Sometimes scrupulous people want more security than God wills for us to have – as if they could care more about sin and virtue than God does!
Editor’s Notes
This is the sixth and final part of a serialisation of Fr William Doyle SJ’s guide for dealing with scrupulosity.
It deals with specific problems that arise from scrupulosity – with particular regard to purity and perfectionism.
Ultimately, if the scrupulous person does not let go of his white-knuckle grip on life, he can never let God act in and through him, for the very purpose that he exists.
We hope you have enjoyed this series and found it helpful. Bookmark it for future reference!
For more on Fr Doyle and this pamphlet, see Part I.
Scruples and their Treatment
Fr William Doyle
What are scruples? Fr William Doyle SJ’s guide for the scrupulous
Fixing the distorted vision of scrupulosity – Fr William Doyle SJ
Scrupulosity, Confession and Holy Communion – Fr William Doyle SJ
Scrupulous and Dangerous Acts of Virtue
It is no uncommon plan of the demon of scrupulosity to so twist and distort even most praiseworthy acts as to take away liberty in their performance, and to impose as obligatory an act that is purely voluntary. A few examples will explain what is meant.
A person, having deprived himself several times, in a spirit of penance, of sugar in his tea or coffee, feels uneasy if he afterwards takes sugar, believing himself “guilty” of sensuality and infidelity to grace.
Meeting in the street several persons of the opposite sex, the sight of whom might cause me trouble, I have for a long time past imposed on myself the act of self-denial of not looking at them. Now, although my confessor assures me that I may look at them deliberately without shadow of sin, I am afraid to do so, and would believe myself “guilty” of any evil thoughts that might arise from so doing.
In these and a thousand other instances, the devil endeavours to steal away liberty of action, and to impose an obligation where there is none. He presents to the scrupulous soul a puzzling dilemma. If one acts against one’s foolish fears and asserts liberty of action, one omits what is more perfect, nay, what seems to be alone allowed. On the other hand, if one submits to the yoke of scrupulosity, many things generally allowed would have to be omitted, and liberty would be ever increasingly restricted.
What course, then, should be taken?
The most experienced masters of the spiritual life, when confronted with a case of this kind, give the following advice, the wisdom of which will be appreciated each time it is followed.
The penitent should enquire of his director, if it is not self-evident, whether the act in question is sinful or not. If assured that it is quite lawful, he should resolve:
To perform the act about which he is troubled, six, seven or eight times, or as often as may be necessary to acquire the habit of acting freely and stifling foolish remorse.
Afterwards to deny himself, by doing what is more perfect, but with the knowledge that the opposite way of acting would cause no uneasiness or scruples.
Without such a resolution, resolutely and perseveringly carried out, the poor anxious soul will remain caught in this dilemma of the devil as in a vice, which tightens more and more. For once the soul allows itself to be thus entrapped, the devil will multiply trouble on trouble, and fill the most indispensable actions with perplexities and difficulties.
On the other hand, as experience teaches, once these acts of mortification are done freely under obedience, they are done joyfully and with ease, the spirit of God and the spirit of liberty going always hand in hand. Obedience to the demon is hard; obedience to God is a pleasure.
It may be asked whence arises this dangerous complication of scrupulosity? It comes from the timidity which does not allow the soul to be content with the perfect security given by the confessor’s assurance or by common sense, both of which declare that the action in question may be performed without even the shadow of sin.
The soul is troubled because it seeks “a greater security” than Providence wishes to grant, that is to say, the security given by reason or the reply of the confessor.
Scruples regarding Holy Purity
As the scruples of pious persons are often concerned with the virtue of purity, many may find it useful and consoling to recall the following.
Mortal Sin not Probable.
In order that a mortal sin against purity be committed, it is necessary (as for every mortal sin) that there be at the time and at the same moment full consent and full actual attention to the grave malice of the thought, word or action. In other words, in order to sin mortally, there must be perfect knowledge and full consent, the one clearly perceiving, the other fully accepting, the grave sin. Besides this it is necessary that both acts be simultaneous.
Is this what happens in the thoughts or liberties of pious souls against the angelic virtue? Certainly not.
Nearly always they do not realise they are doing wrong; they completely forget their thought or act is sinful, even though a moment before they may have clearly perceived its malice. In all such cases they do not commit sin, since they are not conscious of wrong while thinking or acting. Or they only see the malice of their thought or act in a confused way, and though there may be full consent of will, the fault is no more than venial, since the knowledge of the wrong is imperfect.
Two Principles of Security
Should souls that have been tempted against purity examine whether they have consented? They must not think of doing so.
