Spirituality Running to God

  • Increase font size
  • Default font size
  • Decrease font size

Free Spiritual Books

E-mail Print PDF

Note: The e-books on this page will open in a new window. If you find the text size is too small then you can adjust it in the Adobe Reader's toolbar. Look for the following size/zoom control, above the document, once it opens:

Note: If your computer doesn't already have Adobe Reader you can download it for free from Adobe's website by clicking the image below:
Download Adobe Reader

 


October 30th, 2012:

More from Spiritual Classics, Dr. Ronda’s Course:
St. Therese of Lisieux
Saint Thérèse of Lisieux (1873 – 1897), or Saint Thérèse of the Child Jesus and the Holy Face, born Marie-Françoise-Thérèse Martin, was a French Carmelite

nun. She is also known as "The Little Flower of Jesus".
She felt an early call to religious life, and overcoming various obstacles, in 1888 at the early age of 15, became a nun and joined two of her older sisters in the

cloistered Carmelite community of Lisieux, France. After nine years as a Carmelite religious, she died of tuberculosis at the age of 24. The impact of The Story of a

Soul, a collection of her autobiographical manuscripts, printed and distributed a year after her death to an initially very limited audience, was great, and she rapidly

became one of the most popular saints of the twentieth century. She was beatified in 1923, and canonized in 1925. Thérèse was declared co-patron of the

missions with Francis Xavier in 1927, and named co-patron of France with Joan of Arc in 1944. On 19 October 1997 Pope John Paul II declared her the thirty-third

Doctor of the Church, the youngest person, and only the third woman, to be so honored. Devotion to Thérèse has developed around the world.[2]
The depth of her spirituality, of which she said, "my way is all confidence and love," has inspired many believers. In the face of her littleness and nothingness, she

trusted in God. She wanted to go to heaven by an entirely new little way. "I wanted to find an elevator that would raise me to Jesus." The elevator, she wrote, would

be the arms of Jesus lifting her in all her littleness.
The Basilica of Lisieux is the second largest place of pilgrimage in France after Lourdes.[4]
Dramatic Reading:
Quotes from Story of a Soul


St. Thérèse's First Communion

8th May 1884
________________________________________
Source: Story of a Soul [St. Thérèse's autobiogrphy], Rockford, Illinois: TAN Books and Publishers, Inc.
At last the most wonderful day of my life arrived, and I can remember every tiny detail of those heavenly hours: my joyous waking up at dawn, the tender, reverent

kisses of the mistresses and older girls, the room where we dressed -- filled with the white "snowflakes" in which one after another we were clothed -- and above

all, our entry into chapel and the singing of the morning hymn: "O Altar of God, Where the Angels are Hovering." I would not tell you everything, even if I could, for

there are certain things which lose their fragrance in the open air, certain thoughts so intimate that they cannot be translated into earthly language without losing at

once their deep and heavenly meaning. How lovely it was, that first kiss of Jesus in my heart -- it was truly a kiss of love. I knew that I was loved and said, "I love You,

and I give myself to You forever." Jesus asked for nothing, He claimed no sacrifice. Long before that, He and little Thérèse had seen and understood one another

well, but on that day it was more than a meeting -- it was a complete fusion. We were no longer two, for Thérèse had disappeared like a drop of water lost in the

mighty ocean. Jesus alone remained -- the Master and the King. Had she not asked Him to take away her liberty, the liberty she feared? She felt so weak and frail

that she wanted to unite herself forever to His Divine Strength. And her joy became so vast, so deep, that now it overflowed. Soon she was weeping, to the

astonishment of her companions, who said to one another later on: "Why did she cry? Was there something on her conscience? Perhaps it was because her

mother was not there, or the Carmelite sister she loves so much." It was beyond them that all the joy of Heaven had entered one small, exiled heart, and that it was

too frail and weak to bear it without tears. As if the absence of my mother could make me unhappy on the day of my First Communion! As all Heaven entered my

soul when I received Jesus, my mother came to me as well. Nor could I cry because you5 were not there, we were closer than ever before. It was joy alone, deep

ineffable joy that filled my heart.
That afternoon I was chosen to read the "Act of Consecration to Our Lady." I suppose they chose me because I had lost my earthly mother so young. Anyway, I put

my whole heart into it and begged Our Lady to guard me always. I felt sure she was looking at me with that lovely smile which had cured me and delivered me, and I

knew all I owed her; for it was she herself, that morning of the 8th of May, who placed Jesus in my soul, "the flower of the field and the lily of the valley."
When evening came that lovely day, Father led his little queen by the hand to Carmel, and there I saw you made the bride of Christ. I saw your veil, all white like

mine, and your crown of roses. There was no bitterness in all my joy, for I hoped to join you and wait for Heaven at your side.
I was very moved by the family feast prepared at Les Buissonets and delighted with the little watch which Father gave me. Yet my happiness was very tranquil, with

an inward peace no earthly thing could touch. Night came at last to end my lovely evening, for darkness falls even on the brightest day. Only the first day of

Communion in Eternity will never end.”
“When I looked upon the mystical body of the Church, I recognized myself in none of the members which St. Paul described…Love appeared to me to be the hinge

for my vocation. I knew that the Church had a heart and that such a heart appeared to be aflame with love. I knew that one love drove the members of the Church to

action, that if this love were extinguished, the apostles would have proclaimed the Gospel no longer,…I saw and realized that love sets off the bounds of all

vocations, that love is everything, and this same love embraces every time and every place. In one word that love is everlasting. Then, nearly ecstatic with the

supreme joy in my soul, I proclaimed: O Jesus, my love, at last I have found my calling: my call is love. Certainly I have found my proper place in the Church, and you

gave me that very place, my God. In the heart of the Church, my mother, I will be love…”


"What a comfort it is this way of love! You may stumble on it, you may fail to correspond with grace given, but always love knows how to make the best of everything;

whatever offends our Lord is burnt up in its fire, and nothing is left but a humble, absorbing peace deep down in the heart."

"Our Lord's love makes itself seen quite as much in the simplest of souls as in the most highly gifted, as long as there is no resistance offered to his grace."

"The science of loving, yes, that's the only kind of science I want I'd barter away everything I possess to win it."

""When I act as charity bids, I have this feeling that it is Jesus who is acting in me; the closer my union with him, the greater my love for all the sisters without

distinction"

"Above all it's the gospels that occupy my mind when I'm at prayer. "I'm always finding fresh lights there.”
TRIAL OF FAITH: "I get tired of the darkness all around me" The darkness itself seems to borrow, from the sinners who live in it, the gift of speech. I hear its

mocking accents: 'It's all a dream, this talk of a heavenly country of a God who made it all, who is to be your possession in eternity! "All right, go on longing for

death! But death will make nonsense of your hopes; it will only mean a night darker than ever, the night of mere non-existence!"

Without love, deeds, even the most brilliant, count as nothing.

On the day of my conversion Charity entered into my heart and with it a yearning to forget self always; thenceforward I was happy.

When Charity is deeply rooted in the soul it shows itself exteriorly: there is so gracious a way of refusing what we cannot give, that the refusal pleases as much as

the gift.”
From letters and counsels:
Time is but a shadow, a dream; already God sees us in glory and takes joy in our eternal beatitude. How this thought helps my soul! I understand then why He lets

us suffer... - VIII Letter to Her Sister Celine

How I thirst for Heaven-that blessed habitation where our love for Jesus will have no limit! But to get there we must suffer... we must weep... Well, I wish to suffer all

that shall please my Beloved, I wish to let Him do just as He wills with His "little ball."

In Heaven the good God will do all I wish, because I have never done my own will upon earth.

Even now I know it: yes, all my hopes will be fulfilled... yes... the Lord will work wonders for me which will surpass infinitely my immeasurable desires.

St. Louis Marie de Montfort
(from Wikipedia)
French priest and known in his time as a preacher and author, whose books, still widely read, have influenced a number of popes.
He is considered as one of the early proponents of the field of Mariology as it is known today, and a candidate to become a Doctor of the Church. His "founders

statue" by Giacomo Parisini is now placed at the Upper Niche of the South Nave within Saint Peter's Basilica at the Vatican.[1]

He was born in Montfort-sur-Meu, At the age of 12, he entered a Jesuit College, during which time he discerned his vocation to the priesthood.  Listening to the

stories of an itinerant missionary, he was inspired to preach missions among the very poor. And, under the guidance of some other priests he began to develop his

strong devotion to the Blessed Virgin Mary.
He was then given the opportunity, through a benefactor, to go to Paris to study at the renowned Seminary of Saint-Sulpice towards the end of 1693. When he

arrived in Paris, it was to find that his benefactor had not provided enough money for him, so he lodged in a succession of boarding houses, living among the very

poor, in the meantime attending the Sorbonne University for lectures in theology. After less than two years, he became very ill and had to be hospitalized. Somehow

he survived his hospitalization and the blood letting that was part of his treatment at the time.
Upon his release from the hospital, to his surprise he found himself with a place reserved at the Little Saint-Sulpice, se seminary founded by one  of the leading

exponents of what came to be known as the French school of spirituality.This later lead to his focus on the Holy Rosary and his acclaimed book the Secret of the

Rosary.
He was ordained a priest in 1700, and assigned to Nantes. His letters of this period show that he felt frustrated from the lack of opportunity to preach as he felt he

was called to do. He considered various options, even that of becoming a hermit, but the conviction that he was called to "preach missions to the poor" increased.
Five months after his ordination, in November 1700 he joined the Third Order of the Dominicans and asked permission not only to preach the rosary, but to also

form rosary confraternities. The same month he wrote: :"I am continually asking in my prayers for a poor and small company of good priests to preach missions and

retreats under the standard and protection of the Blessed Virgin". This initial thought eventually led to the formation of the Company of Mary.
For several years he preached in missions from Brittany to Nantes, and his reputation as a great missioner grew, and he became known as "the good Father from

Montfort". At Pontchateau he attracted thousands of people to help him in the construction of a huge Calvary. This was to be the cause of one of his greatest

disappointments, for the very eve of its blessing, the Bishop, having heard that it was to be destroyed on the orders of the King of France under the influence of

members of the Jansenist school, forbade its benediction. It is reported that upon receiving this news, he told the thousands awaiting the blessing: "We had hoped

to build a Calvary here; let us build it in our hearts. Blessed be God."
His most famous books are True Devotion to Mary, the Secret of Mary and the Secret of the Rosary.The heated style of his preaching was regarded by some

people as somewhat strange and he was poisoned once. Although it did not prove fatal, it caused his health to deteriorate. Yet he continued, undeterred. He went

on preaching and established free schools for the poor boys and girls.
TREATISE ON TRUE DEVOTION TO THE BLESSED VIRGIN         
PART I: TRUE DEVOTION TO OUR LADY IN GENERAL
Ch 2: In what Devotion to Mary Consists
Principal practices of devotion to Mary
115. There are several interior practices of true devotion to the Blessed Virgin. Here briefly are the main ones:
1.    Honouring her, as the worthy Mother of God, by the cult of hyperdulia, that is, esteeming and honouring her more than all the other saints as the

masterpiece of grace and the foremost in holiness after Jesus Christ, true God and true man.
2.    Meditating on her virtues, her privileges and her actions.
3.    Contemplating her sublime dignity.
4.    Offering to her acts of love, praise and gratitude.
5.    Invoking her with a joyful heart.
6.    Offering ourselves to her and uniting ourselves to her.
7.    Doing everything to please her.
8.    Beginning, carrying out and completing our actions through her, in her, with her, and for her in order to do them through Jesus, in Jesus, with Jesus, and

for Jesus, our last end. We shall explain this last practice later.
116. True devotion to our Lady has also several exterior
practices. Here are the principal ones:
1.    Enrolling in her confraternities and joining her sodalities.
2.    Joining religious orders dedicated to her.
3.    Making her privileges known and appreciated.
4.    Giving alms, fasting, performing interior and exterior acts of self-denial in her honour.
5.    Carrying such signs of devotion to her as the rosary, the scapular, or a little chain.
6.    Reciting with attention, devotion and reverence the fifteen decades of the Rosary in honour of the fifteen principal mysteries of our Lord, or at least five

decades in honour of:

o    the Joyful mysteries - the Annunciation, the Visitation, the Birth of our Lord, the Purification, the Finding of the Child Jesus in the temple;
o    or the Sorrowful mysteries: the Agony in the Garden, the Scourging, the Crowning with thorns, the Carrying of the Cross, and the Crucifixion;
o    or the Glorious mysteries: The Resurrection of our Lord, the Ascension, the Descent of the Holy Spirit, the Assumption of our Lady, body and soul, into

heaven, the Crowning of Mary by the Blessed Trinity.
One may also choose any of the following prayers: the Rosary of six or seven decades in honour of the years our Lady is believed to have spent on earth; the Little

Crown of the Blessed Virgin in honour of her crown of twelve stars or privileges; the Little Office of our Lady so widely accepted and recited in the Church; the Little

Psalter of the BlessedVirgin, composed in her honour by St. Bonaventure, which is soheart-warming, and so devotional that you cannot recite it without being

moved by it; the fourteen Our Fathers and Hail
Marys in honour of her fourteen joys. There are various other prayers and hymns of the Church, such as, the hymns of the liturgical seasons, the Ave Maris Stella,

the O Gloriosa Domina ; the Magnificat and other prayers which are found in all prayer-books.
7.    Singing hymns to her or teaching others to sing them.
8.    Genuflecting or bowing to her each morning while saying for example sixty or a hundred times, "Hail Mary, Virgin most faithful", so that through her

intercession with God we may faithfully correspond with his graces throughout the day; and in the evening saying "Hail Mary, Mother of Mercy", asking her to obtain

God's pardon for the sins we have committed during the day.
9.    Taking charge of her confraternities, decorating her altars, crowning and adorning her statues.
10.    Carrying her statues or having others carry them in procession, or keeping a small one on one's person as an effective protection against the evil one.
11.    Having statues made of her, or her name engraved and placed on the walls of churches or houses and on the gates and entrances of towns, churches

and houses.
12.    Solemnly giving oneself to her by a special consecration.
117. The Holy Spirit has inspired saintly souls with other practices of true devotion to the Blessed Virgin, all of which are conducive to holiness… These devotions

are a wonderful help for souls seeking holiness
provided they are performed in a worthy manner, that is:
1.    With the right intention of pleasing God alone, seeking union with Jesus, our last end, and giving edification to our neighbour.
2.    With attention, avoiding willful distractions.
3.    With devotion, avoiding haste and negligence.
4.    With decorum and respectful bodily posture.

St. Maximillian Kolbe
From Wikipedia, the free encyclopedia

Martyr
Born    8 January 1894
Zduńska Wola, Russian Empire in what is now PolandDied    14 August 1941 (aged 47)
Auschwitz concentration camp, Poland   

Canonized
10 October 1982, Rome, Italy by Pope John Paul II   
Feast
14 August
Patronage
Against drug addictions, drug addicts, families, imprisoned people, journalists, political prisoners, prisoners , pro-life movement
Saint Maximilian Maria Kolbe OFM Conv was a Polish Conventual Franciscan friar, who volunteered to die in place of a stranger in the Nazi German concentration

camp of Auschwitz, located in German-occupied Poland during World War II.
Due to his efforts to promote Consecration and entrustment to Mary, he is known as the Apostle of Consecration to Mary.
Saint Maximilian Maria Kolbe’s parents were basket weavers. Later, his mother worked as a midwife (often donating her services), and owned a shop in part of

her rented house which sold groceries and household goods. His father was captured by the Russians and hanged for fighting for the independence of a

partitioned Poland.
Kolbe's life was strongly influenced by a childhood vision of the Virgin Mary that he later described:
That night, I asked the Mother of God what was to become of me, a Child of Faith. Then she came to me holding two crowns, one white, the other red. She asked

me if I was willing to accept either of these crowns. The white one meant that I should persevere in purity, and the red that I should become a martyr. I said that I

would accept them both.
In 1907, Kolbe and his elder brother Francis decided to join the Conventual Franciscans. They illegally crossed the border between Russia and Austria-Hungary

and joined the Conventual Franciscan junior seminary in Lwów. In 1910, Kolbe was allowed to enter the novitiate. He professed his first vows in 1911, adopting the

name Maximilian, and the final vows in 1914, in Rome, adopting the names Maximilian Maria, to show his devotion to the Blessed Virgin Mary. Kolbe would later

sing hymns to the Virgin Mary in the concentration camp.
In 1912, he was sent to Kraków, and in the same year to a college in Rome, where he studied philosophy, theology, mathematics, and physics. He earned a

doctorate in philosophy in 1915 at the Pontifical Gregorian University, and the doctorate in theology in 1919 at the Pontifical University of St. Bonaventure. During

his time as a student, he witnessed vehement demonstrations against Popes St. Pius X and Benedict XV in Rome during an anniversary celebration by the

Freemasons. According to St. Maximilian,
They placed the black standard of the "Giordano Brunisti" under the windows of the Vatican. On this standard the archangel, St. Michael, was depicted lying under

the feet of the triumphant Lucifer. At the same time, countless pamphlets were distributed to the people in which the Holy Father was attacked shamefully.
This event inspired Saint Kolbe to organize the Militia Immaculata, or Army of Mary, to work for conversion of sinners and enemies of the Catholic Church,

specifically the Freemasons, through the intercession of the Virgin Mary. So serious was St. Maximilian about this goal that he added to the Miraculous Medal

prayer:
Oh Mary, conceived without sin, pray for us who have recourse to thee. And for all those who do not have recourse to thee; especially the Masons and all those

recommended to thee.
The Immaculata friars utilized the most modern printing and administrative techniques in publishing catechetical and devotional tracts, a daily newspaper with a

circulation of 230,000 and a monthly magazine with a circulation of over one million. Kolbe also used radio to spread his Catholic faith and to speak out against the

atrocities of the Nazi regime. He is the only canonized saint to have held an amateur radio license.
In 1918, Kolbe was ordained a priest. In 1919, he returned to the newly independent Poland, where he was very active in promoting the veneration of the

Immaculate Virgin Mary, founding and supervising the monastery of Niepokalanów near Warsaw, a seminary, a radio station, and several other organizations and

publications. Maximilian Kolbe founded the monthly periodical Rycerz Niepokalanej in 1922, and in 1927 founded a Conventual Franciscan monastery at

Niepokalanow, which became a major publishing centre. Kolbe left Poland for Japan in 1930, spending six years there. The monastery at Niepokalanow began in

his absence to publish the daily newspaper, Mały Dziennik, which became Poland's top-seller. Between 1930 and 1936, he took a series of missions to Japan,

where he founded a monastery at the outskirts of Nagasaki, a Japanese paper, and a seminary. The monastery he founded remains prominent in the Roman

Catholic Church in Japan. Kolbe decided to build the monastery on a mountainside that, according to Shinto beliefs, was not the side best suited to be in harmony

with nature. When the atomic bomb was dropped on Nagasaki, Kolbe's monastery was saved because the other side of the mountain took the main force of the

blast.


During the Second World War, he provided shelter to refugees from Greater Poland, including 2,000 Jews whom he hid from Nazi persecution in his friary in

Niepokalanów.
On 17 February 1941, he was arrested by the German Gestapo and imprisoned in the Pawiak prison. On 28 May, he was transferred to Auschwitz as prisoner

#16670.
At the end of July 1941, three prisoners disappeared from the camp, prompting SS-Hauptsturmführer Karl Fritzsch, the deputy camp commander, to pick 10 men

to be starved to death in an underground bunker in order to deter further escape attempts. When one of the selected men, Franciszek Gajowniczek, cried out, "My

wife! My children!", Kolbe volunteered to take his place.
In the starvation cell, he celebrated Mass each day and sung hymns with the prisoners.
He led the other condemned men in song and prayer and encouraged them by telling them they would soon be with Mary in Heaven. Each time the guards checked

on him, he was standing or kneeling in the middle of the cell and looking calmly at those who entered. After two weeks of dehydration and starvation, only Kolbe

remained alive. The guards wanted the bunker emptied and they gave Kolbe a lethal injection of carbolic acid. Some who were present at the injection say that he

raised his left arm and calmly waited for the injection.] His remains were cremated on 15 August, the feast of the Assumption of Mary.
Canonization


The first monument to Maximilian Kolbe in Poland in Chrzanów
Father Kolbe was beatified as a confessor by Pope Paul VI in 1971 and canonized as a martyr by Pope John Paul II on 10 October 1982, with Franciszek

Gajowniczek in attendance. Upon canonization, the Pope declared St. Maximilian Kolbe not a confessor, but a martyr. St. Maximilian's beatification miracle was

the July 1948 cure of intestinal tuberculosis in Angela Testoni, and in August 1950, the cure of calcification of the arteries/sclerosis of Francis Ranier was attributed

to the intercession of St. Maximilian.
After his canonization, St. Maximilian Kolbe's feast day was included in the General Roman Calendar used by many Catholic churches.


The statue of Kolbe (left) above the Great West Door of Westminster Abbey.
He is one of ten 20th-century martyrs who are depicted in statues above the Great West Door of Westminster Abbey, London.
Controversy
Kolbe's recognition as a Christian martyr also created some controversy within the Catholic Church, in that, while his ultimate self-sacrifice of his life was most

certainly saintly and heroic, he was not killed strictly speaking out of odium Fidei (i.e., out of hatred for the Faith), but as a result of an act of Christian charity, which

the Servant of God Pope Paul VI himself had recognized at his beatification by naming him a confessor and giving him the unofficial title "martyr of charity".

