The Holy Spirit’s light gives true Wisdom
3 min • Digitized on September 9, 2025
From The Spiritual Combat, in file "The Spiritual Combat (Dornin edition)", page 26
By Dom Lorenzo Scupoli
CHAPTER VII.
Of the right use of our faculties; and first, that the understanding be free from ignorance and curiosity.
If we engage in the spiritual combat, with no other weapons than a diffidence of ourselves and a confidence in God, we shall not only be disappointed of the victory over our passions, but must expect to commit great oversights very frequently. It is therefore necessary to employ likewise a right use of the faculties both of body and soul; the third means we proposed as requisite for attaining to perfection.
Let us begin with regulating the understanding and the will. The understanding must be exempt from two great defects, under which it, frequently labours. The one is ignorance, which prevents its attaining truth, the proper object of its inquiries. By frequent use of the darkness surrounding, it must be dispelled, that it may clearly discern how to cleanse the soul of all irregular affections, and adorn her with the necessary virtues.—The means of executing this are as follows.
The first and principal is prayer, by which is asked the light of the Holy Ghost, who never rejects such as seek God in earnest, who delight in fulfilling his law, and in all occurrences submit their own judgment to that of their superiors.
The second is a continual application to examine seriously and diligently every object, in order to distinguish good from evil, and form a judgment not from outward appearances, the testimony of our senses, or the notions of a corrupt world, but suitable to the idea the Holy Ghost annexes to it. Thus we shall clearly discern, that what the world pursues with such eagerness and affection is mere vanity and illusion; that ambition and pleasure are dreams, which, when passed, are succeeded by vexation and regret, that ignominy is a subject of glory, and sufferings the source of joy; that nothing can be more noble, nor approach nearer to the divine nature than to pardon those that injure us, and return good for evil; that it is greater to despise the world, than to have it at command; that it is infinitely preferable to submit to the meanest of mankind for God’s sake, than to give law to kings and princes; that an humble knowledge of ourselves surpasses the sublimest sciences; in fine, that greater praise is due to him who curbs his passions on the most trivial occasions, than him who takes the strongest cities, defeats whole armies, or even works miracles and raises the dead to life.