Uniformity With God's Will by Saint Alphonsus de Liguori

Chapter 6 - Spiritual Desolation

We ought to view in the light of God's holy will, the loss of persons who are helpful to us in a spiritual or material way. Pious souls often fail in this respect by not being resigned to the dispositions of God's holy will. Our sanctification comes fundamentally and essentially from God, not from spiritual directors. When God sends us a spiritual director, he wishes us to use him for our spiritual profit; but if he takes him away, he wants us to remain calm and unperturbed and to increase our confidence in his goodness by saying to him: “Lord, thou hast given me this help and now thou dost take it away. Blessed be thy holy will! I beg thee, teach me what I must do to serve thee.”

In this manner too, we should receive whatever other crosses God sends us. “But,” you reply, “these sufferings are really punishments.” The answer to that remark is: Are not the punishments God sends us in this life also graces and benefits? Our offenses against God must be atoned for somehow, either in this life or in the next. Hence we should all make St. Augustine's prayer our own: “Lord, here cut, here burn and spare me not, but spare me in eternity!” Let us say with Job: “Let this be my comfort, that afflicting me with sorrow, he spare not[67].” Having merited hell for our sins, we should be consoled that God chastises us in this life, and animate ourselves to look upon such treatment as a pledge that God wishes to spare us in the next. When God sends us punishments let us say with the high-priest Heli: “It is the Lord, let him do what is good in his sight[68].”

The time of spiritual desolation is also a time for being resigned. When a soul begins to cultivate the spiritual life, God usually showers his consolations upon her to wean her away from the world; but when he sees her making solid progress, he withdraws his hand to test her and to see if she will love and serve him without the reward of sensible consolations. “In this life,” as St. Teresa used to say, “our lot is not to enjoy God, but to do his holy will.” And again, “Love of God does not consist in experiencing his tendernesses, but in serving him with resolution and humility.” And in yet another place, “God's true lovers are discovered in times of aridity and temptation.”

Let the soul thank God when she experiences his loving endearments, but let her not repine when she finds herself left in desolation. It is important to lay great stress on this point, because some souls, beginners in the spiritual life, finding themselves in spiritual aridity, think God has abandoned them, or that the spiritual life is not for them; thus they give up the practice of prayer and lose what they have previously gained. The time of aridity is the best time to practice resignation to God's holy will. I do not say you will feel no pain in seeing yourself deprived of the sensible presence of God; it is impossible for the soul not to feel it and lament over it, when even our Lord cried out on the cross: “My God, my God, why hast thou forsaken me[69]?” In her sufferings, however, the soul should always be resigned to God's will.

The saints have all experienced desolations and abandonment of soul. “How impervious to things spiritual, my heart!” cries a St. Bernard. “No savor in pious reading, no pleasure in meditation nor in prayer!” For the most part it has been the common lot of the saints to encounter aridities; sensible consolations were the exceptions. Such things are rare occurrences granted to untried souls so that they may not halt on the road to sanctity; the real delights and happiness that will constitute their reward are reserved for heaven. This earth is a place of merit which is acquired by suffering; heaven is a place of reward and happiness. Hence, in this life the saints neither desired nor sought the joys of sensible fervor, but rather the fervor of the spirit toughened in the crucible of suffering. “O how much better it is,” says St. John of Avila, “to endure aridity and temptation by God's will than to be raised to the heights of contemplation without God's will!”

But you say you would gladly endure desolation if you were certain that it comes from God, but you are tortured by the anxiety that your desolation comes by your own fault and is a punishment for your tepidity. Very well, let us suppose you are right; then get rid of your tepidity and exercise more diligence in the affairs of your soul. But because you are possibly experiencing spiritual darkness, are you going to get all wrought up, give up prayer, and thus make things twice as bad as they are?

Let us assume that this aridity is a punishment for your tepidity. Was it not God who sent it? Accept your desolation, as your just desserts and unite yourself to God's holy will. Did you not say that you merited hell? And now you are complaining? Perhaps you think God should send you consolations! Away with such ideas and be patient under God's hand. Take up your prayers again and continue to walk in the way you have entered upon; for the future, fear lest such laments come from too little humility and too little resignation to the will of God. Therefore be resigned and say: “Lord, I accept this punishment from thy hands, and I accept it for as long as it pleases thee; if it be thy will that I should be thus afflicted for all eternity, I am satisfied.” Such a prayer, though hard to make, will be far more advantageous to you than the sweetest sensible consolations.

