Tag Archives: temptation
Saint Francis promised Brother Ruffino that, “this temptation will bring to thee great profit and consolation, and very shortly shalt thou prove it”. So what happened after Ruffino was utterly impolite to the devil?
The devil being exceeding wroth, gat him away incontinent with so furious a tempest and shaking of the rocks of Mount Subassio, which was hard by, that the loud noise of the rocks that fell down lasted a great while ; and so furiously did they strike the one against the other as they rolled down, that the valley was lit up with horrible flashes of fire: and at the terrible din that they made, Saint Francis and his companions came out of the House, in great amazement, for to see what strange thing had befallen; and still to this day is seen that exceeding great ruin of rocks.
Then Brother Ruffino knew of a surety that it had been the devil that had deceived him. And going back to Saint Francis, he threw himself again upon the ground, and confessed his fault; and Saint Francis comforted him with sweet words, and sent him back full of consolation to his cell, wherein as he was most devoutly praying, there appeared to him Christ, the blessed One, and rekindled all his soul with love divine and said: “Thou hast done well, my son, to believe in Saint Francis, for he that made thee His sad was the devil: but I am Christ thy Master; and to make thee sure thereof, I give thee this sign: Whilst thou dost live, thou shalt no more feel sadness nor melancholy.”
And this said, Christ departed, leaving him in such gladness and sweetness of spirit and uplifting of the mind, that day and night he was absorbed and rapt in God. And from that time forth he was
so strengthened in grace and in certainty of his salvation, that he became altogether changed into another man; and would have continued day and night in prayer and in contemplation of the things of God, if the others had suffered him. Wherefore Saint Francis said of him that Brother Ruffino was in this life canonised by Christ, and that, save in his presence, he would not doubt to call him Saint Ruffino, albeit he was still alive on earth.
Icon by CW
Yesterday we read how Francis was made aware of Ruffino’s belief that he was damned, and his subsequent misery. We take up the story when Brother Masseo has called Ruffino to visit Francis. Francis emulates the father of the prodigal son and then gives some very earthy advice!
Saint Francis seeing Brother Ruffino coming from afar off, began to cry out: “O thou miserable Brother Ruffino, in whom hast thou believed?” And when Brother Ruffino was come up to him, Saint Francis recounted to him in order all the temptation that he had had of the devil within and without, and showed him clearly that what had appeared to him was the devil and not Christ, and that he ought in no wise to consent unto his promptings. But when the devil should say to thee again: “Thou art damned! do thou answer : Open thy mouth, for I fain would void on thee! and this shall be to thee the sign that he is the devil and not Christ; for as soon as thou shalt give him this answer, he will flee away incontinent.
“Moreover by this token shouldst thou have known that he was the devil and not Christ, in that he hardened thy heart to all goodness, the which thing is his own proper office; but Christ, the blessed One, never hardeneth the heart of the faithful, nay, rather he softeneth it, as he saith by the mouth of the prophet: I will take away the stony heart and I will give you a heart of flesh”. (Ezekiel 36:26) Then Brother Ruffino, seeing that Saint Francis told him in order all the manner of his temptation, touched to the heart by his words, began to weep bitterly, and fell down before Saint Francis and humbly confessed his fault in having kept his temptation hidden. And thus he abode altogether consoled and comforted by the admonishments of the holy father, and wholly changed for the better.
Then at the last Saint Francis said unto him: “Go, my little son, and shrive1 thee, and relax not the zeal of thy wonted prayers: and know of a surety that this temptation will bring to thee great profit and consolation, and very shortly shalt thou prove it.” So Brother Ruffino returned to his cell in the wood, and continuing in prayer with many tears, behold the enemy came to him in the form 0f Christ, as to outward semblance, and said to him: “O Brother Ruffino, have I not told thee that thou shouldest not believe the son of Peter Bernardoni, nor shouldest weary thyself in tears and prayers, seeing that thou art damned? What doth it profit thee to afflict thyself while yet alive, and then when thou shalt die thou wilt be damned?” And straightway Brother Ruffino made answer to the devil: “Open thy mouth, for I fain would void on thee.”
