Gold for the Spiritual Life: An Excerpt from the Enchiridion of Erasmus

Recently I have taken up the "Essential Erasmus." For those who aren't aware, any volume with "essential" next to a historic author usually signifies that the work is a kind of anthology of the author. Thus, the "Essential Erasmus" is a small, but defining, collection of Erasmus' works. 

By the recommendation of a friend, I decided to order a used copy of this book, hoping to gain insight into Erasmus and gain wisdom about the spiritual life. Without exaggeration, apart from Holy Scripture and the daily office, nothing has shaped or influenced my spiritual life for the better than this work. 

In our Protestant context, Erasmus can be an author we shy away from, even among Roman Catholics then and now, he was seen as an irreverent mocker and extreme critic of the state of things religious in his day. But if we pull back the polemic and satirical layer of this man, we find nothing short of the most beautiful truths explained in the most beautiful of ways. Erasmus being a humanist had much to do with this. His prose and style without doubt are a reflection of his intellectual prowess and thorough education of the classics. 

In more Reformed, Lutheran, and Anglo-Catholic circles of the Protestant tradition, we do see an engagement with Roman Catholic sources, but they are often restricted to strict theological insights. For example, we will read much of St. Thomas' Summa concerning the doctrine of God, the incarnation, the nature of the decree, how we understand virtue, etc. But we often do not consider his insight into the exposition of the Creed or the Lord's Prayer. We can consult Neo-Thomists on things about scholastic method and distinction, but we go no further. I feel this is a reasonable and prudent approach to these authors. After all, we do differ substantially in many ways outside of things like the doctrine of God. And for those who are less learned and cannot discern between the harder issues, I think this is appropriate. However, for those of us who happen to be farther along in our respective tradition, and who have received good catechesis and know what we believe and why we believe it, I think there is no excuse to be ignorant of the gold hidden in these authors. 

Robert Bellarmine rightly notes, "what is not known cannot be desired," about vice and virtue. If we are ignorant of evil, as the Apostle commands us to be (Rom. 16:19), then we cannot desire it. So, if we only know virtue, and have it as the object of contemplation, then we will desire it instead. Although Bellarmine may be the most at odds with the Protestant tradition in terms of theological polemicists, this insight is extremely helpful. 

Here, following this idea, I want to reproduce certain sections from the Enchiridion of Erasmus (this is also called the "Handbook for the Militant Christian") that I read almost every day. For some brief context, Erasmus is writing to a friend to summarize all of his advice and wisdom to "provide a shortcut to Jesus." How a Christian ought to view himself, how his disposition towards good and evil should be fixed, tips for combating temptation, etc. are what fill this short book. There is an intensely personal and warm tone in every letter of this work. Here, I will be quoting primarily from the latter portion of his letter on certain rules that should govern the Christian life in preparation for fighting temptation. What follows is that: 

" II. The weapons of Christian warfare" 

    I think we can truthfully say that nothing is more important in military training than a thorough knowledge of the weapons to be employed and the nature of the enemy to be encountered. I would add to this that the need for preparedness, of having the weapons close at hand, is also of the utmost importance. In ordinary warfare, it is customary that leave of absence or actual retirement to winter quarters brings about a cessation of hostilities from time to time. This is certainly not the case in the kind of warfare we are describing. We can never permit ourselves to be even a finger's length from our weapons. Since our enemy is incessant in his attacks, we must be constantly on the battle line, constantly in a state of preparedness. As a matter of fact, our enemy, when he appears peaceful, when he feigns flight of a truce, can at that very moment be assumed to be preparing for an attack. He is most dangerous when he appears peaceful, and it is during his violent attacks that we can actually feel most secure. It is for this reason that our primary concern must be to keep the mind armed. Our enemies are armed for no other purpose than to destroy us; surely we should not be ashamed to take up arms so as not to perish.

