUR CONFORMITY TO 
CHRIST 

#761. A) Through Baptism we have been incorporated into Christ, 
we have become His members, and as such, it is from Him we are 
to receive life, and motion, and inspiration, and thereby be made 
conformable to Him. But the "Imitation" tells us that "The whole 
life of Christ was a cross and a martyrdom."1 Ours, then, cannot 
be a life of pleasure and honors, but it must be a life of 
mortification. This is what our divine Head clearly tells us: "If any 
man will come after me, let him deny himself and take up his cross 
and follow me."2 If there is any one who must follow Jesus, it is 
he who seeks after perfection. But how can a lover of pleasure, of 
honors, of riches follow Jesus? How can one follow Christ, if one 
is unwilling to carry his cross daily--the cross that God Himself 
has chosen for him and sent to him? How can such a one follow 
Him Who from His very entry into the world embraced the Cross, 
Who throughout His entire life sighed for sufferings and 
humiliations, Who was wedded to poverty at the Crib and Whom 
poverty followed unto Calvary? "It is shameful," says St. Bernard,3 
"that we appear as delicate members, shrinking at the least smart 
of pain, under a Head that is crowned with thorns." Therefore, if 
we wish to become like unto Jesus Christ and reflect His 
perfection, we must like Him carry our Cross. 

n1. "Following of Christ," Bk. II, C. XII, v. 7. 
n2. Luke IX, 23. Read the beautiful commentary on this text in the 
"Circular Letter to the Friends of the Cross" by the Blessed L. 
GRIGNION DE MONTFORT. 
n3. "Sermo V in festo omnium Sanctorum, n. 9. 

#762. B) If we aspire to a life of apostolic service, we find therein a 
new motive for the crucifixion of our flesh. It is through the Cross 
that Jesus saved the world; it is likewise through the Cross that 
we shall co-operate with Him in the salvation of our brethren; and 
the fruitfulness of our zeal will grow in proportion as we share in 
the Savior's sufferings. This was what compelled St. Paul to fill up 
in his flesh that which was wanting of the passion of His Master 
in order to obtain graces for the Church.1 This is the motive that 
in the past sustained and even now sustains so many souls who 
consent to be victims, that God may be glorified and that souls 
may be saved. No doubt, suffering is hard to bear, but when we 
look upon Jesus walking before us with His Cross borne for our 
own salvation and that of our brethren; when we contemplate His 
agony; when we see Him unjustly condemned, scourged, 
tormented with a crown of thorns; when we hearken to the jeers, 
the insults, the calumnies He silently endured--how dare we 
complain! "Ye have not yet resisted unto the shedding of blood."2 If 
we prize at their worth our souls and the souls of our brethren, 
can we make so much of a few fleeting pangs of suffering 
endured for the sake of a glory that will have no end, endured in 
union with Our Lord and Master, as our share in His work of 
saving souls for whom He shed the last drop of His Blood? 

These motives, high as they are, are entered into by some 
generous souls from the very moment of their turning to God. By 
proposing such motives to them, a spiritual director will further 
their purification and sanctification. 

n1. Coloss., I, 24. 
n2. Heb., XII, 4. 


(3) MORTIFICATION NECESSARY FOR OUR OWN SANCTIFICATION 

#763. A) We must secure our perseverance in good, and 
mortification offers without doubt one of the best means we have 
to keep free from sin. What causes us to surrender to temptation 
is the love of pleasure or the horror of hardship, the hardships of 
the struggle. Mortification combats this twofold tendency, which 
is really but one; for by having us break with some few 
legitimate pleasures, it arms our Will against those that are 
unlawful, thus giving us an easier victory over sensuality and the 
love of self; "inveighing against sensuality and self-love", as St. 
Ignatius puts it. If, on the contrary, we yield to pleasure, allowing 
ourselves all lawful joys, how shall we be able to resist when our 
sensuality, hankering after new delights, dangerous or wrong, 
feels itself as if overpowered by the force of habit? The bias is so 
strong, that where our sensuous nature is concerned, it is easy to 
fall into the abyss, by a sort of vertigo. Even when it is question 
of pride, the downward plunge is far more rapid than we think: 
we lie about a trifle to cover up a fault, to escape humiliation; 
and then when we approach the tribunal of penance we run the 
risk of failing in sincerity through the dread of a mortifying 
avowal. Our safety demands, therefore, a warfare against self-
love as well as against sensuality and greed. 

#764. B) To avoid sin is not sufficient; we must grow in 
perfection. Here again, what is the great stumbling-block, if not 
the love of pleasure and a dread of the cross? How many would 
wish to be better than they are, to aim at perfection, were it not 
that they shrink from the effort required, from the trials sent by 
God to His best friends? Such persons must be frequently 
reminded of what St. Paul said time and again to the first 
Christians, that is to say, that life is a struggle; that we should 
blush for shame if we show less courage than those who strive 
for an earthly reward and who in order to assure victory deprive 
themselves of sundry pleasures, willingly submitting to a stern 
and arduous discipline: "And they indeed that they may receive a 
corruptible crown: but we an incorruptible one."1 Do we dread 
pain? Let us ponder the terrible sufferings of Purgatory (n. 734) 
which will be our lot for years should we persist in living 
heedless of mortification and ready to indulge in all those things 
that delight us. How much wiser are the children of this world! 
Many a one undergoes hard labor and at times endures harsh 
treatment that he may earn a living and secure decent comfort in 
his declining years; and we would be loath to impose a hardship 
on ourselves for the sake of an eternal abode in the Kingdom of 
Heaven! Is this rational? 

We must, then, realize that there is no perfection, no possible 
attainment of virtue without the practice of mortification. How 
can we be chaste without deadening that sensuality that urges us 
so strongly toward evil and dangerous pleasures? How can we be 
temperate unless we curb our greediness? How practice poverty, 
nay justice, if we do not combat our greed? How be humble, meek, 
kind, if we exercise no control over the passions of pride, anger, 
envy, jealousy, that lurk in the recesses of every human heart. 
There is not one virtue which, in our fallen condition, we can 
practice for any length of time without effort, without a struggle 
and, hence, without the practice of mortification. We can, 
therefore, say with Father Tronson that "just as a lack of 
mortification is the cause of all our vices, mortification is the 
foundation and the source of all our virtues."2 

n1. I Cor., IX, 25. 
n2. "Examens part.," Ier Ex. de la Mortification. 