However, Blessed Pope John Paul II, when deciding to canonize him, overruled the commission he had established (which agreed with the earlier assessment of

heroic charity), wishing to make the point that the systematic hatred of (whole categories of) humanity propagated by the Nazi regime was in itself inherently an act

of hatred of religious (Christian) faith, meaning Father Kolbe's death equated to martyrdom.
Religious Influence
Kolbe's influence has found fertile ground in his own Franciscan order, in the form of the Franciscan Friars of Mary Immaculate (O.F.M.I), a Franciscan religious

order whose rule is influenced by the spirituality of St. Maximilian. O.F.M.I Friars are even taught basic Polish so they can sing the traditional hymns sung by Kolbe,

in the saint's native tongue. According to the O.F.M.I Friars,
"Our patron, St. Maximilian Kolbe, inspires us with his unique Mariology and apostolic mission, which is to bring all souls to the Sacred Heart of Christ through the

Immaculate Heart of Mary, Christ's most pure, efficient, and holy instrument of evangelization – especially those most estranged from the Church. "
Immaculata prayer of St. Maximilian Kolbe:
O Immaculata, Queen of Heaven and earth, refuge of sinners and our most loving Mother, God has willed to entrust the entire order of mercy to you. I, (name), a

repentant sinner, cast myself at your feet, humbly imploring you to take me with all that I am and have, wholly to yourself as your possession and property. Please

make of me, of all my powers of soul and body, of my whole life, death and eternity, whatever most pleases you.
If it pleases you, use all that I am and have without reserve, wholly to accomplish what was said of you: "She will crush your head," and "You alone have destroyed

all heresies in the whole world." Let me be a fit instrument in your immaculate and merciful hands for introducing and increasing your glory to the maximum in all the

many strayed and indifferent souls, and thus help extend as far as possible the blessed kingdom of the most Sacred Heart of Jesus. For wherever you enter you

obtain the grace of conversion and growth in holiness, since it is through your hands that all graces come to us from the most Sacred Heart of Jesus.
V. Allow me to praise you, O Sacred Virgin
R. Give me strength against your enemies
Amen


Blessed John Henry Newman
Excerpts from Wikipedia Blessed John Henry Newman, (21 February 1801 – 11 August 1890[2][3]), Originally an evangelical Oxford academic and priest in the

Church of England, Newman was a leader in the Oxford Movement. This influential grouping of Anglicans wished to return the Church of England to many Catholic

beliefs and forms of worship traditional in the medieval times to restore ritual expression. In 1845 Newman left the Church of England and was received into the

Roman Catholic Church where he was eventually granted the rank of cardinal by Pope Leo XIII.
Sermons, Apologia, Grammar of Assent 
Newman was also a literary figure of note: his major writings including his autobiography Apologia Pro Vita Sua (1865–66), the Grammar of Assent (1870), and the

poem The Dream of Gerontius (1865), which was set to music in 1900 by Edward Elgar as an oratorio.[3] He wrote the popular hymns "Lead, Kindly Light" and

"Praise to the Holiest in the Height" (taken from Gerontius).
Dramatic Readings
From Mental Sufferings:
Discourse 16. Mental Sufferings of Our Lord in His Passion 
EVERY passage in the history of our Lord and Saviour is of unfathomable depth, and affords inexhaustible matter of contemplation. All that concerns Him is

infinite, and what we first discern is but the surface of that which begins and ends in eternity… (but we are obliged during Passion Week) to direct your thoughts to

a subject, especially suitable now, and about which many of us perhaps think very little, the sufferings which our Lord endured in His innocent and sinless soul….
as His atoning passion was undergone in the body, so it was undergone in the soul also.
As the solemn days proceed, we shall be especially called on, my brethren, to consider His sufferings in the body, His seizure, His forced journeyings to and fro,

His blows and wounds, His scourging, the crown of thorns, the nails, the Cross. They are all summed up in the Crucifix itself, as it meets our eyes; they are

represented all at once on His sacred flesh, as it hangs up before us—and meditation is made easy by the spectacle. It is otherwise with the sufferings of His soul;

they cannot be painted for us, nor can they even be duly investigated: they are beyond both sense and thought; and yet they anticipated His bodily sufferings. The

agony, a pain of the soul, not of the body, was the first act of His tremendous sacrifice; "My soul is sorrowful even unto death," …
Now apply this to the sufferings of our Lord;—do you recollect their offering Him wine mingled with myrrh, when He was on the point of being crucified? He would

not drink of it; why? because such a portion would have stupefied His mind, and He was bent on bearing the pain in all its bitterness. You see from this, my

brethren, the character of His sufferings; He would have fain escaped them, had that been His Father's will; "If it be possible," He said, "let this chalice pass from

Me;" but since it was not possible, He says calmly and decidedly to the Apostle, who would have rescued Him from suffering, "The chalice which My Father hath

given Me, shall I not drink it?" If He was to suffer, He gave Himself  to suffering; He did not come to suffer as little as He could; He did not turn away His face from

the suffering; He confronted it, or, as I may say, He breasted it, that every particular portion of it might make its due impression on Him...
He took a body in order that He might suffer; He became man, that He might suffer as man; and when His hour was come, that hour of Satan and of darkness, the

hour when sin was to pour its full malignity upon Him, it followed that He offered Himself wholly, a holocaust, a whole burnt-offering;—as the whole of His body,

stretched out upon the Cross, so the whole of His soul, His whole advertence, His whole consciousness, a mind awake, a sense acute, a living cooperation, a

present, absolute intention, not a virtual permission, not a heartless submission, this did He present to His tormentors. His passion was an action; He lived most

energetically, while He lay languishing, fainting, and dying. Nor did He die, except by an act of the will; for He bowed His head, in command as well as in

resignation, and said, "Father, into Thy hands I commend My Spirit;" He gave the word, He surrendered His soul, He did not lose it…
the sufferings belonged to God, and were drunk up, were drained out to the bottom of the chalice, because God drank them; not tasted or sipped, not flavoured,

disguised by human medicaments, as man disposes of the cup of anguish. …
You may say that He knew that His sufferings would be short, and that their issue would be joyful, whereas uncertainty of the future is the keenest element of human

distress; but He could not have anxiety, for He was not in suspense; nor despondency or despair, for He never was deserted…
(Not so, for His trial consisted in the withdrawal, as of other causes of consolation, so of that very consciousness and anticipation. The same act of the will which

admitted the influence upon His soul of any distress at all, admitted all distresses at once….He deliberately denied Himself the comfort, and satiated Himself with

the woe. In that moment His soul thought not of the future, He thought only of the present burden which was upon Him, and which He had come upon earth to

sustain.
And now, my brethren, what was it He had to bear, when He thus opened upon His soul the torrent of this predestinated pain? Alas! He had to bear what is well

known to us, what is familiar to us, but what to Him was woe unutterable. He had to bear that which is so easy a thing to us, so natural, so welcome, that we cannot

conceive of it as of a great endurance, but which to Him had the scent and the poison of death—He had, my dear brethren, to bear the weight of sin; He had to bear

your sins; He had to bear the sins of the whole world. Sin is an easy thing to us; we think little of it; we do not understand how the Creator can think much of it; we

cannot bring our imagination to believe that it deserves retribution, and, when even in this world punishments follow upon it, we explain them away or turn our minds

from them. But consider what sin is in itself; it is rebellion against God; it is a traitor's act who aims at the overthrow and death of His sovereign… Sin is the mortal

enemy of the All-holy, so that He and it cannot be together; and as the All-holy drives it from His presence into the outer darkness… The envy of the Pharisees, the

treachery of Judas, and the madness of the people, were but the instrument or the expression of the enmity which sin felt towards Eternal Purity as soon as, in

infinite mercy towards men, He put Himself within its reach. Sin could not touch His Divine Majesty; but it could assail Him in that way in which He allowed Himself

to be assailed, that is, through the medium of His humanity. And in the issue, in the death of God incarnate, you are but taught, my brethren, what sin is in itself, and

what it was which then was falling, in its hour and in its strength, upon His human nature, when He allowed that nature to be so filled with horror and dismay at the

very anticipation.
There, then, in that most awful hour, knelt the Saviour of the world, putting off the defences of His divinity, dismissing His reluctant Angels, who in myriads were

ready at His call, and opening His arms, baring His breast, sinless as He was, to the assault of His foe,—of a foe whose breath was a pestilence, and whose

embrace was an agony. There He knelt, motionless and still, while the vile and horrible fiend clad His spirit in a robe steeped in all that is hateful and heinous in

human crime, which clung close round His heart, and filled His conscience, and found its way into every sense and pore of His mind, and spread over Him a moral

leprosy, till He almost felt Himself to be that which He never could be, and which His foe would fain have made Him. Oh, the horror, when He looked, and did not

know Himself, and felt as a foul and loathsome sinner, from His vivid perception of that mass of corruption which poured over His head and ran down even to the

skirts of His garments! Oh, the distraction, when He found His eyes, and hands, and feet, and lips, and heart, as if the members of the Evil One, and not of God! Are

these the hands of the Immaculate Lamb of God, once innocent, but now red with ten thousand barbarous deeds of blood? are these His lips, not uttering prayer,

and praise, and holy blessings, but as if defiled with oaths, and blasphemies, and doctrines of devils? or His eyes, profaned as they are by all the evil visions and

idolatrous fascinations for which men have abandoned their adorable Creator? And His ears, they ring with sounds of revelry and of strife; and His heart is frozen

with avarice, and cruelty, and unbelief; and His very memory is laden with every sin which has been committed since the fall, in all regions of the earth, with the pride

of the old giants, and the lusts of the five cities, and the obduracy of Egypt, and the ambition of Babel, and the unthankfulness and scorn of Israel.
Oh, who does not know the misery of a haunting thought which comes again and again, in spite of rejection, to annoy, if it cannot seduce? or of some odious and

sickening imagination, in no sense one's own, but forced upon the mind from without? or of evil knowledge, gained with or without a man's fault, but which he would

give a great price to be rid of at once and for ever? And adversaries such as these gather around Thee, Blessed Lord, in millions now; they come in troops more

numerous than the locust or the palmer-worm, or the plagues of hail, and flies, and frogs, which were sent against Pharaoh. Of the living and of the dead and of the

as yet unborn, of the lost and of the saved, of Thy people and of strangers, of sinners and of saints, all sins are there. Thy dearest are there, Thy saints and Thy

chosen are upon Thee; Thy three Apostles, Peter, James, and John; but not as comforters, but as accusers, like the friends of Job, "sprinkling dust towards

heaven," and heaping curses on Thy head.
All are there but one; one only is not there, one only; for she who had no part in sin, she only could console Thee, and therefore she is not nigh. She will be near

Thee on the Cross, she is separated from Thee in the garden… The Mother of God, for all her sanctity, nay by reason of it, could not have borne even one brood of

that innumerable progeny of Satan which now compasses Thee about. It is the long history of a world, and God alone can bear the load of it. Hopes blighted, vows

broken, lights quenched, warnings scorned, opportunities lost; the innocent betrayed, the young hardened, the penitent relapsing, the just overcome, the aged

failing; the sophistry of misbelief, the wilfulness of passion, the obduracy of pride, the tyranny of habit, the canker of remorse, the wasting fever of care, the anguish

of shame, the pining of disappointment, the sickness of despair; such cruel, such pitiable spectacles, such heartrending, revolting, detestable, maddening scenes;

nay, the haggard faces, the convulsed lips, the flushed cheek, the dark brow of the willing slaves of evil, they are all before Him now; they are upon Him and in Him.

They are with Him instead of that ineffable peace which has inhabited His soul since the moment of His conception. They are upon Him, they are all but His own; He

cries to His Father as if He were the criminal, not the victim; His agony takes the form of guilt and compunction. He is doing penance, He is making confession, He

is exercising contrition, with a reality and a virtue infinitely greater than that of all saints and penitents together; for He is the One Victim for us all, the sole

Satisfaction, the real Penitent, all but the real sinner….
"O Heart of Jesus, all Love, I offer Thee these humble prayers for myself, and for all those who unite themselves with me in Spirit to adore Thee. O holiest Heart of

Jesus most lovely, I intend to renew and to offer to Thee these acts of adoration and these prayers, for myself a wretched sinner, and for all those who are

associated with me in Thy adoration, through all moments while I breathe, even to the end of my life. I recommend to Thee, O my Jesus, Holy Church, Thy dear

spouse and our true Mother, all just souls and all poor sinners, the afflicted, the dying, and all mankind. Let not Thy Blood be shed for them in vain. Finally, deign to

apply it in relief of the souls in Purgatory, of those in particular who have practised in the course of their life this holy devotion of adoring Thee."

Newman Reader — Works of John Henry Newman
Copyright © 2007 by The National Institute for Newman Studies. All rights reserved.


Follow by Lead, Kindly Light
While tra¬vel¬ing in Ita¬ly as a young priest, John New¬man fell ill and stayed at Castle Gi¬o¬van¬ni al¬most three weeks. Fi¬nal¬ly, he was well enough

con¬tin¬ue his jour¬ney to Pa¬ler¬mo:
Before start¬ing from my inn, I sat down on my bed and began to sob bit¬ter¬ly. My ser¬vant, who had act-ed as my nurse, asked what ailed me. I could

only an¬swer, “I have a work to do in En¬gland.” I was ach-ing to get home, yet for want of a ves¬sel I was kept at Pa¬ler¬mo for three weeks. I began to vis¬it the

church¬es, and they calmed my im-pa¬tience, though I did not at¬tend any ser¬vices. At last I got off in an orange boat, bound for Mar¬seilles. We were be¬calmed

for whole week in the Straits of Bon¬i¬fa¬cio, and it was there that I wrote the lines, “Lead, Kind¬ly Light,” which have since be¬come so well known.
________________________________________
Lead, kindly Light, amid th’encircling gloom, lead Thou me on!
The night is dark, and I am far from home; lead Thou me on!
Keep Thou my feet; I do not ask to see
The distant scene; one step enough for me.
I was not ever thus, nor prayed that Thou shouldst lead me on;
I loved to choose and see my path; but now lead Thou me on!
I loved the garish day, and, spite of fears,
Pride ruled my will. Remember not past years!
So long Thy power hath blest me, sure it still will lead me on.
O’er moor and fen, o’er crag and torrent, till the night is gone,
And with the morn those angel faces smile, which I
Have loved long since, and lost awhile!
Meantime, along the narrow rugged path, Thyself hast trod,
Lead, Savior, lead me home in childlike faith, home to my God.
To rest forever after earthly strife
In the calm light of everlasting life.



September 30th, 2012:

Here are excerpts from Dr. Ronda’s Course in Spiritual Classics about St. Frances de Sales and about Brother Lawrence.

ST. FRANCIS DE SALES (1567-1622) (taken from the 1913 Catholic Encyclopedia)

Born in Savoy to an aristocratic family his father wanted him to become a magistrate. He he was suddenly freed as he knelt before a miraculous image of Our

Lady; he made a vow of chastity and consecrated himself to the Blessed Virgin Mary. After his studies he was about to become a senator. His father had selected

for a wife for him one of the noblest heiresses of Savoy, but Francis declared his intention of embracing the ecclesiastical life. A sharp struggle ensued. His father

would not consent to see his expectations thwarted. Francis received Holy Orders (1593).
From the time of the Reformation the seat of the Bishopric of Geneva had been fixed at Annecy. There with apostolic zeal, the new provost devoted himself to

preaching, hearing confessions, and the other work of his ministry. Risking his life, he journeyed through the entire district, preaching constantly; by dint of zeal,

learning, kindness and holiness he at last obtained a hearing. He confuted the Calvinist preachers sent by Geneva to oppose him and converted some prominent

Calvinists. A large part of the inhabitants of Le Chablais returned to the true fold.
The king made him preach the Lent at Court, and wished to keep him in France. He urged him to continue, by his sermons and writings, to teach those souls that

had to live in the world how to have confidence in God, and how to be genuinely and truly pious - graces of which he saw the great necessity.
Francis was consecrated Bishop of Geneva in 1602. His first step was to institute catechetical instructions for the faithful, both young and old. He carefully visited

the parishes scattered through the rugged mountains of his diocese. He reformed the religious communities. His goodness, patience and mildness became

proverbial. He had an intense love for the poor. His food was plain, his dress and his household simple. He completely dispensed with superfluities and lived with

the greatest economy, in order to be able to provide more abundantly for the wants of the needy.(RONDA RELATE THIS TO PEOPLE USING HIM TO JUSTIFY

LUXURY) He heard confessions, gave advice, and preached incessantly. He wrote innumerable letters and books.  Together with St. Jane Frances de Chantal, he

founded (1607) the Institute of the Visitation of the Blessed Virgin, for young girls and widows who, feeling themselves called to the religious life, have not sufficient

strength, or lack inclination, for the corporal austerities of the great orders. During his last stay in he had to go into the pulpit each day to satisfy the pious wishes of

those who thronged to hear him. "Never", said they, "have such holy, such apostolic sermons been preached."
Preface by the Author to Intro. to a Devout Life
DEAR reader, I request you to read this Preface for your own satisfaction as well as mine.
The flower-girl Glycera was so skilled in varying the arrangement and combination of her flowers, that out of the same kinds she produced a great variety of

bouquets; so that the painter Pausias, 1 who sought to rival the diversity of her art, was brought to a standstill, for he could not vary his painting so endlessly as

Glycera varied her bouquets. Even so the Holy Spirit of God disposes and arranges the devout teaching which He imparts through the lips and pen of His servants

with such endless variety, that, although the doctrine is ever one and the  same, their treatment of it is different, according to the varying minds whence that

treatment flows. Assuredly I neither desire, nor ought to write in this book anything but what has been already said by others before me. I offer you the same flowers,

dear reader, but the bouquet will be somewhat different from theirs, because it is differently made up.
Almost all those who have written concerning the devout life have had chiefly in view persons who have altogether quitted the world; or at any rate they have taught a

manner of devotion which would lead to such total retirement. But my object is to teach those who are living in towns, at court, in their own households, and whose

calling obliges them to a social life, so far as externals are concerned. Such persons are apt to reject all attempt to lead a devout life under the plea of impossibility;

imagining that like as no animal presumes to eat of the plant commonly called Palma Christi, so no one who is immersed in the tide of temporal affairs ought to

presume to seek the palm of Christian piety.
And so I have shown them that, like as the mother-of-pearl lives in the sea without ever  absorbing one drop of salt water; and as near the Chelidonian Isles springs

of sweet water start forth in the midst of the ocean  and as the firemoth hovers in the flames without burning her wings; even so a true stedfast soul may live in the

world untainted by worldly breath, finding a well-spring of holy piety amid the bitter waves of society, and hovering amid the flames of earthly lusts without singeing

the wings of its devout life. Of a truth this is not easy, and for that very reason I would have Christians bestow more care and energy than heretofore on the attempt,

and thus it is that, while conscious of my own weakness, I endeavour by this book to afford some help to those who are undertaking this noble work with a generous

heart.
It is not however, my own choice or wish which brings this Introduction before the public. A certain soul, abounding in uprightness and virtue, some time since

conceived a great desire, through God’s Grace, to aspire more earnestly after a devout life, and craved my private help with this view. I was bound to her by various

ties, and had long observed her remarkable capacity for this attainment, so I took great pains to teach her, and having led her through the various exercises

suitable to her circumstances and her aim, I let her keep written records thereof, to which she might have recourse when necessary. These she communicated to a

learned and devout Religious, who, believing that they might be profitable to others, urged me to publish them, in which he succeeded the more readily that his

friendship exercised great influence upon my will, and his judgment great authority over my judgment.
So, in order to make the work more useful and acceptable, I have reviewed the papers and put them together, adding several matters carrying out my intentions;

but all this has been done with scarce a moment’s leisure. Consequently you will find very little precision in the work, but rather a collection of well-intentioned

instructions, explained in clear intelligible words, at least that is what I have sought to give. But as to a polished style, I have not given that a thought, having so much

else to do.
I have addressed my instructions to Philothea,  as adapting what was originally written for an individual to the common good of souls. I have made use of a name

suitable to all who seek after the devout life, Philothea meaning one who loves God. Setting then before me a soul, who through the devout life seeks after the love

of God, I have arranged this Introduction in five parts, in the first of which I seek by suggestions and exercises to turn Philothea’s mere desire into a hearty

resolution; which she makes after her general confession, by a deliberate protest, followed by Holy Communion, in which, giving herself to her Saviour and

receiving Him, she is happily received into His Holy Love. After this, I lead her on by showing her two great means of closer union with His Divine Majesty; the

Sacraments, by which that Gracious Lord comes to us, and mental prayer, by which He draws us to Him. This is the Second Part.
In the Third Part I set forth how she should practise certain virtues most suitable to her  advancement, only dwelling on such special points as she might not find

elsewhere, or be able to make out for herself. In the Fourth Part I bring to light the snares of some of her enemies, and show her how to pass through them safely

and come forth unhurt. And finally, in the Fifth Part, I lead her apart to refresh herself and take breath, and renew her strength, so that she may go on more bravely

afterwards, and make good progress in the devout life.
This is a cavilling age, and I foresee that many will say that only Religious and persons living apart are fit to undertake the guidance of souls in such special devout

ways; that it requires more time than a Bishop of so important a diocese as mine can spare, and that it must take too much thought from the important duties with

which I am charged.
But, dear reader, I reply with S. Denis that the task of leading souls towards perfection appertains above all others to Bishops, and that because their Order is

supreme among men, as the Seraphim among Angels, and therefore their leisure cannot be better spent. The ancient Bishops and Fathers of the Primitive Church 

were, to say the least, as devoted to their duties as we are, yet they did not refuse to undertake the individual guidance of souls which sought their help, as we see

by their epistles; thereby imitating the Apostles, who, while reaping the universal world-harvest, yet found time to gather up certain individual sheaves with special

and personal affection. Who can fail to remember that Timothy, Titus, Philemon, Onesimus, Phekla, Appia, were the beloved spiritual children of S. Paul, as S. Mark

and S. Petronilla were of S. Peter (for Baronius and Galonius have given learned and absolute proof that S. Petronilla was not his carnal but spiritual daughter).

And is not one of S. John’s Canonical Epistles addressed to the “elect lady” whom he loved in the faith?
I grant that the guidance of individual souls is a labour, but it is a labour full of consolation, even as that of harvesters and grape-gatherers, who are never so well

pleased as when most heavily laden. It is a labour which refreshes and invigorates the heart by the comfort which it brings to those who bear it; as is said to be the

case with those who carry bundles of  cinnamon in Arabia Felix. It is said that when the tigress finds one of her young left behind by the hunter in order to delay her

while he carries off the rest of her cubs, she takes it up, however big, without seeming over-weighted, and speeds only the more swiftly to her lair, maternal love

lightening the load. How much more readily will the heart of a spiritual father bear the burden of a soul he finds craving after perfection carrying it in his bosom as a

mother her babe, without feeling weary of the precious burden?
But unquestionably it must be a really paternal heart that can do this, and therefore it is that the Apostles and their apostolic followers are wont to call their disciples

not merely their children, but, even more tenderly still, their “little children.”
One thing more, dear reader. It is too true that I who write about the devout life am not myself devout, but most certainly I am not without the wish to become so, and

it is this wish which encourages me to teach you. A notable literary man has said that a good way to learn is to study, a better to listen, and the best to teach. And S.

Augustine, writing to the devout Flora, 5 says, that giving is a claim to receive, and teaching a way to learn.
Alexander caused the lovely Campaspe, 6 who was so dear to him, to be painted by the great Apelles, who, by dint of contemplating her as he drew, so graved her

features in his heart and conceived so great a passion for her, that Alexander discovered it, and, pitying the artist, gave him her to wife, depriving himself for love of

Apelles of the dearest thing he had in the world, in which, says Pliny, he displayed the greatness of his soul as much as in the mightiest victory. And so, friendly

reader, it seems to me that as a Bishop, God wills me to frame in the hearts of His children not merely ordinary goodness, but yet more His own most precious

devotion; and on my part I undertake willingly to do so, as much out of obedience to the call of duty as in the hope that, while fixing the image in others’ hearts, my

own may haply conceive a holy love; and that if His Divine Majesty sees me deeply in love, He may give her to me in an eternal  marriage. The beautiful and chaste

Rebecca, as she watered Isaac’s camels, was destined to be his bride, and received his golden earrings and bracelets, and so I rely on the boundless Goodness

of my God, that while I lead His beloved lambs to the wholesome fountain of devotion, He will take my soul to be His bride, giving me earrings of the golden words

of love, and strengthening my arms to carry out its works, wherein lies the essence of all true devotion, the which I pray His Heavenly Majesty to grant to me and to

all the children of His Church that Church to which I would ever submit all my writings, actions, words, will and thoughts.
ANNECY, S. Magdalene’s Day, 1608.

Brother Lawrence  -  Carmelite lay brother

Excerpted from Source: Wikipedia
Brother Lawrence in France. He received a revelation of the providence and power of God at the age of 18, but it would be another six years before he joined the

Discalced Carmelite Prior in Paris. In this intervening period he fought in the Thirty Years' War and later served as a valet.
Nicholas entered the priory in Paris as a lay brother, not having the education necessary to become a cleric, and took the religious name, "Lawrence of the

Resurrection". He spent almost all of the rest of his life within the walls of the priory, working in the kitchen for most of his life and as a repairer of sandals in his later

years.
Yet despite, or perhaps because of, his somewhat lowly position, his character attracted many to him. He was known for his profound peace and many came to

seek spiritual guidance from him. The wisdom that he passed on to them, in conversations and in letters, would later become the basis for the book, The Practice

of the Presence of God. This work was compiled after Brother Lawrence died by one of those whom he inspired, Father Joseph de Beaufort, later vicar general to

the Archbishop of Paris. It became popular among Catholics and Protestants alike.