These examinations are imprudent and dangerous, their only result being to upset one’s peace of mind, or bring back the temptation with renewed force.
Besides they are quite unnecessary, because a scrupulous soul may take for rule the two following principles.
Firstly, every time mortal sin is committed, the soul knows it clearly before any examination. Secondly, on the other hand, the soul is certain that mortal sin has not been committed when there is any doubt on the matter.
But, it may be objected, if unhappily in these temptations consent has been given either mortally or venially, is not examination necessary for accusation?
No; such examination is neither necessary nor useful; it is even very dangerous, as has been said, since it is likely to renew the temptation. According to the first principle laid down, it is certain that no mortal sin has been committed, since there is no certainty of it before examination.
Besides, even if mortal sin was committed (which is not admitted), or a venial sin, these mortal and venial sins would be blotted out either by the first act of sincere sorrow made, or by the first absolution received.
Bold Affirmation of Victory
The scrupulous soul struggling with the demon of impurity may, relying on the principles of security given above, constantly affirm that it has been victorious. This should be done often and boldly. To do so is of importance for the continuation of victory. For nothing gives such spirit and generosity in the struggle as the secret confidence that one is faithful and united to God.
On the other hand, the soul becomes discouraged if it believes, even wrongfully, that it has sinned mortally. It is then that it will give in to the temptation and verify the well-known axiom: “A battle believed to be lost, is a lost battle.”
Cut down Examination and Accusation
Examination and accusation of sins against purity should be reduced to a minimum. Without previous examination, it will be enough for the scrupulous soul, which has been tempted against the holy virtue, to say to the confessor:
“Father, I have been tempted against the virtue of purity, will you kindly question me?”
An experienced and prudent confessor will at once understand the case after a question or two, and will probably forbid the penitent to examine or accuse himself further in detail, but to be content with a general accusation.
Care of Health
As ill-health or want of certain bodily precautions are oftentimes the source of temptations against purity, the confessor will at times be able to give advice or suggest remedies that will lessen or completely remove the temptation.
Theologians agree that those private attentions necessary to health often recommended by doctors are allowable, and are in no way an occasion of mortal sin. It is, therefore, certain the confessor will not forbid them, especially to scrupulous souls.
On their side, penitents should disregard or despise any temptation that may arise in the performance of these lawful actions.
Utility of these Temptations.
Instead of being discouraged, souls strongly tempted against holy purity should look on themselves as highly privileged.
It is a truth of Christianity that God only permits trials for our greater good. The Holy Spirit assures us of this by the mouth of St. Paul:
“To them that love God all things (even the vilest temptations) work together unto good” (Rom. 8:28).
This great Apostle, who, in spite of his high sanctity, bore the assaults of the impure spirit, received as consolation from the Holy Spirit these words:
“Power (chastity) is made perfect in infirmity (temptation)” (2 Cor. 12:9).
That is why he boldly adds:
“Gladly, therefore, will I glory in my infirmities (temptations), that the power (chastity) of Christ may dwell in me.”
Doubtful Security: Unshaken Security
To sum up all that has been said, the scrupulous soul has the choice of two certainties: the one precarious and unstable, the other unshaken and even divine, since it is God Himself Who is its author and guarantees its solidity.
The first is that deceitful security, which the scrupulous soul seeks, by always taking what he considers the surest side, but in reality by obeying his foolish fears and the demon of scrupulosity, which lead him into continual and even greater difficulties.
The second security is that which comes from heaven through his confessor. By following the advice of his director, the scrupulous soul is absolutely sure of not committing sin, because he is certain of thus being guided like a little child by the hand of God, which is one with that of the hand of his confessor. This security is so complete and absolute, that even if the director should be deceived, the obedient soul would still be secure, because even in this case it is God Who is obeyed. It is He Who commands obedience in spite of doubts and fears, and takes upon Himself all the responsibility.
There is no greater security of conscience than obedience to one’s confessor, joined to the secret assurance of conscience, attesting that one’s contrition is sincere. And this contrition, as already explained, is nothing more than the sincere will of never sinning mortally again.
This security, founded on obedience and true sorrow, is that with which God ordains that man should be content. It is a reasonable security, theologically accurate, truly divine. It is the supreme security. To wish for any other greater would be to seek the impossible, and to cast oneself into the abyss.
We hope you have enjoyed this series and found it helpful. Bookmark it for future reference – and share with scrupulous friends!
Scruples and their Treatment – Fr William Doyle
What are scruples? Fr William Doyle SJ’s guide for the scrupulous
Fixing the distorted vision of scrupulosity – Fr William Doyle SJ
Scrupulosity, Confession and Holy Communion – Fr William Doyle SJ
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