#765 . C) We can go further and add that mortification, 
notwithstanding the privations and sufferings it imposes, is even 
here on earth rich in goods of the highest order. The mortified 
Christian is as a rule more truly happy than the worldling who 
abandons himself to every pleasure. This is what Our Lord Himself 
teaches when He says: "Every one that hath left house or 
brethren... shall receive an hundredfold and shall possess life 
everlasting."1 St. Paul speaks the same language. After having 
spoken of modesty, that is, of moderation in all things, he adds: 
"And the peace of God, which surpasseth all understanding, keep 
your hearts and minds in Christ Jesus."2 Of this he was himself 
the living example. In truth he had much to suffer. He recounts at 
length not only his own inner conflict, but also the terrible 
ordeals he had to undergo for the preaching of the Gospel. He 
adds however: "I exceedingly abound with joy in all our 
tribulation."3 

And so it was with all the Saints. Undoubtedly, they had to 
endure long and painful trials, but the martyrs mid their tortures 
gave testimony that "They have never been so happy." Reading the 
lives of the Saints we meet two striking facts: the dreadful 
ordeals they sustained, the mortifications they willingly 
embraced; and then their patience, their joy, their peace in these 
sufferings. They came to love the cross, to lose all fear thereof, 
nay, to sigh after it, to count as lost the day wherein they had but 
little to suffer. This is a psychological phenomenon which 
puzzles the worldly, but which is a comfort to men of good-will. 
No doubt, one could not ask of beginners such love of the cross- 
but one can, showing them the example of the Saints, make them 
understand that the love of God soothes the pain of mortification, 
and, if they consent to enter whole-heartedly into the practice of 
offering small sacrifices within their strength, that they will 
come themselves to love the cross, to long for it and to find in it 
true spiritual comfort. 

n1. Matth., XIX, 29; Mark, X, 29-30, where it is said: "An hundred 
times as much, now in this time." 
n2.  Philip., IV, 7. 
n3. II Cor., VII, 4. 

#766. The author of the "Imitation" expresses this in a text which 
briefly sums up the advantages of mortification: "In the cross is 
salvation; In the Cross is life; in the Cross is protection from 
enemies. In the Cross is infusion of heavenly sweetness; in the 
Cross is strength of mind; in the cross is joy of spirit. In the Cross is 
height of virtue; in the Cross is perfection of sanctity."1 The love of 
the Cross is but the love of God unto the immolation of self. And 
this love, as we have said, is the embodiment of all the virtues, 
the very essence of perfection and therefore the strongest 
defense against our spiritual enemies, the fountain-spring of 
consolation, the best means of growing in the spiritual life and of 
assuring our salvation. 

n1. "The following of Christ," Bk. II, c. 12. 


ART. III. THE PRACTICE OF MORTIFICATION2 

#767. Principles. (1) Mortification must include the whole man, 
body and soul; for each of our faculties unless well-disciplined 
may be the cause of sin. It is true indeed, that the will alone sins, 
but it has for accomplices and instruments our body with its 
exterior senses and our soul with all its faculties. Hence, it is the 
whole man that must be disciplined, that is, mortified. 

n1. Since mortification is defined as the struggle against our evil 
inclinations, it must be practiced first of all in resisting 
temptations. This aspect of mortification will be treated in nos 
900 and following. It is next practiced in overcoming our evil 
inclinations, our vices. This will be seen in nos 818 and 
following. Here we speak only of the mortification of our 
faculties, or rather of their inordinate tendencies. 

It must be noted that the word mortification is not used in exactly 
the same sense when we speak of the mortification of our sins 
and vices as when we speak of the mortification of our faculties. 
In the former case it means destroying, putting to death; In the 
latter it means correcting, training, disciplining. 

#768. (2) Mortification is the enemy of pleasure. True, pleasure of 
itself is not an evil; rather, it is a good when subordinated to its 
God-given end. God has willed to attach a certain pleasure to the 
fulfillment of duty in order to facilitate its accomplishment. 
Thus, we find a certain enjoyment in eating and drinking, in our 
work, and in other duties. In the divine plan, therefore, pleasure 
is not an end, but the means to an end. Hence, the enjoyment of 
pleasure in view of a more perfect acquittal of duty is not 
proscribed; it is rather in accordance with the order established 
by God. But to seek pleasure as an end in itself without any 
relation to duty, is at least dangerous, since it exposes one to slip 
from lawful to unlawful pleasure. To enjoy pleasure to the 
exclusion of duty is a sin more or less serious, because it is a 
violation of the order established by God. Mortification, 
therefore, consists in foregoing evil pleasures, pleasures contrary 
to God's providential plan, or to His Law, or to the law of the 
Church; in renouncing dangerous pleasures, so as not to run the 
risk of sin; in abstaining from certain licit pleasures, so as to 
insure the dominion of the will over our sensuous nature. With 
this same end in view we not only forego some pleasures, but 
likewise impose upon ourselves some positive practices of 
mortification; for it is a matter of experience that nothing is so 
effective in breaking down the lure to pleasure as the voluntary 
undertaking of some additional labor, the shouldering of some 
additional burden. 

#769. (3) Mortification, however, must be practiced with 
prudence and discretion. It must be properly fitted to the physical 
and moral strength of each, and must be in keeping with the 
accomplishment of one's duties of state. 1) We must spare our 
physical strength, for according to St. Francis de Sales, "We are 
exposed to great temptations both when the body is overfed and 
when it is too enfeebled."1 In the latter case one becomes an easy 
prey to neurasthenia, which subsequently demands a letting 
down that may prove dangerous. 2) We must take into account 
our moral strength, that is to say, we must refrain from imposing 
upon ourselves from the outset excessive privations which we 
could not long sustain, and the giving up of which may lead us to 
laxness. 3) Above all, our mortifications must be such as would 
be compatible with the duties of our state, for the latter are 
obligatory and take precedence over practices of supererogation. 
Thus it would be wrong for a mother to practice such austerities 
as would prevent her from fulfilling her duties towards her 
husband and her children. 

n1. "Devout Life," Part III, c. XXIII. 

#770. (4) There is a hierarchy in the practices of mortification. 
Those that mortify our interior faculties have a greater worth 
than those that mortify our exterior senses, because the former 
attack more directly the root of the evil; yet we must not lose 
sight of the fact that the latter aid in a great measure the exercise 
of the former. Whoever would attempt to mortify the imagination 
without mortifying the eyes will hardly succeed, for the very 
reason that these furnish our fancy with sensible images whereon 
it thrives. To jeer at the austerities of former Christian days is a 
baneful error of modern times. As a matter of fact the Saints of all 
ages, those that have been beatified in these latter days as well as 
those of old, have severely chastised their bodies and their 
exterior senses, well aware that man's whole being must be 
brought into subjection, that in the state of fallen nature, man's 
whole being must be crucified if he is to belong wholly to God. 
We shall therefore examine in succession the entire range of 
mortifications beginning with those that are exterior in character, 
finally arriving at those of a more interior nature. This is the 
logical order; in actual practice we must learn how to combine 
them, and make proper use of them. 


I. The Mortification of the Body and the Exterior Senses 

#771. (1) Its motives. a) Our Lord recommended to His 
disciples the moderate practice of fasting and of abstinence, the 
mortification of sight and of touch. St. Paul was so alive to the 
necessity of mortifying the flesh that he punished it severely in 
order to escape sin and final reprobation: "But I chastise my body 
and bring it into subjection .lest perhaps, when I have preached to 
others, I myself should become a castaway."1 The Church herself 
prescribes for the faithful certain days of fast and of abstinence. 

b) Why this? No doubt the body, well held in check, is a profitable 
servant, nay, an indispensable one, whose strength must be 
preserved to place it at the soul's service. But in the state of 
fallen nature, the body seeks after the joys of the flesh regardless 
of what is licit or illicit; it has a special tendency towards 
forbidden pleasures, and at times rebels against the higher 
faculties when these stand in the way. This enemy is so much the 
more dangerous, because it is ever with us, at table, in our room, 
abroad; and because it often meets with abettors ready to excite 
its sensuality and lust. The senses are but so many openings for 
forbidden pleasure. We are obliged therefore to keep an ever-
watchful guard over our body, to overpower it and bring it into 
subjection. If we fail in this it will betray us. 

n1. I Cor., IX, 27. 

