[The imperfections of spiritual gluttony.]
1. A great deal can be said on spiritual gluttony, the fourth vice. There are hardly any persons among these beginners, no matter how excellent their conduct, who do not fall into some of the many imperfections of this vice. These imperfections arise because of the delight beginners find in their spiritual exercises. Many, lured by the delight and satisfaction procured in their religious practices, strive more for spiritual savor than for spiritual purity and discretion; yet it is this purity and discretion that God looks for and finds acceptable throughout a soul’s entire spiritual journey. Besides the imperfection of seeking after these delights, the sweetness these persons experience makes them go to extremes and pass beyond the mean in which virtue resides and is acquired. Some, attracted by the delight they feel in their spiritual exercises, kill themselves with penances, and others weaken themselves by fasts and, without the counsel or command of another, overtax their weakness; indeed, they try to hide these penances from the one to whom they owe obedience in such matters. Some even dare perform these penances contrary to obedience.
2. Such individuals are unreasonable and most imperfect. They subordinate submissiveness and obedience (which is a penance of reason and discretion, and consequently a sacrifice more pleasing and acceptable to God) to corporeal penance. But corporeal penance without obedience is no more than a penance of beasts. And like beasts, they are motivated in these penances by an appetite for the pleasure they find in them. Since all extremes are vicious and since by such behavior these persons are doing their own will, they grow in vice rather than in virtue. For through this conduct they at least become spiritually gluttonous and proud, since they do not tread the path of obedience. The devil, increasing the delights and appetites of these beginners and thereby stirring up this gluttony in them, so impels many of them that when they are unable to avoid obedience they either add to, change, or modify what was commanded. Any obedience in this matter is distasteful to them. Some reach such a point that the mere obligation of obedience to perform their spiritual exercises makes them lose all desire and devotion. Their only yearning and satisfaction is to do what they feel inclined to do, whereas it would be better in all likelihood for them not to do this at all.
3. Some are very insistent that their spiritual director allow them to do what they themselves want to do, and finally almost force the permission from him. And if they do not get what they want, they become sad and go about like testy children. They are under the impression that they do not serve God when they are not allowed to do what they want. Since they take gratification and their own will as their support and their god, they become sad, weak, and discouraged when their director takes these from them and desires that they do God’s will. They think that gratifying and satisfying themselves is serving and satisfying God.
4. Others, too, because of this sweetness, have so little knowledge of their own lowliness and misery and such lack of the loving fear and respect they owe to God’s grandeur that they do not hesitate to insist boldly that their confessors allow them the frequent reception of Communion. And worse than this, they often dare to receive Communion without the permission and advice of the minister and dispenser of Christ. They are guided here solely by their own opinion, and they endeavor to hide the truth from him. As a result, with their hearts set on frequent Communion, they make their confessions carelessly, more eager just to receive Communion than to receive it with a pure and perfect heart. It would be sounder and holier of them to have the contrary inclination and to ask their confessor not to let them receive Communion so frequently. Humble resignation, though, is better than either of these two attitudes. But the boldnesses referred to first will bring great evil and chastisement on one.
5. In receiving Communion they spend all their time trying to get some feeling and satisfaction rather than humbly praising and reverencing God dwelling within them. And they go about this in such a way that, if they do not procure any sensible feeling and satisfaction, they think they have accomplished nothing. As a result they judge very poorly of God and fail to understand that the sensory benefits are the least among those that this most blessed Sacrament bestows, for the invisible grace it gives is a greater blessing. God often withdraws sensory delight and pleasure so that souls might set the eyes of faith on this invisible grace. Not only in receiving Communion, but in other spiritual exercises as well, beginners desire to feel God and taste him as if he were comprehensible and accessible. This desire is a serious imperfection and, because it involves impurity of faith, is opposed to God’s way.
6. They have the same defect in their prayer, for they think the whole matter of prayer consists in looking for sensory satisfaction and devotion. They strive to procure this by their own efforts, and tire and weary their heads and their faculties. When they do not get this sensible comfort, they become very disconsolate and think they have done nothing. Because of their aim they lose true devotion and spirit, which lie in distrust of self and in humble and patient perseverance so as to please God. Once they do not find delight in prayer, or in any other spiritual exercise, they feel extreme reluctance and repugnance in returning to it and sometimes even give it up. For after all, as was mentioned,1 they are like children who are prompted to act not by reason but by pleasure. All their time is spent looking for satisfaction and spiritual consolation; they can never read enough spiritual books, and one minute they are meditating on one subject and the next on another, always hunting for some gratification in the things of God. God very rightly and discreetly and lovingly denies this satisfaction to these beginners. If he did not, they would fall into innumerable evils because of their spiritual gluttony and craving for sweetness. This is why it is important for these beginners to enter the dark night and be purged of this childishness.
7. Those who are inclined toward these delights have also another serious imperfection, which is that they are weak and remiss in treading the rough way of the cross. A soul given up to pleasure naturally feels aversion toward the bitterness of self-denial.
8. These people incur many other imperfections because of this spiritual gluttony, of which the Lord in time will cure them through temptations, aridities, and other trials, which are all a part of the dark night. So as not to be too lengthy, I do not want to discuss these imperfections any more, but only point out that spiritual sobriety and temperance beget another very different quality, one of mortification, fear, and submissiveness in all things. Individuals thereby become aware that the perfection and value of their works do not depend on quantity or the satisfaction found in them but on knowing how to practice self-denial in them. These beginners ought to do their part in striving after this self-denial until God in fact brings them into the dark night and purifies them. In order to get to our discussion of this dark night, I am passing over these imperfections hurriedly.
Copyright ICS Publications. Used with permission.
Go on to Book 1 Chapter 7.