In our fallen condition, St. Augustine noted that “there is an internal war—concupiscence pulling us toward sin, grace empowering us toward holiness.” St. Maximus the Confessor taught that humanity suffers a division between the rational principle and the passions, a division only grace can heal.
Chapter 13 of The Spiritual Combat and its Eastern adaptation, Unseen Warfare, outlines four stages for overcoming unruly appetites and sensual impulses.
The first stage is immediate resistance: resist temptation immediately and decisively. Don't entertain it, don't dialogue with it, and don't consider “just this once”. The spiritual battle requires decisive action, not gentle negotiation.
Cardinal Robert Sarah wrote: “Modern Christians have forgotten that the spiritual life is warfare. We think we can negotiate with the passions, manage them through psychology. But the Gospel calls us to die to self.”
The Desert Fathers offered a vivid image: “When the serpent's head appears at the entrance to your cell, cut it off immediately. Do not let it enter, or you will have to fight the entire serpent.”
St. Benedict said, “The moment a harmful thought arises in your heart, dash it against Christ, which is the rock.”
Father Jacques Philippe wrote: “The first moment of temptation is crucial. If we firmly say 'no' immediately, the temptation often loses its power quickly. If we hesitate, entertain the thought, consider the pleasure, we give the temptation time to take root and strengthen.”
The second stage is strategic withdrawal and hatred of vice. This involves not merely defensive action but an active counter-offensive against the passion itself.
Unseen Warfare states: “To accomplish this more readily, and with a better outcome, hurry to kindle in yourself a complete hatred to such movements, as to your foes, who look to steal and bring to ruin your soul. Be indignant with them.”
This “hatred” is not directed at persons but is what the Fathers called holy hatred of sin. As we pray in the Act of Contrition: “I detest all my sins because of your just punishments, but most of all because they offend you, my God....”
The third stage is prayer. Unseen Warfare teaches: “However, do not forget to petition our Lord Jesus Christ, our Helper in all that we do, looking for His help and defence, and for the support of your will, because without Him we cannot be victorious.”
St. Francis de Sales advised that when tempted, run immediately to God as children run to their parents when they see danger. Don't attempt to handle temptation alone—seek divine help at once.
The fourth stage is cultivation of opposite virtues. Scupoli wrote: “Lastly, it is extremely important to perform acts of those virtues which are opposed to the vicious inclinations we encounter.”
The first three stages help us push evil desires away; the final stage helps us strike at their heart.
Cardinal Robert Sarah wrote: “The spiritual life is not primarily about avoiding sin, but about pursuing sanctity with every fibre of our being. We do not merely run from evil; we run toward God.”
St. Francis de Sales said, “Are you inclined to avarice? Give alms frequently. Are you subject to vainglory? Make many acts of humility. Are you proud? Humble yourself to the lowest offices.”
Scupoli emphasized that forming virtuous habit requires more effort than forming sinful habit, because of our fallen nature. Virtue is cultivated through repeated, deliberate acts.
Father Thomas Dubay said, “Holiness is not achieved in a moment of religious enthusiasm but through years of patient, repeated choices for God. Every small act of virtue gradually reshapes our character.”
Unseen Warfare exhorts: “Do not only wage the war against the powerful and strong, but upon the small and weak motions of your passions. Because the small ones will pave the way for the great, particularly when they become a regular habit.”