#772. (2) The Modesty of the Body. If we wish to mortify the 
body, we must begin by a faithful observance of the prescriptions 
of modesty and good deportment. Here we find an extensive field 
for mortification. The rule we must follow is the principle of St. 
Paul: "Know you not that your bodies are the members of Christ... 
that your members are the temple of the Holy Ghost?"1 

A) We must, then, hold our body in reverence, as a holy temple, 
as a member of Christ. Let there be nothing about us savoring of 
those fads, more or less indecent, designed to excite the 
unwholesome curiosity of lust. Let our dress be in harmony with 
our condition in life, plain and modest, ever becoming, ever 
decent. 

The wisest recommendations on this subject are those of St. 
Francis de Sales: "Be neat, Philothea; let nothing be negligent 
about you;   but at the same time, avoid all affectation, vanity, 
curiosity, or levity in your dress. Keep yourself always, as much 
as possible, on the side of plainness and modesty, which, doubt 
not, is the greatest ornament of beauty, and the best excuse for 
the want of it... Women who are vain, are esteemed to be very 
weak in their chastity; at least, if they are chaste, it is not to be 
discovered amid so many toys and fopperies..."2 St. Louis briefly 
says, "that one should dress in accordance to one's condition in 
life, so that the wise and the good might not say: 'you are too 
fastidious,' nor the young remark, 'you are too negligent.'" 

As regards religious and priests, they have rules that prescribe 
the form and quality of their dress, and they should conform to 
those directions. It is needless to say that worldliness and 
affectation would be out of place in them and could not but 
shock worldlings themselves. 

n1. I Cor., VI, 15, 19. 
n2. "Devout Life," Part III, c. XXV. 

#773. B) Good deportment likewise furnishes everyone with 
ample opportunity for the practice of mortification, an excellent 
way of mortifying the flesh without endangering our health or 
attracting undue attention, and of gaining a wonderful control 
over the body. Examples of good deportment are: the avoidance 
of anything like lack of poise or of any bodily pose that smacks of 
primness or softness; an erect, easy and natural carriage of the 
body; holding the same even posture for a considerable space of 
time; not to lounge when sitting or lean when kneeling; to avoid 
all brusqueness of movement or manner and ill-regulated 
gestures. 

#774. C) There are other positive means of mortification which 
penitent souls inspired by generosity delight to employ in order 
to subdue their bodies, to temper the importunities of the flesh 
and give vent to their holy desires. The more customary ones are 
small iron bracelets clasped to the arms, chains worn about the 
loins, hairshirts, or a few strokes of the discipline when this last 
can be done without attracting any notice.1 As to all such 
practices one must faithfully follow the advice of one's spiritual 
director, shun whatever tends to evince any singularity or to 
flatter vanity not to speak of whatever would be against the rules 
of hygiene and personal cleanliness. The spiritual director should 
not give his sanction to any of these extraordinary practices 
except with the greatest discretion, only for a time, and on trial. 
Should it come to his notice that any inconveniences arise 
therefrom, he must bring them to a halt. 

n1. To resume the practice of corporal mortification is one of the 
most effective means of regaining lost joy of spirit and fervor of 
soul let us go back to our bodily mortifications. Let us bruise our 
flesh and draw a little of our blood, and we shall be happy as the 
day is long. If the Saints are such gay spirits, and monks and 
nuns such unaccountably cheerful creatures, it is simply because 
their bodies, like St. Paul's, are chastised and kept under with an 
unflinching sharpness and a vigorous discretion." (FABER, "The 
Blessed Sacrament," Book II, Section VII). 

#775. (3) Modesty of the Eyes. A) There are looks which are 
grievously sinful, that offend not only against modesty, but 
against chastity itself; from such we must evidently abstain.1 
Others there are which are dangerous; for instance, to fasten our 
eyes on persons or things which would of themselves be apt to 
bring on temptations. Thus Holy Scripture warns us: "Gaze not 
upon a maiden lest her beauty be a stumbling-block to thee."2 
Today when indecency in dress, exhibitions of the stage and of 
certain types of drawing-room entertainment create so many 
dangers, what great care must we not exercise so as not to 
expose ourselves to sin! 

n1. Matth., V, 28. 
n2. Eccli., IX, 5. 

#776. B) The earnest Christian who wants to save his soul at all 
costs goes even further so as to make the danger more remote. He 
mortifies the sense of sight by repressing idle, curious glances 
and by duly controlling his eyes in all simplicity without any 
show of affectation. He takes the opportunity whenever offered 
of directing his looks towards those things that tend to raise his 
heart towards God and the Saints, such as holy pictures, statues, 
churches and crosses. 

#777. (4) Mortification of the Ear and the Tongue A) The 
mortification of these senses demands that we speak no word nor 
lend a willing ear to utterances that hurt brotherly love, purity, 
humility and the other Christian virtues; for, says St. Paul, "Evil 
communications corrupt good manners."1 How many souls have 
been turned from their godly ways by giving ear to impure 
conversations or to words against their neighbor. Obscene words 
induce a morbid curiosity, excite the passions, kindle desire and 
incite to sin; whilst unkind words stir up strife and divisions 
even in the home, give rise to suspicion, enmity and rancor. We 
must, therefore, watch over the least of our words and we must 
know how to close our ears to whatever may sully purity, hurt 
charity or disturb peace. 

n1. I Cor., XV, 33. 

#778. B) The better to succeed in this, we shall at times mortify our 
curiosity, refraining from asking questions that would satisfy it, 
or repressing that itch for gossip that draws us into idle 
conversations not altogether devoid of danger: "In the multitude 
of words there shall not want sin."1 

C) Since negative means do not suffice. We should take care to 
direct our conversation to subjects not merely harmless, but 
good, elevating and edifying, without however growing 
burdensome to others by too serious remarks that do not 
naturally suggest themselves. 

n1. Proverbs, X 19. 

#779. (5) The Mortification of our other senses. What we have 
said with regard to sight hearing and speech, is applicable to the 
other senses as well. We shall return to the sense of taste when 
we speak of gluttony, and to the sense of touch when we treat of 
chastity. As to the sense of smell, suffice it to say that the 
immoderate use of perfumes is often but a pretext for satisfying 
sensuality, and at times a ruse to excite lust. Earnest Christians 
should use them with moderation; clerics and religious should 
never use them. 


II. Mortification of the Interior Senses 

The two interior senses to be mortified are the imagination and 
the memory, which generally act in accord, memory-activities 
being accompanied by sense-images. 

