6. On Tepidity in Religion

There is no vice against which the masters of spiritual life inveigh more strongly than against this, styling it "the abridgment of evil," "the mother of hardness of heart," "the sepulchre of the soul," "a slow poison," &c. It makes religious life unbearable, turning all its duties into labours and heavy burthens, and robbing the soul of all cheerfulness, hopefulness, and consolation. It causes a loathing and nausea of prayer and spiritual things, a repugnance to recollection and mortification, and an inclination to seek relief in dissipation and in the pleasures of sense, in idleness and useless conversation. It is, however, to be carefully distinguished from the state of a soul which, for its sanctification and for the promotion of God's glory, is allowed by Him to suffer from what St. Ignatius describes as aridity and desolation of spirit, and which arises from no fault of its own, but from the malice of the devil, either directly or indirectly.

Let us take this subject as useful for our consideration.

Point 1.—The origin of tepidity is generally to be ascribed to a want of appreciation of and consequent negligence and indifference in our spiritual duties, especially in meditation and examination of conscience, in neglecting the counsel of our Lord, Vigilate et orate— "to watch and pray," whence the soul grows drowsy and inactive, and lays itself open to temptation. Or again, it frequently arises from natural activity and undue effusiveness on outward things, or from a spirit of laziness and a disposition to lose one's time in idle and unprofitable conversations. It often also arises from the indulgence of a morbid curiosity to see and hear everything that passes, and to learn all the news, and then to go about imparting it to others, by which silence is violated, the spirit of recollection is wounded or destroyed.

Point 2.—Among the many signs of tepidity we may mention—the prayers and meditation are rarely made, or by fits and starts, and always in a weary, heartless, and slovenly manner; examinations of conscience and the particular examination are neglected or slurred over in a perfunctory manner; all one's duties are performed out of habit or routine, and are prompted by mere natural motives.

Violations of rules as not binding under sin, and even deliberate venial sins are frequently committed, and cause little or no qualms of conscience. The company of those who are fervent, and whose conduct is exemplary, is shunned, and the counsels and advice of the spiritual director is avoided or ignored.

Such are the chief signs of tepidity, by which we may safely test how far we have cause to fear lest we may be in that state.

Point 3.—What are the means to be adopted to correct it?

1. We must seek out the roots of it in our souls. These ordinarily will be inordinate affections to things of earth in the shape of ease, pleasure, honour, or health; or dread of labour, pain, and humiliations. Let us determine at all cost to eradicate them.

2. To acquire the grace necessary to do this we must at once renew our fervour and fidelity in prayer and meditation, and our exactness in the use of the particular examination.

3. To dwell often upon the great truths and upon the Passion and Death of our Blessed Lord.

4. To practise silence and fly from all distracting occupations.

Let us examine how we stand with regard to this tepidity, and beg God to protect us from falling into it.

End with "Our Father."