The Four Temperaments---Melancholic (Part II)

 

To My Readers: I have received several requests for posts on the subject of The Four Temperaments. This week's post is the third installment to this most important and interesting topic. I will follow-up with other posts so that by the end of 2024, I will have done some justice to presenting the Four Temperaments. 

I want to acknowledge that I take no credit for the posts on this topic. My primary sources will be from theologian Schagemann and his work entitled Manual of Self-Knowledge and Christian Perfection (1913).  Also, the work of theologian Hock The Four Temperaments (1934) will be used throughout this series of posts, with various other sources. I take absolutely no credit whatsoever for the content of this post (or the ones on this topic to follow). All I did was condense the material of these theologians into a terse post that hopefully will be advantageous for  those looking for information, but without time to read an entire book or two from the pre-Vatican II era on the subject. 

God bless you all, my dear readers---Introibo

The Melancholic Temperament--Part II

This post will finish the examination of the melancholic temperament by looking at its "dark side" and how one with this temperament should self-train for spiritual advancement.

Dark Side of the Melancholic Temperament 

1. The melancholic by committing sin falls into the most terrible distress of mind, because in the depth of his heart he is, more than those of other temperaments, filled with a longing desire for God, with a keen perception of the malice and consequences of sin. The consciousness of being separated from God by mortal sin has a crushing effect upon him. If be falls into grievous sin, it is hard for him to rise again, because confession, in which he is bound to humiliate himself deeply. is so hard for him. 

He is also in great danger of falling back into sin; because by his continual brooding over the sins committed he causes new temptations to arise. When tempted he indulges in sentimental moods, thus increasing the danger and the strength of temptations. To remain in a state of sin or even occasionally to relapse into sin may cause him a profound and lasting sadness, and rob him gradually of confidence in God and in himself. He says to himself: "I have not the strength to rise again and God does not help me either by His grace, for He does not love me but wants to damn me." This fatal condition can easily assume the proportion of despair.

2. A melancholic person who has no confidence in God and love for the cross falls into great despondency, inactivity, and even into despair. If he has confidence in God and love for the Crucified, he is led to God and sanctified more quickly by suffering mishaps, calumniation, unfair treatment, etc. But if these two virtues are lacking, his condition is very dangerous and pitiable. If sufferings, although little in themselves, befall him, the melancholic person, who has no confidence in God and love for Christ, becomes downcast and depressed, ill-humored and sensitive. He does not speak, or he speaks very little, is peevish and disconsolate and keeps apart from his fellow men. Soon he loses courage to continue his work, and interest even in his professiona1 occupation. He feels that he has nothing but sorrow and grief. finally this disposition may culminate in actua1 despondency and despair.

3. The melancholic who gives way to sad moods, falls into many faults against charity and becomes a real burden to his fellow men:

a) He easily loses confidence in his fellow men, (especially Superiors, Confessors), because of slight defects which he discovers in them, or on account of corrections in small matters.

 b) He is vehemently exasperated and provoked by disorder or injustice. The cause of his exasperation is often justifiable, but rarely to the degree felt.

 c) He can hardly forgive offenses. The first offense he ignores quite easily. But renewed offenses penetrate deeply into the soul and can hardly be forgotten. Strong aversion easily takes root in his heart against persons from whom he has suffered, or in whom be finds this or that fault. This aversion becomes so strong that he can hardly see these persons without new excitement, that he does not want to speak to them and is exasperated by the very thought of them. Usually this aversion is abandoned only after the melancholic is separated from persons who incurred his displeasure and at times only after months or even years.

d) He is very suspicious. He rarely trusts people and is always afraid that others have a grudge against him. Thus he often and without cause entertains uncharitable and unjust suspicion suspicion about his neighbor, conjectures evil intentions, and fears dangers which do not exist at all. 

e) He sees everything from the dark side. He is peevish, always draws attention to the serious side of affairs, complains regularly about the perversion of people, bad times, downfall of morals, etc. His motto is: Things grow worse all along. Offenses, mishaps, obstacles he always considers much worse than they really are. The consequence is often excessive sadness, unfounded vexation about others, brooding for weeks and weeks on account of real or imaginary insults. 

Melancholic persons who give way to this disposition to look at everything through a dark glass, gradually become pessimists, that is, persons who always expect a bad result; hypochondriacs, that is, persons who complain continually of insignificant ailments and constantly fear grave sickness; misanthropes, that is, persons who suffer from fear and hatred of men.

f) He finds peculiar difficulties in correcting people. As said above he is vehemently excited at the slightest disorder or injustice and feels obliged to correct such disorders, but at the same time he has very little skill or courage in making corrections. He deliberates long on how to express the correction; but when he is about to make it, the words fail him, or he goes about it so carefully, so tenderly and reluctantly that it can hardly be called a correction. 