1Confess your sins to a priest
End Paper of The Little Flowers of Saint Francis.
Let’s return to the Little Flowers of Saint Francis with a story that illustrates his insight into his companions’ feelings. We might be tempted to label Brother Ruffino’s temptation as a mental illness, but the thought of being on the road to eternal perdition is enough to unhinge anybody. At the end of the story we will see that Brother Ruffino was an exceptional person – and so of course was Francis, who saw his need and guided him through it.
BROTHER RUFFINO, one of the most noble citizens of Assisi and a companion of Saint Francis, a man of great sanctity, was on a time most grievously assailed and tempted in his soul, in respect of predestination; whereby he became altogether melancholy and sad; for the devil put it into his heart that he was damned and was not of those predestined to eternal life; and that all that he did in the Order was lost. And this temptation continuing day by day, he for shame told it not to Saint Francis, yet ceased not to observe the wonted prayers and fasts: wherefore the enemy began to heap on him sorrow upon sorrow, over and above the battle within, assaulting him also from without with lying apparitions.
Wherefore on a time he appeared to him in the form of the Crucified, and said to him: O
Brother Rufiino, why dost thou afflict thyself in penance and in prayer, seeing that thou art not among those predestined to eternal life? and believe me that I know whom I have elected and predestined, and believe not the son of Peter Bernardoni,1 if he tell thee the contrary, nor question him concerning this matter, for neither he nor any others know, save I alone, who am the Son of God: Brother therefore believe me of a surety that thou art of the number of the damned: and the son of Peter Bernardoni, thy Father, and also his father are damned, and whoso follows him is led astray.”
And said these words, Brother Ruffino began to be so overshadowed by the prince of darkness that he lost all the faith and love he had had for Saint Francis, and took no care to tell him aught thereof. But that which Brother Ruffino did not tell the holy father, the Holy Spirit revealed to him: wherefore Saint Francis, seeing in spirit the great danger of the said brother, sent Brother Masseo to call him; whom Brother Ruffino answered chidingly: “What have I to do with Brother Francis?” Then Brother Masseo, all filled with divine wisdom, perceiving the deception of the devil, said : “O Brother Ruffino, knowest thou not that Brother Francis is as an angel of God, who hath enlightened so many souls in the world, and through whom we have received the grace of God? wherefore I will that thou by all means come with me to him; for I clearly see that thou art deceived by the devil.”
1That is Saint Francis.
Image: Strasbourg Cathedral, the Last Judgement. MMB.
How Saint Francis delivered one of them from a sore temptation
Brother Rinieri devoutly and faithfully served the brethren, dwelling in great sanctity and humility: and he became Saint Francis’ close familiar friend.
A while after, God suffered a very grievous temptation to arise within his soul: and he being in anguish and tribulation thereby, afflicted himself with fasts, with scourgings, with tears and prayers, both day and night: but for all that he could not rid him of that temptation; but
oftentimes abode in great despair, sith he deemed himself thereby abandoned of God. While he was in such despair, as a last remedy he minded to go to Saint Francis, thinking thus within himself: “If Saint Francis will look kindly on me, and show himself mine own familiar friend, as is his wont, I believe that God will yet have pity on me: but if not, it will be a sign that I shall be abandoned by God.” So he set out and came t0 Saint Francis, who at that time lay
grievously sick in the palace of the bishop of Assisi; and God revealed unto him all the manner of the temptation and the despair of the said Brother Rinieri, and of his purpose and his coming.
And straightway Saint Francis called Brother Leo and Brother Masseo, and said unto them: “Go ye out at once to meet my little son, most dear to me, brother Rinieri, and embrace him on my behalf and salute him, and tell him that among all the brothers that are in the world I love him with especial love.” So they went, and found Brother Rinieri on the way, and embraced him, saying unto him whatsoever Saint Francis had bidden them say. Whereby such consolation and sweetness filled his soul that he was as one beside himself: and giving thanks to God with all his heart, he went on and came to the place where Saint Francis lay sick.