    ... Meanwhile, I would like to point out briefly two weapons that we should prepare to use in combating the chief vices. These weapons are prayer and knowledge. St. Paul clearly expresses the desire that men be continually armed when he commands us to pray without ceasing. Pure prayer directed to heaven is able to subdue passion, for it is, as it were, a citadel inaccessible to the enemy. Knowledge, or learning, fortifies the mind with salutary precepts and keeps Virtue ever before us. These two are inseparable, the former imploring but the latter suggesting what should be prayed for. St. James tells us that we should pray always for faith and hope, seeking the things of salvation in Jesus' name. We may recall that Christ asked the sons of Zebedee if they really knew what they were praying for. We must always emphasize the dual necessity of both prayer and knowledge. In your flight from sin imitate Aaron as a model of prayer and Moses as an example of knowledge of the law. Neither allow your knowledge to lessen nor your prayer to become sterile.

    Listen for a moment to what Christ has to say in Matthew's Gospel: "But in praying, do not multiply words, as the Gentiles do; for they think that by saying a great deal, they will be heard. So do not be like them; for your Father knows what you need before you ask Him." And St. Paul condemns ten thousand words spoken with the lips in favor of five uttered in understanding. Moses spoke nothing yet he heard the words, "Why do you call after me?" It is not the loud sound of the mouth, but rather the pleas of an ardent soul that reach the divine ear. Try to let this be a practice with you: When the enemy assaults you and the other vices give you trouble, lift up your mind to heaven and in your faith do not fail to raise up your hands also. Perhaps the best remedy in this matter is to be continually occupied with works of piety so that you will revert, not to worldly affairs, but to Christ. 

    You must believe me when I say that there is really no attack from the enemy, no temptation so violent, that a sincere resort to Holy Writ will not easily get rid of it. There is no misfortune so sad that a reading of the Scriptures does not render bearable. Therefore, if you will but dedicate yourself entirely to the study of the Scriptures, if you meditate day and night on the divine law, nothing will ever terrorize you and you will be prepared against any attack of the enemy.

    I might also add that a sensible reading of the pagan poets and philosophers is a good preparation for the Christian life. We have the example of St. Basil, who recommends the ancient poets for their natural goodness. Both St. Augustine and St. Jerome followed this method. St. Cyprian has worked wonders in adorning the Scriptures with the literary beauty of the ancients. Of course, it is not my intention that you imbibe the bad morals of the pagans along with their literary excellence. I am sure that you will nonetheless find many examples in the classics that are conducive to right living. Many of these writers were, of course, very good teachers of ethics. We have the example of Moses, who did not spurn the advice of Jethro. These readings mature us and constitute a wonderful preparation for an understanding of the Scriptures. I feel this is quite important, because to break in upon these sacred writings without this preparation is almost sacrilegious. St. Jerome assails the presumption of those who, even though they may be learned in other fields, presume to expatiate on the Bible. You can imagine the audacity of those who, having no preparation whatsoever, try to do the same thing.

    We must not persist in clinging to the letter, and the reading of Homer and Virgil will be of no use unless we look to its allegorical side. If you like the classics, then you will understand what I mean. If the obscene passages in the ancients bother you, then by all means refrain from reading them. Of all the philosophical writings I would recommend the Platonists most highly. For not only their ideas but their very

they should be read in a cursory manner, and whatever is of real value in them should be applied and referred to Christ. If to the pure of heart, all things are clean, then to the impure everything appears to be unclean. Whenever the reading of secular selections arouses your baser appetites, then leave them alone.

[THE] Eighth Rule 

    If you have frequent and heavy temptations, do not begin to worry that God feels you are not good enough for Him. Think of it this way: He is a loving Father teaching a future heir or punishing a beloved son. Or, He is a lonely man searching out a friend. Begin to worry when you do not have temptation, because that is a sure sign that you are outside the pale of mercy. Job, who was God's friend, the Church Fathers -Jerome, Benedict, Francis - all had terrible temptations. Follow their lead; let them help you. Be consoled that suffering is common to many great men. Try all the harder because when you conquer you will be in their company. "God will not forsake you and will not let you be tempted more than you are able to bear."

