SCRUPULE - strategii cheie pentru învingerea lor (engleză)

Scruples are a disease, physical and moral, which produces a sort of derangement of conscience, and causes one to harbor vain fears, of having offended God.

This disease is not restricted , to beginners; still, it is found in

them as well as in the more advanced souls. Hence, we must say a word about them and explain:

1.the nature,

2. the object,

3. the disadvantages and advantages of scruples,

and

4. the remedies against them.

1. Nature of Scruples

The term scruple (from the Latin scrupulus, pebble)

was employed for ages past to designate a small weight under

which only the most sensitive scales would tilt. In the

moral sense, it stands for some trifle which only the most

delicate conscience would notice. Hence, this word has

come to be commonly used to designate the anxiety about

having offended God which certain souls feel for little or no'

reason. The better to know the nature of scruples we shall

explain their origin, and degrees, as well as the distinction

between a scrupulous and a delicate conscience.

Origin.

Scruples arise sometimes from purely

natural causes and sometimes they are due to supernatural intervention.

a) From a natural point of view, scruples are often

a physical and moral disease.

1 ) The physical ailment which

brings about this disorder is a sort of nervous depression,

which hinders a well-balanced decision on moral questions

and tends to produce without solid reasons the obsessing

idea that one has sinned.

2) There are also moral causes

which produce the same effect, such as a meticulous mind,

a mind that loses itself amid the most trifling details, that

wants to reach absolute certitude in all things; a beclouded

mind, that represents God not as a just judge, but as

a merciless one ; a mind that confuses feeling with consent

in human acts, and imagines, that because the imagination

has been for long alive to vivid impressions, sin has been

committed ; an obstinate mind, that prefers its own judgment

to that of the confessor for the very reason that it lets itself

be led by impressions rather than by reason.

When these two causes, physical and moral, are present,

the evil is more deeply rooted and the cure is more difficult.

b) Scruples can also arise from a preternatural

intervention on the part of God or of the devil.

1) God allows us to be thus obsessed either as a punish-

ment, chiefly of our pride, of pur inclinations to vain

complacency, or as a trial, to make. ..us expiate our past

faults, to detach us from spiritual consolations, and bring

us to a higher degree of sanctity. This is the case espe-

cially with the souls whom He wants to fit for contem-

plation, as - we shall explain when treating of the uni-

tive way.

2) The devil also at times injects his activity into the

morbid predisposition of our nervous system in order to

create a turmoil in our souls. He persuades us that we are

in the state of mortal sin in order to hinder us from receiv-

ing Holy Communion, or to hamper us in the discharge of

our duties of state; above all, he strives to deceive us as to

the gravity of some act or other in order to make us sin,

because of a false conscience, even when there is no matter

for sin and much less for grievous sin.

Degrees.

Evidently there are many degrees

in scruples:

a) At the outset it is simply question of a me-

ticulous conscience, extremely fearful, which sees sin where

sin does not exist;

b) then it is a matter of transient

scruples which one submits to the judgment of one's spiri-

tual director, accepting forthwith his decision;

c) lastly, it

is a case of scruples properly so called, tenacious and

obstinate.

Distinction between a Scrupulous and a Delicate Conscience.

a) Their genesis or starting-point is not the same.. The

delicate conscience loves God ardently and, in order to

please Him, wants to avoid the least fault, the slightest

wilful imperfection. The scrupulous" conscience is led, on

by a certain egotism which causes an inordinate eagerness

for absolute certainty of one's state of grace.

b) The delicate conscience, possessed of a horror of sin and

knowing its own feebleness, has a rational, yet quiet fear of

displeasing God; the scrupulous conscience harbors vain

fears of sinning in every circumstance.

c) The tender conscience knows how to discriminate

between mortal and venial sin, and, in case of doubt, abides

by- the judgment of the spiritual director; the scrupulous

conscience peevishly questions the decisions of the spiritual

director and submits to them only with difficulty.

Whilst scruples are a real evil to be carefully avoided,

there is nothing more precious than a delicate conscience.

Sometimes scruples are universal, bearing on

all subjects. Before an action, they magnify beyond all

proportion the dangers that may be encountered in this or

that circumstance; after an action, they fill the soul with

groundless anxieties and easily convince it of having sinned

gravely.

More often scruples bear upon a number of

particular subjects .

a) Past confessions: even after having made several general confes-

sions, one is not satisfied, one fears lest all has not been accused, or

lest sorrow has been defective, and one wants always to begin all 'over

again

b) Evil thoughts: the imagination is filled with dangerous or

obscene thoughts, and since these make a certain impression, one fears

one has given consent, nay one is sure of having consented, although

one was quite displeased at them

c) Blasphemous thoughts : because

such ideas cross the mind, one is persuaded of having acquiesced

in spite of the horror one experiences,

d) The virtue of charity:

one has for instance, listened to conversations against the neighbor

without protesting; one has, through human respect, neglected the

duty of fraternal correctiqn, one has scandalized the neighbor by

indiscreet talk, or, one has failed, upon witnessing a crowd congregate,

to ascertain whether an accident had occurred where the ministrations

of a priest might have been needed to give absolution 1 to the dying; in

all this, grievous sins are seen, e) The correct pronunciation and

enunciation of the words of Consecration, the integral recitation of the

Divine Office, etc...