And albeit Saint Francis was grievously sick, yet when he heard that Brother Rinieri was coming, he got up and went to meet him, and embraced him very sweetly, and said: “My little son, most dear to me, Brother Rinieri, among all the brothers that are in the world, I love thee, I love thee with especial love.” And this said, he made the sign of the most holy cross upon his brow, and kissed him thereon; and bespake him again: “My little son, most dear, God hath suffered this temptation to assail thee for thy great gain in merit, but if thou no more desire this gain, then let it be.” O marvel ! as soon as Saint Francis had said these words, incontinent departed from him all temptation, as though in all his life he had felt it not a whit, and he remained altogether comforted.
The Cathedral is a heart
The Cathedral is a heart.
The tower is a bud.
Have you counted the steps
that lead to the platform?
Every night they become more and more numerous.
The tower turns turns
and turns about itself.
It turns, it grows,
it dances with its saints
and the saints dance with their hearts.
Will it fly away with the angels,
the tower of Strasbourg Cathedral?
Strasbourg Cathedral is a swallow.
believe in the angels amid the clouds.
The swallows don’t believe in ladders
to climb in the air.
They let themselves fall into the air
into the air interwoven
with the blue of infinity.
Strasbourg Cathedral is a swallow.
She lets herself fall into the winged sky
into the air of the angels.
I don’t claim to know what the sculptor Jean Arp meant by this poem; it is a poem that he let fly away once written. I did see an interview where he spoke about the saints on Strasbourg Cathedral. ‘We cannot surpass the work of the old masters’, he said of the cathedral dominating his home town. I read it as a love song.
Mediæval Cathedrals are well-loved. One expression of this is the continuing schedules of works to preserve these treasures, Canterbury always has scaffolding somewhere about its sides. We were not tempted to launch into the air from the roof platform at Strasbourg, but to have built the place so high was an act of faith by the architects, a duc in alto, putting out into the depths of space.
We should imitate Our Lord at his temptations in not taking irresponsible risks to impress the devil in us or in other people, but we should also trust him to hold us safe as we fly, ever in danger of falling, ever seeking the infinite blue of heaven.
Saint Francis was very conscious of himself as a sinner: perhaps I should be more so. The trouble is that dwelling on personal sinfulness can be crippling: ‘I’ll never get out of this mess!’ Of course, on my own, I won’t. So who can get me out of the mess?
Canterbury’s Father Daniel Weatherley challenges us to ponder the last times in preparation for our death and resurrection, when the secrets of hearts will be laid bare. He offers us three steps on our journey through Lent.
The Cosmic Courtroom is a truly awesome scene. When Jesus comes in glory every single one of us – and everyone who has already passed through the first death – will stand before Him as one great sea of humanity. Each one willed into being by God, each one loved totally and uniquely by Him. But this is a courtroom with a difference. Not only are there no attorneys, no advocates, but there is no trial! The verdict upon each has already been decided. The proceedings consist only of the sentencing. And the pronouncement, comes as a surprise for everyone: whether it be punishment or paradise. Only then is the summing-up offered.
There are, however, witnesses. Firstly, each of us will witness the judgement of each other, as our hidden motives and acts of love (or otherwise) are laid bare. And then there is the vast array of angels, all of whom made their decision to serve, to love (or not), in the first instant of their creation. Since that moment those angels who rejected God have persistently laboured to tempt men and women to do the same – usually so subtly that it goes unnoticed. And then there are the holy angels – thankfully in the majority – who have spent their existence urging us on to lives of perfect love and selfless service, to conform ourselves to Jesus Christ. And at the same moment each of us will behold that angel which has been given to us alone as our guardian.
Jesus’ own account of how this scene will unfold is, in Matthew’s Gospel, magnificently constructed. The Lord’s authority is depicted in a rapid succession of 6 action verbs: He comes; He sits; He separates, He sets on His right and left; He speaks out and declares blessed; He commands to approach and inherit. And then comes the stunning revelation: 6 conditions of wretchedness in which He has been anonymously present with us all the time, just as He promised: hungry; thirsty; stranger; naked; sick; in prison.
