In chapters 38–43 of The Spiritual Combat, Lorenzo Scupoli teaches that the road to holiness is hard because love is real, and every trial—small or great—is permitted by God not to destroy us, but to purify, humble, and unite us more deeply to Christ crucified.
Spiritual growth requires actively embracing the trials God permits, especially those that humble and contradict our natural inclinations, since virtues are formed only through concrete opportunities and sufferings.
If we pray for patience, God answers by allowing situations that require patience. If we pray for humility, he allows humiliations. There is no other way these virtues are formed.
Even small daily frustrations matter. A sharp word, being ignored, a misunderstanding, or a delay—all of these are real opportunities to grow. Small acts of virtue, repeated often, shape us just as much as rare heroic sacrifices. St. Francis de Sales said, “Great occasions for serving God seldom come; small ones are frequent.”
Nothing happens outside God’s permission. God never wills sin, but he allows our weaknesses and the faults of others and turns them into tools for our good. Sometimes the most painful trials come from people we have helped or loved. These hurt deeply, but they also cut away pride and self-love in a powerful way. St. Augustine said, “Whatever God permits, he permits for a good reason.”
Scupoli advises choosing one virtue to work on, and practising it in every situation of the day. Holiness is not built only in big moments. It is formed quietly, through ordinary faithfulness.
Spiritual progress depends on the person, their life situation, and God’s guidance. Three signs of true progress are:
- Perseverance in dryness
- Less inner rebellion
- Growing readiness and joy
However, we should never think that we have “finished” learning a virtue. Pride can hide inside what looks like holiness. Always return to spiritual practices as a beginner. Do not constantly measure our progress. Sometimes God lets us see growth to keep us humble; sometimes he hides it to protect us from pride. Our task is simple: keep going. God will reveal what we need to know at the right time.
Scupoli warns against a subtle danger. We may accept suffering outwardly, but inwardly wish it would just end. This weakens patience in two ways.
First, it slowly prepares the heart for impatience. Second, it reduces the spiritual fruit of suffering. God rewards the time we truly accept his will—not the time we endure while secretly longing to escape.
The rule is clear: seek the will of God—desire only what God wills. Since nothing happens without his permission, wanting his will brings peace in every situation.
This does not mean we should never seek relief. We may use reasonable means to ease suffering—but only with the right attitude:
• We seek relief because God allows it, not just for comfort.
• We do not cling to relief more than obedience to God’s will.
• We remain ready to accept whatever remains.
Some of the heaviest crosses—those that touch the deepest parts of the heart—are often given to souls closest to God. These trials feel unbearable, but they are also deeply purifying.
Scupoli cautions both against excessive bodily austerities driven by indiscreet zeal and against overindulgent care for the body.
St. Benedict said, “All things are to be done with moderation, for excess is the enemy of the soul.” When the devil cannot lead us into obvious sin, he may tempt us toward excess. He may push us into harsh practices beyond what our body or duties can bear.
This false zeal leads to three dangers:
• Pride, thinking we are doing great things. St. Francis de Sales said, “It is better to eat a little more than to fast with pride.”
• Burnout or illness, making us unable to serve God well.
• Discouragement, leading to spiritual fatigue and lukewarmness.
St. John Cassian said, “Immoderate fasting destroys what perfect abstinence seeks to build.” True holiness is balanced, humble, and obedient. God desires faithfulness, not self-destruction.
Scupoli identifies rash judgment of others as a grave spiritual danger rooted in pride, teaching that the surest remedy is constant attention to one’s own faults, charitable interpretation of others, and vigilant rejection of judging thoughts, so that humility and charity may grow unhindered.
St. Catherine of Siena once believed her vivid awareness of priests’ sins was a gift from God, but the Lord revealed it was a deception of the devil, teaching her that any “light” that leads to judgment rather than humility and charity cannot come from him.