#780. (1) Principle. These are two valuable faculties, which not 
only furnish the mind with the necessary material whereon to 
work, but enable it to explain the truth with the aid of images and 
facts in such a manner as to make it easier to grasp, and render it 
more vital and more interesting. The bare, colorless and cold 
statement of truth would not engage the interest of most men. It 
is not question, then, of atrophying these faculties, but of 
schooling them, of subjecting their activity to the control of 
reason and will. Otherwise, left to themselves, they literally 
crowd the soul with a host of memories and images that distract 
the spirit, waste its energies, cause it to lose priceless time while 
at prayer and work, and constitute the source of a thousand 
temptations against purity, charity, humility and other virtues. 
Hence, of necessity they must be disciplined and made to 
minister to the higher faculties of the soul. 

#781. (2) Rules to be followed. A) In order to check the 
wanderings of the memory and the imagination, we must, first of 
all, strive to expel from the outset, that is, from the very moment 
we are aware of them, all dangerous fancies and recollections; for 
such, by conjuring up some crisis of the past, or by carrying us 
along midst the seductive allurements of the present, or on to 
those of the future, would constitute for us a source of 
temptation. Furthermore, since frequent day-dreaming by a kind 
of psychological necessity leads us into dangerous musings, we 
should take heed to provide against idle thoughts, by mortifying 
ourselves as regards useless fancies, which constitute a waste of 
time and pave the way to others of an even more perilous nature. 
Mortifying idle thoughts, the Saints tell us, is dealing death to evil 
ones. 

#782. B) The best means to attain this end is to apply ourselves 
whole-heartedly to the performance of the duties of the moment, 
to our work, to our studies, to our ordinary occupations. Besides, 
this is likewise the best means of doing well what we are about, 
by making all our activities converge towards the production of 
the one action: "Do well whatever you do."  Let young men 
remember that in order to succeed either in studies or in their 
profession, they must give more play to the mind and the will 
than to the lower faculties. Thus, whilst making provision for the 
future, they should avoid all dangerous flights of the 
imagination. 

#783. C) Lastly, the memory and the imagination will prove 
most helpful if they are employed to nourish our piety by 
searching in the Scriptures, in the Liturgy, and in spiritual writers 
the choicest texts, the most beautiful similes, the richest imagery, 
and if the imagination is used to enter into God's presence, to 
picture in their details the mysteries of Our Lord and the Blessed 
Virgin. Thus, far from stunting this faculty, we shall fill it with 
devout representations which will displace dangerous fancies 
and enable us the better to grasp and present to our hearers the 
beauty of the Gospel-scenes. 


III. The Mortification Or the Passions1 

#784. The passions in the philosophical sense of the term are not 
necessarily nor wholly evil. They are active forces, often 
impetuous, that may be used for good as well as for evil, 
provided we learn to control them and direct them towards a 
high purpose. In popular parlance, however, and with certain 
spiritual writers, the word is used to designate evil passions. We 
shall, then--(1) recall the principal psychological notions 
concerning the passions; (2) indicate their good and their bad 
effects; (3) give rules for their right use. 

n1. ST THOM., Ia. IIae, q. 22-48; SUAREZ, disp. III, SENAULT "De 
l'usage des passions;" DESCURET, "La medecine des passions;" 
BELOUINO, "Des passions;" TH. RIBOT, "La pschologie des 
sentiments; La logique des sentiments; PAYOT, "The Education of 
the Will; Cursus Asceticus," I, P. 157-236, MEYER, "The Science of 
the Saints," II-IV; MESCHLER, "Three Fundamental Principles of the 
Spiritual Life," P., II, C. X-XV; P. JANVIER, "Careme 1905;" H . D. 
NOBLE, "L'education des passions." 

I. The Psychology of the Passions 

Here we but recall briefly what is explained at length in 
Psychology. 

#785. (1) Notion. Passions are vehement movements of the 
sensitive appetite toward sensible good, reacting more or less 
strongly on the bodily organism. 

a) At the bottom of passion, therefore, there is a certain 
knowledge, at least a sense-knowledge, of a good hoped for or 
already possessed, or of an evil opposed to the said good. From 
this knowledge spring the movements of the sensitive appetite. 

b) These movements are vehement and thus differ from affective 
conditions, pleasant or unpleasant, which are calm, peaceful, and 
free from the eagerness and the violence found in passion. 

C) It is precisely because they are vehement and act strongly 
upon the sensitive appetite that they have their reaction upon the 
physical organism. This is due to the close union that exists 
between body and soul. Thus, anger causes blood to rush to the 
brain and strains the nerves, fear causes us to turn pale; love 
dilates the heart and fear contracts it. These physiological effects 
do not reach the same degree in all subjects; they depend upon 
the individual temperament and the intensity of passion itself, as 
well as upon the measure of control acquired over self. 

#786. Passions differ from sentiments, which are movements of 
the will, and which presuppose, therefore, an intellectual 
knowledge; although they are strong, they lack the violence of 
passions. Thus there is a passion of love and a sentiment of love, 
a passionate fear and an intellectual fear. We may add that in 
man, a rational animal, the passions and the sentiments almost 
invariably blend in varying proportions, and that it is through the 
will aided by grace that we transform the most ardent passions 
into lofty sentiments by bringing the former under the sway of 
the latter. 

#787. (2) Their Number. Eleven are generally enumerated, all of 
which proceed from love, as Bossuet1 lucidly shows: "Our other 
passions refer but to love, love which embodies or stimulates 
them. " 

1) Love is a yearning for union with a person or thing that pleases 
us; we thereby crave possession of it. 

2) Hatred is an eagerness to rid ourselves of what displeases us it 
is born of love in the sense that we hate that which militates 
against what we love. We hate disease only because we love 
health; we hate no one, except those who place an obstacle to our 
possessing what we love. 

3) Desire is a quest for an absent good and proceeds from the fact 
that we love that good. 

4) Aversion (or flight) makes us shun or repel approaching evil. 

5) Joy is the satisfaction arising from a present good. 

6) Sadness, on the other hand, makes us grieve over and shrink 
from a present evil 

7) Courage (daring) makes us strive after union with the object 
loved, the acquisition of which is difficult. 

8) Fear prompts us to shrink from an evil difficult to avoid. 

9) Hope eagerly bears us toward the thing loved, the acquisition 
of which is possible, though difficult. 

10) Despair arises in the soul when the acquisition of the object 
loved seems impossible. 

11) Anger violently repels what hurts us, and incites the desire of 
revenge. 

The first six passions which take rise in what is called the 
concupiscible appetite, are generally known to modern 
psychologist as pleasure-passions; the other five, proceeding from 
what is termed the irascible appetite, go by the name of 
aggressive passions. 

n1. "De la connaissance de Dieu et de soi-meme," C. I, n. 6. 


II. The Effects of the Passions 

#788. The Stoics assumed that the passions were radically evil 
and must be annihilated. The Epicureans deified the passions and 
loudly proclaimed the necessity of obeying them; modern 
Epicureans re-echo their cry in saying that life must be lived. 
Christianity shuns these two extremes. Nothing, it holds, that God 
has bestowed on our nature is evil. Our Lord Himself had well-
ordered passions. He loved not only with His will, but with His 
heart; He wept over dead Lazarus and over faithless Jerusalem; 
He let Himself be roused to righteous indignation; He felt fear, 
underwent sadness and weariness; yet He knew how to keep 
these passions under the control of the will and subordinate 
them to God. When, on the contrary, passions are ill-ordered they 
are productive of the most harmful results. Hence, they must be 
mortified and disciplined. 