More from intro to The Practice of the Presence of God:
As a young man, Herman's poverty forced him into joining the army, and thus he was guaranteed meals and a small stipend. During this period, Herman had an

experience that set him on a unique spiritual journey; it wasn't, characteristically, a supernatural vision, but a supernatural clarity into a common sight.
In the deep of winter, Herman looked at a barren tree, stripped of leaves and fruit, waiting silently and patiently for the sure hope of summer abundance. Gazing at

the tree, Herman grasped for the first time the extravagance of God's grace and the unfailing sovereignty of divine providence. Like the tree, he himself was

seemingly dead, but God had life waiting for him, and the turn of seasons would bring fullness. At that moment, he said, that leafless tree "first flashed in upon my

soul the fact of God," and a love for God that never after ceased to burn.
In his Maxims, Lawrence writes, "Men invent means and methods of coming at God's love, they learn rules and set up devices to remind them of that love, and it

seems like a world of trouble to bring oneself into the consciousness of God's presence. Yet it might be so simple. Is it not quicker and easier just to do our

common business wholly for the love of him?"
For Brother Lawrence, "common business," no matter how mundane or routine, was the medium of God's love. The issue was not the sacredness or worldly status

of the task but the motivation behind it. "Nor is it needful that we should have great things to do. . . We can do little things for God; I turn the cake that is frying on the

pan for love of him, and that done, if there is nothing else to call me, I prostrate myself in worship before him, who has given me grace to work; afterwards I rise

happier than a king. It is enough for me to pick up but a straw from the ground for the love of God."
Brother Lawrence retreated to a place in his heart where the love of God made every detail of his life of surpassing value. "I began to live as if there were no one

save God and me in the world." Together, God and Brother Lawrence cooked meals, ran errands, scrubbed pots, and endured the scorn of the world.
He admitted that the path to this perfect union was not easy. He spent years disciplining his heart and mind to yield to God's presence. "As often as I could, I placed

myself as a worshiper before him, fixing my mind upon his holy presence, recalling it when I found it wandering from him. This proved to be an exercise frequently

painful, yet I persisted through all difficulties."
Only when he reconciled himself to the thought that this struggle and longing was his destiny did he find a new peace: his soul "had come to its own home and

place of rest." There he spent the rest of his 80 years, dying in relative obscurity and pain and perfect joy.
CONVERSATIONS
Introduction: At the time of de Beaufort’s interviews, Brother Lawrence was in his late fifties. Joseph de Beaufort later commented that the crippled brother, who

was then in charge of the upkeep of over one hundred pairs of sandals, was “rough in appearance but gentle in grace.”
First Conversation: … Brother Lawrence received a high view of the Providence and Power of God (in his experience with the tree) which has never since been

effaced from his soul. This view had perfectly set him loose from the world and kindled in him such a love for God, that he could not tell whether it had increased in

the forty years that he had lived since.
Brother Lawrence said he had been footman to M. Fieubert, the treasurer, and that he was a great awkward fellow who broke everything. He finally decided to enter

a monastery thinking that he would there be made to smart for his awkwardness and the faults he would commit, and so he would sacrifice his life with its pleasures

to God. But Brother Lawrence said that God had surprised him because he met with nothing but satisfaction in that state.
Brother Lawrence related that we should establish ourselves in a sense of God’s Presence by continually conversing with Him. It was a shameful thing to quit His

conversation to think of trifles and fooleries. We should feed and nourish our souls with high notions of God which would yield us great joy in being devoted to Him.
He said we ought to quicken and enliven our faith. It was lamentable we had so little. Instead of taking faith for the rule of their conduct, men amused themselves

with trivial devotions which changed daily. He said that faith was sufficient to bring us to a high degree of perfection. We ought to give ourselves up to God with

regard both to things temporal and spiritual and seek our satisfaction only in the fulfilling of His will. Whether God led us by suffering or by consolation all would be

equal to a soul truly resigned.
He said we need fidelity in those disruptions in the ebb and flow of prayer when God tries our love to Him. This was the time for a complete act of resignation,

whereof one act alone could greatly promote our spiritual advancement.
He said that as far as the miseries and sins he heard of daily in the world, he was so far from wondering at them, that, on the contrary, he was surprised there were

not more considering the malice sinners were capable of. For his part, he prayed for them. But knowing that God could remedy the mischief they did when He

pleased, he gave himself no further trouble…
Second Conversation: … He said he had been long troubled in mind from a certain belief that he should be damned. All the men in the world could not have

persuaded him to the contrary. This trouble of mind had lasted four years during which time he had suffered much.
Finally he reasoned: I did not engage in a religious life but for the love of God. I have endeavored to act only for Him. Whatever becomes of me, whether I be lost or

saved, I will always continue to act purely for the love of God. I shall have this good at least that till death I shall have done all that is in me to love Him. From that time

on Brother Lawrence lived his life in perfect liberty and continual joy. He placed his sins between himself and God to tell Him that he did not deserve His favors yet

God still continued to bestow them in abundance.
Brother Lawrence said that in order to form a habit of conversing with
God continually and referring all we do to Him, we must at first apply
to Him with some diligence. Then, after a little care, we would find
His love inwardly excite us to it without any difficulty.
He expected after the pleasant days God had given him, he would have his turn of pain and suffering. Yet he was not uneasy about it. Knowing that, since he could

do nothing of himself, God would not fail to give him the strength to bear them.
When an occasion of practicing some virtue was offered, he addressed himself to God saying, “Lord, I cannot do this unless Thou enablest me”. And then he

received strength more than sufficient. When he had failed in his duty, he only confessed his fault saying to God, “I shall never do otherwise, if You leave me to

myself. It is You who must hinder my falling and mend what is amiss.” Then, after this, he gave himself no further uneasiness about it.
Brother Lawrence said we ought to act with God in the greatest simplicity, speaking to Him frankly and plainly, and imploring His assistance in our affairs just as

they happen. God never failed to grant it, as Brother Lawrence had often experienced.
He said he had been lately sent into Burgundy to buy the provision of wine for the community. This was a very unwelcome task for him because he had no turn for

business and because he was lame and could not go about the boat but by rolling himself over the casks. Yet he gave himself no uneasiness about it, nor about the

purchase of the wine. He said to God, it was His business he was about, and that he afterwards found it very well performed…
So, likewise, in his business in the kitchen (to which he had naturally a great aversion), having accustomed himself to do everything there for the love of God and

asking for His grace to do his work well, he had found everything easy during the fifteen years that he had been employed there. He was very pleased with the post

he was now in. Yet he was as ready to quit that as the former, since he tried to please God by doing little things for the love of Him in any work he did. With him the

set times of prayer were not different from other times. He retired to pray according to the directions of his superior, but he did not need such retirement nor ask for

it because his greatest business did not divert him from God.
Since he knew his obligation to love God in all things, and as he endeavored to do so, he had no need of a director to advise him, but he greatly needed a

confessor to absolve him. He said he was very sensible of his faults but not discouraged by them. He confessed them to God and made no excuses. Then, he

peaceably resumed his usual practice of love and adoration.
In his trouble of mind, Brother Lawrence had consulted no one. Knowing only by the light of faith that God was present, he contented himself with directing all his

actions to Him. He did everything with a desire to please Him and let what would come of it.
He said that useless thoughts spoil all – that the mischief began there. We ought to reject them as soon as we perceived their impertinence and return to our

communion with God. In the beginning he had often passed his time appointed for prayer in rejecting wandering thoughts and falling right back into them. He could

never regulate his devotion by certain methods as some do. Nevertheless, at first he had meditated for some time, but afterwards that went off in a manner that he

could give no account of. Brother Lawrence emphasized that all bodily mortifications and other exercises are useless unless they serve to arrive at the union with

God by love. He had well considered this. He found that the shortest way to go straight to God was by a continual exercise of love and doing all things for His sake.
He noted that there was a great difference between the acts of the intellect and those of the will. Acts of the intellect were comparatively of little value. Acts of the will

were all important. Our only business was to love and delight ourselves in God. All possible kinds of mortification, if they were void of the love of God, could not

efface a single sin. Instead, we ought, without anxiety, to expect the pardon of our sins from the blood of Jesus Christ only endeavoring to love Him with all our

hearts. And he noted that God seemed to have granted the greatest favors to the greatest sinners as more signal monuments of His mercy.
Brother Lawrence said the greatest pains or pleasures of this world were not to be compared with what he had experienced of both kinds in a spiritual state. As a

result he feared nothing, desiring only one thing of God – that he might not offend Him. He said he carried no guilt…



July 30th, 2012:

Excerpts from Dr. Ronda’s course material from the spiritual classic, The Cloud of Unknowing.
THE CLOUD OF UNKNOWING INTRODUCTION
From Wikipedia:
The Cloud of Unknowing (Middle English: The Cloude of Unknowyng) is an anonymous work of Christian mysticism written in Middle English in the latter half of the

14th century. The text is a spiritual guide on contemplative prayer.

The Cloud of Unknowing draws on the mystical tradition of Pseudo-Dionysius the Areopagite and Christian Neoplatonism,[3] which focuses on the via negativa

road to discovering God as a pure entity, beyond any capacity of mental conception and so without any definitive image or form. This work had already become

known to English Catholics in middle 17th century.


From the INTRODUCTION by Evelyn Underhill (Dr. Ronda has paraphrased expressions that are archaic)

“ What, then, were his special characteristics? Whence came the fresh colour which he gave to the old Platonic theory of mystical experience?

First, I think, from the combination of high spiritual gifts with a vivid sense of humor, keen powers of observation, a robust common-sense: a balance of qualities

not indeed rare amongst the mystics, but here presented to us in an extreme form. In his eager gazing on divinity this contemplative never loses touch with

humanity, never forgets the sovereign purpose of his writings; which is not a declaration of the spiritual favours he has received, but a helping of his fellowmen to

share them.

Next, he has a great simplicity of outlook, which enables him to present the result of his highest
experiences and intuitions in the most direct language. So concrete, and so much a part of his normal existence, are his apprehensions of spiritual reality, that he

can give them to us in the plain words of daily life: and thus he is one of the most realistic of mystical writers. He abounds in vivid little phrases--"Call sin a lump":

"Short prayer pierceth heaven": "Who that will not go the narrow way to heaven, . . . shall go the soft way to hell."

His range of experience is a wide one.  His writings, though they touch on many subjects, are chiefly concerned with the art of contemplative prayer; that "blind

intent stretching to God" which, if it be wholly set on Him, cannot fail to reach its goal.

A peculiar talent for the description and discrimination of spiritual states has enabled him to discern and set before us, with astonishing precision and vividness,

not only the strange sensations, the confusionand bewilderment of the beginner in the early stages of contemplation--the struggle with distracting thoughts, the

silence, the dark…

A great simplicity characterises his doctrine of the soul's attainment of the Absolute. For him there is but one central necessity: the perfect and passionate setting

of the will upon the Divine, so that it is "thy love and thy meaning, the choice and point of thine heart." Not by deliberate ascetic practices, not by refusal of the world,

not by intellectual striving, but by actively loving and choosing, by that which a modern psychologist has called "the synthesis of love and will does the spirit of man

achieve its goal
.
"For silence is not God," he says in the Epistle of Discretion, “ speaking is not God; fasting is not God,  eating is not God; loneliness is not God,  company is not

God; nor yet any of all the other two such contraries. He is hid between them, and may not be found by any work of thy soul, but all only by love of thine heart. He

may not be known by reason, He may not be gotten by thought, nor concluded by understanding; but He may be loved and chosen with the true lovely will of thine

heart. . . . Such a blind shot with the sharp dart of longing love may never fail to reach God.”

There is in this doctrine something which should be peculiarly congenial to the activistic tendencies of modern thought. Here is no taint of quietism, no invitation to a

spiritual limpness. From first to last glad and deliberate work is demanded of the initiate: an all-round wholeness of experience is insisted on…

Over and over again, the emphasis is laid on this active aspect of all true spirituality—always a favourite theme of the great English mystics. "Love cannot be lazy,"

said Richard Rolle. So too for the author of the Cloud energy is the mark of true affection….

True, the will alone, however ardent and industrious, cannot of itself set up communion with the supernal world: this is "the work of only God, specially wrought in a

soul…”  But man can and must do his part. First, there are the virtues to be acquired: those  "ornaments of the Spiritual Marriage" … his character must be set in

order, his mind and heart made beautiful and pure, before he can look on the triple star of Goodness, Truth, and Beauty, which is God.

Every great spiritual teacher has spoken in the same sense: of the need for that which Rolle calls the "mending of life"--regeneration, the rebuilding of character--as

the preparation of the contemplative act.

As all man's feeling and thought of himself and his relation to God is founded in humility, so all his feeling and thought of God in Himself is comprehended in charity;

the self-giving love of Divine perfection "in Himself and for Himself" which Hilton calls "the sovereign and the essential joy."
Charity and Humility, then, together with the ardent and industrious will, are the necessary possessions of each soul set upon this adventure. Their presence it is

which marks out the true from the false mystic: and it would seem, from the detailed, vivid, and often amusing descriptions of the sanctimonious, the hypocritical,

the self-sufficient, and the self-deceived in their "diverse and wonderful variations," that such a test was as greatly needed in the "Ages of Faith" as it is at the

present day. Sham spirituality flourished in the mediaeval cloister… Affectations of sanctity, pretense to rare mystical experiences, were a favourite means of self-

aggrandizement…

The primal need of the purified soul, then, is the power of concentration. His whole being must be set towards the object of his craving if he is to attain to it: "Look

that nothing live in thy working mind, but a naked intent stretching into God." Any thought of Him is inadequate, and for that reason defeats its own end…

Further, there is to be no willful choosing of method: no fussy activity of the surface-intelligence. The mystic who seeks the divine Cloud of Unknowing is to be

surrendered to the direction of his deeper mind, his transcendental consciousness: that "spark of the soul" which is in touch with eternal realities.

"When you come by yourself," he says, "think not before what you will do after, but forsake as well good thoughts as evil thoughts, and pray not with thy mouth and

look that nothing live in thy working mind but a naked intent stretching into God, not clothed in any special thought of God in Himself. . . . Say thus unto God, … “That

what I am, Lord, I offer unto Thee, without any looking to any quality of Your Being, but only that You are as you are. …Think no further of thyself than I bid you do of

your God, so that you be one with Him in spirit, as thus without departing and scattering, for … in Him you are what you are…”

"Lovers," said Patmore, "put out the candles and draw the curtains, when they wish to see the god and the goddess; and, in the higher communion, the night of

thought is the light of perception." These statements cannot be explained: they can only be proved in the experience of the individual soul...
"Then," says the writer of the Cloud--whispering as it were to the bewildered neophyte the dearest secret of his love--"then will He sometimes perchance send out

a beam of spiritual light, piercing this cloud of unknowing that is betwixt you and Him; and show you some of His secrets, the which man may not, nor cannot

speak."


(Note: This is the Evelyn Underhill translation excerpted and paraphrased by Dr. Ronda to be more easily understood.)

Here begins a book of contemplation, which is called the CLOUD OF UNKNOWING, in which a soul is made one with GOD.

Here Begins the Prayer on the Prologue
GOD, unto whom all hearts be open…unto whom no private secret thing is hidden, I beg You to cleanse the intent of my heart with an unutterable gift of Your grace,

that I may perfectly love You, and worthily praise You, Amen.

Here Begins the Prologue: 
In the name of the Father and of the Son and of the Holy Spirit! I command you and beg you, in the name of charity that whatever be your state in life who have this

book … (for whatever reason) not to read it, nor copy it, nor speak of it, nor have it read, written or spoken of, or let it be read, written or spoken,  except you be, or

the one you give it to be,  one who is totally intent on becoming a perfect follower of Christ not only in active living but in the apex of contemplative living, which is

possible by grace to become in this present life while yet abiding in a mortal body;  coming into contemplative living after a long time of virtue in active living. 

Otherwise it will bring nothing to him.

If any such followers shall read it, copy it, or speak it aloud, they must read it over twice. For it may be that there is something in the beginning or in the middle,

which is incomplete but will be explained later in the book.  Reading it only once someone could be led into error; and to eschew this error in yourself or in others, I

pray you out of charity to do as I say.

Worldly loud mouths, open praisers and blamers of themselves or of any other, tellers of trifles … and tattlers of tales, I wish would never see this book. For my 

intent was never to write such a book for them, and therefore I wish they would not meddle with it; neither they, nor any of these curious, educated, or unlearned

men.

Yea, although they be very good men of the active life, yet these truths will not help them. But even if they be in the active life outwardly, if they experience in inward

stirring of the Spirit of God, whose judgments are hidden, and they be graciously disposed, not continually as it is proper to those in the contemplative life, but now

and then to be caught up in the highest point of this contemplative act; if such men see this book, by the grace of God they would be greatly comforted by it.

This book is divided in seventy five chapters.  Of which chapters, the last chapter of all teaches some certain tokens by which a soul may truly discern whether he

be called of God to be a worker in this work or not.
__________________________________________________________________

HERE BEGINS THE FIRST CHAPTER
Of four degrees of Christian men's living…:

Spiritual friend in God, …in my view there are  four degrees and forms of Christian men's living: and they be these, Common, Special, Singular, and Perfect. Three

of these may be begun and ended in this life; and the fourth may by grace be begun here, but it shall only last without end in the bliss of Heaven.

Here is how I think you have been called to these degrees by the great mercy of  Our Lord leading you to Him by the desire of your heart. 

First, observe that when you were living in the common degree of Christian living, in company of your worldly friends, it seems to me that the everlasting love of His

Godhead, through which He made and formed you when you were nothing, and since bought you with the price of His precious blood when you were lost in Adam,

did not want you to be so far from Him in form and degree of living.
And, therefore, He graciously kindled your desire, fastening it by a leash of longing, and led you by it into a more special state and form of living, to be a servant

among the special servants of His; where thou might learn to live more specially and more spiritually in His service than you did, or might have done in the common

degree of living before.

Yet it seems that He did not want to leave you in this more special degree. By the love of His heart, there for you since you were created He led you further. Do you

see how spiritually and graciously He secretly pulled you to the third degree and manner of living, which is called Singular? In this solitary form and manner of living,

you may learn to lift up the foot of your love; and step towards that state and degree of living that is perfect, and the last state of all.
__________________________________________________________________
HERE BEGINS THE SECOND CHAPTER
A short stirring to meekness, and to the work of this book.

LOOK up now, weak wretch, and see what you are. What are you, and what have you merited, to thus  be called by our Lord? What weary wretched heart, and

sleeping in sloth, is that, which is not  wakened by the winds of this love and the voice of this calling?

Beware, wretch, and hold yourself never the holier nor the better, for the worthiness of this calling and for the singular form of living that you are in. But the more

wretched and cursed, unless you do that which is good, by grace and by counsel, to live after your calling. And insomuch you should be more meek and loving to

your spiritual spouse, that He that is the Almighty God, King of Kings and Lord of Lords, would be so meek Himself to condescend so low unto you, and among all

the flock of His sheep so graciously would choose you to be one of His specials, and then set thee in the place of pasture, where you may be fed with the

sweetness of His love, as a pledge of your heritage in the Kingdom of Heaven.

… But one thing I tell you. He is a jealous lover and allows no fellowship, and He will not work in your will unless you be alone with Him. He asks no help, but only

yourself. He wills, that you but look on Him and shut the windows and the door, to keep out assailing “flies and enemies.” And if you be willing to do this, you need

thee but meekly press upon Him with prayer, and soon He will help you. Press on then…  He is full ready, and abides in you.

But what shall you do, and how shall you press?
__________________________________________________________________
HERE BEGINS THE THIRD CHAPTER
How the work of this book shall be done, and of the worthiness of it above all other works.

LIFT up your heart unto God with a meek stirring of love; and mean Himself, and none of His goods. And thereto, be loath to think on anything but Himself. So that

nothing work in thy wit, nor in thy will, but only Himself. And to do that is to forget all the creatures that ever God made and their ways, so that your thought and your

desire be not directed nor stretched to any of them, neither in general nor in particular, but let them be, and take no heed to them. This is the work of the soul that

most pleases God. All saints and angels have joy of this work, and hasten to help it in all their might. All fiends be furious when you do it, and try for to defeat it in

every way that they can. All men living in earth be wonderfully helped by this work, you do not know how. Yea, the souls in purgatory be eased of their pain by virtue

of this work. You are cleansed and made virtuous by no work as much. And yet it is the lightest work of all, when a soul is helped with … and soonest done. But

without grace it is hard, and difficult for you to do.

Travail in it as long as you can. For the first time when you do it, you find only darkness; and as it were a cloud of unknowing, you know not what, save that you feel in

your will a naked intent unto God. This darkness and this cloud is between you and your God, and is allowed that you may neither see Him clearly by the light of

understanding in your reason, nor feel Him in sweetness of love in your heart. 

And therefore make up your mind to bide in this darkness as long as you may, evermore crying after Him that you love. For if ever you shall feel Him or see Him it

if fitting always to be in this cloud in this darkness. And if you wilt busily travail as I bid you, I trust in His mercy that you shall come thereto.
__________________________________________________________________
HERE BEGINS THE FOURTH CHAPTER
Of the shortness of this work, and how it may not be come to by curiosity of wit, nor by imagination.
That you shall not err in this work and wish that it be otherwise than it is, I shall tell you a little more about it as I understand it.

This work requires no long time to be truly done, as some men think; for it is the shortest work of all that man may imagine. It is never longer, nor shorter, than is an

atom: which atom, by the
definition of true philosophers in the science of astronomy, is the  least part of time. And it is so little that for the littleness of it, it is indivisible and nearly

incomprehensible. This is that time about which it is written: All time that is given to thee, it shall be asked of thee, how thou hast disposed of it. …and no more nor

no fewer, may be and are in one hour in thy will, as are atoms in one hour. And if you were reformed by grace to the first state of man's soul, as it was before sin,

then you should evermore by help of that grace be lord of that stirring or of those stirrings….And He by Himself without more, and none but He, is sufficient to the full

and much more to fulfill the will and the desire of our soul. And our soul by virtue of this reforming grace is made sufficient to the full to comprehend all Him by love…

But yet all reasonable creatures, angel and man, have in them one principal working power, which is called a knowledgeable power, and another principal working

power, which is called a loving power….to the knowledgeable power, God that is the maker of them is forever incomprehensible; and to the second, the loving

power, in each one diversely He is all comprehensible to the full. Insomuch that a loving soul alone in itself, by virtue of love should comprehend in itself Him that is

sufficient to the full--…And this is the endless, marvelous, miracle of love; the working of which shall never have an end, forever shall He do it, and never shall He

cease doing it…. for the feeling of this is endless bliss, and the contrary is endless pain.

And therefore those who were reformed by grace should never be in this life--as he may not be without these stirrings in nature--without some taste of the endless

sweetness, and in the bliss of heaven… And therefore be not surprised that  I stir thee to this work. For this is the work, as thou shalt hear afterward, in the which

man should have continued if he never had sinned: and by the working a man shall be repaired again. And for the default of this working, a man falls evermore

deeper and deeper in sin, and further and further from God. And by keeping and continual working in this work only without more, a man evermore rises higher and

higher from sin, and nearer and nearer unto God….

But sorrowfully you say now, "How shall I do it?…Help me now for the love of JESUS!"  Quite rightly you have said, for the love of JESUS. For in the love of JESUS;

there shall be your help. Love is such a power, that it makes all things to be in common. Love therefore JESUS; and all thing that He has, will be yours….Knit

yourself therefore to Him, by love and by belief, and then by virtue of that knot you shall be common knower with Him, and with all that by love so be knitted unto Him:

that is to say, with our Lady Saint Mary that full was of all grace in keeping of time, with all the angels of heaven that never may lose time, and with all the saints in

heaven and in earth, that by the grace of JESUS use time fully justly in virtue of love…

And therefore take heed of this work, and of the marvelous manner of it within your soul. For if it be truly conceived, it is but a sudden stirring… speedily springing

unto God as a sparkle from the coal. And it is marvelous to number the stirrings that may be in one hour wrought in a soul that is disposed to this work. And yet in

one stirring of all these, he may have suddenly and perfectly forgotten all created things. But after each stirring, because of the corruption of the flesh, it falls down

again to some thought or to some done or undone deed. But what of it? For fast after, it rises again as suddenly as it did before.

And here may men quickly conceive the manner of this working, and clearly know that it is far from any fantasy, or any false imagination or quaint opinion: which is

brought in, not by such a devout and a meek blind stirring of love, but by a proud, curious, and an imaginative mind. Such a proud, curious wit needs always be

borne down and stiffly trodden down under foot, if this work shall truly be conceived in purity of spirit. For whoso hears about this work and think that it may, or

should, be come to by travail in their minds, and therefore they sit and seek in their mind how that it may be, and in this curiosity they exhaust their imagination…

and they feign a manner of working which is neither bodily nor spiritual; truly this man, no matter who he be, is perilously deceived. Insomuch, that unless God of His

great goodness show His merciful miracle, and make him soon leave the work, and bring him to take counsel of proved workers, he shall fall either into frenzies, or

else into other great mischiefs of spiritual sins and devils' deceits; through the which he may easily be lost, both life and soul, without any end.

And therefore for God's love be wary in this work, and travail not in your minds or in your imagination…

And think not, that because I call it a darkness or a cloud, that it be any cloud congealed of the humours that flee in the air, nor yet any darkness  such as is in your

house on nights when the candle is out... For when I say darkness, I mean a lacking of knowing: as all those things that you know not, or else that you have forgotten,

it is dark to you; for you see it not with your mental eye. And for this reason it is not called a cloud of the air, but a cloud of unknowing, that is between you and your

God.
__________________________________________________________________
HERE BEGINS THE FIFTH CHAPTER
That in the time of this work all the creatures that ever have been, are now, or ever shall be, and all the works of those same creatures, should be hid under the

cloud of forgetting.

AND if ever thou shalt come to this cloud and dwell and work therein as I bid you, as this cloud of unknowing is above thee, between you and your God,  thee and

thy God, it is necessary to  put a cloud of forgetting beneath you; between you and all the creatures that ever be made…

For although it be very profitable sometimes to think of certain conditions and deeds of some certain special creatures, nevertheless yet in this work it profits little

or nothing. Why? Memory or thinking of any creature that ever God made, or of any of their deed either, it is a manner of spiritual light: for the eye of your soul is

opened on it and even fixed thereupon, as the eye of a shooter is upon the target that he shoots to. And one thing I tell you, that all things that you think upon, it is

above you for the time, and between you and your God:  and insomuch you are the further from God, that anything is in your mind instead of God alone.

