Vigils Reading – St Ignatius Loyola

CONSOLATION AND DESOLATION

From the “Spiritual Exercises” of St Ignatius of Loyola2

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In the case of those who go from one mortal sin to another, the enemy is generally wont to set before them apparent pleasures, causing them to imagine sensual gratifications and pleasures, in order to keep them fast and to plunge them deeper in their vices and sins. Towards such persons the good spirit acts in a contrary way, pricking and stinging with remorse their conscience by the judgment of reason.

In those who are striving earnestly to purify themselves from their sins, and to advance from good to better in the service of God our Lord, the contrary to what is noted in the first rule takes place; for then it is the way of the evil spirit to cause anxiety and sadness, and to place obstacles in the way, disquieting the soul by false reasonings, in order to stop its progress; and it is the property of the good spirit to give courage and strength, consolation, tears, inspirations, and peace, making things easy, and removing every hindrance, in order that the soul may make further progress in good works.

I call it consolation when an interior movement is aroused in the soul, by which it is inflamed with love of its Creator and Lord, and as a consequence, can love no creature on the face of the earth for its own sake, but only in the Creator of them all. It is likewise consolation when one sheds tears that move to the love of God, whether it be because of sorrow for sins, or because of the sufferings of Christ our Lord, or for any other reason that is immediately directed to the praise and service of God. Finally, I call consolation every increase of faith, hope, and love, and all interior joy that invites and attracts to what is heavenly and to the salvation of one’s soul by filling it with peace and quiet in its Creator and Lord.

I call it desolation what is entirely the opposite of what is described above, as darkness of soul, turmoil of spirit, inclination to what is low and earthly, restlessness rising from many disturbances and temptations which lead to want of faith, want of hope, want of love. The soul is wholly slothful, tepid, sad, and separated, as it were, from its Creator and Lord. For just as consolation is the opposite of desolation, so the thoughts that spring from consolation are the opposite of those that spring from desolation.

In time of desolation we should never make any change, but remain firm and constant in the resolution and decision which guided us the day before the desolation, or in the decision to which we adhered in the preceding consolation. For just as in consolation the good spirit guides and counsels us, so in desolation the evil spirit guides and counsels. Following his counsels we can never find the way to a right decision. Though in desolation we must never change our former resolutions, it will be very advantageous to intensify our activity against the desolation. We can insist more upon prayer, upon meditation, and on much examination of ourselves. We can make an effort in a suitable way to do some penance.

When we are in desolation, we should be mindful that God has left us to our natural powers to resist the different agitations and temptations of the enemy in order to try us. We can resist with the help of God, which always remains, though we may not clearly perceive it. For though God has taken from us the abundance of fervor and overflowing love and the intensity of His favors, nevertheless, we have sufficient grace for eternal salvation