The Christianity many of us grew up with was not big on laughs. My childhood parish priest seemed determined to make sure we were suitably miserable. Fun was equated with self-indulgence – all too likely to carry us away into the path of sin. The eleventh commandment was ‘Thou shalt not laugh, nor enjoy thyself’.
The hangover of that upbringing is that I have sometimes struggled to allow myself to enjoy life. The notion that God is a spoiler is not one I adhere to rationally but somewhere inside that image of God must linger. And yet when I remember some of the moments of deep fun that I have known I see how they abound with love, friendship, wonder, energy, and liberation: and as I put themselves back into those times I sense the presence, joy and life of God.
- Sledging down the snow covered slopes of Greenwich Park while the ambulances circled below
- Playing foot ball with my nephews in a muddy field
- Losing myself in working with clay and not minding too much what shape I came up with
- Making music with a group using my three and a half chords on a guitar
- Going swimming on the spur of the moment with my sister in West Wales
- Being thrown around at a barn dance without really having much clue what steps I was supposed to be making.
What moments do you remember?
Fun can have its downsides. Making fun of another at their expense is destructive. Thrill seeking can be addictive and self-centred. But these are perversions of what is essentially good and of God.
It is through fun that we lose our self-consciousness and allow ourselves to run free.
Walls of polite distance or even hostility between people evaporate in shared laughter.
Bonds of friendship are forged.
We stop taking ourselves too seriously – as if everything depended on our performance
We discover that we are creative after all – and all we needed was the opportunity and the courage to dare to express ourselves.
We delight in life, in the company of those with us and are completely held in the moment, putting aside our fears and preoccupations.
These are good moments, God moments.
In our churches and within our neighbourhoods,
in our tired lives, and amidst our difficulties
it is time to have fun!
A homily worth reading!
Follow the link to Fr Christopher Shorrock’s wake-up call as we start Lent.
We are trying to understand what our will is, and are enlisting the help of St. Augustine. Yesterday we were looking at St. Augustine’s notion of the ‘divided’ will. In Confessions he admits that he was enamoured of this idea for a while, because in allowing himself the emotional “leeway” which the idea of a divided will gave him, he found himself in the emotionally comfortable position that comes of blaming something else for his sins and failures. But Augustine ultimately rejected this idea. His relentless pursuit of truth just would not allow him to rest in an untruth. Eventually, he admits that his will was one and that it was whole.
This kind of will – single and undivided – demanded that Augustine take full responsibility for all his actions. In one way, this was a much less comfortable position for Augustine. But by this time, he had found that, paradoxically, a certain kind emotional discomfort is no bad thing, if it enables one to come to a deeper level of personal truth. His words in the Confessions that we looked at yesterday have a modern sound to them. ‘I was the only one involved,’ Augustine declares, in describing his moral wrong-headedness. He is saying here that the desire to blame his wrongdoing on a flawed will is simply a dishonest cop-out. His words also ring with a kind of healthy, joyful spiritual freedom, as anyone will know who has begun the process of accepting the truth about himself and of undergoing a deep interior change. Augustine lived in the fourth century, but his words and experiences are timeless.
I recall the words of a teenage boy I knew when I was a teenager – a boy who had been caught stealing on a rather grand scale. When he finally began to turn his life around he admitted frankly, ‘I stole. I did it because I wanted to and because I was greedy. I deserved the punishment I received.’ The acceptance of personal responsibility for his actions, the complete absence of blaming anyone or anything else for his decision to steal, the honest naming of the greed that impelled him, paradoxically, strengthened him on the level of his will and of his true self. This boy really did turn his life around.
So, what kind of light does this shed on the concept of the human will? The boy’s very conversion of heart was inseparable from something that originated in his will: the act of taking personal responsibility for his behaviour and attitudes. This resulted in giving him a sense of himself not as a thief, but as an honest person, allied to truth and goodness. For this teenage boy, as for Augustine so many centuries before, the will was both the instrument of change and the locus of a new sense of self. Our will, then, is quite an important endowment.