Disadvantages and Advantages of Scruples

When one has the misfortune of allowing

oneself to be governed ^by scruples, baneful effects follow

for body and soul :

a) Scruples gradually induce a weakening and a certain

unbalancing of the nervous system. Fears and continual

anguish exercise a depressing action on bodily health; they

may even become a real obsession and bring about a species

of monomania, bordering on insanity.

b) Scruples becloud the mind and distor t the judgment :

little by little one loses the ability to discern between what

is sin and what is not sin, what is grievous and what slight ;

and the soul becomes much like a ship -without a rudder.

c) Loss of true devotion is often the sequel. The strain

of living in anxiety and vexation turns one into a terrible

egotist for whom everybody becomes an object of mistrust,

even God, Whom one deems too severe. Complaints arise

that He leaves one in that wretched state. Evidently, the

heart is incapable then of any genuine devotion.

d) Finally, come faults and even grave falls.

The scrupulous spend their strength in useless efforts over trifles,

and retain but little energy to meet important issues, for

the attention cannot be directed to bear with equal inten-

sity upon the entire line of battle. Hence, surprises, faults

and at times even grievous sins.

Besides, they instinctively seek relief for their sorrows ; but finding no solace in

piety, they seek it elsewhere, in reading and in associations

that are dangerous. This is sometimes the occasion of

lamentable falls which throw them into a deep state of

dejection.

On the other hand, if we know how to accent

scruples as a trial, and to correct them gradually with the

help of a wise spiritual director we derive from them price-

less advantages.

a) They serve to purify the soul. By being -intent on

avoiding the least sin and the least wilful imperfection, we

acquire a great purity of heart.

b) They lead us to the actual exercise of humility and

obedience by obliging us to refer our doubts in all simplicity

to our spiritual director, and to follow his counsel with

entire submission not only of will, but of judgment.

e) They contribute to increase the purity of our intentions

v by detaching us from spiritual comforts arid by having us

cling solely to God for Whom our love increases the 'more

He puts us to the test.

Scruples must be attacked before they take deep

root in the soul. Now the great remedy and indeed the

only remedy is obedience, full and absolute obedience to

an enlightened spiritual director. The light of conscience

has become dim and we must seek enlightenment elsewhere.

A scrupulous person is exactly- like a ship without rudder

or compass. The spiritual director, therefore, must win his

confidence and must know how to wield authority over him

if he is to effect a cure.

Before all else, it is necessary to gain his confid-

ence; for we do not easily obey those whom we do not

trust. This, however, is not always easily accomplished.

True, the scrupulous soul instinctively feels the need of

a guide, but some scrupulous persons do not dare abandon

themselves entirely to the said guide ; they want to consult,

indeed, but also to discuss the reasons. Now, one must not

enter into any discussion with the scrupulous, but speak to

them with authority, telling them categorically what they

must do.

To inspire this confidence the spiritual director must merit

it both by his competence and his devotedness.

a) He will allow the penitent to speak first, limiting

himself to a few. remarks here and there to show that he

has thoroughly understood. After that he will put a few

questions to the penitent, to which the latter will answer yes

or no, and thus the director will himself conduct the metho-

dical examination of the penitent's conscience. Then he

will add : I understand your case, you suffer in this or that

manner. To see that he has been well understood is

already a great comfort to the penitent, and at times-

suffices to win his confidence.

b) Devotedness must be joined to competence. The

spiritual director should therefore show himself patient,

listening quietly to the lengthy explanations of the peni-

tent, at least at the beginning. He must be kind, taking an

interest in that soul and expressing the desire and the hope

of curing it. He must be gentle, refraining: from taking

a tone of severity or harshness, even when he is obliged to

use the language of authority. Nothing wins confidence

better than this union of kindness and firmness.

Once the spiritual director has: gained the

confidence of his penitent, he must exercise his authority

and exact obedience, saying : If you want to be cured you

must obey blindly : in obeying you are always safe, even if

your spiritual director be mistaken, for God demands of

you only one thing just now, and that is obedience. . This

is so true that if you think that you cannot obey me, you

Taking into account his physiological state in consultation, perhaps,

with a doctor.