It is well to remember, however, that aridity is not always a chastisement; at times it is a disposition of divine providence for our greater spiritual profit and to keep us humble. Lest St. Paul become vain on account of the spiritual gifts he had received, the Lord permitted him to be tempted to impurity: “And lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan to buffet me[70].”

Prayer made amid sensible devotion is not much of an achievement: “There is a friend, a companion at the table, and he will not abide in the day of distress[71].” You would not consider the casual guest at your table a friend, but only him who assists you in your need without thought of benefit to himself. When God sends spiritual darkness and desolation, his true friends are known.

Palladius, the author of the “Lives of the Fathers of the Desert,” experiencing great disgust in prayer, went seeking advice from the abbot Macarius. The saintly abbot gave him this counsel: “When you are tempted in times of dryness to give up praying because you seem to be wasting your time, say: ‘Since I cannot pray, I will be satisfied just to remain on watch here in my cell for the love of Jesus Christ!' “Devout soul, you do the same when you are tempted to give up prayer just because you seem to be getting nowhere. Say: “I am going to stay here just to please God.” St. Francis de Sales used to say that if we do nothing else but banish distractions and temptations in our prayers, the prayer is well made. Tauler states that persevering prayer in time of dryness will receive greater grace than prayer made amid great sensible devotion.

Rodriguez cites the case of a person who persevered forty years in prayer despite aridity, and experienced great spiritual strength as a result of it; on occasion, when through aridity he would omit meditation he felt spiritually weak and incapable of good deeds. St. Bonaventure and Gerson both say that persons who do not experience the recollection they would like to have in their meditations, often serve God better than they would do if they did have it; the reason is that lack of recollection keeps them more diligent and humble; otherwise they would become puffed up with spiritual pride and grow tepid, vainly believing they had reached the summit of sanctity.

What has been said of dryness holds true of temptations also. Certainly we should strive to avoid temptations; but if God wishes that we be tempted against faith, purity, or any other virtue, we should not give in to discouraging lamentations, but submit ourselves with resignation to God's holy will. St. Paul asked to be freed from temptations to impurity and our Lord answered him, saying: “My grace is sufficient for thee[72].”

So should we act when we find ourselves victims of unrelenting temptations and God seemingly deaf to our prayers. Let us then say: “Lord, do with me, let happen to me what thou wilt; thy grace is sufficient for me. Only never let me lose this grace.” Consent to temptation, not temptation of itself, can make us lose the grace of God. Temptation resisted keeps us humble, brings us greater merit, makes us have frequent recourse to God, thus preserving us from offending him and unites us more closely to him in the bonds of his holy love.

Finally, we should be united to God's will in regard to the time and manner of our death. One day St. Gertrude, while climbing up a small hill, lost her footing and fell into a ravine below. After her companions had come to her assistance, they asked her if while falling she had any fear of dying without the sacraments. “I earnestly hope and desire to have the benefit of the sacraments when death is at hand; still, to my way of thinking, the will of God is more important. I believe that the best disposition I could have to die a happy death would be to submit myself to whatever God would wish in my regard. For this reason I desire whatever kind of death God will be pleased to send me.”

In his “Dialogues”, St. Gregory tells of a certain priest, Santolo by name, who was captured by the Vandals and condemned to death. The barbarians told him to choose the manner of his death. He refused, saying: “I am in God's hands and I gladly accept whatever kind of death he wishes me to suffer at your hands; I wish no other.” This reply was so pleasing to God that he miraculously stayed the hand of the executioner ready to behead him. The barbarians were so impressed by the miracle that they freed their prisoner. As regards the manner of our death, therefore, we should esteem that the best kind of death for us which God has designed for us. When therefore we think of our death, let our prayer be: “O Lord, only let me save my soul and I leave the manner of my death to thee!”

