Although no sin may have been committed, yet an oft-recurring temptation is always to be diligently watched. It indicates that Satan, who generally knows us better than we know ourselves, has reason to believe that here is a weak point in our armour; or that he thinks that God might, for some reason, be particularly dishonoured by our commission of the sin suggested at some special time or place.
Vigilance, too, must be kept regarding occasions of sin. For this reason we should practise not only daily examination of conscience that we may learn wherein we have failed, but we should begin each day with an anticipation of possible happenings. Where do I expect to go? Whom shall I see? What duties are to be performed which may occasion temptation? Perhaps I know that, if the expected routine of the day be not disturbed, I shall go to a certain place and shall meet certain people. The last time I was in that place something occurred which caused me to sin. Is the occasion of that sin still there? If so, I must note it, and be most guarded concerning it. Perhaps I shall meet a certain person who irritates and annoys me. This, too, I must note, and forestall by some prompt word or act of charity, before the temptation has time to present itself.
III. Prayer and Temptation
All this vigilance will, however, avail nothing unless it be combined with prayer. The good soldier in the field does not depend upon himself, but is constantly referring to headquarters for instructions, and this reference on the part of the soldier in the armies of the Kingdom is what we call prayer.
We must, however, get beyond the narrow and inadequate notion that prayer is confined to formal acts of praise, thanksgiving, confession, and petition. These are real and essential parts of prayer, and we have need of them as we shall see; but they are not all.
Every act of directing the human will towards the will of God is prayer in its truest and most comprehensive sense. Every longing of the heart for God, every effort to identify ourselves with Him, our wills with His will, though there be neither word, nor even thought, definitely framed, is prayer. Our spoken prayers may have prayed themselves away; the mind and body may be so wearied that formal acts of prayer are a burden to the flesh, and well-nigh impossible. But these are not necessary if we are keeping our hearts turned towards Him, and are striving, even though at times we may not appear to succeed, to maintain, around and within, that atmosphere of loving devotion which is the Christian's way of keeping open the lines of communication with his base of supplies.
Our first duty in prayer, as a preparation over against temptation, is to address ourselves directly to the case in hand, and, pleading our own nothingness, to ask God to go with us through the day to defend and succour us. Pray about the particular occasion of sin that may seem imminent; pray with especial earnestness as we approach it more nearly. But the prayer must not be for ourselves alone. If there are others involved we must pray for them, that they too may be controlled by the Holy Spirit.
If the occasion we are approaching is one that is dangerous because we have before yielded to Satan, no prayer can be of greater effect than an act of contrition for the past sins, the commission of which is now involving us in renewed peril. Every act of contrition purifies the soul more and more, and adds to the strength with which we are to meet the confident enemy on the scene of his former victory, but this time to put him to flight. "Amplius lava me,"—Wash me more and more,—was the cry of the Psalmist in his great prayer of penitence.[[8]]
Here we cannot fail to consider the particular strength which comes from the greatest prayer of contrition,—sacramental confession and the absolution which follows. If the anticipated occasion be one of possible mortal sin, and if the sin of the past has been grievous, the best preparation will be the seeking of absolution in the tribunal of penance. Every sacrament brings its own particular grace, and the special grace of absolution is a power infused into us which will apply to the especial need of our souls. Satan has at some time been able to effect an entrance at some point; again he draws near to assault the absolved soul, confident that he will find the same avenue open. To his chagrin, however, he finds it not only closed, but fortified with a special gift of strength from God; and, fearing the shame of a defeat, he will often withdraw without attacking.
This is a common experience with those who habitually frequent the tribunal of penance. How many times have we had many and grievous falls into some particular sin; we make a good confession and go away not only cleansed, but strengthened by the grace of absolution; and after some days or weeks we begin to realize with a sense of joyful surprise that the temptation which a little while ago was constantly appearing seems to be entirely withdrawn. The occasion may arise, but the soul feels no drawing to that in which it had before sinned. It is the operation of the special grace of absolution, a grace which cannot be had other than through the Sacrament of Penance, whatever other great graces God may give us in reward for true contrition of spirit.