Must seek another spiritual director. Blind obedience alone

can cure you, and it will certainly do so.

a) In giving his orders the spiritual director must be

direct, clear and precise, avoiding any equivocation ; he must

be positive, speaking categorically, never conditionally ; for

instance, he will not say: If that disturbs your peace, do

not do it; rather he will say: Do this, avoid that, spurn

such temptation.

b) Generally no reasons must be given for the decisions,

especially at the beginning. Later on when the scrupulous

penitent is capable of understanding them, and of feeling

their weight, the director should briefly state these reasons

in order to form his conscience little by little. But there

must be no discussion of the decision itself. If there be any

obstacles to prevent its immediate execution, they are to be

taken into account, but the decision stands.

c) The spiritual director must not reverse his judgments.

Before giving a decision he considers it fully, and gives no

orders that he cannot insist upon; but once an order has

been given, it must not be revoked so long as there is no

new fact requiring a change.

d) To ascertain if the order has been clearly understood,

penitents should be asked to restate it, and then it but

remains to have them carry it .out. This is difficult; but

they must be plainly told that they must report on it,

and that if they have failed to- follow the advice given, they

will not be listened to until they have complied. There will

be ample opportunity, therefore, to repeat the same injunc-

tion many times. This is to be done without losing

patience, but with increasing firmness, and in the end the

scrupulous persons will yield obedience.

When the moment arrives, the spiritual director

must inculcate the general principle that will enable

scrupulous penitents to disregard, all doubts if need be,

he will have them put this principle in writing in this or a

similar form : in conscience, bound to take only evidence

into account, that is to say, a certitude that excludes

all doubt, a certitude as clear as the one" that tells me

that two and two make four. I cannot, therefore, commit

a sin either mortal or venial, unless I am absolutely certain

that the action I am to perform is forbidden under pain of

mortal or venial sin, and that .fully aware of this fact, I will

nevertheless to do it just the same. I will, therefore, pay

no attention whatsoever to probabilities, no matter how

strong they may be, I will hold myself bound solely by

clear-cut "and positive evidence. Barring such, there is no

sin. When the penitent proceeds to accuse himself of having

committed a venial or a mortal sin, the confessor must ask :

Can you affirm under oath that before acting you saw clearly -

that, this action was a sin and that seeing this you gave full

consent? Such a question will give precision to the general

principle laid down and will make it better understood.

Lastly, this general principle must be applied to the specific difficulties that arise.

a) With regard to a general confession after allowing it

once, the confessor should permit no repetition except when

there is certainty, on these two points : a mortal sin was

committed, and this sin has never been accuseds any valid

confession. As for the rest, after a certain lapse of time

the spiritual director should declare that the past must not

be touched upon under any circumstances and that, should

some sin have been omitted, it has been already pardoned

along with the others.

b) With regard to interior sins, thoughts and desires, the

following rule should be given during the crisis, divert your

attention by thinking of any other thing; after the crisis, do

not .examine yourself to see if you have sinned or not (this

would bring back the temptation), but pursue the even tenor

of your way by devoting yourself to your duties of state,

and receive Holy Communion as long as there is no evidence

that you have given full consent .

c) Communion is often a torture to the scrupulous.

They fear lest they be not in the state of grace or be not fast-

ing. Now, the fear lest they be not in the state of grace

proves that they are not certain of that fact ; hence, they

should after a sincere act of contrition approach the

Sacrament of the Altar; this contrition together with Holy

Communion will put them in the state of grace if they are

not in it. The Eucharistic fast must not prevent the

scrupulous from receiving Holy Communion unless they are

absolutely certain of having broken it.

d) Confession for the scrupulous is a still greater torture,

and therefore, it must be simplified for them. They should

be told: You are not bound to accuse any except mortal

sins. As to venial faults ,, make "mention only of those

that happen, to come to your mind during, your short exa-

mination of conscience, which should not exceed five

minutes. With regard to contrition, devote a little longer

time to ask it of God and to excite yourself to it, and then

you will have it. Should the penitent answer: " I don't

feel sorry", the confessor should reply that sorrow to be real

need not be felt, since it is an act of the will which has

nothing to do with feeling. In certain cases, when acruples

are very intense, one must go further and prescribe to the

penitent that he limit himself to this generic accusation:

"I accuse myself of all the sins committed since my last

confession and of all those of my past life, especially

against this or that virtue."

Replying to Difficulties.

Sometimes a penitent will say to his confessor : You take me for scrupulous,

whereas I am not. The confessor will answer: It is not for

you but for your confessor to decide that. Are you abso-

lutely sure that you'are not scrupulous? Are you calm and

at peace after making your confessions? Are you not

troubled with such doubts and worries as most persons

never experience? You are, therefore, not in a normal

state; you are affected with some physical and moral

disturbance, and therefore, need special treatment. Obey

without argument, and you will be cured ; otherwise your

trouble will only be aggravated.

By this and other like means one finally succeeds, with

God's grace, in curing this distressing malady of scruples.

- Pr. Adolphe Tanquerey (Tratat de ascetică şi mistică) -