#789. The Effects of ill-ordered Passions. Passions are said to be 
ill-ordered when directed towards some sensible good which is 
forbidden, or even towards a good which is lawful, but is pursued 
with too much eagerness and without any reference to God. Such 
ill-regulated passions have the following effects: 

a) They produce blindness of soul, for heedless of reason, they 
move headlong toward their object, led on by attraction or by 
pleasure. This constitutes a disturbing factor which tends to 
unbalance our judgment and becloud right reason. The sensitive 
appetite is by nature blind; and should the soul allow itself to be 
guided by it, it will likewise become blind. The soul then, instead 
of being guided by duty, allows itself to be fascinated by the 
pleasure of the moment; it is as if a cloud stood between it and 
the truth. Blinded by the passions, the soul no longer sees clearly 
the will of God, the duty to be fulfilled; it is no longer competent 
to form a sane judgment. 

#790. b) Ill-ordered passions weary and torture the soul. 

1) The passions, says St. John of the Cross,1 "are as impatient 
little children that can never be pleased, that ask their mother 
now for this, now for that, and are never satisfied. A miser tires 
of digging in vain for a treasure; likewise the soul wearies of 
seeking what its appetites demand. If one of these appetites is 
satisfied, others arise and wear us out, because they cannot all be 
satisfied... Appetites afflict the soul, enervate it and trouble it as 
the wind agitates the sea." 

2) Hence, a suffering all the more intense, the more ardent the 
passions, for they torture the soul until they are satisfied, and 
just as the appetite for food is whetted by eating, so the passions 
ever crave for more. If conscience offers resistance, they lose 
patience, they fret, they importune the will to yield to their ever-
recurring desires. This is an unspeakable torture. 

n1. "The Ascent of Carmel," Bk. I, c. VI; see chapters VI-XII of the 
same book, wherein the Saint explains in a wonderful way the 
hurtful effects of the appetites, that is of the passions. We but 
briefly sum up his thought. 

#791. e) Ill-ordered passions also weaken the will. Drawn hither 
and thither by these rebellious passions, the will is forced to 
scatter its efforts in every direction and by so doing to lessen its 
strength. Every concession it makes to the passions increases 
their demands and diminishes its own energies. Like the useless, 
rapacious, parasitic shoots that sprout round the trunk of a tree, 
uncontrolled appetites grow and sap the strength of the soul. A 
time comes when the weakened soul becomes the prey of 
laxness and lukewarmness and is ready to make any surrender. 

#792. d) Ill-ordered passions, lastly, blemish the soul. When the 
soul, yielding to the passions, joins itself to creatures it lowers 
itself to their level. Instead of being the faithful image of God it 
takes on the likeness of the things to which it clings; specks of 
dust, blots of grime sully its beauty and impede a perfect union 
with God. 

"I do not hesitate to affirm," says St. John of the Cross1 "that one 
single disordered passion, even if it lead not to mortal sin, is 
enough to cause the soul such a state of darkness, ugliness and 
uncleanness that it becomes incapable of intimate union with 
God so long as it remains a slave of this passion. What then shall 
we say of the soul that is marred by the ugliness of all its 
passions, that is a prey to all its appetites? At what infinite 
distance will it not be from divine purity? Neither words nor 
arguments can make us understand the divers stains which all 
these appetites create in the soul. Each one of them in its own 
way places its share of filth and ugliness in the soul." 

n1. "Ascent of Carmel," Bk. I, C. XI. 

#793. Conclusion. If we wish, then, to attain to union with God, 
we must repress all inordinate movements of the passions, even 
the most trifling; for perfect union with God presupposes that 
there be nothing in us contrary to the divine will, no willful 
attachment to creatures or to self. The moment we deliberately 
allow any passion to lead us astray, this perfect union no longer 
exists. This is especially true of habitual attachments. These 
paralyze the will even if they be in themselves trivial. St. John of 
the Cross1 says that "it makes little difference whether a bird be 
tied by a thin thread or a heavy cord; it cannot fly until either be 
broken." 

n1. "Ascent of Carmel," Bk. I, C. XI. 

#794. Advantages of well-ordered passions. Passions are 
helpful when they are well-ordered, that is, when they are 
directed towards good, when they are controlled and made 
subservient to the will of God. They are live, powerful forces that 
stir our mind and will to action and thus render them signal help. 

a) They act upon the mind by stimulating our ambition to work, 
our desire to know the truth. When we are passionately interested 
in any object, we are on the alert to know all about it; our minds 
grasp the truth more readily; the impression made upon our 
memory is more lasting. An inventor, for instance, burning with 
love for his country works with greater zest, perseverance and 
insight because of the very fact that he wants to serve his 
country. In like manner a student inspired by the high purpose of 
putting his knowledge at the service of his countrymen makes 
greater efforts and obtains greater results. But above all, he who 
passionately loves Jesus Christ, will study the Gospel with 
greater zeal, understand it better and relish it more; the words of 
the Master are for him so many oracles that shed upon his soul a 
glowing light. 

#795. b) Well-ordered passions, likewise, exert their influence 
upon the will, grouping and multiplying its energies. Whatever is 
done out of love, is done more thoroughly, more whole-heartedly, 
pursued more perseveringly and attended by greater success. 
What does not a loving mother do to save her child? What acts of 
heroism does not patriotism inspire? A Saint in whom love for 
God and for souls is a passion balks at no effort, at no sacrifice, 
at no humiliation if he can but save his brethren. Undoubtedly, it 
is the will which dictates such acts of zeal, but it is a will 
inspired, stimulated, and sustained by a hallowed passion. When 
both the sensitive and intellectual appetites, that is to say, when 
the heart and the will join forces and work along the same lines, 
the attendant results are evidently of far greater import and 
much more lasting. Hence, the importance of knowing how to put 
the passions to good use. 


III. The Good Use of the Passions 

After recalling the psychological principles that will make our 
task easier, we shall show how evil passions are resisted, how 
passions are directed towards good, and how they are controlled. 

(1) PSYCHOLOGICAL PRINCIPLES TO BE APPLIED1 

#796. To attain mastery over the passions, we must first of all, 
count on the grace of God and, therefore, on prayer and the 
Sacraments; but we must also employ the sound tactics furnished 
by psychology. 

a) Every idea tends to evoke a corresponding act, especially if the 
idea is attended by live emotions and associated with strong 
convictions. 