If the melancholic tries to master his timidity, he easily falls into the opposite fault of shouting his correction excitedly, angrily, in unsuited or scolding words, so that again his reproach loses its effect. This difficulty is the besetting cross of melancholic superiors. They are unable to discuss things with others, therefore, they swallow their grief and permit many disorders to creep in, although their conscience recognizes the duty to interfere. 

Melancholic educators, too, often commit the fault of keeping silent too long about a fault of their charges and when at last they are forced to speak, they do it in such an tuliortunate and harsh manner, that the pupils become discouraged and frightened by such admonitions, instead of being encouraged and directed.

Spiritual Self-Training for the Melancholic Person

1. The melancholic must cultivate great confidence in God and love for suffering, for his spiritual and temporal welfare depend on these two virtues. Confidence in God and love of the Crucified are the two pillars on which he will rest so firmly, that he will not succumb to the most severe trials arising from his temperament. The misfortune of the melancholic consists in refusing to carry his cross; his salvation will be found in the voluntary and joyful bearing of that cross.

 Therefore, he should meditate often on the Providence of God, and the goodness of the Heavenly Father, who sends sufferings only for our spiritual welfare, and he must practice a fervent devotion to the Passion of Christ and His Sorrowful Mother Mary.

2. He should always, especially during attacks of melancholy, say to himself: "It is not so bad as I imagine. I see things too darkly," or "I am a pessimist."

 3. He must from the very beginning resist every feeling of aversion, diffidence, discouragement, or despondency. so that these evil impressions can take no root in the soul. 

4. He must keep himself continually occupied, so that he finds no time for brooding. Persevering work will master all. 

5. He is bound to cultivate the good side of his temperament and especially his inclination to interior life and his sympathy for suffering fellow men. He must struggle continually against his weaknesses.

6. St. Theresa devotes an entire chapter to the treatment of malicious melancholies. She writes: ''Upon close observation you will notice that melancholic persons are especially inclined to have their own way, to say everything that comes into their mind, to watch for the faults of others in order to hide their own and to find peace in that which is according to their own liking." 

St. Theresa, in this chapter touches upon two points to which the melancholic person must pay special attention. He frequently is much excited, full of disgust and bitterness, because he occupies himself too much with the faults of others, and again because he would like to have everything according to his own will and notion. He can get into bad humor and discouragement on account of the most insignificant things.

 If be feels very downcast be should ask himself whether be concerned himself too much about the faults of others. Let other people have their own way! Or whether perhaps things do not go according to his own will. Let him learn the truth of the words of the Imitation (1,22), "Who is there that has all things according to his will? Neither I nor you, nor any man on earth. There is no man in the world without some trouble or affliction be he king or pope. Who then is the best off? Truly he that is able to suffer something for the love of God."

Important Training Points to Remember

In the treatment of the melancholic special attention must be given to the following points: 1. It is necessary to have a sympathetic understanding of the melancholic. In his entire deportment he presents many riddles to those who do not understand the peculiarities of the melancholic temperament. It is necessary, therefore, to study it and at the same time to find out how this temperament manifests itself in each individual. Without this knowledge great mistakes cannot be avoided. 

2. It is necessary to gain the confidence of the melancholic person. This is not at all easy and can be done only by giving him a good example in everything and by manifesting an unselfish and sincere love for him. Like an unfolding bud opens to the sun, so the heart of the melancholic person opens to the sunshine of kindness and love. 

3. One must always encourage him. Rude reproach, harsh treatment, hardness of heart cast him down and paralyze his efforts. Friendly advice and patience with his slow actions give him courage and vigor. He will show himself very grateful for such kindness. 

4. It is well to keep him always busy, but do not overburden him with work. 

5. Since melancholies take everything to heart and are very sensitive, they are in great danger of weakening their nerves. It is necessary, therefore, to watch nervous troubles of those entrusted to one's care. Melancholies who suffer a nervous breakdown are in a very bad state and cannot recover very easily.

 6. In the training of a melancholic child, special care must be taken to be always kind and friendly, to encourage and keep him busy. The child, moreover, must be taught always to pronounce words properly, to use his five senses, and to cultivate piety. Special care must be observed in the punishment of the melancholic child, otherwise obstinacy and excessive reserve may result. Necessary punishment must be given with precaution and great kindness and the slightest appearance of injustice must be carefully avoided.

Conclusion

This concludes what theologians Schagemann and Hock had written about the melancholic temperament. Once more, all of the content is theirs and none comes from me. I hope this post and the last gave you insight to the melancholic person--especially if you happen to be one. These were the major points the theologians made. When the fourth post in this series comes out, it will deal with the phlegmatic temperament.