Yea! …, in this work it profits little or nothing to think of the kindness or the worthiness of God, nor of Our Lady, nor of the saints or angels in heaven, nor yet of the

joys in heaven: that is to say, with a special intent as if that would increase the purpose (of your desire to be closer to God.) …
For even though it be good to think about the kindness of God, and to love Him and praise Him for it, yet it is far better to think upon the naked being of Him, and to

love Him and praise Him for Himself.
__________________________________________________________________
HERE BEGINS THE SIXTH CHAPTER
A short summary of the work of this book, treated by question

BUT now you ask me, "How shall I think about Himself, and what He is?" and to this I cannot answer you except to say “I don’t know.”

For you have brought me with your question into that same darkness, and into that same cloud of unknowing, that I wish you were in in yourself.

For of all other creatures and their works, yea, and of the works of God's self, may a man through grace have fullness of knowing, and well he can think of them: but

of God Himself can no man think. And therefore I would leave all that I can think, and choose for my love that thing that I cannot think. Because He may well be loved,

but not thought. By love may He be seized and held; but by thought never. And therefore, although it be good sometimes to think of the kindness and the worthiness

of God specifically, and although it be a light and a part of contemplation: nevertheless yet in this work it shall be cast down and covered with a cloud of forgetting.

And you shall step above it bravely, with a devout and a pleasing stirring of love, and try to pierce that darkness above you. And hit upon that thick cloud of

unknowing with a sharp dart of  longing love; and go not leave because of anything that happens. 
__________________________________________________________________
HERE BEGINS THE SEVENTH CHAPTER
… AND if any thought rise and will press continually above thee between you and that darkness, and ask you saying, "What do you seek and what would you have?”

say that it is God that you would have. "Him I covet, Him I seek, and nothing but Him."

And if he (the thought that is distracting you) ask you, "What is that God?" say that it is God that made you and redeemed you, and that graciously has called

you…And therefore say (to such questions), "Go you down again," and tread him fast down with a stirring of love, although he seem to you right holy, and seem to

you as if he would help you to seek Him. For perchance he will bring to your mind diverse beautiful and wonderful points about His kindness, and say that He is full

sweet, and full loving, full gracious, and full merciful. And if you will hear him, he seeks nothing better; for at the last he will thus jangle ever more and more till he

bring you lower, to think about His  Passion.
And there will he let you see the wonderful kindness of God, and if you hear him, he cares for nothing better. For soon after he will let you see your old wretched

living, and perchance in seeing and thinking thereof he will bring to your mind some place that you have dwelt in before this time.(So that by the end of this

sequence of thoughts and images you will be scattered all over the place. So you should cut off these thoughts, however, good at the inception and just stay with

your intent to reach God alone in the Cloud.)…

And if you are so inclined, you may have this intent folded into one word to have a hold on it but a little word of one syllable: for so it is better than of two…And such

a word is this word GOD or this word LOVE. Choose whichever you wish and like best of one syllable and fasten this word to your heart, so that it be ever there no

matter what else is happening.

This word shall be your shield and your spear, whether you be in peace or at war. With this word, you shalt beat on this cloud and this darkness above thee. With

this word, you shall smite down all manner of thought under the cloud of forgetting. Insomuch, that if any thought press upon you to ask you what you really want,

answer them with no more words but with this one word. And if he (the thought) want you to expound upon that word, say to him that you will have it all whole, and not

broken or cut up.
__________________________________________________________________
HERE BEGINS THE EIGHTH CHAPTER
A consideration of certain doubts that may come up about this work and distinctions between the degrees and the parts of active living and contemplative.

…when you ask me what is he, this that presses so hard upon you offering to help thee in this work; I say that it is a sharp and a clear beholding of your natural

intelligence, printed in your reason within your soul. And where you ask me whether it be good or evil, I say that it is always be good in its nature, since it is a beam

of the likeness of God. But the use thereof may be both good and evil. Good, when it is opened by grace for to see your wretchedness, the passion, the kindness,

and the wonderful works of God in His creatures bodily and spiritually. And then is the use evil, when it is swollen with pride and with curiosity of much clergy making

them wish to be known not as meek scholars and masters of divinity or of devotion, but proud scholars, really of the devil, and masters of vanity and of falsehood.

Or in others … when used for vain pleasure and enjoying being flattered by others…

(In this regard you need to consider) that in the Church there are two types of life:  the one is active life, and the other is contemplative life. Active is the lower, and

contemplative is the higher. Active life has two degrees, a higher and a lower: and also contemplative life has two degrees, a lower and a higher. Also, these two

lives be so coupled together that although they be different in some part, yet neither of them may be had fully without some part of the other. For why? That part that

is the higher part of active life, that same part is the lower part of contemplative life. So that a man may not be fully active, but if he be in part contemplative; nor yet

fully contemplative, as it may be here, but if he be in part active. The condition of active life is such, that it is both begun and ended in this life; but not so of

contemplative life. For it is begun in this life, and shall last without end. For why? That part that Mary chose shall never be taken away. Active life is troubled and

travailed about many things; but contemplative sits in peace with one thing.

The lower part of active life consists in good and honest bodily works of mercy and of charity. The higher part of active life and the lower part of contemplative life

lies in good spiritual meditations… But the higher part of contemplation, as it may be had here, consists totally all in this darkness and in this cloud of unknowing;

with a loving stirring and a blind beholding unto the naked being of God Himself only.
In the lower part of active life a man is without himself and beneath himself. In the higher part of active life and the lower part of contemplative life, a man is within

himself and even with himself. Butin the higher part of contemplative life, a man is above himself and under his God. Above himself he is: for why, he strives to win

to be there by grace, whither he may not come by nature. That is to say, tobe knit to God in spirit, and in oneness of love and accordance of will. And right as it is

impossible, to man's understanding, for a man to come to the higher part of active life unless (in his prayer) he detach from  outward bodily works, the which he had

done, or else should do, although they were never so holy works in themselves: surely as unlikely a thing that a man who is working in this darkness and in this cloud

of unknowing with an affectionate stirring of love to God for Himself, for to let any thought or any meditation of God's wonderful gifts, kindness, and works in any of

His creatures bodily or spiritual, rise upon him to press between him and his God; although they be ever so holy thoughts, or so profound, or so comforting.

…  And all  the while that the soul dwells in this mortal body, evermore is the sharpness of our understanding in beholding of all spiritual things, but most specially of

God, mingled with some manner of fantasy which brings in an impure element and often error. 
__________________________________________________________________
HERE BEGINS THE NINTH CHAPTER
… If you might once see (God) as clearly, as you may by grace come to for to grope it and feel it in this life, you would think as I say. But be sure that clear sight shall

never man have here in this life: but the feeling may men have through grace when God so allows. And therefore lift up your love to that cloud: rather, let God draw

your love up to that cloud and strive you through help of His grace to forget all other thing.
For since a  remembrance of anything under God pressing against Your  will and your thinking puts you  farther from God than you would be if it were not, and

makes you more unable to feel in experience the fruit of His love, can’t you see that when you purposely think of something other than God in this prayer it will hinder

your purpose? …
I do not say that thinking of something spiritual is… evil. Nay! God forbid that you take it so. But I say,although it be good and holy, yet in this work it takes away

more than it profits. I mean for the time. Why? Surely he that seeks God perfectly, he will not rest finally in the remembrance of any angel or saint that is in heaven.
__________________________________________________________________
HERE BEGINS THE TENTH CHAPTER
How a man shall know when his thought is no sin; and if it be sin, when
it is deadly and when it is venial.
BUT it is not thus of the remembrance of any man or woman living in this life, or of any bodily or worldly thing whatsoever that it be. A sudden thought of any of them,

pressing against your will and your thinking, although it be no sin imputed unto you--for it is the pain of the original sin pressing against your power, of the which sin

you are cleansed in your baptism--nevertheless yet if this sudden stirring or thought be not smitten soon down, quickly the weakness of your worldly heart will be

distracted with some manner of liking, if it be a thing that pleases you or has pleased you before, or else with some manner of grumbling, if it be a thing that you

think grieves you or has grieved you before. (And even though in concrete reality following such a stirring may be a deadly sin, in those who are fastened to God it

will be a venial sin to dwell on it in a particular fashion described below) … 
And this happens when you will to think of a man or woman or something material, and your dislike of what they did leads to an angry passion and a desire for

vengeance, the which is called Wrath. Or else an evil disdain and a manner of loathsomeness of their person, with despiteful and condemningthoughts, the which is

called Envy. Or else a weariness and an unwillingness to undertak any good occupation bodily or spiritual, which is called Sloth.
And if it be a thing that pleases you, or has pleased you before, there rises in you a passing delight in thinking about that thing, in so much as you rest in that

thought, and finally fasten your heart and your will on it, and feed your worldly heart on it, so that you begin coveting no treasure more than it, and wish to live ever in

peace and rest with that thing,… then it is Pride.
And if it be any manner of worldly good, riches or properties, or what that man may have or be lord of, then it is Covetuousness.  If it be dainty meats and drinks, or

any manner of delights that man may taste, then it is Gluttony. And if it be love or pleasure, or any manner of fleshly dalliance, or flattering of any man or woman

living in this life, or of thyself either: then it is Lechery.
__________________________________________________________________
HERE BEGINS THE ELEVENTH CHAPTER
That a man should weigh each thought and each stirring after that it is, and always avoid recklessness in venial sin.
I SAY not this for that I believe that you, or any other such as I speak of, be guilty and cumbered with any such sins; but so that you would weigh each thought and

each stirring as it really is, and strive busily to destroy the first stirring and thought of these things that you may thus sin in relation to. For one thing I tell thee; that

who weighs not, the first thought--yea, although it be no sin unto him--that he, whosoever that he be, shall not eschew recklessness in venial sin. Venial sin shall no

man utterly avoid in this mortal life. But recklessness in venial sin should always be avoided of all the true disciples of perfection; and else I be not surprised if they

soon sin in a deadly way.
__________________________________________________________________

HERE BEGINS THE TWELFTH CHAPTER
That by Virtue of this work sin is not only destroyed, but also Virtues born.
AND, therefore, if you will stand and not fall, cease never in your intent: but beat evermore on this cloud of unknowing that is between you and your God with a

sharp dart of longing love, and loathe for to think on anything under God, and leave not this practice because of anything that happens. 
For this is only by itself that work that destroys the ground and the root of sin. Fast thou ever so much, stay awake ever so long, rise never so early, lie ever on a

hard pace, wear ever so sharp (penitential garments); yea, and if it were lawful to do--as it is not--put out hour eyes, cut out your tongue of your mouth, stop your

ears and your nose, though shear away your members, and do all the pain to your body that you may or can think: all this would not help you at all. Yet will stirring

and rising of sin be in you.
Yea, and what more? Weep ever so much for sorrow of your sins, or of the Passion of Christ, or think of the joys of heaven, what may all this do for you?  Surely

much good, much help, much profit, and much grace will it get you. But in comparison to this blind stirring of love, it is but a little that it does, or may do, without this.

This by itself is the best part of Mary without these others. They without it profit but little or nothing.  (The work of the Cloud of Unknowing) destroys not only the

ground and the root of sin as it may be here, but also begets virtues. For all virtues shall truly be, and perfectly conceived, and warmly understood, in it, without any

(explicit) mingling of the intent. And have a man ever so many virtues without it, all they be mingled with some crooked intent, for which reason they be imperfect.
For virtue is nothing else but a purposeful and a measured affection, plainly directed unto God for Himself. Why? He in Himself is the pure cause of all virtues:

insomuch, that if any man be stirred to any one virtue by any other cause mingled with Him, yea, although that He be the chief, yet that virtue is then imperfect…. If

he has these two virtues be meekness and charity he needs no more: because he has all.
[HERE ENDS THE CHAPTERS REQUIRED FOR THE COURSE. MORE CAN BE FOUND IN THE LARGE FILE OF READINGS OF THE CLOUD].
__________________________________________________________________
HERE BEGINS THE THIRTEENTH CHAPTER
What meekness is in itself, and when it is perfect and when it is imperfect.
NOW let see first about the virtue of meekness; how it is imperfect when it is caused of any other thing mingled with God although He be the chief; and how it is

perfect when it is caused of God by Himself…
Meekness in itself is nothing else, but a true knowing and feeling of a man's self as he is. For surely whoever truly sees and feels himself as he would truly be meek.

Two things there are which cause this meekness: one is the the filth, the wretchedness, and the frailty of man, into the which he is fallen by sin; and which it

behooves him always to feel to some degree while he lives on this earth no matter how holy he is.  Another is the super-abundant love and the worthiness of God in

Himself; in beholding of  which all nature quaketh, all writers be fools, and all saints and angels be blind….
This second cause is perfect; because it shall last without end. And the first one is imperfect; because it shall not only fail at the end of this life, but because often

(by praying in the manner of the Cloud of Unknowing,) it will often happen that such an abundance of graces will come that the soul shall suddenly and perfectly lose

and forget all knowledge and feeling of his being, not even thinking about whether he has been holy or wretched. But whether this happen often or seldom to a soul

that is thus disposed, I believe that even if it be a short while during this time the soul is made perfectly meek, for it knows and feels nothing but God…
__________________________________________________________________
HERE BEGINS THE FOURTEENTH CHAPTER
That without imperfect meekness coming before, it is impossible for a sinner to come to the perfect Virtue of meekness in this life.
FOR although I call it imperfect meekness, yet I had rather have a true knowing and a feeling of myself as I am…than shoud all the saints and angels in heaven, and

all the men and women of Holy Church living in earth, religious or seculars in all degrees, set at once all together to do nothing else but to pray to God for me to get

perfect meekness…
And therefore strive and sweat in all that you can to get a true knowing and a feeling of yourself as you are, and then I believe that soon after that you shall have a

true knowing and a feeling of God as He is. Not as He is in Himself, for that may no man do but Himself; nor yet as you shall do in bliss (in heaven) both body and

soul together. But as it is possible, and as He choose to be known and felt by a meek soul living in this mortal body…
For often times it happens that lacking of knowing is cause of much pride…and you can deceive yourself and think that you are fully meek when you are all enfolded

in foul stinking pride. And therefore try to travail for perfect meekness; for the condition of it is such, that whoever has it, and while he has ithe shall not sin, nor yet

much after….
__________________________________________________________________
HERE BEGINS THE SIXTEENTH CHAPTER
That by Virtue of this work a sinner truly turned and called to contemplation comes sooner to perfection than by any other work; and by it soon may get of God

forgiveness of sins.
LOOK that no man think it presumption, that he that is the wretchedest sinner on this earth dare take upon himself after the time passes where he has amended his

life (through Confession, etc.), and after the has felt himself stirred to that life that is called contemplative, by the assent of his counsel (spiritual mentor)  and his

conscience to offer a meek stirring of love to his God, hiddenly pressing upon the cloud of unknowing between himself and his God. When our Lord said to Mary, in

person of all sinners that be called to contemplative life, "Thy sins be forgiven thee," it was not for her great sorrow, nor for the remembering of her sins, nor yet for

her meekness that she had in the beholding of her wretchedness only. But, why then? Surely because she loved much.
Lo! here may men see what a hidden pressing of love may purchase of our Lord, more than all other works that man may think of. And yet I grant surely, that she

had plenty of sorrow, and wept grievously for her sins, and felt greatly meekness in remembrance of her wretchedness. And so should we do, that have been

wretches and habitual sinners; all our lifetime making terrible sorrow for our sins…
But how? Surely as Mary did… all her lifetime she had them with her wherever she went, as it were in a bundle bounde together and laid up hiddenly in the hole of

her heart, in a manner never to be forgotten--nevertheless yet, it may be said and affirmed by Scripture, that she had a more hearty sorrow, a more doleful desire,

and a more deep sighing, and more she languished, yea! almost to the death, for lacking of love, although she had so much love (and have no wonder about this,

for it is the condition of a true lover that the more he loves, the more he longs to love), than she had for any remembrance of her sins…
Came she therefore down from the height of desire into the deepness of her sinful life, and searched in the foul stinking fen and dunghill of her sins; searching them

up,  one by one, with all the circumstances of them, and sorrowed and wept so upon them each one by itself? Nay, surely she did not so. And why? Because God

(by means of grace) made her know that none of that could bring about forgiveness of her sins which came not from her but from Him.
And therefore she hung up her love and her longing desire in this cloud of unknowing, and learned to love a thing which she might not see clearly in this life, by light

of understanding in her reason, nor yet actually feel in sweetness of love in her affection. Insomuch, that she had often times little special remembrance, whether

that ever she had been a sinner or none. Yea, and full often times I hope that she was so deeply disposed to the love of His Godhead that she had but little special

beholding of the beauty of His precious and His blessed body, in the which He sat full lovely speaking and preaching before her; nor yet to anything else, bodily or

spiritual.
__________________________________________________________________
HERE BEGINS THE SEVENTEENTH CHAPTER
That a true contemplative must not meddle in the active life, nor into anything that is done or spoken about him, nor yet to answer to his blamers in excusing of

himself.
IN the gospel of Saint Luke it is written, that when our Lord was in the house of Martha her sister, all the time that Martha made her busy about the details of

hospitality, Mary her sister sat at His feet. And in hearing of His word she paid no attention to the busyness of her sister, although her busyness was truly good and

holy, for truly it is the first part of active life… 
But to the sovereignest wisdom of His Godhead enfolded in the dark words of His manhood, to that she paid attention with all the love of her heart. For that she

would not leave for anything she saw or heard around her, but sat totally still in her body, with many a sweet hidden love pressed upon that high cloud of unknowing

between her and her God. For one thing I tell thee, that there was never yet pure creature in this life, nor never yet shall be, so high ravished in contemplation and

love of the Godhead, that there is not just the same a high and a wonderful cloud of unknowing between him and his God… to such an extent that when her sister

Martha complained to our Lord of her, and bade Him bid her sister rise and help her and let her not so work and travail by herself, she sat full still and answered not

with one word, nor showed as much as a grumbling gesture against her sister for any complaint that she could make. And no wonder: because she had another

work to do that Martha knew not of. And therefore she had no leisure to listen to her, nor to answer her about her complaint.
Lo! friend, all these works, these words, and these gestures, that were told about between our Lord and these two sisters, were described as an example for  all

actives and all contemplatives that have been since in Holy Church, and shall be to the day of judgment. For by Mary is understood all contemplatives; that they

should conform their living after hers. And by  Martha, actives in the same manner.  
__________________________________________________________________
HERE BEGINS THE EIGHTEENTH CHAPTER
How that yet unto this day all actives complain of contemplatives as Martha did of Mary. Of which complaining, ignorance is the cause.
AND just as Martha complained then about Mary her sister, just so yet unto this day all actives complain of contemplatives. For whenever there be a  man or a

woman in any place of this world, who feels stirred through grace and by counsel to forsake all outward business, and for to set himself totally  to live a

contemplative life; … as fast, their own brethren and their sisters, and all their close friends, with many others that know not their stirrings nor that manner of living

that they set them to, with a great complaining spirit shall rise upon them, and say sharply unto them that it is nothing that they do. And as fast they will remember up

many false tales, and many true also, of the downfall of men and women that have given them to such life before: and never a good tale of them that stood.
I grant that many fall and have fallen of them that have in this manner forsaken the world. And where they should have become God's servants and His

contemplatives, because they would not let themselves be ruled by true spiritual counsel they have become the devil's servants and his contemplatives; and

become either hypocrites or heretics, or fallen into frenzies and many other mischiefs, in slander of Holy Church. 

__________________________________________________________________
HERE BEGINS THE NINETEENTH CHAPTER
… SOME might think that I do little justice to Martha, that special saint, for I liken her words of complaining of her sister unto these worldly men's words, or theirs

unto hers: and truly I mean no demeaning of her nor to them. And God forbid that I should in this work say anything that might be taken in condemnation of any of the

servants of God in any degree, or of His special saint. For I think that she should be excused for her complaint, taking into consideration the time and the manner

that she said it in. For her ignorance was the cause of what she said. And no wonder though she knew not at that time how Mary was occupied; for I believe that

before this time she had little heard of such perfection. And also what she said, was said courteously and in few words: and therefore she should always be

excused.
And so I think that these worldly living men and women of active life should also be excused of their complaining words even if they say rudely that they say;

because of their ignorance. Why? For they also nowadays know nothing about what these young disciples of God mean to do, when they set aside the business of

this world, and wish draw to be God's special servants in holiness and righteousness of spirit. And if they understood I daresay that these complainers would

neither do nor say as they say… knowing     no better way of life than that which they live themselves. And also when I think on my innumerable faults, before this

time, in words and deeds coming from default of knowing, I think then that since I was excused by God for my ignorant defects, that I should always charitably and

compassionately excuse other men's ignorant words deeds always excused. And surely else, do I not to others as I would they did to me.
__________________________________________________________________
HERE BEGINS THE TWENTIETH CHAPTER
…AND therefore I think, that they that set them to be contemplatives should not only excuse active men for  their complaining words, but that they should be so

occupied in spirit that they should take little heed or none about what men did or said about them. Thus did Mary, our example of all, when Martha her sister

complained to our Lord: and if we will truly do thus our Lord will do now for us as Hedid then for Mary.
And how was that? Surely thus. Our lovely Lord Jesus Christ, unto whom no private thing is hid, although He was required of Martha as judge to bid Mary rise and

help her to serve Him; nevertheless yet, sinceHe perceived that Mary was fervently occupied in spirit with the love of His Godhead, therefore courteously and as it

was seemly for Him to do by way of excuse, He answered for her, that for the excusing of  herself she would not have not leave off her loving absorption in Him. And

how answered He? …  “Martha, Martha!... You are busy," He said, "and troubled about many things." For they that be actives need always to be busied and

stressed about many diverse things that fall to them to do, first for their own needs, and then  in deeds of mercy for their neighbor-Christian, as charity requires. He

let her know that her busyness was good and profitable to the health of her soul. But , just the same, that she should not think that it were the best work of all that

man might do, therefore He added and said: But one thing is necessary.'
And what is that one thing? Surely that God be loved and praised Himself, above all other business bodily or spiritual that man may do. And for this, that she might

see that what she was doing was good but not perfect--He added and said, that Mary had chosen the best part; which should never be taken from her. Because

that perfect stirring of love that begins here is of the same kind as that which shall last without end in the bliss of heaven, for all it is but one.
__________________________________________________________________

HERE BEGINS THE TWO AND TWENTIETH CHAPTER
Of the wonderful love that Christ had for man; for all sinners truly turned and called to the grace of contemplation.
SWEET was that love betwixt our Lord and Mary. Much love had she for Him. Much more had He for her… she was so heartily set to love Him, that nothing beneath

Him might comfort her, nor yet hold her heart from Him. This is she, that same Mary, that when she sought Him at the sepulchre with weeping  would not be

comforted of angels. For when they spoke unto her so sweetly and so lovely and said, "Weep not, Mary; because our Lord whom you seek is risen, and you shall

have Him, and see Him live  among His disciples in Galilee, she would not be comforted because she thought that seeking the King of Angels she would not cease

grieving because of seeing angels. 
And what more? Surely whoever will look right at the story in the gospel, he shall find many wonderful points of perfect love written of her for our example, as match

this writing. And if a man wishes to see in the gospel the wonderful and the special love that our Lord had for her, an example for all sinners truly repentant and

called to the grace of contemplation, he shall find that our Lord might not allow any man or woman--yea, not her own sister--speak a word against her, or Simon in

his house who upbraided her.
__________________________________________________________________
HERE BEGINS THE THREE AND TWENTIETH CHAPTER
How God will answer (also for true contemplatives now)… 
And as He will answer for us thus in spirit, so will He stir other men in spirit to give us our needful things that belong to this life, as meat and clothes with all these

other; if He see that we will not leave the work of His love for busyness about them. It is an error to say that men should not help contemplatives unless these first

secure their own bodily necessities….one of these two God shall send thee, without your effort,  either abundance of necessaries, or strength in body and patience

in spirit to bear need…
__________________________________________________________________
HERE BEGINS THE FOUR AND TWENTIETH CHAPTER
What charity is in itself, and how it is truly and perfectly contained in the work of this book.