Thus the thought of sensual pleasure, vividly depicted by the 
imagination, provokes a sensual desire, often a sensual act. On 
the other hand, the thought of noble deeds and their happy 
results excites the desire of performing such acts. This is 
especially true of the idea that does not remain cold, colorless, 
abstract, but, accompanied by sensitive images, becomes 
concrete, real and thereby captivating. It is in this sense that we 
can say that thought is power, a dynamic force, the beginning of 
action. If then, we are, to master our ill-ordered passions, we 
must cautiously banish every thought, every fancy that presents 
evil pleasure in an attractive guise; and, if we want to foster well-
ordered passions or good sentiments, we must welcome the 
thoughts and the images that picture the beautiful side of duty, 
of virtue, and we must make these as vivid and as concrete as 
possible. 

n1. EYMIEU, "Le gouvernement de soi-meme, t. I, 3e Principe. 

#797. b) The influence of an idea abides as long as that idea is 
not obliterated and supplanted by a stronger one. Thus sensual 
desire continues to make itself felt so long as it is not driven out 
by some nobler thought which takes possession of the soul. 
Hence, if we would be rid of such desires we must through some 
reading or engaging study apply ourselves to an entirely different 
or to an absolutely contrary trend of thought; and should we wish 
to strengthen some good desire, we must dwell on it and think of 
such things as will tend to feed it. 

c) The influence of an idea grows by being associated with 
correlative ones that enrich and broaden it. Thus the thought and 
the desire of saving our soul grow more intense and more active 
if associated with the idea of working for the salvation of our 
brethren. The life of St. Francis Xavier is a striking example of 
this. 

#798. d) Lastly, an idea attains its maximum power, when it 
becomes habitual, absorbing, a sort of fixed idea, the motive-
power of action. This is exemplified in the sphere of the natural 
by the single-mindedness of those who hold but one purpose 
in view, for instance, that of bringing about some particular 
discovery; in the realm of the supernatural it is illustrated by 
those who are deeply impressed by some Gospel-truth which 
becomes the ruling principle of their life, for example: "Sell what 
thou hast and give to the poor. What doth it profit a man if he 
gain the whole world and suffer the loss of his own soul? For to 
me, to live is Christ." 

We must, therefore, aim at burying deep into our souls some 
directing thoughts, and then embody them in a maxim that makes 
them real and keeps them ever before our mind, such as: "My God 
and my all! To the greater glory of God! God alone suffices! He who 
possesses Jesus, possesses all things! To be with Jesus is a sweet 
paradise!" With a motto of this kind, we shall more easily triumph 
over ill-ordered passions and make a right use of well-ordered 
ones. 


(2) HOW TO WAGE WAR AGAINST ILL.-ORDERED PASSIONS 

#799. As soon as we are aware of any ill-ordered movement of the 
soul, we must have recourse to every natural and supernatural 
means to stay and curb it. 

a) From the outset, we should with the help of grace avail 
ourselves of the power of inhibition wielded by the will to thwart 
such motion 

We should avoid exterior acts and gestures which would but 
stimulate or intensify passion. Thus, if we feel roused to anger, 
we should avoid excited gestures, and words, holding our peace 
until calm is restored; if it be question of a too ardent attachment 
to some person, we should avoid any meeting, any conversation 
with that person, and above all we should refrain from showing, 
even in an indirect way, the affection we feel. In this wise, 
passion gradually subsides. 

800. b) If it be question of some pleasure-passion one must strive 
to forget the object of that passion. 

In order to accomplish this: 1) one must apply the mind and the 
imagination to any wholesome activity apt to divert attention 
from the object of passion; one must seek to engage all the 
powers of the mind on some absorbing subject of study, on the 
solution of some question or problem, or find distraction in play, 
social intercourse, conversation, walks, etc... 2) Then, when calm 
ensues one should have recourse to such moral considerations as 
may strengthen the will against the allurement of pleasure: 
considerations of the natural order, such as the untoward 
consequences, for the present and the future, with which a 
dangerous attachment, a too sentimental friendship may be 
fraught (n. 603), but above all, one should appeal to supernatural 
considerations, for instance, that it is impossible to advance in 
the way of perfection so long as we cling to such attachments, 
that these are but chains we forge for ourselves, that we thereby 
risk our salvation, that through our fault scandal may be given, 
etc. 

If it be some aggressive passion with which we have to deal, 
anger for example, we must first of all, through instant flight, 
allow the passion time to cool; then we can take the offensive, 
face the difficulty, convince ourselves through rational 
considerations and chiefly through motives of faith that it is 
unworthy of man, unworthy of a Christian to yield himself a 
willing prey to anger or to hatred; that serenity, self-control is the 
highest, the noblest course to follow, the one most consistent 
with the Gospel. 

#801. c) Lastly, positive acts directly opposed to the harassing 
passion must be elicited. 

If we experience dislike for any one we must act as if we wished 
to gain his good graces, strive to serve him, be amiable towards 
him and above all pray for him. Nothing so empties the heart of 
all bitterness as an earnest prayer offered for an enemy. If on the 
contrary, we feel a too ardent affection for any one we shall avoid 
his company or, if this be impossible, treat him with that cold 
formality, that sort of courteous indifference wherewith we 
treat the rank and file of human beings. These contrary acts 
finally succeed in weakening passion. 


(3) THE DIRECTION OF PASSIONS TOWARDS GOOD 

#802. We have said that the passions are not in themselves 
evil; all can without exception be turned to good. 

a) Love and joy can be directed towards pure and lawful 
family-affection, towards good and supernatural friendship, 
but chiefly towards Our Lord, Who is the most tender, the most 
generous, the most devoted of friends. This, then, is what 
matters most, that we center our hearts on Him by reading, 
meditation, and by actually carrying out in our lives the 
teachings contained in the two chapters of the "Following of 
Christ," "On the love of Jesus above all things," and "On familiar 
friendship with Jesus", two chapters which have proved a potent 
source of inspiration to many souls. 

b) Hatred and aversion can be turned against sin, against vice, 
and against whatever leads to them, in order that we may loathe 
them and fly from them: "I have hated iniquity."1 

e) Desire is transformed into lawful ambition; into the natural 
ambition of doing honor to one's family, one's country, and into 
the supernatural ambition of becoming a saint, an apostle. 

d) Sadness, instead of degenerating into melancholy, becomes 
a sweet resignation under trials, which are for the Christian soul 
a seed of glory; or it is changed into tender compassion for the 
suffering Christ, loaded down with insults; or it is turned towards 
afflicted souls. 

e) Hope becomes a Christian virtue of unfailing trust in God and 
multiplies our energies for good. 

f) Despair takes the form of a rightful mistrust of self, based upon 
our own insufficiency and our sins, but tempered by trust in God. 

g) Fear is no longer that sense of depression which weakens the 
soul; but in the Christian it is a source of power. The Christian 
fears sin, he fears hell; but this righteous fear inspires him with 
courage in the struggle against evil. He fears God above all, he 
dreads to offend his Maker and treads under foot human respect. 

h) Anger instead of causing us to lose self-control, is but a just 
and holy indignation that strengthens us against evil. 

i) Boldness becomes prowess in the face of obstacles and dangers 
the greater the difficulty we encounter, the more eager we are to 
make efforts to overcome It. 

n1. Ps. CXVIII, 163. 