We should likewise unite ourselves to God's will when the moment of death is near. What else is this earth but a prison where we suffer and where we are in constant danger of losing God? Hence David prayed: “Bring my soul out of prison[74].” St. Teresa too feared to lose God and when she would hear the striking of the clock, she would find consolation in the thought that the passing of the hour was an hour less of the danger of losing God.

St. John of Avila was convinced that every right-minded person should desire death on account of living in peril of losing divine grace. What can be more pleasant or desirable than by dying a good death, to have the assurance of no longer being able to lose the grace of God? Perhaps you will answer that you have as yet done nothing to deserve this reward. If it were God's will that your life should end now, what would you be doing, living on here against his will? Who knows, you might fall into sin and be lost! Even if you escaped mortal sin, you could not live free from all sin. “Why are we so tenacious of life,” exclaims St. Bernard, “when the longer we live, the more we sin[75]?'' A single venial sin is more displeasing to God than all the good works we can perform.

Moreover, the person who has little desire for heaven shows he has little love for God. The true lover desires to be with his beloved. We cannot see God while we remain here on earth; hence the saints have yearned for death so that they might go and behold their beloved Lord, face to face. “Oh, that I might die and behold thy beautiful face!” sighed St. Augustine. And St. Paul: “Having a desire to be dissolved and to be with Christ[76].” “When shall I come and appear before the face of God[77]?” exclaimed the psalmist.

A hunter one day heard the voice of a man singing most sweetly in the forest. Following the sound, he came upon a leper horribly disfigured by the ravages of his disease. Addressing him he said: “How can you sing when you are so terribly afflicted and your death is so near at hand?” And the leper: “Friend, my poor body is a crumbling wall and it is the only thing that separates me from my God. When it falls I shall go forth to God. Time for me is indeed fast running out, so every day I show my happiness by lifting my voice in song.”

Lastly, we should unite ourselves to the will of God as regards our degree of grace and glory. True, we should esteem the things that make for the glory of God, but we should show the greatest esteem for those that concern the will of God. We should desire to love God more than the seraphs, but not to a degree higher than God has destined for us. St. John of Avila[78] says: “I believe every saint has had the desire to be higher in grace than he actually was. However, despite this, their serenity of soul always remained unruffled. Their desire for a greater degree of grace sprang not from a consideration of their own good, but of God's. They were content with the degree of grace God had meted out for them, though actually God had given them less. They considered it a greater sign of true love of God to be content with what God had given them, than to desire to have received more.”

This means, as Rodriguez explains it, we should be diligent in striving to become perfect, so that tepidity and laziness may not serve as excuses for some to say: “God must help me; I can do only so much for myself.” Nevertheless, when we do fall into some fault, we should not lose our peace of soul and union with the will of God, which permits our fall; nor should we lose our courage. Let us rise at once from this fall, penitently humbling ourselves and by seeking greater help from God, let us continue to march resolutely on the highway of the spiritual life. Likewise, we may well desire to be among the seraphs in heaven, not for our own glory, but for God's, and to love him more; still we should be resigned to his will and be content with that degree of glory which in his mercy he has set for us.

It would be a serious defect to desire the gifts of supernatural prayer -- specifically, ecstasies, visions and revelations. The masters of the spiritual life say that souls thus favored by God, should ask him to take them away so that they may love him out of pure faith -- a way of greater security. Many have come to perfection without these supernatural gifts; the only virtues worth-while are those that draw the soul to holiness of life, namely, the virtue of uniformity with God's holy will. If God does not wish to raise us to the heights of perfection and glory, let us unite ourselves in all things to his holy will, asking him in his mercy, to grant us our soul's salvation. If we act in this manner, the reward will not be slight which we shall receive from the hands of God who loves above all others, souls resigned to his holy will.

[67]Job, 6:10.

[68]1 Kings, 3:18.

[69]Matt. 27:46.

[70]2 Cor. 12:7.

[71]Eccli. 6:10.

[72]2 Cor. 12:9.

[73]St. Greg. Dial. Bk. 3, chap. 37.

[74]Ps. 141:8.

[75]St. Bernard, Med. chap. 8.

[76]Phil. 1:23.

[77]Ps. 41:3.

[78]St. John Avila. Audi fil. c. 13. Contents | Chapter 7