AND as it is said of meekness, how that it is truly and perfectly comprehended in this little blind love pressed, when it is beating upon this dark cloud of unknowing,

all other things put down and forgotten: so it is to be understood of all other virtues, and specially of charity.
For charity is nothing else but love of God for Himself above all creatures, and of man for God even as thyself…the substance of this work is nothing else but a

naked intent directed unto God for Himself.
A naked intent I call it. Because in this work is asked for nothing but God without care about being in pain or bliss but only that His will be fulfilled…. With no care

about whether others be kin or stranger, friend or foe. For all men him thinks equally kin unto him, and no man stranger. All men him thinks be his friends, and none

his foes.  He thinks that all that bring him pain in this life are his special friends, and he will them as much good as he would to his closest friend.
__________________________________________________________________
HERE BEGINS THE FIVE AND TWENTIETH CHAPTER
That in the time of this work a perfect soul hath no special beholding (dependence?) on any one man in this life…
When, in this work of prayer all things under God are to be totally forgotten, a man should have no special love for anyone in this life, friend or foe, kin or stranger.

During the work it would be a sin to be thinking of anyone but God.  But I say that he shall be made so virtuous and so charitable by virtue of this work,  that,

afterwards, when he goes to be with his neighbor Christian,  his will shall be eager to speedily help those in need as charity requires, especially to do for his foe

what he would do for his friend; to a stranger as to a kinsman. 
I do not mean that he shall not feel closer to some, which is lawful, for Christ felt such close affection for John, Mary and Peter more than to others. But I say, that in

the time of this work all shall be equally close, for he shall only feel God so that all shall be loved for God as well as himself…
As the Lord suffered for the salvation of all, so one praying in this way (in the Cloud) shall be bonded to all in their need for salvation and will wish all to experience

the graces he is experiencing… 
__________________________________________________________________
HERE BEGINS THE SIX AND TWENTIETH CHAPTER
That without special grace, or long use in common grace, the work of this book is a great travail.
… AND therefore struggle a while, and beat upon this high cloud of unknowing, and rest afterward. …
But I pray thee, wherein shall that travail be? Surely not in that devout stirring of love that is continually wrought in his will, not by himself, but by the hand of Almighty

God: which is always ready to work this work in each soul that is disposed to it…

But wherein then is this travail, I pray thee? Surely, this travail is all in treading down of the remembrance of all the creatures that ever God made, and in holding of

them under the cloud of forgetting named before. In this is all the travail, for this is man's travail, with help of grace. And the other above--that is to say, the stirring of

love--that is the work of only God. And therefore keep on with your work, and surely I promise you He shall not fail in His.
So keep going. Let’s see how you do? See how God is there and abides.   For shame! Don’t give up. Struggle but a while, and you will soon be reliefs of the

greatness and hardness of this travail. For although it be hard in the beginning, when you have no devotion; after a while when you have devotion, it will be very

restful and light where before it was so hard. And you will have little travail or God will  work sometimes all by Himself. And as He wishes you will think it a joy to let

God work alone on you.
Then will He sometimes perchance send out a beam of spiritual light, piercing this cloud of unknowing that is between you and Him; and show you some of His

secrets about which man may not or cannot speak. Then you will feel your heart inflamed with the fire of His love, far more than I can tell you, or may or will at this

time. For of that work, that falls to only God, dare I not take upon me to speak with my blabbering fleshly tongue: and shortly to say, although I could, I would not.
__________________________________________________________________
HERE BEGINS THE SEVEN AND TWENTIETH CHAPTER
Who should work in the gracious work of this book.
FIRST and foremost, I will tell thee who should work in this work, and when, and by what means… If you ask me who shall work thus, I answer thee--all that have

forsaken the world with a true will, and therefore give themselves no longer to the active life, but to that life that is called contemplative life. All those should work in

this grace and in this work, whether they have been accustomed sinners or not.
__________________________________________________________________
HERE BEGINS THE EIGHT AND TWENTIETH CHAPTER
That a man should not presume to work in this work before the time that he be lawfully cleansed in conscience of all his special deeds of sin.
BUT if you ask me when they should work in this work, then I answer you that not until they have cleansed their conscience of all their special deeds of sin done

before, after the common ordinance of Holy Church…
And, therefore, whoso will travail in this work, let him first cleanse his conscience; and afterward let him dispose him boldly but meekly thereto. And let him think,

that he has been a long time in coming to this.  For this is that work in the which a soul should travail all his lifetime, though he had never sinned mortally. And while a

soul is dwelling in this mortal flesh, it shall always see and feel this cumbrous cloud of unknowing between him and God. And not only that, but in pain of original sin

it shall always see and feel that some of all the creatures that ever God made, or some of their works, will always press in remembrance between it and God. And

this is the right wisdom of God, that man, when he had sovereignty and lordship of all other creatures, because that he willfully made himself subordinate to the

stirring of his subjects, leaving the bidding of God and his Maker; that it is just that afterwards, when he would fulfill the bidding of God, he saw and felt all the

creatures that should be beneath him, proudly press above him, between him and his God.
__________________________________________________________________
HERE BEGINS THE NINE AND TWENTIETH CHAPTER
That a man should abide in the travail in this work, and suffer the pain of it, and judge no man.
AND therefore, whoever wishes to come to the cleanness that he lost for sin, and to win to that well-being where all woe is lacking, needs to keep on in this work,

and suffer the pain of it, whether he have been a habitual sinner or not…
But far greater struggle have those that have been sinners than they that have not been…   Nevertheless, often it happens that some that have been horrible and

habitual sinners come sooner to the perfection of this work than those that have not  been. And this is the merciful miracle of our Lord, who gives His grace in ways

that cause the world to wonder.
Now truly I hope that on Judgment Day it shall be delightful, when God shall be seen clearly and all His gifts. Then shall some that now be despised and set at little

or nothing as common sinners, and perchance some that now be horrible sinners, sit happily with saints in His sight: when some of those that seem now really holy

and be worshipped of men as angels, and some of those yet perchance, that never yet sinned mortally, shall sit sorrowfully in hell caves.
In this way you see why no man should be judged by another in this life for the good or evil that they do. Nevertheless deeds may lawfully be judged as good or evil,

but not the man.
__________________________________________________________________
HERE BEGINS THE THIRTIETH CHAPTER
Who should blame and condemn other men's sins.
Who shall rightly judge?  Surely those in charge of souls and their healing, either given openly by the statute and the ordinance of Holy Church, or else secretly in

spirit at the special stirring of the Holy Spirit in perfect charity.
Each man beware, that he presume not to take upon him to blame and condemn other men's defaults, unless he feel truly that he be stirred by the Holy Spirit within

in his work; for else may he may very easily err in his judgments. And therefore beware: judge yourself as you wish between yourself and your God, and let other

men alone.       _________________________________________
HERE BEGINS THE ONE AND THIRTIETH CHAPTER
How a man, as he begins this work, should come against all  thoughts and stirrings of sin.
...try to cover your former sins with a thick cloud of forgetting, as if they had never been done in your life or in that of any other man. And if they oft rise, oft put them

down: and no matter how much you have to struggle…
__________________________________________________________________
HERE BEGINS THE TWO AND THIRTIETH CHAPTER
Of two spiritual strategies that are helpful to a spiritual beginner in this work.
…when sinful thoughts and stirrings come try to look, as it were, over their shoulders seeking another thing…that is, seeking God enclosed in a cloud of

unknowing…
Another is to cower under the thoughts and beg God to fight for you amidst these enemies…to take you up and lovingly dry your spiritual eyes, as the father does

with a child that was on the point of perishing under the attach of wild swine or biting bears in the forest.
__________________________________________________________________
HERE BEGINS THE THREE AND THIRTIETH CHAPTER
That in this work a soul is cleansed both of his specific sins and of the pain of them, and yet how there is no perfect rest in this life.
… For truly it is thy purgatory, and then when thy pain is all passed and thy ways be given by God, and graciously become habitual; then there is no doubt in my

mind that you are cleansed not only of sin, but also of the pain of sin. I mean, of the pain of thy special previous sins, and not of the pain of original sin. For that pain

shall always last to the day of your death, no matter how much you fight it.  Nevertheless, it shall but little provoke you, in comparison of this pain of your specific

sins; and yet you will still be in great struggle. For out of this original sin will all day spring new and fresh stirrings of sin:  which you have to smite down, and shear

away them constantly with a sharp double-edged dreadful sword of discretion. And hereby you will see and learn that there is no steadfast security nor true rest in

this life.
Nevertheless, because of this struggle you will notnot go back, nor yet be overly fearful of falling. For whatever the reason, you will not be easily provoked into sin.
HERE BEGINS THE FOUR AND THIRTIETH CHAPTER
That God gives this grace freely without any methods, and that it may not be come to with methods.

Only God can teach you how to pursue the work of the Clouds…for it is the work of God in souls that He chooses without any merit on our own part. For without His

grace no saint nor  angel can think to desire it. And I think Our Lord especially and often will give this work to them who have been habitual sinners more than in

those who never grieved Him greatly, for He wants His mercy to be known.
And yet He gives this grace to all, whether we be innocent or sinful in the past… 
Beware of pride, for it blasphemes God in His gifts, and makes sinners bold. If you were truly meek you would see that this work is given without any merit… It is

given in such a way that whoever is drawn to it is able to do it and nothing else. As much as you will it and desire it, so much have you of it…
Let this work of the Cloud do with you and lead you as it wills. Let it be the worker, and you but the sufferer: do but look upon it, and let it alone. Do not meddle

yourself into it as to help it, for you might spill all of it. … You be the house and let the cloud dwell in you… Be blind in this time, and shear away the craving to know.

It is sufficient that you feel stirred by you know not what, having no special thought of anything under God, and that your attention be nakedly directed unto God,

without any means on your part or on God’s…
And do not be afraid that the devil will take over, for he cannot do so without something to work with and there is none such here…
HERE BEGINS THE SIX AND THIRTIETH CHAPTER
Of the meditations of them that continually travail in the work of this book.
BUT it is not so with them that continually work in the work of this book. For their meditations be but as it were sudden thoughts and blind feelings of their own

wretchedness, or of the goodness of God;  without any means of reading or hearing coming before, and without any special paying attention to anything under God.

These sudden thoughts and these blind feelings are sooner learned of God than of man. There is no need for more….just single words such as Sin or God of

whatever you wish. But you need avoid analyzing these words as if that would increase your devotion…. For instance mean by sin, a lump which is yourself, without

any change of countenance or bodily indication of what is impinging on you. You should appear simply to be at rest.
HERE BEGINS THE SEVEN AND THIRTIETH CHAPTER
Of the special prayers of them that be continual workers in the word of
this book.
Other than the prayers ordained by the Church, your prayers should be simple and spontaneous.
And if they be in words, as they be but seldom, then be they but in full few words: yea, ever the fewer the better. Yea, and if it be but a little word of one syllable, me

think it better than of two…
(Here is an analogy) A man or a woman, afraid of a fire disaster or of someone dying, will cry out for help with very few words...surely, not in many words…And why

is that?...for he doesn’t want to delay help by his many words and yells out simply “fire!” or “help!”
So in prayer (of the Cloud) one word meant to be from the depth of the spirit, which is also height, length, and breadth pierces the ears of Almighty God quicker

than any long psalm mumbled thoughtlessly from the teeth! And therefore it is written, that short prayer pierces heaven.
HERE BEGINS THE EIGHT AND THIRTIETH CHAPTER
How and why that short prayer pierces heaven
…In this time it is that a soul comprehends after the lesson of Saint Paul with all saints--not fully, but in manner and in part, as it is according unto this work--what is

the length and the breadth, the height and the depth of everlasting and all, lovely, almighty, and all-knowing God. The everlastingness of God is His length. His love

is His breadth. His might is His height. And His wisdom is His deepness.
No wonder that a soul that is thus so conformed by grace to the image and the likeness of God his maker, be soon heard of God! Yea, though it be a truly sinful

soul, which is to God as it were an enemy; if he might through grace come cry such a little syllable in the height and the deepness, the length and the breadth of his

spirit, yet he should for the hideous noise of his cry be always heard and helped of God.
See by the example. He that is your deadly enemy, if you hear him cry out “fire” you would forget he is your enemy and be stirred by pity even in the midst of a wintry

night to help him but out the fire!...
Oh, Lord! since a man may be made so merciful in grace, to have so much mercy and so much pity of his enemy, notwithstanding his enmity, what pity and what

mercy shall God have then of a spiritual cry in soul?...
HERE BEGINS THE NINE AND THIRTIETH CHAPTER
How a perfect worker shall pray, and what prayer is in itself …
AND therefore it is, to pray in the height and the depth, the length and the breadth of our spirit. And that not in many words, but in a little word of one syllable. And

what shall this word be?...
Prayer in itself properly is nothing else, but a devout intent direct toward God, for getting  good and removing of evil. And then, since…all evil is included in sin, let

us intently pray for removing of evil eithersay, or think, or mean, nothing else nor any more words, but this little word "sin." And if we will intently pray for getting of

good, let us cry, either with word or with thought or with desire, nothing else nor any more words, but this word "God." For in God be all good, both by cause and by

being.
Study not for any other words, for by so doing you shall never come to your purpose in this work, for it is never got by study, but all only by grace. And therefore use

no other works unless you are stirred by God to use them…
But although the shortness of prayer be greatly commended here, nevertheless the oftenness of prayer is never to be refrained from. For you should never cease,

until the time that you have fully gotten what you long for… just as in the example someone would never cease crying “fire” until they have gotten the help they

needed. 
HERE BEGINS THE FORTIETH CHAPTER
That in the time of this work a soul pays no attention to any vice in itself nor to any virtue in itself.
DO you, on the same manner, fill your spirit with the spiritual meaning of the word “sin,”…without thinking of specific venial or mortal sins…since for contemplatives

the least sin makes us depart from God and lose our peace… And feel sin a lump, and none other thing than yourself. And cry then spiritually over any one of them

“Sin, sin, sin! Out, out, out!" …
IN the same manner shall you proceed with this little word "God." Fill your spirit with the spiritual meaning of it without any special attention to any of His works--

whether they be good, better, or best of all--physical or spiritual, or paying attention to any virtues… for all virtues you should find and feel in God… for in having God

we have all good and therefore covet nothing but only the good God.
And because however long you live in this wretched life, you will always feel yourself in some part to be a foul stinking lump of sin, as it were united and congealed

with sin in the substance of your being, therefore you can always know that if you had God you would lack sin and as much as you lack sin, you should have God.
HERE BEGINS THE ONE AND FORTIETH CHAPTER
That in all other works beneath this, men should keep discretion; but in this none.
AND furthermore, if you ask me what moderation you shall have in this work, then I answer you and say, absolutely none! For in all your other doings you shall have

moderation, as in eating and in drinking, and in sleeping and in keeping of your body from outrageous cold or heat, and in long praying or reading, or in communing

in speech with your neighbor Christian. In all these you should be moderate, neither too much nor too little. But in this work there is no measure: for I hope that you

will never cease this work as long as you live.
Sometimes by reason of sickness or other indispositions… may keep you from the height of such work, of course… Much as you need to pray for good health… I

tell you truly, that often patience in sickness and in other diverse tribulations pleases God much more than any pleasant devotion that you may have when in health. 
HERE BEGINS THE TWO AND FORTIETH CHAPTER


That by immoderateness in this, men shall keep moderation in all other things…
BUT perhaps you are wondering how it is possible to be moderate in eating and sleeping and in all other things?... I reply, the more you are busy paying attention to

this spiritual work within your soul, the more you wouldn’t bother to think so much about eating and drinking and sleeping and speaking…
Say what men say will, and let them witness the truth of this.  And therefore lift up your heart with a blind stirring of love; and think now sin, and now God. God you

want and sin you want to be free of. God wants you and you can be sure God wants to help you in your need to get rid of sin….
HERE BEGINS THE THREE AND FORTIETH CHAPTER
That all knowing and feeling of a man's own self will be lost if the perfection of this work shall truly be felt in any soul in this life…
By treading all else down under the cloud of forgetting you will forget all else. For it is the condition of a perfect lover, not only to love that thing that he loves more

than himself; but also in a sense to even hate himself for that thing that he loves.
Thus you shall come to loathe and be weary of everything except only God. And no wonder you hate to think about yourself when you will always feel sin, yourself, a

foul stinking lump, between you and God.
For on the knowing and feeling of yourself hangs your knowing and feeling of all other creatures, for compared to self all other creatures are easily forgotten. So

even if you forget all other creatures and their works and your own weeks, still between you and God is the naked feeling of your own being, and this will gradually

be destroyed as you become more perfect in this work.
HERE BEGINS THE FOUR AND FORTIETH CHAPTER
How a soul shall destroy all knowing and feeling of its own being…
…to this I answer thee and I say,that without a truly special grace full freely given of God, and then a true ability to receive this grace from your own side, this naked

knowing and feeling of your being may in no way be destroyed. And this ability is nothing else but a strong and a deep spiritual sorrow.
But in this sorrow you need to have moderation, so as not to strain your body or spirit, but to sit still as it were in sleep, all tearful and sunken in sorrow…This is true

sorrow; this is perfect sorrow; and happy will you be to win it.  All men have reasons for sorrow: but most specially he feels sorrow, that knows and feels that he

exists. And whoever never felt this sorrow, he may feel sorry because he has never felt perfect sorrow.  This sorrow, when it is had, cleanses the soul, not only of sin,

but also of pain that it hath deserved for sin; and therefore it makes it a soul able to receive that joy, that comes from been separated from all knowing and feeling of

his being.
This sorrow, if it be truly conceived, is full of holy desire: otherwise man might never in this life abide it or bear it. For if he did not feel the comfort of the experience

of God, he would be nearly mad with sorrow: weeping, wailing, striving, cursing and thinking that the burden he bears in his soul is so heavy he cares what happens

to him as long as God was pleased.  And yet in all this sorrow he desires not to unbe: for that were devil's madness and a spiting of God. But he wishes truly to be,

and intends to thank God heartily for the worth and gift of his being, even though he unceasingly desires to lose the knowing and feeling of his being!
(If God wishes He can give us a sense even on this earth of being united to God in such as way as to no longer feel the self to be separate.)

HERE BEGINS THE FIVE AND FORTIETH CHAPTER
A good statement of some deceiving experiences that may happen during this work.
BUT one thing I tell you, that in this work a young disciple not yet proven in spirituality, may easily be deceived and needs to accept the grace to desist and meekly

seek counsel, for otherwise perhaps he will be physically destroyed and fall into spiritual fantasies. All this comes from pride, worldliness and curiosity of mind. 
This is how such a deceit can happen. A young man or a woman new in the school of devotion, hearing of this work of lifting the heart unto God and desiring to feel

this love of God always, may conceive of it not in a spiritual sense but in a worldly physical sense and struggle to strain for this result by rudely trying to make

themselves feel this union, falling either into frenzies, weariness or feebleness in body and soul, trying to escape from themselves into comforts for the body and

spirit.  They might seek to be enflamed by some kind of heat, and fall into letting the fiend, their spiritual enemy. In this way their pride could lead them into feeling a

heat from the devil. And yet perhaps they think it to be the fire of love, gotten and kindled by the grace and the goodness of the Holy Spirit. Truly, from this deceit,

and of the branches of it, springs many mischiefs: much hypocrisy, much heresy, and much error. For quickly after such a false feeling comes a false knowing in the

Fiend's school, just as after a true feeling comes a true knowing in God's school. For I tell thee truly, that the devil has his contemplatives as God has His.
This deceit of false feeling, and of false knowing following thereon, has diverse and wonderful variations, after the diversity of states and the subtle conditions of

them that be deceived: as has the true feeling and knowing of them that be saved. But I set down here no more deceits except those I believe you will experience if

you decide to do this work. For what should it profit you to know how these great clerics and men and women of other degrees are deceived?  Surely nothing…
HERE BEGINS THE SIX AND FORTIETH CHAPTER
A good teaching how a man shall flee these deceits, and work more with a willingness of spirit, than with any bodily exertions…. 


learn to love willingly, with a soft and a demure behaviour as well in body as in soul; and abide courteously and meekly the will of our Lord, and snatch not

overhastily, as if you were a greedy greyhound…hunger thee never so sore. And, playfully, if you will, pretend that you do not let Him know how eager you are

to...see Him, and have Him or feel Him…
HERE BEGINS THE SEVEN AND FORTIETH CHAPTER
(Note from Dr. Ronda, here he describes how the soul should wish to be bonded with God is a very spiritual way rather than cherish feelings of God in the body.)…
Our desire for Good needs to be sober in purity and in deepness of spirit… because your desire is more like unto Him, when it is in purity of spirit, for He is a

Spirit…
HERE BEGINS THE EIGHT AND FORTIETH CHAPTER
How God will be served both with body and with soul, and reward men in both; and how men shall know when all those sounds and sweetness that fall into the body

in time of prayer be both good and evil.
I SAY not this because I will that you desist any time, if you be stirred to pray with your mouth, or to burst out for abundance of devotion in your spirit for to speak

unto God as unto man, and say some good word as you feel yourself stirred, such as: "Good JESU!  Fair JESU! Sweet JESU!" and all such words. Nay, God

forbid you take it thus! For truly I mean not thus, and God forbid that I should part that which God hath coupled, the body and the spirit. For God will be served with

body and with soul both together, as is right, and will reward man his merit in bliss, both in body and in soul. And in token of that reward, sometimes He will enflame

the body of devout servants of His here in this life: not once or twice, but perhaps very often as He wishes, with full wonderful sweetness and comforts. Of which,

some be not coming from without into the body by the windows of our minds, but from within; rising and springing of abundance of spiritual gladness, and of true

devotion in the spirit. Such a comfort and such a sweetness shall not be suspect…
But all other comforts, sounds and gladness and sweetness, that come from without suddenly and you know not from where,  I pray you to be wary of. For they may

be both good and evil; wrought by a goodangel if they be good, and by an evil angel if they be evil. But the devout stirring of love dwelling in pure spirit comes from

the hand of Almighty God without any sensible signs, and therefore it is always far from any fantasy, or any false opinion that may befall to man in this life.
And of the other comforts and sounds and sweetness, how you should be able to know whether they be good or evil I think not to tell you at this time: and that is

because I think it is not necessary.  You can find out from writings of other men a thousand fold better than what I can say or write…
If you continue in this way (of the Cloud) you will be able to discern these things…for this way of prayer will bind your heart so closely that you will not give great

credence to these other types of experience until they are wonderfully proven to you by the Spirit of God, or else by counsel of some discreet father.
HERE BEGINS THE NINE AND FORTIETH CHAPTER
The substance of all perfection is nothing else but a good will; and how  all sounds and comfort sweetness that may befall in this life are to the having a good will

but incidentals.
AND therefore I pray you, lean willingly choose this meek stirring of love in your heart, and follow after it: for it will be your guide in this life and bring you to bliss in

the other. It is the substance of all virtuous  living, and without it no good work may be begun nor ended. It consists in having a good will toward God, being pleased

and glad about all that He does…everything else is suspended on this good will. You may lack or have such other graces but they don’t make or break it… in the

bliss of heaven, however, all graces will be united in the body and soul.  And once in heaven I believe no one will feel badly or well for having had one or another

grace on this earth outside of this good will.
HERE BEGINS THE FIFTIETH CHAPTER
Which is chaste love; and how in some creatures such sensible comforts are but seldom, and in some very often….
If such sensible comforts come,…welcome them: but lean not too much on them…for it will take a lot of energy to try to stay long in  such sweet feelings and

weepings. And, perhaps, you may be stirred to love God for them, and that could lead you to grumble too much when they are not given.
And if that is the case, your love is not yet either chaste or perfect. For a love that is chaste and perfect, if God willed not to give such feelings. And it is common

that in some creatures there are many such comforts and in others but seldom…
For some creatures be so weak and so tender in spirit, that unless they were somewhat comforted by feeling of such sweetness, they might never be able to abide

or bear the diversity of temptations and tribulations that they suffer and struggle with in this life from their physical and spiritual enemies. 
And some there be that they be so weak in body that they may not do much penance to be cleansed. And these creatures will our Lord cleanse full graciously in

spirit by such sweet feelings and weepings. And also on the other side, there be some creatures so strong in spirit, that they can find comfort enough within in their

souls, in offering up of this reverent and this meek stirring of love and accordance of will, that they need not much to be fed with such sweet comforts in bodily

feelings. Which of these be holier or more dear to God, one than another, God knows and I not.
HERE BEGINS THE ONE AND FIFTIETH CHAPTER
… it is good to be wary in understanding this word "in," and  this word "up."…
For in misconceiving of these two words hangs much error…
A young disciple in God's school new turned from the world…and hearing men speak or read about (the Cloud)  "how a man shall draw all his mind within himself,"

or "how he shall
climb above himself"… and sometimes out of ignorance or out of a natural desire to hide things that they are called by grace to this spiritual work. And if

counseled not to do so, they will grumble against their advisor and claim that they can find no one who truly understands them…
And, therefore, they leave meek prayer and penance overly quickly and set themselves for this spiritual way… and go against nature and let the devil work on them.