#803. To attain these happy results, there is nothing like 
meditation, accompanied by devout actions and generous 
resolutions. Thereby, we conceive an ideal, and form deep-seated 
convictions that help us daily to approach that ideal. The purpose 
in view is to evoke and nurture in the soul such thoughts and 
feelings as are in harmony with the virtues we want to practice, 
and to remove images and impressions allied to the vices we 
want to shun. These results cannot be better realized than by the 
practice of daily meditation after the manner noted in no. 679 
and following. In this intimate converse with God, infinite Truth 
and infinite Goodness, virtue becomes every day more attractive 
and vice more loathsome, whilst the will strengthened by 
convictions draws the passions towards good instead of allowing 
itself to be drawn by these towards evil. 


(4) HOW TO MODERATE THE PASSIONS 

#804. a) Even when the passions are directed towards good, one 
must know how to temper them, that is to say, one must know 
how to make them obey the dictates of reason and the control of 
the will, both reason and will being guided in turn by the light of 
faith and by grace. Without this restraining influence, the 
passions would at times run to excess, for they are by nature too 
impetuous. 

Thus, the desire to pray fervently may become a strain; love for 
Jesus may manifest itself in forced emotions which wear out both 
body and soul, untimely zeal results in overstrain, indignation 
degenerates into anger, and joy into dissipation of mind. We are 
particularly exposed to such excesses in this age in which the 
feverish activity of our fellow-men readily becomes contagious. 
Even when these vehement impulses are directed towards good, 
they weary both mind and body and cannot, in any event, be of 
lasting duration, for violence is short lived, whereas it is 
sustained effort that best secures spiritual progress. 

#805. b) We must, therefore, submit our activity to the control of 
a wise director, and follow the dictates of Christian prudence. 

1) In the training of our desires and of our passions there must be 
a certain habitual moderation, a kind of calm tranquillity, and we 
must avoid being constantly under a strain. We have a long 
journey ahead and it is important that we save our strength, since 
our poor human machine cannot be forever under pressure 
without danger of collapse. 
2) Before a great expenditure of effort, prudence demands that 
we enforce a certain rest, that we put a certain curb upon our 
ambitions, even the most legitimate and upon our zeal, even the 
most ardent and the purest. Our Lord Himself gave us the 
example in this. From time to time He invited His disciples to 
rest: "Come apart into a desert place and rest a little."1 

Thus directed and tempered, the passions, far from constituting 
an obstacle to perfection, will be effective means of daily growth 
in holiness. 

n1. Mark,, VI, 31. 


IV. The Discipline of the Higher Faculties 

The higher faculties, the intellect and the will, which make man 
what he is, need likewise to be disciplined, for they also have 
been affected by original sin, n. 75. 

I. The Discipline of the Intellect1 

#806. We have been endowed with understanding, that we may 
know truth, and above all that we may know God and things 
divine. It is God Who is the true light of the mind. He illumines 
us with a twofold light, that of reason and that of faith. In our 
present state, we cannot come to the fullness of truth, without 
the joint help of these two lights. To scorn either of them is to 
blindfold our eyes. The discipline of the intellect is all the more 
important, since it is the intellect that enlightens the will and 
enables it to direct its course towards good. It is the intellect 
which, under the name of conscience, is the guide of our moral 
and our supernatural life. That it may rightly fulfill its office, its 
defects must be corrected. The chief of these are ignorance, 
curiosity, hastiness, pride and obstinacy. 

n1. "Cursus Asceticus," I. P., 94-102, MATURIN, "Self-Knowledge 
and Self-Discipline," P. 141-179; PAYOT, "The Education of the 
Will," Bk. II, C. I, III. 

#807. (1) Ignorance is overcome by a constant and systematic 
application to study, above all, to the study of whatever refers to 
our last end, and to the means of attaining it. It would be 
irrational to concern ourselves with all sciences and neglect the 
science of salvation. 

Indeed, each one must study those branches of human 
knowledge that relate to his duties of state; but the foremost 
duty being that of knowing God in order to love Him, to 
neglect this would be inexcusable. Yet, how many Christians 
there are, who, though well versed in some branch or other of 
learning, have but a very imperfect acquaintance with 
Christian truths, Christian doctrines, Christian morals, and 
Christian asceticism! 

#808. (2) Curiosity is a disease of the mind, which is one of the 
causes of religious ignorance, for it leads us to seek too eagerly 
the knowledge of things that delight us rather than of things that 
are profitable to us, and thus to lose precious time. 

In order to overcome curiosity we must: 1) study before all else, 
not what is pleasing, but what is profitable, especially what is 
necessary. "What is more necessary comes first", said St. Bernard, 
and we must not be occupied with the rest except by way of 
recreation. Hence, books that feed the imagination rather than 
the mind should be read sparingly; such are, for the most part, 
novels, newspapers and reviews of a worldly character. 2) In 
reading, we must avoid any undue eagerness, the desire to rush 
through a volume. It is especially when we read serious works 
that it is important to go slowly, the better to understand and to 
relish what we read (n. 582). 3) This will be all the easier, if we 
study, not from curiosity, not merely for the sake of knowledge, 
but from a supernatural motive, to improve ourselves and to 
enlighten others: "That they edify others, and this is charity...that 
they be edified themselves, and this is prudence."1 For, as St. 
Augustine tells us, knowledge should be put to the service of 
love: "Let knowledge be used in order to erect the structure of 
charity."2 
This holds true even in the study of things spiritual. Some there 
are who seek in the pursuit of such studies satisfaction for their 
curiosity and their pride rather than the purification of their 
heart and the practice of mortification. 3 

n1. S. BERNARD, "In Cant.,"., sermon XXXVI,  n. 3, 
n2. Epist.,  LV, C. 22, n. 39, P. L., XXXIII, 223. 
n3. SCUPOLI, "Spiritual Combat," C. IX. 

#809. (3) Pride is to be avoided, that pride of intellect which is 
more dangerous and more difficult to overcome than the pride of 
will, as Scupoli,1 says. 

This is the pride that renders faith and obedience to superiors 
difficult. One wants to be self-sufficient; the more confidence one 
has in one's own judgment the more reluctantly does one accept 
the teachings of faith, or the more readily does one submit these 
to criticism and to personal interpretation. In like manner, one so 
trusts to one's own wisdom, that it is with repugnance that others 
are consulted, especially superiors. Hence, regrettable mistakes 
occur. Hence comes also obstinacy of judgment, resulting in the 
final and sweeping condemnation of such opinions as differ from 
our own. Herein lies one of the most common causes of strife 
between Christian and Christian, at times even between Catholic 
writers. St. Augustine calls those who cause unfortunate 
dissensions, destructive of peace and of the bond of charity, 
"Dividers of unity, enemies of peace, without charity, puffed up 
with vanity, well pleased with themselves and great in their own 
eyes."2 

n1. Loc. cit. 
n2. "Sermo III" Paschae, n. 4. 