...[THE] Ninth Rule

    Careful generals set guards even in times of peace. You should be like a general and always look for the next assault of the enemy. "For he ever goes about seeking whom he may destroy." Prepare yourself for his attack and repulse him when he comes. Remember that evil is never either easily or totally conquered. Before the children of Babylon grow up, dash them on the rock that is Christ.

[THE] Tenth Rule

    Here are some suggestions for handling temptation: Make a violent effort to put sinful thoughts out of your mind. Turn around and spit, as it were, in the face of the tempter. Or fasten your attention on some holy task and apply all your powers of concentration to it. Or pray with all your might. You might have some particularly stirring passages from the Bible ready to use to encourage yourself in time[s] of particularly painful mental agony.

[THE] Eleventh Rule

    You have two dangers to face: one is giving in; the other is becoming proud after a temptation has been conquered. To be always safe from temptation, remember that Christ will help His followers do all things, because He says to them, "Have confidence; I have overcome the world." After temptation has passed you, or while you are performing some worthy task, give all the credit to God's kindness. If you allow yourself to feel that you have done this on your own ability and merit, your mind, the inner shrine, will become filled with prideful pleasure. Keep yourself in check by remembering St. Paul's words: "What do you have that you did not receive? And if you received, why do you boast, as if you had not received it?"

...[THE] Twenty-first Rule

    Life is sad and miserable, short and quick. Death lies in wait on every side, haunting us. Since we do not know when death will come to us, how foolish it would be to continue living the kind of life that would damn us forever if we died unexpectedly.

[THE] Twenty-second Rule

    The worst evil is hardness of heart. Those who do not repent, who deliberately remain in their habits of sin, have the most to fear. Careful thought about this will reveal how few there are who are truly converted from evil habits, especially among those who have prolonged their lives of sin right up to the end. The path down to evil is quick, slippery, and easy. But to turn and "to go forth to the upper air ... this is effort, this is toil." Think of Aesop's goat before you descend and remember that climbing out is not easy.

...SPECIAL REMEDIES FOR PARTICULAR VICES

    So far we have been considering common remedies against vices in general. Now we will take up vices one at a time and point out particular means you should use to fight them.

LUST

    Let us first consider lust. This is the first evil that attacks us. Its temptations are the strongest of all; its influence is the greatest. Lust drags more individuals to hell than any other vice. When lust tempts you, fight immediately with these weapons: First of all, think of how rotten, how unclean, how utterly unworthy of human dignity lust is. It puts the divine in us on a level with the animals. We are destined to be with angels, to commune eternally with God. Remember how rotten and perverted, how momentary and fleeting, how pregnant with remorse and guilt lust is. Think of how we have already described the soul as noble and the body as beautiful. How twisted it is to defile for a swiftly passing pleasure the soul and the body. Christ consecrated with His own blood the body that lust desecrates and pollutes. It brings nothing but evil with it. No other vice brings bad reputation so fast and so quickly. It depletes and weakens the great gift handed down to us from our ancestors. It ruins mental alertness, [and] destroys tact and consideration. It destroys the inclination to serious study and healthy pursuits and plunges one into the filth of moral degradation. It will deprive you of intelligence no matter how great, and reason no matter how sound. It drives youths out of their minds and forces wild lies into their mouths; it makes old age filthy and detestable. You will find that almost any evil you can think of has its roots in lust.

    Look what lust has done to people you know. It destroys health, brings on disease. It ruins youth before its time and speeds the coming of a horrible old age. Think of all the young adults, of all the charming virgins who have remained pure, and they will motivate you in your struggle for purity. If you follow their example, you will be just as strong as they; the circumstances of their temptation were much the same as yours. If they could do it, so can you. Think how honorable and pleasant a pure soul and body are. Purity in particular makes angels our friends and enables us to receive the Holy Spirit. There is no vice the Holy Spirit loathes more than impurity. He is the lover of purity. Clean minds are the favorite abode of the Holy Spirit. Purity delights Him.

---------------- Conc. of excerpt 

I pray you were benefited by this reading. If you want more of this just look for Erasmus' "Enchiridion" or "Handbook for the Militant Christian." I hope I was able to provoke some thoughts about cross-traditional reading and the gold that can be found in it.