And this can lead even to death and madness.
HERE BEGINS THE TWO AND FIFTIETH CHAPTER
How these young presumptuous disciples misunderstand this word "in," and of the deceits that follow from this.
They read and hear well said that they should leave outward working with their minds, and work inwardly…they strain themselves to see inwardly with their bodily

eyes and hear inwards with their ears, tasting, and feeling inwards. And thus they reverse them against the course of nature, and with this curiosity they strain their

imagination so indiscreetly, that at the last they turn their brain in their heads, and then the devil hath power to feign some false light or sounds, sweet smells in their

noses, wonderful tastes in their mouths; and many quaint heats and burnings in their bodily breasts or in their bowels, in their backs and … in their members.
And yet in this fantasy they think that they have a restful experience of their God without any allowing of vain thoughts; and surely so have they in a certain manner,

for they be so filled with falsehood. And why? Because he, that same fiend is working in them even as they think everything is from God, for the fiend will let them

think they are in God so that he should not be suspected of his work…
HERE BEGINNETH THE FOUR AND FIFTIETH CHAPTER
How by virtue of this word a man is governed truly wisely, and made good as well in body as in soul.
Each man or woman who looks at a person in the work (of the Cloud) will find him attractive, so much show that if the least attractive man or woman that lives

comes into the grace of this work, they will be change so that others would be happy to have them in their company and feel graced by God in their presence…

giving good counsel to all, so that all who see him will wonder at the changes in those who come to him. 
His demeanor and his words should be full of spiritual wisdom, full of fire, and of fruit in all sobriety, without any falsehood, pretence or vain show of devotion…from

trying to look holy in the sight of men rather than being truly holy in the sight of God and His angels.
Such folk will be more sorry about some unseemly or unfitting work spoken before men than they will for a thousand vain thoughts and stinking stirrings of sin

chosen by themselves in the sight of God and the saints and the angels in heaven…
Where there is true meekness rather than pride then it is good to manifest meek and seemly words and gestures. But this should not be manifest in high-pitched

voices but in a natural tone…And if he that has a plain and an open boisterous voice by nature speak words closely and high-pitched – unless  if he be sick in his

body, or else that it be between him and his God or his confessor--then it is a very token of hypocrisy…
HERE BEGINS THE FIVE AND FIFTIETH CHAPTER
How they be deceived that follow the fervor of spirit in condemning of some (harshly) without discretion.
SOME men the fiend will deceive in this manner. He will enflame their minds to maintain God's law, and to destroy sin in all other men. He will never tempt them with

a thing that is openly evil; he makes them like busy prelates watching over all the degrees of Christian men's living, as an abbot over his monks. ALL men they

reprove of their defaults, as if they had cure of their souls: and they think that this is for God…they say that the fire of charity stirs them to reprove others, but truly

they lie, for it is with the fire of hell, welling in their brains and in their imagination…
HERE BEGINS THE SIX AND FIFTIETH CHAPTER
Some…who are not deceived into harsh judgment yet out of pride and study leave the common doctrine and the counsel of Holy Church. And…end up

blaspheming all the saints, sacraments, statutes, and ordinances of Holy Church. And worldly men thinking that it is too hard to follow the Church lean toward these

heretics so that they can live in a softer manner…Now I believe that whoever doesn’t take the straight way to leaven, will go the soft way to hell…even if their sins

are hidden.
HERE BEGINS THE SEVEN AND FIFTIETH CHAPTER
How these young presumptuous disciples misunderstand this other word
"up"; and of the deceits that follow thereon….
Reading or hearing that we should “lift up our hearts to God” they stare in the stars as if they would be above the moon, and hearken when they shall hear any angel

sing out of heaven. These men will sometimes with the curiosity of their imagination pierce the planets, and “make a hole in the firmament to look through.” These

men will make a God as they wish Him to be and clothe Him full richly in clothes, and set Him in a throne far more curiously than ever was He depicted in this earth.

These men will make angels in bodily likeness, and set them about each one with diverse instruments, far more curious than ever was any seen or heard in this life.

Some of these men the devil will deceive very wonderfully. For he will send a manner of dew, angels' food they think it be, as it were coming out of the air, and softly

and sweetly falling in their mouths; and therefore they have it in custom to sit gaping as they would catch flies. Now truly all this is but deceit, seem it never so holy;

for they have in this time souls empty of any true devotion.
Much vanity and falsehood is in their hearts, caused of their curious working. Insomuch, that often the devil concocts quaint sounds in their ears, quaint lights and

shining in their eyes, and wonderful smells in their noses: and all is but falsehood. And yet they believe it is all true, using examples such as that of Saint Martin of

this upward looking and working, that saw by revelation God clad in his mantle amongst His angels, and of Saint Stephen that saw our Lord stand in heaven, and of

many other; and of Christ, that ascended bodily to heaven, seen of His disciples. And therefore they say that we should have our eyes upward.
I grant that in our bodily observance we should lift up our eyes and our hands if we be stirred in spirit. But I say that the work of our spirit shall not be directed either

upwards or downwards, nor on one side nor on other, nor forward nor backward since our work should be spiritual not bodily. 
HERE BEGINS THE EIGHT AND FIFTIETH CHAPTER
That a man shall not take example of Saint Martin and of Saint Stephen, as a reason to strain his imagination bodily upwards in the time of his prayer.
FOR what they say of Saint Martin and of Saint Stephen, although they saw such things with their bodily eyes, it was shown in miracle and in certifying of things that

were spiritual. For they realize that St. Martin’s mantle never came over Christ’s own body in a physical way since He had no need to be warmed. And whosoever

clothes a poor man and does any other good deed for God's love bodily or spiritually to any that has need, sure be they they do it unto Christ spiritually speaking:

and they shall be rewarded as substantially therefore as they had done it to Christ's own body. Thus says Himself in the gospel.
...All the revelations that ever saw any man here in bodily likeness in this life, they have spiritual meanings. And if those who were shown such revelations could

have understood them without a physical manifestation they would have been given only a spiritual understanding. And therefore let us pick off the rough bark, and

feed us off the sweet kernel…
Now it is true that our Lord when He ascended to heaven bodily took His way upwards into the clouds, and was seen of His mother and His disciples with their

bodily eyes? Should we therefore in our spiritual work ever stare upwards with our bodily eyes, to look after Him so that we may see Him sit bodily in heaven, or

else stand, as Saint Stephen did?...
For in heaven what is important is that He is united His body and soul…See by example what words like standing mean (analogically) even about human life. By

standing is understood a readiness of helping. An therefore it is said commonly of one friend to another, when he is in physical battle: "Bear you well, fellow, and

fight fast, and give not up the battle overly quickly; for I shall stand by you." He means not only bodily standing; for perhaps this battle is on horse and not on foot,

and perhaps it is in going and not standing. But he means when he says that he shall stand by him, that he shall be ready to help him. For this reason it was that our

Lord showed Him bodily in heaven to Saint Stephen, when he was in his martyrdom: and not to give us example to look up to heaven. As He had said thus to Saint

Stephen the person of all those that suffer persecution for His love: "Lo, Stephen! as verily as I open this bodily firmament, which is called heaven, and let you see

My bodily standing, trust fast that as truly stand I beside you spiritually by the might of My Godhead. And I am ready to help you, and therefore stand you unwavering

in the faith and suffer boldly the fell buffets of those hard stones: for I shall crown thee in bliss for thy merit, and not only you, but all those that suffer persecution for

Me in any manner." And thus may you see that these physically showings were done for spiritual purposes.
DEAR READERS, AT THIS TIME SOMEONE GAVE ME THE BANGLEY TRANSLATION. I decided, as a result, to stop paraphrasing the Underhill text. But, since

you may be reading this free and not have money to get the Bangley translation, I will just include here the lines in the rest of the Cloud that are not repetitious:
… HERE BEGINS THE FOUR AND SIXTIETH CHAPTER
Of the other two principal powers Reason and Will; and of the work of
them before sin and after.
REASON is a power through which we distinguish evil from good, the evil from the worse, the good from the better, the worse from the worst, the better from the

best. Before man sinned, it was possible for Reason to have done all this by nature. But now it is so blinded with original sin, that it may not do this work unless it be

illumined by grace.
Will is a power through which we choose good, after it is determined with Reason; and through which we love good, we desire good, and rest ourselves endlessly

in God. Before man sinned, will was not deceived ever in choosing, loving, or works. For before original sin, we would savor each thing as it was; but now we do

not do so unless we be anointed with grace. For often because of the infection of the original sin, the will savors a thing as good that is full evil, and that has but the

likeness of good…
HERE BEGINNETH THE FIVE AND SIXTIETH CHAPTER
Of the first secondary power, Imagination by name; and of the works and
the obedience of it to Reason, before sin and after.
IMAGINATION is a power through which we portray all images of absent and present things… Before  man sinned, Imagination was so obedient to the Reason, to

which it is as it were servant, that it never indulged in fantasies about physical or spiritual things. But now, unless the light of grace comes into the mind, the

imagination runs wild, sleeping or waking, to portray disordered images… 
HERE BEGINS THE SIX AND SIXTIETH CHAPTER
SENSUALITY is a power of our soul, relating to pleasure or displeasure in physical matters.
There are two parts to sensuality: the desire for what we need and, on the other hand, lust. For this same power is it, that grumbles when the body lacks what it

needs, but also to want more than we need…
Before man sinned Sensuality was obedient to the Will, so that it never grumbled. But now it is difficult to suffer meekly, feeling the absence of comforts, or the

presence of discomforts, or…to indulge like a swine in the mire, in the wealth of this world, so as to become beastly and fleshy more than human or spiritual.
HERE BEGINS THE SEVEN AND SIXTIETH CHAPTER
…We should wish to be above ourselves immersed in God, not so concerned with our own ideas and thoughts…grace can bring us higher than our nature…
HERE BEGINS THE NINE AND SIXTIETH CHAPTER
…Doing the prayer of the Cloud leads to a greater sense of the evil of ones sins, but if, as a result one goes back to worldliness, then one doesn’t deserve the

spiritual joys that God will give if you persevere…and the joy of realizing that many of ones temptation of the past are much less…he will think that the sufferings are

a purgatory and that the joys seem like paradise or heaven, and may feel truly himself to be experiencing God…Yet there will still be the Cloud of Unknowing

between him and God.
HERE BEGINNETH THE SEVENTIETH CHAPTER
…   By your eyes you cannot conceive of anything, except concerning the length and the breadth, the smallness and the greatness, the roundness and the

squareness, the farness and the nearness, and the colour of it. And by your ears, nought nothing but noise or some manner of sound. By your nose, nothing but

either stench or savour. And by your taste, nothing but either sour or sweet, salt or fresh, bitter or pleasant.  And by your touch, nothing but either hot or cold, hard or

tender, soft or sharp. And truly, neither God or spiritual things have any of those qualities nor quantities.
And by our understanding we can never know uncreated spiritual things…And therefore it was that Saint Denis said, the best knowing of God is that which is known

by unknowing. And truly, whoever willlook in Denis' books, he shall find that his words will clearly affirm all that I have said or shall say, from the beginning of this

treatise to the end.
HERE BEGINS THE ONE AND SEVENTIETH CHAPTER
That some may not come to feel the perfection of this work except in time of ravishing, and some may have it when they will, in the common state of man's soul.
SOME think this matter so hard and so fearful, that they say it may not be understood except in times of rapture…And to these men will I say, that it is all at the

ordinance and the disposition of God… for some have the joy of it in ordinary life as in sitting, going, standing, or kneeling with the mind’s alert, with some effort, but

not a great deal. As an example of special raptures we have Moses, but of this second type we have Aaron always with a Ark as the priest…
HERE BEGINS THE TWO AND SEVENTIETH CHAPTER
That a worker in this work should not deem nor think of another worker as he feels in himself.
…one to whom the joy of this work comes seldom should not deem that other spiritual workers must have the same experience and have to struggle greatly to

receive it. Nor should one who has it regularly imagine that others do also….
HERE BEGINS THE FOUR AND SEVENTIETH CHAPTER
… AND if you think that this manner of working be not according to your disposition in body and in soul, you may leave it and take another, safely with good spiritual

counsel without blame…But those that pursue this spiritual work should read this book twice or three times, the oftener the better, for perhaps some sentence that

was hard for you to grasp at the first or second reading may become very clear at another time…
Critical types I would prefer never to see this book for my intent was not to write for them even if they could be truly good men in the active life…
The conviction that this is a good work for a person to undertake does not depend on them always having the thought of it in their minds. No. Often times such a

thought is withdrawn for different reasons. It could be pride to think that one could simply call it up of one’s own power… even if it is not pride to want to experience

it, it could be the grace is withdrawn because in the future one might become proud. The withdrawing should not make one feel that God is one’s enemy. He is our

true friend….sometime it is our fault because of carelessness and then one feels true bitter pain at the loss, but sometimes our Lord delays it to make it grow…so

that by yearning for it, it may be shown that now one has even more desire and greater longing and love than before…more joy in finding it again than sorrow in

losing it before….
For not what you are, or what you have been, does God behold with His merciful eyes, but what you will be… Of this holy desire speaks St. Augustine saying that all

the life of a good Christian man is nothing else but holy desire.
Farewell, spiritual friend, in God's blessing and mine! And I beseech Almighty God, that true peace, holy counsel, and spiritual comfort in God with abundance of

grace, evermore be with you and all God's lovers on earth. Amen.
HERE ENDS THE CLOUD OF UNKNOWING.



July 15th, 2012:

The following are more excerpts from Dr. Ronda’s course in the Spiritual Classics:
From The Imitation of Christ

(From the Catholic Encyclopedia) Thomas a Kempis, was the author of the "Imitation of Christ", (1379 or 1380; died 14,71.  … Thomas was only thirteen when he

set out for the schools of Deventer, in Holland. He learned that his brother had joined a new community called The Brothers of the Common Life. The "new

devotion", of which Deventer was then the focus and center, was a revival in the Low Countries in the fourteenth century of the fervour of the primitive Christians at

Jerusalem and Antioch in the first. Its associates were called the "Devout Brothers and Sisters. They took no vows, but lived a life of poverty, chastity, and

obedience, as far as was compatible with their state, some in their own homes and others, especially clerics, in community. They were forbidden to beg, but all

were expected to earn their living by the labour of their hands; for the clerics this meant chiefly the transcribing of books and the instruction of the young. All earnings

were placed in a common fund, at the disposal of the superior; the one ambition of all was to emulate the life and virtues of the first Christians, especially in the love

of God and the neighbour, in simplicity, humility, and devotion. These details are given as helpful to a better understanding of the life and character of à Kempis, a

typical and exemplary Brother, and for seventy-two years he was one of the most distinguished of the Canons Regular.
We also know from early biographers that Thomas frequently preached in the church attached to the priory. In person Thomas is described as a man of middle

height, dark complexion and vivid colouring, with a broad forehead and piercing eyes; kind and affable towards all, especially the sorrowful and the afflicted;

constantly engaged in his favourite occupations of reading, writing, or prayer; in time of recreation for the most part silent and recollected, finding it difficult even to

express an opinion on matters of mundane interest, but pouring out a ready torrent of eloquence when the conversation turned on God or the concerns of the soul. A

possibly authentic portrait, preserved at Gertruidenberg, bears as his motto the words: "In omnibus requiem quaesivi et nusquam inveni nisi in een Hoecken met

een Böcken" (Everywhere I have sought rest and found it nowhere, save in little nooks with little books).


INTRODUCTORY NOTE
With the exception of the Bible, no Christian writing has had
so wide a vogue or so sustained a popularity as this.


THE FIRST BOOK
ADMONITIONS PROFITABLE FOR THE SPIRITUAL LIFE
CHAPTER I
Of the imitation of Christ, and of contempt of the world and all
its vanities

He that followeth me shall not walk in darkness,(1) saith the Lord.  These are the words of Christ; and they teach us how far we must imitate His life and character, if

we seek true
illumination, and deliverance from all blindness of heart.  Let
it be our most earnest study, therefore, to dwell upon the life
of Jesus Christ.
2. His teaching surpasseth all teaching of holy men, and such as
have His Spirit find therein the hidden manna.(2)  But there are
many who, though they frequently hear the Gospel, yet feel but
little longing after it, because they have not the mind of
Christ.  He, therefore, that will fully and with true wisdom
understand the words of Christ, let him strive to conform his
whole life to that mind of Christ.
3. What doth it profit thee to enter into deep discussion
concerning the Holy Trinity, if thou lack humility, and be thus
displeasing to the Trinity?  For verily it is not deep words that
make a man holy and upright; it is a good life which maketh a man
dear to God.  I had rather feel contrition than be skilful in the
definition thereof.  If thou knewest the whole Bible, and the
sayings of all the philosophers, what should all this profit thee
without the love and grace of God?  Vanity of vanities, all is
vanity, save to love God, and Him only to serve.  That is the
highest wisdom, to cast the world behind us, and to reach forward
to the heavenly kingdom.
4. It is vanity then to seek after, and to trust in, the riches
that shall perish.  It is vanity, too, to covet honours, and to
lift up ourselves on high.  It is vanity to follow the desires of
the flesh and be led by them, for this shall bring misery at the
last.  It is vanity to desire a long life, and to have little
care for a good life.  It is vanity to take thought only for the
life which now is, and not to look forward to the things which
shall be hereafter.  It is vanity to love that which quickly
passeth away, and not to hasten where eternal joy abideth….
(1) John viii. 12.   (2) Revelations ii. 17.

CHAPTER II
Of thinking humbly of oneself
There is naturally in every man a desire to know, but what
profiteth knowledge without the fear of God?  Better of a surety
is a lowly peasant who serveth God, than a proud philosopher… If I knew all the things that
are in the world, and were not in charity, what should it help me
before God, who is to judge me according to my deeds?
2. Rest from inordinate desire of knowledge, for therein is found
much distraction and deceit.  Those who have knowledge desire to
appear learned, and to be called wise.  Many things there are to
know which profiteth little or nothing to the soul.  And foolish
out of measure is he who attendeth upon other things rather than
those which serve to his soul’s health.  Many words satisfy not
the soul, but a good life refresheth the mind, and a pure
conscience giveth great confidence towards God…
4. That is the highest and most profitable lesson, when a man
truly knoweth and judgeth lowly of himself.  To account nothing
of one’s self, and to think always kindly and highly of others,
this is great and perfect wisdom.  Even shouldest thou see thy
neighbor sin openly or grievously, yet thou oughtest not to
reckon thyself better than he, for thou knowest not how long
thou shalt keep thine integrity.  All of us are weak and frail;
hold thou no man more frail than thyself.
CHAPTER III
…3. The more a man hath unity and simplicity in himself, the more
things and the deeper things he understandeth; and that without
labour, because he receiveth the light of understanding from
above.  The spirit which is pure, sincere, and steadfast, is not
distracted though it hath many works to do, because it doth all
things to the honour of God, and striveth to be free from all
thoughts of self-seeking.  Who is so full of hindrance and
annoyance to thee as thine own undisciplined heart?  A man who is
good and devout arrangeth beforehand within his own heart the
works which he hath to do abroad; and so is not drawn away by the
desires of his evil will, but subjecteth everything to the
judgment of right reason.  Who hath a harder battle to fight
than he who striveth for self-mastery?  And this should be our
endeavour, even to master self, and thus daily to grow stronger
than self, and go on unto perfection...
CHAPTER IV
Of prudence in action…
This is great wisdom, not to be hasty in action, or stubborn
in our own opinions.  A part of this wisdom also is not to
believe every word we hear, nor to tell others all that we hear,
even though we believe it.  …
CHAPTER VI
Of inordinate affections
Whensoever a man desireth aught above measure, immediately he
becometh restless.  The proud and the avaricious man are never
at rest; while the poor and lowly of heart abide in the
multitude of peace.  The man who is not yet wholly dead to self,
is soon tempted, and is overcome in small and trifling matters.
It is hard for him who is weak in spirit, and still in part
carnal and inclined to the pleasures of sense, to withdraw
himself altogether from earthly desires.  And therefore, when he
withdraweth himself from these, he is often sad, and easily
angered too if any oppose his will.




 

The SPIRITUAL EXERCISES OF ST. IGNATIUS OF LOYOLA


Reading about the Life of St. Ignatius from
Discovering a Sacred World:
Ignatius Loyola’s Spiritual Exercises
And Its Influence on Education
by John J. Callahan, S.J.    
________________________________________
Preface
One of the most appropriate and fruitful ways to come to an understanding of what is behind the whole endeavor of Jesuit education is to go back to the source, the

vision and insight of St. Ignatius Loyola.
The early life of Ignatius was typical of that of the minor nobility of the Basque country of northern Spain.  In his late teens and through most of his twenties, Ignatius

was a courtier at the corrupt and intrigue-filled court of King Ferdinand and the notorious Queen Germaine whom Ferdinand married shortly after the death of the

reform-minded Queen Isabella.  Ignatius fit in perfectly, a man of noble dreams and of often considerably less noble actions.  After the death of Ferdinand, he

sought his fortune as a "gentleman soldier."  At the age of 30 he was hit by a French cannonball at Pamplona.  After the battle, while he was nursing his destroyed

legs, something happened.  As he said, God began to “teach him.”  He began to write down the experiences of his relationship with God.  Later, he continued this

practice during ten months of prayer at the town of Manresa.  Over the next 15 years he developed his notes.  They were eventually published under the name

Spiritual Exercises.
Jesuits, as well as men and women of other religious congregations, find the inspiration and rationale for their lives in the Exercises.  In addition, over the centuries

thousands of lay persons around the globe have found in the Exercises a basic structure for their living  the Christian life in a very secular world.  This last should not

be surprising, for Ignatius wrote the Exercises as a lay person primarily for lay persons, men and women.
But the Spiritual Exercises turned out to be more than a method of personal growth in the spiritual life.  Its world view and its methods became the foundation upon

which the whole system of Jesuit education was built.
Written originally as a four-part series, Discovering A Sacred World presents, in a very condensed form, the central themes and processes of the Spiritual

Exercises, in particular those which influence Jesuit education.
My hope is that you will have the time and opportunity to ponder over these pages, for they provide the background and motivating force behind what we do as

students and educators in the Jesuit tradition.

________________________________________
I: Introduction and First Principle
Why the Mystery?
The book of the Spiritual Exercises of St. Ignatius Loyola has often been referred to as the inspiration and source of "all things Jesuit."  Familiarity with  the work is

also considered necessary for an understanding of Jesuit education.  It is even supposed to explain the Jesuits!  But what is the Spiritual Exercises and what is its

vision?  Why is it so often referred to, yet rarely, if ever, read?
One reason for this phenomenon is the very nature of the book.  Unlike Teresa of Ávila or John of the Cross, Ignatius did not pen a beautiful spiritual treatise or

compose mystical poetry.  Rather, what he wrote was a book of directions for one person guiding another through a series of spiritual activities.  As a result, the

Exercises often reads like an instruction booklet.  Its first pages, for example, consist of twenty detailed explanatory notes called "annotations."  There are also

pages simply indicating the topics in Jesus' life upon which a person should meditate.
The Exercises, then, is a book to be done, rather than a book to be read.  The process and the experiences in the book are basically the same as those which

Ignatius underwent during his conversion and growth in the spiritual life.  What is found in the Exercises is more than method and procedure, however.  What makes

it a spiritual classic is that it also contains a distinctive, genuinely Christian and Scripture-based vision of the person, of the world and of a loving God working

within both.
Ignatius began to make notes for what later became the Exercises as early as his convalescence at Loyola after his injury at the battle of Pamplona.  He continued

this practice during the eventful ten months at Manresa where, he said, "God taught him like a school boy."  He kept "his book" with him at all times, writing down

his impressions even during his adventurous pilgrimage to the Holy Land.
He started to make use of the Exercises when he began his schooling.  During his time in Barcelona and at the universities of Alcalá and Salamanca, he used the

Exercises as the basis of the "spiritual conversations" he had with the many people he met.  This led to trouble.  Because he was an "untrained" lay person who

was dealing with spiritual matters, he fell under suspicion of heresy, was arrested and jailed by the Spanish Inquisition, and finally was released after his book was

examined.
In the course of his ten years at the University of Paris, Ignatius deliberately concentrated on his studies rather than on giving the Exercises.  He used them only with

a select few, such as the companions he was gathering around himself.  According to Ignatius, God's will for him during those years was that he study.  He believed

that his desire to give the Exercises to many people was a temptation, a distraction from what God wanted him to be doing at that time.  Nevertheless, the text of

his little book was examined by the (relatively mild) French Inquisition and later, again, by the Inquisition at Rome.  The book was finally published with papal

approval in 1548, eight years after the founding of the Society of Jesus.
There have been hundreds of interpretations of the Exercises over the past 450 years.  These chapters will attempt to explain some of the key elements of the

method and vision of Ignatius' work.  The hope is that the Spiritual Exercises may thereby become less a mystery and more an inspira-tion.
The Spiritual Exercises
The full title of Ignatius' book is: Spiritual exercises to overcome oneself and to order one’s life without reaching a decision through some disordered affection. 