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在試煉中鍛造的聖德
在「神修戰鬥」38–43 章中，斯庫波里神父（Scupoli）教導：成聖之路是艱難的，因為真正的愛必然經過試煉。每一個試煉—無論大小—都是天主所允許的，不是為了毀滅我們，而是為了煉淨、謙卑，並使我們更深入地與被釘十字架的基督結合。
神修成長需要主動擁抱天主所允許的試煉，尤其是那些使我們受挫、與我們天性相反的事，因為德行只能在具體的機會與苦難中形成。
若我們祈求耐心，天主便允許需要耐心的考驗。若我們祈求謙遜，祂便允許羞辱。只有這些方式才可修德行。
即使是日常的小煩惱也很重要：一句刺耳的話、被忽略、誤會、延誤—這些都是成長的真實機會。小小的德行，若常常實踐，其塑造力不亞於罕見的英勇犧牲。聖方濟沙雷說：「很少機會可為天主做大事，小事卻常常有。」
沒有任何事發生不是天主許可的。天主從不願意罪惡，但祂允許我們的軟弱與他人的過失，並把過失化為對我們有益的工具。有時最痛的試煉來自我們曾幫助或愛過的人。這些傷口很深，但也強而有力地削去我們的驕傲與自愛。聖奧斯定 說：「凡天主所允許的，祂都有祂的理由。」
斯庫波里神父建議選擇一項德行，在一天中的每個情況中操練。成聖不是只在大事中建立，而是在平凡的忠信中慢慢形成。
神修進步因人而異，取決於個人的生活處境與天主的帶領。真正進步的三個標記是：
1. 在靈性枯燥中仍能堅持
2. 情感上本性對考驗的反抗減少
3. 願意與喜樂逐漸增強
然而，我千萬不要以為德行已經學成了。驕傲可能藏在看似聖德的外表下。要常以初學者的心回到神業當中。不要不斷衡量自己的進步。有時天主讓我們看到成長，是為了保持謙卑；有時祂隱藏我們的進步，是為免我們陷入驕傲。我們的任務很簡單：繼續前行。天主會在祂認為最好的時刻，讓我們明白該明白的事。
斯庫波里神父警告一種微妙的危險：我們外表上接受苦難，但內心卻希望苦難快點結束。這會以兩種方式削弱耐心：
第一，慢慢為不耐煩鋪路。第二，減少苦難的靈修果實。天主賞報的是我們真正接受祂旨意的時間—不是我們一邊忍受、一邊暗暗盼望逃離的時間。
原則很清楚：尋求天主的旨意—只渴望天主所願意的。既然沒有任何事不在祂的許可之外，渴望祂的旨意便能在任何情況中帶來平安。
這並不表示我們永遠不該尋求減輕痛苦。我們可以用合理的方法減輕苦楚—但態度必須正確：
• 尋求減輕，是因為天主允許，而不是只為舒適。
• 不要把減輕痛苦看得比順服天主的旨意更重要。
• 無論結果如何，都要準備好接受。
一些最沉重的十字架—那些觸及心靈最深處的—往往是天主給最親近祂的靈魂的。這些試煉看似難以承受，但也具有深刻的淨化力量。
斯庫波里神父同時警告：不要因冒失的熱心而過度苦修，也不要過度放縱身體。
聖本篤說：「凡事都要有節度，因為過度是靈魂的敵人。」當魔鬼無法引誘我們犯明顯的罪時，他可能會引誘我們走向過度。魔鬼可能推動我們採取超過身體或職責所能承受的嚴苛做法。
這種假熱心帶來三種危險：
• 驕傲：以為自己做了大事。聖方濟沙雷說：「吃多一點比帶著驕傲禁食更好。」
• 筋疲力盡或生病：使我們無法好好事奉天主。
• 氣餒：導致靈性疲乏與冷淡。
聖若望格西安說：「不節制的禁食會摧毀完美節制想要建立的。」真正的聖德必然兼具平衡、謙卑、順服的。天主要的是忠信，而不是自我摧殘。
斯庫波里提醒我們：妄作評斷源自驕傲，是靈修生活中的大患。最穩妥的治療方式，就是時刻反省自己的過失、以愛德看待他人、並警覺地拒絕心中升起的評斷念頭，好讓謙遜與愛德自由地在靈魂中滋長。
栖亞那的聖女加大利納曾認為自己對司鐸罪行的強烈意識是天主的特別恩寵；然而天主向她顯示，那實為魔鬼的欺瞞，並教導她：凡使人產生評斷之心，而非促進謙遜與愛德的「光」，皆不可能源自祂。
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