#810. To heal this intellectual pride: 1) we must first of all 
submit ourselves with childlike docility to the teachings of faith. 
We are undoubtedly allowed to seek that understanding of our 
dogmas which is obtained by a patient and laborious quest with 
the aid of the Fathers and Doctors of the Church, especially St. 
Augustine and St. Thomas; but as the Vatican Council1 says, this 
must be done with piety and with discretion, following the maxim 
of St. Anselm: "Faith, seeking understanding." Thus we avoid that 
hypercritical attitude that attenuates and minimizes our dogmas 
under pretense of explaining them. We submit our judgment not 
only to the truths of faith but to the directions of the Holy See. 
With regard to such questions as are open to discussion, we give 
others the same freedom as we claim for ourselves and refrain 
from taking an attitude of contempt for the opinions of others. 
Thus, minds are at peace. 

2) In the discussions we hold with others, we must seek, not 
the satisfaction of our pride and the triumph of our ideas, but 
the truth. It seldom happens that there is not in the contrary 
opinions a kernel of truth that has so far escaped our notice. The 
best means of drawing close to the truth, as well as of 
observing the laws of humility and charity, is to listen 
attentively and without prejudice to the reasons adduced by our 
opponents and to admit whatever is true in their remarks. 

To sum up, in order to discipline the mind we must study what is 
most necessary and pursue this study with method, with 
perseverance and with supernatural motives, that is to say, with 
the desire to know and to love the truth and to live by it. 

n1. DINZING., n. 1796. 


II. The Training of the Will 

#811. (1) Necessity. The will is in man the governing faculty. 
Being free, the will imparts its freedom, not only to the acts it 
performs itself, but to those acts it bids the other faculties 
perform; it gives them their merit or their demerit. The discipline 
of the will means the discipline of the entire man, and a well-
disciplined will is one that is strong enough to govern the lower 
faculties and docile enough to submit itself to God. These are the 
two functions of the will. 

Both are difficult. Ofttimes the lower faculties rebel against the 
will and submit only when one has learned to add tact to 
firmness; for the will does not exercise an absolute power over 
our sense faculties, but a kind of moral influence, a power of 
persuasion that leads them to compliance (n. 56). 

Hence, it is only with difficulty and through oft-renewed efforts 
that we succeed in bringing the sense faculties and the passions 
under the sway of the will. Likewise, it is not easy to yield full 
submission of the will to God, because we aspire to a certain 
independence, and because God's will, in order to sanctify us, 
often demands sacrifices from which we naturally shrink. We 
often prefer our own tastes, our own whims, to the holy will of 
God. Here again, mortification becomes a necessity. 

#812. (2) Practical means. In order to effect the right education of 
the will, we must render it supple enough to obey God in all 
things and strong enough to control the body and the sensitive 
appetites. To attain this end, obstacles must be removed and 
positive means employed. 

A) The chief obstacles are: a) from within: 1) lack of reflection: we 
do not reflect before acting and follow the impulse of the 
moment, passion, routine, caprice. We must take thought before 
acting and ask ourselves what God demands of us. 2) 
Overeagerness, which, producing too great a strain, depletes the 
energies of body and soul to no purpose, and often causes us to 
stray in the direction of evil. We need self-possession and self-
restraint even in doing good, so that we may start up a lasting 
fire rather than a darting flame. 3) Indifference, indecision, sloth, 
lack of moral stamina, which paralyze or atrophy our will-power. 
We must, then, strengthen our convictions and build up our 
energies. 4) The fear of failure, or lack of confidence, an attitude 
which notably weakens our power. We must, therefore, remind 
ourselves that, with God's help, we are sure of attaining good 
results. 

#813. b) To these interior obstacles are added others coming 
from without: 1) human respect, which makes us slaves of other 
men and causes us to stand in fear of their criticisms or their 
mockery. This is combated by realizing that what matters is not 
man's judgment, always liable to error, but the ever-wise and 
infallible judgment of God, 2) bad example, which draws us all 
the more easily as it is in accord with the tendency of our nature. 
We must remember that the only model we are to imitate is Jesus 
Christ, Our Master and Our Head (n. 136 and foll.), and that the 
ways of the Christian must go counter to the ways of the world 
(n. 214). 

#814. B) The positive means consist in a harmonious combination 
of the work of the mind, the will and grace. 

a) It is the province of the mind to furnish those deep-seated 
convictions that are at once a guide and a stimulus to the will. 

These convictions are those calculated to determine the will in 
the choice of what is in conformity with the will of God. They are 
thus summed up: God is my one end and Jesus Christ is the way 
which I must take to reach Him; I must, then, do all things for 
God, in union with Jesus Christ. Only one obstacle sin, can come 
in the way of the attainment of my end. I must, then, flee from 
sin and should I have the misfortune of falling into it I must 
immediately atone for it. Only one means is necessary and 
suffices to avoid sin, always to do the will of God. I must, then, 
ever strive to know His will and conform my conduct to it. In 
order to succeed in this, I shall frequently repeat the words of St. 
Paul at the moment of his conversion: "Lord, what wilt thou have 
me to do?"1 In the evening, in my examination of conscience, I 
shall reproach myself for the least failing. 

n1. Acts, IX, 6. 

#815. b) Such convictions exert a powerful influence upon the 
will, which, in turn, must act with decision, firmness, and 
constancy. 1) Decision is necessary. Once we have reflected and 
prayed, according to the importance of the action we are about to 
perform, we must make an immediate decision, in spite of the 
amount of hesitation we may feel. Life is too short to lose time in 
such long deliberations. We take sides with what seems to be 
more in accordance with the divine will, and God Who sees our 
good dispositions will bless our action. 2) We must be firm in this 
decision. It is not enough to say: I should like, I wish; these are 
but yearnings. We must say: I will, and I will at all costs, and then 
set ourselves to the task without waiting for the morrow or for 
some grand opportunity. It is firmness in small things that 
secures fidelity in the greater. 3) This firmness, however, is not 
synonymous with violence; it is calm, for it must endure; and in 
order to give it constancy, we must often renew our efforts 
without ever allowing ourselves to be discouraged by failure; we 
are never vanquished except when we give up. In spite of a few 
failures, in spite even of a few wounds, we must consider 
ourselves the victors, because supported by God's grace, we are 
in reality invincible. If we have the misfortune of falling, we rise 
immediately. For the Divine Healer of souls there is no incurable 
wound, no incurable illness. 

#816. c) In the last analysis it is upon the grace of God that we 
must learn to rely. If we beg for it with humility and confidence, 
it will never be refused to us, and with it we are invincible. We 
must, then, often renew, especially before every important 
action, our convictions regarding the absolute necessity of grace; 
we must ask for it with insistence, in union with Our Lord so as to 
make its bestowal more certain. We must remind ourselves that 
Jesus Christ is not only our model but our co-worker, and lean 
confidently upon Him, assured that in Him we are powerful to 
undertake and to bring to completion all things pertaining to 
salvation: "I can do all things in Him who strengtheneth me."1 
Then, our will is strong, since it shares in the very strength of 
God: "The Lord is my strength;"2 It is free, for true liberty does not 
consist in yielding to our passions, but in securing the triumph of 
reason and will over instinct and sensuality. 

n1. Phil., IV, 13. 
n2. Ps. CXVII, 14. 

#817. Conclusion. Thus will be accomplished the purpose we 
have assigned to mortification--to bring our senses and our lower 
faculties under subjection to the will and the will to God. 

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