Using language more suited to today, the title could be paraphrased: "Spiritual exercises whose purpose is to lead a person to true spiritual freedom so that any

choice or decision is made according to an ordered set of values rather than according to any disordered desire."
Two important items should be noted at this point.  The first is that the Exercises is about choice and decision-making.  The thrust is toward action, not simply

reflection.  The second is that the Exercises aims to bring about an inner balance and steadiness within an individual so that, once fundamental values are

determined, the person is not distracted or led astray by contrary passions or desires.  This "balance" brings about an inner freedom to choose rightly.
What are "spiritual exercises?"  According to Ignatius, just as running is an exercise which benefits the body, so spiritual exercises are activities which benefit the

soul.  Spiritual exercises encompass all the ways of making contact with God -- "every method of examination of conscience, meditation, contemplation, vocal and

mental prayer, and other spiritual activities."  Ignatius was hardly a man of a single method.
The Exercises is divided into four parts called "weeks."  The First Week is set in the context of God's love and its rejection through sin.  The Second Week centers

on the life of Jesus from its beginnings through his public ministry.  The Third Week covers Jesus' passion and death.  The Fourth Week looks upon the Risen

Christ and the world renewed by the resurrection.
There are no fixed number of days within the "weeks."  The number of days in each week depends on the progress of the person making the retreat.  Normally, the

Exercises are finished after thirty days of silence and prayer.  However, if a person cannot make the concentrated thirty-day retreat, Ignatius suggests that the

Exercises be made over the course of several months, with an hour each day reserved for prayer.  This extended version of the Exercises, sometimes called the

"19th Annotation Retreat" or "Retreat in Everyday Life," is the most common way that busy people with many obligations make the Exercises today.
Preparatory Exercise: The First Principle and Foundation 
At the very beginning of the Exercises, Ignatius proposes a major "consideration."  Called the "First Principle and Foundation," it sets forth the basic "ordered set

of values" upon which the whole Exercises is based.  It answers the question, "What should I most consider before making a decision?" or, put another way, "What

should be the context of all the decisions I make?"  Ignatius wastes no time; his first exercise presents a real challenge.  He asks the person making the retreat (the

"retreatant") to seriously consider that
Human beings are created to praise, reverence and serve God Our Lord and by this means to save their souls.  The other things on the face of the earth are

created for human beings to help them in working toward the goal for which they are created. 
Therefore, I am to make use of these other things insofar as they help me attain the goal and turn away from these other things insofar as they hinder me from

attaining the goal.  I must make myself indifferent to all created things, as far as I am allowed free choice and am not under any prohibition. 
Consequently, as far as I am concerned, I should not prefer health to sickness, riches to poverty, honor to dishonor, a long life to a short life.  The same holds for all

other things.  My one desire and choice should be what is more conducive to reaching the goal for which I am created. 
Though the First Principle and Foundation may appear, at first, like a catechism response of a young child, it is really quite profound.  Four points:
1. The concept of "creation."  Central to understanding the Principle and Foundation is seeing oneself as God's continuing creation.  This creation is a dynamic,

moment-by-moment activity shaped by a free, loving, self-giving God and by grateful, loving human beings who share the divine freedom.  The "soul" is this free

self, posited by God and engaged with God and things in continually creating something new.  Evil arises from a human being's free decision to turn in on oneself

and refuse God's loving desire.
2. The principle of tantum ... quantum ("as much ... so much").  The "other things on the face of the earth" -- material things, genetic structure, physical and

intellectual abilities, passions and feelings, hopes and desires, social status, friends, time, etc. -- important as they are, do not compare in importance with that of

cooperating with the creating God.  A person either uses or does not use these created things depending only on whether or not they help or hinder this creative

cooperation with God.  "As much" as things help this cooperation, "so much" does one use them; insofar as things hinder this cooperation, they are avoided.
3. The principle of "indifference."  Therefore, when making decisions, a person should be "indifferent" in regard to these "other things" until one is clear that God is

directing the person in a certain way.  The "other things" are not obstacles between God and the self.  The question is how to use them properly.
Indifference is a distance from things that allows a person to freely choose "without prejudice."  It is a distance from things that makes true vision possible.  Ignatius

is asking everyone to love themselves and all things as coming from God.  Yet each is to "stand apart" from all created things in an inner freedom which awaits

God's desire and invitation.
4. The principle of the magis ("more").  The "active indifference" of the Exercises is the exact opposite of unconcern, uniformity or mediocrity.  Indifference does not

exist for its own sake.  Rather, it exists for an active choice, the free choice of "what is more conducive."  Ignatius asks that a person not even consider choosing

the second-rate.  His challenge: freely choose the "more."

The First Principle and Education 
Love of God,
love of self,
love of all things as coming from God,
recognition of one's place in creation,
analysis and evaluation of what helps or hinders in achieving a life goal,
inner freedom,
self-discipline,
choice,
the desire to be better and to do more --
these make up the First Principle and Foundation both of the Ignatian vision and of Jesuit education.



June, 2012:
From Living in Love – Living in Love is on www.rondachervin.com under free e-books, but in case you don’t want to read the whole book, you might want to read

these approaches to those who doubt the existence of a God of Love, or doubt that Christ is our unique Savior different from Buddha, say.
Session 14: Is there a God of Love?

In the last two sessions of The Way of Love: Making Loving Moral Decisions, I want to reflect with greater emphasis on the way God enters into the making of loving

moral decisions.
A person might have a vague belief that there is a first cause of the universe without being religious. The word “religio” in Latin means bond. Such a vague belief

would not necessarily involve a bond with the intelligent designer of the universe.
By contrast, the God of most religions is seen not only as a cause or force, but also as a person – not a human person with a body, but nonetheless a

consciousness, and especially a love for His creatures.
This type of God clearly has importance for decisions about love. In most world religions, though not all, it is believed that God loves us and wants us to grow by

doing His will.
But how do we know if there is a God of Love?  Many of us would say, by faith in the Bible. Here is the way philosopher, Stephen Schwarz, explains why even those

who don’t have such faith can find there way to the God of Love:
Here is the reasoning of Dr. Stephen Schwarz, a Catholic philosopher and professor teaching at the University of Rhode Island, a secular campus:
"1. What can I do if the existence and nonexistence of a God of Love are both uncertain?

2. Consider the possibilities:



"In this diagram, the top part represents two possibilities regarding the objective situation, how it really is. The bottom represents two corresponding positions that

can be taken by each person. The four lines represent four possible combinations among the four elements of the diagram.
Thus:
"3. If there is a God of Love, I should believe in him.
If there is not, I should not believe. So much for the vertical lines, which are clear.

4. But, I may be in error: diagonal lines. Both are tragic in that I am mistaken. I have been deluded. I have made the wrong commitment. But from this point of view

(truth) they are equal.

5. Leaving aside the viewpoint of truth, where they are equal, how do A and B compare otherwise?

6. Line A is tragic because I am fooled—I wasted my time believing in a God who doesn't exist.

7. Line B? Isn't this an infinitely greater tragedy? There was, after all, Infinite Love waiting for me, with consolation for all my sufferings, with salvation from the evils

and absurdities of life. There was Love and I ignored him. Truly my life was wasted. How much worse to be wrong in this way!

8. And perhaps the God of Infinite Love has prepared an eternity of happiness for those who respond to him. Can I afford to risk such a loss?

9. The stakes are great if there is a God of Love: the loss or gain of an infinity, an     eternity of happiness.

10. But really the deepest and greatest tragedy of B is not my loss, here and afterwards, but that I have failed to give the response due to Infinite Love.     How

tragic when human love is rejected, how much more when Infinite Love is rejected.”

Now that I realize how much is at stake, I ought to seek to find out if there is a God of Love. This can be done through reasoning, through questioning others who

believe, through making contact with God in prayer.
Schwarz argues that if we seek God then we have to decide whether to trust experiences which seem to show that there is a God of Love. Failure to seek or trust is

tragic for us. Not only does it shut the door on such infinite love, but also we will be unable to give the due response.

Here are some ways in which belief in the existence of a God of Love affects a person's ethical behavior:

—    If the ultimate foundation for the universe is its creation out of love by a God of love, then our life goals should be related to love.
—    If God thinks love is most important, being a loving person takes precedence over amassing possessions, achieving status or fame, or just "doing your

own thing.
-    If God loves love and hates indifference, one's eternal destiny might be a result of how much one followed the way of love in time.
—A God of love may have given us commandments on how to live in love which we must follow.
—If there is a God of love, our efforts to procure good for those whom we love do not end in failure because of death. We can live with a horizon of victory over

death which prevents ultimate pessimism and the tendency to give up.
In the case of large personal sacrifices entailed by love for others, we know that God wants these and will recompense us.
Returning to our original example of the couple making the decision about abortion, let's say that Lisa and Mark study the traditional arguments for the existence of

God and also Schwarz’s argument and begin to pray more frequently and fervently. 
Lisa and Mark start to read the New Testament. Certain main truths become clearer with implications for ethics:
We Belong to God
In the religious vision of the meaning of life, we are not seen as merely material entities thrown by chance into the world, but rather as sons and daughters of a

loving Father who, therefore, deserves our obedience. St. Paul writes in his letter to the Ephesians: "He chose us in him before the foundation of the world, that we

should be holy and blameless before him" (Ephesians 1:4). And in the letter to the Romans it is written: "None of us lives to himself, and none of us dies to himself.

If we live, we live to the Lord, and if we die, we die to the Lord; so then, whether we live or whether we die, we are the Lord's" (Romans 14:7-8).
The Catholic theologian, Hans Urs Von Balthasar, writes: "God and God alone, has the right to demand all from man because His word is salvation and demands

only in order better to give."(A Theological Anthropology (New York: Sheed & Ward: 1967).
The Protestant theologian, Dietrich Bonhoeffer, explains in his book Ethics: "The question in ethics for the believers is not how can I be good or do good but what is

God's will. If it is the first two questions, then I and the world would be the center, not God. But God is the ultimate reality.... What is central in Christian ethics is that

God became Christ. The question is not the relationship between is and ought, motive and act, but rather participation in Christ. Since only God is good, it is only

by sharing in Him that we become good."(Op. cit, pp. 188ff.)
God Blesses Goodness
God loves and cares for us. He has prepared for us an eternal kingdom of bliss. Therefore we ought to be willing to sacrifice earthly fulfillment if it conflicts with the

needs of others—that man may not be the victim of man. Very often when we are asked to make very difficult sacrifices we are tempted to imagine that the Church

is heartless in demanding so much. And it would be terribly harsh of God to insist that we give up all hope for human happiness for the sake of the good of others.
The invitation to lay down our lives for others (see John 15:13) contains the promise of our own personal fulfillment through divine love. How else could Jesus

admonish us with the words: "What good is it for a man to gain the whole world, yet forfeit his soul?" (Mark 8:36-NlV) It is through an ever-deepening appreciation

of God's love that we are able to accept the seeming impossibility of the Christian doctrine that it is better to suffer than to sin. We are willing to take up the cross

because we are following him through the cross to the resurrection.
The Struggle Between Good and Evil
Because of the nature of our fallen humanity, the choice between egoism (the worldly spirit) and sacrificial love involves a terrible struggle. Being seduced by

worldly values means being sensual, acquisitive, complacent, defensive, proud, contemptuous, fawning, possessive, irritable and vengeful, whereas: "The fruit of

the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control" (Galatians 5:22-23). "Do not be conformed to this world but be

transformed by the renewal of your mind, that you may prove what is the will of God, what is good and acceptable and perfect" (Romans 12:2).
We are not allowed, as Christians, to settle into a compromise position. God does not say, "Be a nice guy, be a nice gal," but he calls to us with a voice thundering

yet thrilling: "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.... You shall love your neighbor as yourself" (Matthew

22:37, 39).

The reader should now read the New Testament, especially the Gospels and Letters, and make notes regarding:
1) Which instances and words show how loving Jesus was? Which show his knowledge of the lovingness of God the Father?
2) Which virtues are lauded and which vices condemned?
3) Which attitudes and deeds are considered loving and which unloving?
To follow Christ, however, depends on strongly believing that he is a supreme authority. Several people in the theology class Lisa and Mark are attending doubted

whether it could be shown that Christ was divine.
The professor brought in the classical argument of C.S. Lewis in The Case for Christianity. The argument Lewis presents is extremely simple.
There are three possibilities if a man claims to be divine:
a) he is a liar
b) he is a psychotic
c) he really is divine.
Christ appears in the Gospels as an extremely good and truthful person. Far from being judged insane, he is held by many as the best man who ever lived, so there

is good reason to take his claim very seriously. Otherwise we would be in the absurd position of saying that the most admirable man who ever lived made the most

absurd claims ever!
Doubters have found two main arguments for avoiding these alternatives:
1) Christ did not claim to be divine; disciples and commentators made this assertion later.
2) Christ's claim to be divine was only a way of saying that every man is divine.
To the first statement it can be replied that, in the context of Hebrew thought, to call oneself the Son of God is to claim divinity, and that the Jewish leaders

condemned Christ precisely for this assertion, which they thought to be blasphemy.
Regarding the second contention—that Christ was only telling us that we are all divine—it must be noted that Jesus continually emphasized forgiveness of sin. It is

incoherent to claim that Christ came to forgive the sins of men if he was actually trying to tell these same men that they were divine. Furthermore, instead of

teaching them to follow him—to believe that he is the way, life, and truth—he would have taught them to seek the divine within themselves if he had believed that all

men were equally divine.

A Prayer:  Thank you, God of Love, for finding me when I was not consciously looking for You. Thank you Jesus, for revealing Your Divinity to me when I hardly

understood you. Thank you for giving me the strength after my conversion to make some loving moral decisions. Forgive me for wrong decisions I made in spite of

knowing You.



More from Dr. Ronda’s Course in Spiritual Classics:
Blessed Julian(a) of Norwich [Revelations: Her Three Desires]
Here are the Chapter-heads of the book of her Revelations:
Sickness and Last Rites
Vision of the Crown of Thorns 
The Littleness of the Cosmos
Six Things Seen 
Of Brotherly Love
Three Methods of the Revelations
The Power of the Passion
Ups and Downs of Weal and Woe
The Fellowship of His Sufferings 
On Choosing only Jesus 
Three Heavens
The Passion and the Problem of Sin
Of Contentment in the Atonement 
All Things Well 
The Universality of Sin
The Scourge and Salve of Sin
Choose Pain rather than Sin
Concerning Prayer 
Sure and Certain Hope
Reaction and Nightmare 
The Soul Christ's Homeliest Home
She Defies the Devil and Sin
Love the Antidote to Impatience
Fear God: Fear Nought Else
CHAPTER I
HER THREE DESIRES
I desired three graces by the gift of God. The first was to have the mind (2) of Christ's Passion. The second was bodily sickness. The third was to have of God's gift

three wounds.

As for the first, it came to my mind with devotion. Me thought I had great feeling in the Passion of Christ ; but yet I desired to have more by the grace of God. Me

thought I would have been at that time with Mary Magdalene, and with others that were Christ's lovers, that I might have seen bodily the Passion of our Lord, that He

suffered for me: that I might have suffered with Him, as others did that loved Him.

Notwithstanding that I believed firmly all the pains of Christ, as Holy Church shows and teaches; and all the paintings of crucifixes that are made, by the grace of

God …as far forth as man's wit may reach; and notwithstanding all this true belief, I desired a bodily sight, wherein I might have more knowing of the bodily pains of

our Lord and Saviour, and of the compassion of Our Lady, and of all His true lovers that were believing His pains, that time and since. For I would have been one of

them, and have suffered with them.

Other sight or showing of God I never desired, till the soul were departed (6) from the body; for I trust truly that I should be safe; and this was my meaning. For I

wished because of that showing to have afterwards the more true mind (2) in the Passion of Christ.

As for the second [desire], there came into my mind with contrition, freely without any seeking, a willful (8) desire to have of God's gift a bodily sickness. And I would

that this bodily sickness might have been so hard as unto death, so that I might in the sickness receive all my rites of Holy Church, thinking myself that I should die,

and that all that saw me might think the same. For I wished to have no comfort of any fleshly or earthly life. In this sickness I desired to have all manner of pains,

bodily and spiritual, that I should have if I should die : all the terrors and tempests of fiends, and all manner of their pains, save of the out-passing of the soul. For I

hoped that it might be to me a speed (is) when I should die, for I desired soon to be with my God.

These two desires — of the Passion, and of the sickness — I desired with a condition ; for me thought that it passed the common course of prayers ; and therefore

I said : " Lord, Thou knowest what I would. If it be Thy will that I have it, grant it me. And if it be not Thy will, good Lord, be not displeased, for I will nought but as Thou

wilt." This sickness desired I in my thought that I might have it when I were thirty years old.

As for the third [desire], I heard a man tell of Holy Church of the story of Saint Cecilia. In the which showing I understood that she had three wounds with a sword in

the neck, with the which she pined to her death. … I conceived a mighty desire, praying our Lord God that He would grant me three wounds in my life time: that is to

say, the wound of contrition, the wound of compassion, and the wound of willful (8) longing towards God.

Right as I asked the other two with a condition, so I asked the third without any condition. These two desires before said passed from my mind. And the third

dwelled continually.

Chapter II

SICKNESS AND LAST RITES

And when I was thirty winters old and a half, God sent me a bodily sickness, in the which I lay three days and three nights. And on the fourth night I received all my

rites of Holy Church, and thought not to have lived till day.

And after this I  languored  (10)  forth two days and two nights. And on the third night I thought oft times to have passed [away] ; and so thought they that were about

me. But in this I was right sorry, and loth to die ; but not for anything that was in earth that me liked (ii) to live for, nor for anything that I was afraid for ; for I trusted in

God. But it was because I would have lived to have loved God better and a longer time, that I might by the grace of that living have the more knowing and loving of

God in the bliss of heaven. For me thought all the time that I should have lived here, so little and so short in the regard of endless bliss.

I thought thus : " Good Lord, may my living be no longer to Thy worship ? " And I was answered in my reason, and by the feelings of my pains, that I should die. And I

assented fully, with all the will of my heart, to be at God's will.

Thus I endured till day ; and by then was my body dead from the midst downward, as to my feeling. Then was I stirred (1) to be set upright, leaning with clothes to my

head, for to have the more freedom of my heart to be at God's will and thinking on Him while my life should last.

And they that were with me sent for the parson my curate to be at mine ending. He came, and a child with him ; and brought a cross. And by then I had set mine

eyes, and might (13) not speak. The parson set the cross before my face, and said, "Daughter, I have brought thee the image of thy Savior. Look thereupon, and

comfort thee therewith in reverence of Him that died for thee and me."

Me thought then that I was well, for mine eyes were set upward into heaven, whither I trusted for to come.

But, nevertheless, I assented to set mine eyes on the face of the crucifix, if I might, for to endure longer till the time of mine ending. For me thought I might longer

endure to look straight forward than upright.

After this my sight began to fail, and it was all dark about me in the chamber, and murky, as it had been night, save that it was well with me as I was. … all that was

beside the cross was ugly to me, as if it had been much occupied with fiends.

After this the upper part of my body began to die, as to my feeling. My hands fell down on either side; and also for lack of power'' my head settled down on one

side. The most pain that I felt was shortness of breath and failing of life. Then thought I truly to have been at the point of death.

And in this suddenly all my pain was away from me, and I was as whole, and especially in the upper part of my body, as ever I was before or after. I marveled at this

change, for me thought it was a secret working of God, and not of nature. And yet by the feeling of this ease I trusted never the more that I should live. And the

feeling of this ease was not full ease to me, for me thought I had (rather) have been delivered of this world, for my heart was set thereon.

CHAPTER III

VISION OF THE CROWN OF THORNS

And suddenly came into my mind that I should desire the second wound, of our Lord's gift and of His grace: that He would fulfill my body with mind (2) and feeling of

His blessed Passion, as I had before prayed. For I would that His pains were my pains, with compassion, and afterward longing towards God. Thus me thought that

I might with His grace have His wounds that I had before desired.

But in this I desired never any bodily sight, nor any manner of showing of God, but such compassion as me thought a kind (14) soul might have with our Lord Jesus,

that would for love become mortal man. With Him I desired to suffer, living in mortal body, as God would give me grace.

And in this suddenly I saw the red blood trickle down from under the Garland, all hot, freshly, plentifully and lively, right as me thought that it was in that time that the

Garland of Thorns was thrust on His blessed head. Right so, both God and man, He suffered for me.

I conceived truly and mightily that it was Himself that showed it me … and then I said, "Benedicite Domine." This I said reverently in my meaning with a mighty

voice. And full greatly I was astonished for wonder and marvel that I had, that He would be so homely (intimate) with a sinful creature, living in this wretched flesh.

Vision of the Crown of Thorns

Thus I took it for that time that our Lord Jesus, of His courteous love, would show me comfort before the time of my temptation, for me thought it might be well that I

should, by the sufferance of God, and with His keeping, be tempted of fiends before I died.

With this sight of His blessed Passion, with the Godhead that I saw in mine understanding, I saw that this was strength enough for me — yea, for all creatures living

that should be safe — against all the fiends of hell, and against all spiritual enemies.

CHAPTER IV

THE LITTLENESS OF THE COSMOS

And this same time that I saw this bodily sight, our Lord showed me a spiritual sight of His homely loving. I saw that He is to us all-thing that is good and

comfortable to our help. He is our clothing: for love wraps us and winds us, embraces us and all betakes us, and hangs about us for tender love, that He may never

leave us. And so in this sight I saw truly that He is all-thing that is good, as to mine understanding.

And in this He showed me a little thing, the quantity of a hazel-nut, lying in the palm of my hand; and, to my understanding, it was as round as any ball. I looked

thereupon, and thought, "What may this be?"

And I was answered generally thus; "It is all that is made."

I marveled how it might last, for me thought it might fall suddenly to nought for littleness. And I was answered in mine understanding: "It lasts, and ever shall, for God

loves it." And so hath all-thing its being through the love of God.

In this little thing I saw three parts :
The first is that God made it.
The second is that He loves it.
The third is that God keeps it.

But what is that to me? Truly [that He is] the Maker, the Lover, the Keeper; for till I am substantially oned to Him, I may never have love, rest nor true bliss — that is to

say, that I be so fastened to Him that there be right nought that is made betwixt my God and me. And who shall do this deed? Truly He Himself by His mercy and His

grace, for He has made me thereto, and blissfully restored me.
In this God brought Our Lady to mine understanding. I saw her spiritually in bodily likeness a simple maiden and a meek, young of age, in the stature that she was

when she conceived. Also God showed me in part the wisdom and the truth of her soul ; wherein I understood [the] reverent beholding in which she beheld her God

that is her Maker, marveling with great reverence that He would be born of her that was a simple creature of His making. And this wisdom of truth, knowing the

greatness of her Maker, and the littleness of herself that is made, made her for to say meekly to the Angel Gabriel, "Lo, me here, God's handmaiden! "
The Littleness of the Cosmos

In this sight I saw truly that she is more than all that God made beneath her in worthiness and in fullness. For above her is nothing that is made but the blessed

manhood of Christ.

This little thing that is made, that is beneath our Lady Saint Mary, God showed it unto me as little as it had been a hazel-nut. Me thought it might have fallen for

littleness.

In this blessed revelation God showed me three noughts, of which noughts this is the first that was showed me — of this needs each man and woman to have

knowing that desires to live contemplatively — that it pleases him to [count as] nought all - thing that is made, for to have the love of God that is unmade….

For this is the cause why they that are occupied willfully in earthly bustle, and evermore seek worldly weal, are not here of His in heart and in soul, for they love and

seek here rest in this thing that is so little, wherein is no rest, and know not God, that is Almighty, All-wise, and All-good, for He is true rest.

God willeth to be known, and it pleases Him that we rest in Him. For all that is beneath Him suffices not to us. And this is the cause why no soul is rested, till it be

noughted of all that is made. When he is noughted for love to have Him that is all that is good, then is he able to receive ghostly (spiritual) rest. …




May, 2012:

Here is more from Dr. Ronda’s Course on Spiritual Classics:  St. Bonaventure and St. Gertrude
This reading on mystical (contemplative) prayer, taken from St. Bonaventure's Journey of the Mind to God (Cap. 7,1 2.4.6: Opera Omnia, 5, 312-313), is used in

the Roman Office of Readings for the Feast (liturgical memorial) of St. Bonaventure on July 15.

Christ is both the way and the door. Christ is the staircase and the vehicle, like the throne of mercy over the Ark of the Covenant, and the mystery hidden from the

ages. A man should turn his full attention to this throne of mercy, and should gaze at him hanging on the cross, full of faith, hope and charity, devoted, full of wonder

and joy, marked by gratitude, and open to praise and jubilation. Then such a man will make with Christ a pasch, that is, a passing-over. Through the branches of the

cross he will pass over the Red Sea, leaving Egypt and entering the desert. There he will taste the hidden manna, and rest with Christ in the sepulchre, as if he

were dead to things outside. He will experience, as much as is possible for one who is still living, what was promised to the thief who hung beside Christ: Today you

will be with me in paradise.

For this passover to be perfect, we must suspend all the operations of the mind and we must transform the peak of our affections, directing them to God alone. This

is a sacred mystical experience. It cannot be comprehended by anyone unless he surrenders himself to it; nor can he surrender himself to it unless he longs for it;

nor can he long for it unless the Holy Spirit, whom Christ sent into the world, should come and inflame his innermost soul. Hence the Apostle says that this mystical

wisdom is revealed by the Holy Spirit.

If you ask how such things can occur, seek the answer in God’s grace, not in doctrine; in the longing of the will, not in the understanding; in the sighs of prayer, not in

research; seek the bridegroom not the teacher; God and not man; darkness not daylight; and look not to the light but rather to the raging fire that carries the soul to

God with intense fervor and glowing love. The fire is God, and the furnace is in Jerusalem, fired by Christ in the ardor of his loving passion. Only he understood this

who said: My soul chose hanging and my bones death. Anyone who cherishes this kind of death can see God, for it is certainly true that: No man can look upon me

and live.

Let us die, then, and enter into the darkness, silencing our anxieties, our passions and all the fantasies of our imagination. Let us pass over with the crucified Christ

from this world to the Father, so that, when the Father has shown himself to us, we can say with Philip: It is enough. We may hear with Paul: My grace is sufficient for

you; and we can rejoice with David, saying: My flesh and my heart fail me, but God is the strength of my heart and my heritage for ever. Blessed be the Lord for

ever, and let all the people say: Amen. Amen!

Book 2
The Revelations of Saint Gertrude.
Written by the Saint Herself.
________________________________________

Chapter 1

Let the Abyss of Uncreated Wisdom invoke the Abyss of Omnipotent Power to praise and extol the amazing charity which, by an excess of Thine infinite mercy, O

most sweet God of my life and only Love of my soul, hast led Thee through a desert, pathless, and dry land - that is, through the many obstacles I have placed to Thy

mercy - to descend into the valley of my miseries.

I was in the twenty - sixth year of my age when, on the Monday before the Feast of the Purification of Thy most chaste Mother, in a happy hour, after Compline, at the

close of day, Thou the true Light, Who art clearer than any light, and yet deeper than any recess, having resolved to dissipate the obscurity of my darkness, didst

sweetly and gently commence my conversion by appeasing the trouble which Thou hadst excited my soul for more than a month, which Thou didst deign to use, as I

believe, to destroy the fortress of vainglory and curiosity which my pride had raised up within me,(she is referring to her love of secular learning) although I bore the

name and habit of a religious to no purpose. But Thou didst will to use this means, that Thou mightest thereby show me Thy salvation.

Being, then, in the middle of our dormitory, … on raising my head I beheld Thee, my most loving Love and my Redeemer, surpassing in beauty the children of men,

under the form of a youth of sixteen years, beautiful and amiable, and attracting my heart and my eyes by the infinite light of Thy glory, which Thou hast the goodness

to proportion to the weakness of my nature; and standing before me, Thou didst utter these words, full of tenderness and sweetness: Thy salvation is at hand; why

art thou so changed by sadness? … I will save thee, I will deliver thee; fear not; and after I had heard them, I saw Thee place Thy right hand in mine, as if to ratify Thy

promise.

Then I heard Thee speak thus: You have licked the dust with My enemies, and you have sucked honey amidst thorns; but return now to Me - I will receive you,, and

inebriate you with the torrent of My celestial delights. When Thou hadst said these words, my soul melted within me, and as I desired to approach Thee, I beheld

between Thee and me (I mean, from Thy right hand to my left hand) a hedge of such prodigious length that I could see no end to it either before or behind, and the

top of it appeared so set with thorns that I could find no way to return to Thee, Thou only consolation of my soul. Then I paused to weep over my faults and crimes,

which were doubtless figured by this hedge which divided us. In the ardor of the desires with which I desired Thee, and in my weakness, O charitable Father of the

poor, "whose mercies are over all Thy works", Thou didst take me by the hand, and placed me near Thee instantly without difficulty, so that casting my eyes upon

the precious Hand which Thou hadst extended to me as a pledge of Thy promises, I recognized, O sweet Jesus, Thy radiant wounds …

By these and other illuminations Thou didst enlighten and soften my mind, detaching me powerfully, by an interior unction, from an inordinate love of literature and

from all my vanities … And I praise, bless, adore and thank from my inmost, as far as I am able, but not as far as I ought, Thy wise mercy and Thy merciful wisdom,

that Thou, my Creator and Redeemer, didst endeavor in so loving a manner to submit my unconquerable self -opinionatedness to the sweetness of Thy yoke,

composing a beverage suitable to my temperament, which has infused new light into my soul, so that I began to run after the odor of Thy ointments, and Thy yoke

became sweet and Thy burden light, though a little while before they had appeared hard and almost unbearable.
Chapter 2

Hail, Salvation and Light of my soul! May all that is in Heaven, in earth, and in the abyss return thanks to Thee for the extraordinary grace which has led my soul to

know and consider what passes within my heart, of which I had no more care formerly than (if I may speak) of what passes within my hands or feet. But after the

infusion of Thy most sweet light, I saw many things in my heart which offended Thy purity, and I even perceived that all within me was in such disorder and confusion

that Thou couldst not abide therein.

Nevertheless, my most loving Jesus, neither all these defects, nor all my unworthiness, prevented Thee from honoring me with Thy visible presence nearly every day

that I receive the life giving nourishment of Thy Body and Thy Blood, although I only beheld Thee indistinctly, as one who sees at dawn: Thou didst endeavor by this

sweet compliance to attract my soul, so that it might be entirely united to Thee, and that I might know Thee better and enjoy Thee more fully. …
Thou didst give me from henceforward a more clear knowledge of Thyself which was such that the sweetness of Thy love led me to correct my faults far more than

the fear of the punishments with which Thy just anger threatened me. But I do not remember ever to have enjoyed so great happiness at any other time as during

these days I speak, in which Thou didst invite me to the delights of Thy royal table …
Chapter 3

… it happened on a certain day, between the Festival of the Resurrection and Ascension, that I went into the court before Prime and seated myself near the

fountain; and I began to consider the beauty of the place, which charmed me on account of the clear and flowing stream, the verdure of the trees which surrounded

it, and the flight of the birds, and particularly of the doves - above all, the sweet calm - apart from all, and considering within myself what would make this place most

useful to me, I thought that it would be the friendship of a wise and intimate companion, who would sweeten my solitude or render it useful to others: When Thou, my

Lord and my God, who art a torrent of inestimable pleasure, after having inspired me with the first impulse of this desire, Thou didst will to be also the end of it,

inspiring me with the thought that if by continual gratitude I return Thy graces to Thee as a stream returns to its source; if, increasing in the love of virtue, I put forth,

like the trees, the flowers of good works; furthermore, if despising the things of the earth, I fly upward, freely, like the birds, and thus free my senses from the

distraction of exterior things, my soul would then be empty and my heart would be an agreeable abode for Thee.

As I was occupied with the recollection of these things, during the same day, having knelt after Vespers for my evening prayer before retiring to rest, this passage of

the Gospel came suddenly to my mind: If any man love Me, he will keep My word and We will come to him and will make Our abode with him. (John 14:23)….
The excess of Thy goodness obliges me to believe that the sight of my faults rather moves Thee to fear Thou wilt see me perish than to excite Thine anger, making

me know that Thy patience in supporting my defects until now, with so much goodness, is greater than the sweetness with Thou didst bear with the perfidious Judas

during Thy mortal life; and although my mind takes pleasure in wandering after and in distracting itself with perishable things, yet, after some hours, after some

days, and, alas, I must add, after whole weeks, when I return into my heart, I find Thee there, so that I cannot complain that Thou hast left me even for a moment,

from that time until this year, which is the ninth since I received this grace, except once, when I perceived that Thou didst leave me for the space of eleven days,

before the Feast of St. John Baptist - and it appeared to me that this happened on account of a worldly conversation the Thursday preceding, and Thy absence

lasted until the Vigil of St. John. …

I cannot now be sufficiently amazed at the mania which possessed my soul, unless, indeed, it was that Thou didst desire me to know by my own experience what

St. Bernard said: "When we fly from Thee, Thou pursuest us; when we turn our backs, Thou dost present Thyself before us; when we despise Thee, Thou dost

entreat us; and there is neither insult nor contempt which hinders Thee from laboring unweariedly to bring us to the attainment of that which eye hath not seen, nor

ear heard, and which the heart of man cannot comprehend."

As Thou didst bestow on me Thy first graces without any merit on my part, so now that I have had a second relapse … Thou hast deigned to give me the joy of Thy

presence without interruption, until this very hour …. draw and unite me entirely to Thyself, that I may remain inseparably attached to Thee, even when I am obliged

to attend to exterior duties for the good of my neighbor, and that afterwards I may return again to seek Thee within me, when I have accomplished them for Thy glory

in the most perfect manner possible, even as the wind, when agitated by a tempest, return again to their former calm when it has ceased; that Thou mayest find me

as zealous in laboring for Thee as Thou hast been assiduous in helping me: and that, by this means, Thou mayest elevate me to the highest degree of perfection to

which Thy justice can permit Thy mercy to raise so carnal and rebellious a creature, so that Thou mayest receive my soul into Thy hands when I breathe my last

sigh, and conduct it with a kiss of peace where Thou dwellest, who reignest indivisibly and eternally with the Father and the Holy Spirit for endless ages Amen.
Chapter 4

… But my unworthiness had not yet exhausted the abyss of Thy mercy, for I received from Thine overflowing liberality this remarkable gift - that each time during the

day in which I endeavored to apply myself in spirit to those adorable wounds saying five verses of the Psalm Benedice, anima mea, Domino (Ps. 102), I never

failed to receive some new favor. At the first verse, "Bless the Lord O my soul," I deposited all the rust of my sins and my voluptuousness at the Wounds of Thy

blessed Feet; at the second verse, "Bless the Lord, and never forget all He hath done for thee". I washed away all the stains of carnal and perishable pleasures in

the sweet bath of Blood and Water which Thou didst pour forth for me; at the third verse, "Who forgiveth all thine iniquities," I reposed my spirit in the Wound of Thy

Left Hand, even as the dove makes its nest in the crevice of the rock; at the fourth verse, "Who redeemeth thy life from destruction," I approached Thy Right Hand,

and took from thence all that I needed for my perfection in virtue; and being thus magnificently adorned, I passed to the fifth verse, "Who satisfieth thy desire with

good things", that I might be purified from all the defilement of sin, and have the indigence of my wants supplied, so that I might become worthy of Thy presence -

though of myself I am utterly unworthy - and might merit the joy of Thy chaste embraces…



You might find helpful Dr. Ronda’s notes on the Five Ways to Prove God’s existence by St. Thomas Aquinas:
St. Thomas Aquinas: The Five Ways of Proving God’s Existence
(From the Summa Theologica Question 2, Article 3)
(Note to Students: For the Context of these Proofs, you can go into Question 1 and Question 2 Articles 1 and 2. I want you first to read the proofs without any

commentary. Understanding the arguments is greatly helped by having taken a course in metaphysics. For those with a minimal or non-existent background in

metaphysics, my short comments about each one will be useful. To facilitate your reading of these comments I am copying out the proofs a second time with

insertions in 20 font.)
“…The existence of God can be proven in five ways.
The first and more manifest way is the argument from motion. It is certain, and evident to our senses, that in the world some things are in motion. Now whatever is in

motion is put in motion by another, for nothing can be in motion except it is in potentiality to that towards which it is in motion; whereas a thing moves inasmuch as it

is in act. For motion is nothing else than the reduction of something from potentiality to actuality. But nothing can be reduced from potentiality to actuality, except by

something in a state of actuality. Thus that which is actually hot, as fire, makes wood, which is potentially hot, to be actually hot, and thereby moves and changes it.

Now it is not possible that the same thing should be at once in actuality and potentiality in the same respect, but only in different respects. For what is actually hot

cannot simultaneously be hot; but it is simultaneously cold. It is therefore impossible that in the same respect and in the same way a thing should be both mover and

moved, i.e. that it should move itself. Therefore, whatever is in motion must be put in motion by another. If that by which it is put in motion be itself put in motion, then

this also must needs be put in motion by another, and that by another again. But this cannot go on to infinity, because then there would be no first mover, and,

consequently, no other mover; seeing that subsequent movers move only inasmuch as they are put in motion by the first mover; as the staff moves only because it is

put in motion by the hand. Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God.
The second way is from the nature of the efficient cause. In the world of sense we find there is an order of efficient causes. There is no case known (neither is it,

indeed, possible) in which a thing is found to be the efficient cause of itself; for so it would be prior to itself, which is impossible. Now in efficient causes it is not

possible to go on to infinity, because in all efficient cause following in order, the first is the cause of the intermediate cause, and the intermediate is the cause of the

ultimate cause, whether the intermediate cause be several, or only one. Now to take away the cause is to take away the effect. Therefore, if there be no first cause

among efficient causes, there will be no ultimate, nor any intermediate cause. But if in efficient causes it is possible to go on to infinity, there will be no first efficient

cause, neither will there be an ultimate effect, nor any intermediate efficient causes; all of which is plainly false. Therefore it is necessary to admit a first efficient

cause, to which everyone gives the name of God.
The third way is taken from possibility and necessity, and runs thus. We find in nature things that are possible to be and not to be, since they are found to be

generated, and to corrupt, and consequently, they are possible to be and not to be. But it is impossible for these always to exist, for that which is possible not to be

at some time is not. Therefore, if everything is possible not to be, then at one time there could have been nothing in existence. Now if this were true, even now there

would be nothing in existence, because that which does not exist only begins to exist by something already existing. Therefore, if at one time nothing was in

existence, it would have been impossible for anything to have begun to exist; and thus even now nothing would be in existence — which is absurd. Therefore, not all

beings are merely possible, but there must exist something the existence of which is necessary… Therefore we cannot but postulate the existence of some being

having of itself its own necessity, and not receiving it from another, but rather causing in others their necessity. This all men speak of as God.
The fourth way is taken from the gradation to be found in things. Among beings there are some more and some less good, true, noble and the like. But "more" and

"less" are predicated of different things, according as they resemble in their different ways something which is the maximum, as a thing is said to be hotter

according as it more nearly resembles that which is hottest; so that there is something which is truest, something best, something noblest and, consequently,

something which is uttermost being; for those things that are greatest in truth are greatest in being, as it is written in Metaph. ii. Now the maximum in any genus is

the cause of all in that genus; as fire, which is the maximum heat, is the cause of all hot things. Therefore there must also be something which is to all beings the

cause of their being, goodness, and every other perfection; and this we call God.
The fifth way is taken from the governance of the world. We see that things which lack intelligence, such as natural bodies, act for an end, and this is evident from

their acting always, or nearly always, in the same way, so as to obtain the best result. Hence it is plain that not fortuitously, but designedly, do they achieve their end.

Now whatever lacks intelligence cannot move towards an end, unless it be directed by some being endowed with knowledge and intelligence; as the arrow is shot

to its mark by the archer. Therefore some intelligent being exists by whom all natural things are directed to their end; and this being we call God.”

THE PROOFS AGAIN
WITH COMMENTARY IN 20 FONT BY DR. RONDA
“…The existence of God can be proved in five ways.
[WHEN I TEACH THESE SUBJECT IN REGULAR CLASSES I HAVE VISUALS FOR EACH ARGUMENT. FOR THE ARGUMENT FROM MOTION I HAVE A

LINE UP OF 6 STUDENTS, LIKE A CONGA LINE. THE FIRST IN THE LINE PUSHES THE SECOND AND THE SECOND THE THIRD, ETC. UNTIL THEY ALL

HAVE MOVED. THEN THEY STAND UP AGAIN AND THE FIRST STUDENT DOESN’T PUSH AND SO THERE IS NO MOTION.]
The first and more manifest way is the argument from motion. It is certain, and evident to our senses, that in the world some things are in motion. [NOTICE THE

WORD ‘THING’ – HE MEANS A MATERIAL THING, NOT, SAY, SELF-MOVING IMMATERIAL SPIRITUAL ENTITIES] the Now whatever is in motion is put in motion

by another, for nothing can be in motion except it is in potentiality to that towards which it is in motion; whereas a thing moves inasmuch as it is in act. [IN THIS

CONTEXT, THE WORD POTENTIALITY AND ACT MEAN THAT WHEN SOMETHING MOVES FROM ONE PLACE TO ANOTHER IT HAS TO BE POTENTIALLY

WHERE IT WILL END UP. FOR EXAMPLE, A ROCK IS NOT POTENTIALLY BY ITSELF ABLE TO RISE INTO THE AIR BUT A BALLOON ON THE GROUND

POTENTIALLY CAN BE FLYING IN THE AIR]  For motion is nothing else than the reduction of something from potentiality to actuality. But nothing can be reduced

from potentiality to actuality, except by something in a state of actuality. [THE BALLOON WILL NOT RISE OUT OF ITS SHRUNKEN ORIGINAL STATE WITHOUT

THE BREATH OF THE ONE WHO BLOWS IT UP AND THE BREEZE WHICH LIFTS IT] Thus that which is actually hot, as fire, makes wood, which is potentially

hot, to be actually hot, and thereby moves and changes it. Now it is not possible that the same thing should be at once in and potentiality in the same respect, but

only in different respects. [THE BALLOON CANNOT BE SIMULTANEOUSLY ON THE GROUND AND UP IN THE AIR] For what is actually hot cannot

simultaneously be potentially hot; but it is simultaneously potentially cold. It is therefore impossible that in the same respect and in the same way a thing should be

both mover and moved, i.e. that it should move itself. Therefore, whatever is in motion must be put in motion by another. If that by which it is put in motion be itself

put in motion, then this also must needs be put in motion by another, and that by another again. [SO EACH OF THE STANDING STUDENTS NEEDS TO BE PUT

IN MOTION BY THE PERSON PUSHING ALL THE WAY BACK TO THE FIRST PUSHING STUDENT] But this cannot go on to infinity, because then there would be

no first mover, and, consequently, no other mover; seeing that subsequent movers move only inasmuch as they are put in motion by the first mover; as the staff

moves only because it is put in motion by the hand. Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to

be God. [AN ILLUSTRATION GIVEN BY PETER KREEFT IN THE SUMMA OF THE SUMMAS IS THAT OF A TRAIN. WITHOUT AN ENGINE YOU CAN’T JUST

HAVE CAR AFTER CAR PUSHING EACH OTHER IN AN INFINITE SERIES BECAUSE THERE WOULD BE NO FORCE TO START THE PROCESS INTO

MOTION. THE CAR WITH THE ENGINE HAS TO BE OUTSIDE THE SERIES OF BOX CARS]
The second way is from the nature of the efficient cause.  [THE TERM EFFICIENT CAUSE COMES FROM ARISTOTLE’S 4 CAUSES. IN THE CASE OF A

SCULPTOR MAKING A STATUE, THE HAND OF THE ARTIST AND THE INSTRUMENT SUCH AS A HAMMER ARE THE EFFICIENT CAUSES] In the world of

sense we find there is an order of efficient causes. [IN THE CLASSROOM I HAVE A STUDENT MAKE A DIAGRAM ON THE BOARD WITH THE LINEAR FAMILY

TREE GOING BACK FROM HIMSELF, HIS PARENTS, HIS GRANDPARENTS, AS FAR BACK AS HE CAN] There is no case known (neither is it, indeed,

possible) in which a thing is found to be the efficient cause of itself; [YOU DO NOT CAUSE YOURSELF AND NEITHER DOES A ROCK DECIDE TO EXIST OUT

OF NOTHING] [ for so it would be prior to itself, which is impossible.[YOU CANNOT EXIST BEFORE YOU EXIST TO MAKE YOURSELF EXIST] Now in efficient

causes it is not possible to go on to infinity, because in all efficient causes following in order, the first is the cause of the intermediate cause, [ADAM AND EVE

CAUSE CAIN AND ABEL, ETC.] and the intermediate [CAIN IS THE CAUSE OF A CHAIN] is the cause of the ultimate cause, [ULTIMATE IS THE ONE WE ARE

LOOKING AT THE STUDENT AT THE BOARD WHO CANNOT EXIST UNLESS THE WHOLE CHAIN OF EFFECTIVE CAUSES EXISTED] whether the

intermediate cause be several, or only one. Now to take away the cause is to take away the effect. [I HAVE THE STUDENT ERASE FIRST ADAM AND EVE AND

THEN CAIN AND ABEL….AND THEN HIS GRANDPARENTS, THEN HIS PARENTS, AND THEN HIM/HERSELF. Therefore, if there be no first cause among

efficient causes, there will be no ultimate, nor any intermediate cause. But if in efficient causes it is possible to go on to infinity, there will be no first efficient cause,

[AN EFFICIENT CAUSE IS NOT A  POWERLESS DOT ON THE BLACKBOARD GOING BACK TO AN INFINITY OF DOTS BUT HAS TO BE A REAL

POWERFUL ENTITY. THE WORD INFINITY IS NOT AN ENTITY BUT A DESCRIPTION OF AN IMAGINARY SERIES. AS SUCH INFINITY HAS NO POWER TO

CREATE ADAM AND EVE. GOD IS THE FIRST CAUSE BECAUSE GOD A POWERFUL REAL EXISTENT NOT JUST A WORD] neither will there be an ultimate

effect, nor any intermediate efficient causes; all of which is plainly false. [SINCE THE STUDENT AND HIS ANCESTORS EXIST THEY MUST HAVE BEEN

CAUSED. Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God.
The third way is taken from possibility and necessity, and runs thus.[THIS ARGUMENT IS CALLED THE ARGUMENT FROM CONTINGENCY – THAT WORD

MEANS SIMPLY BEING DEPENDENT VS. ABSOLUTE.] We find in nature things that are possible to be and not to be, since they are found to be generated, and

to corrupt, and consequently, they are possible to be and not to be. [WHEN I TEACH THIS PROOF I REMIND THE STUDENTS OF THE TWILIGHT ZONE TV

PROGRAM. IN ONE EPISODE YOU HAVE A SCENARIO WHERE YOU SEE A TOWN AND ONE MINUTE ALL THE BIRDS DISAPPEAR, THEN ALL THE

GRASS, THEN ALL THE HOUSES. FINALLY ALL THAT IS LEFT IS THE HERO STANDING AT A PHONE BOOTH GETTING A CANNED MESSAGE.

OBVIOUSLY THE NEXT SCREEN COULD BE BLANK. WE ALL KNOW THAT EVEN THE MOST STURDY SEEMING THINGS LIKE ROCKS COULD

DISINTEGRATE SLOWLY. IN OTHER WORDS EVERYTHING WE SEE COULD HAVE NOT BEEN. IT IS POSSIBLE BUT NOT NECESSARY.] But it is

impossible for these always to exist, for that which is possible not to be at some time is not. Therefore, if everything is possible not to be, then at one time there

could have been nothing in existence. [IN AN INFINITE AMOUNT TO TIME EACH THING AT ONE TIME WOULDN’T EXIST SINCE IT DOES NOT HAVE

ABSOLUTE NECESSITY IN IT.]  Now if this were true, even now there would be nothing in existence, because that which does not exist only begins to exist by

something already existing. Therefore, if at one time nothing was in existence, it would have been impossible for anything to have begun to exist; and thus even now

nothing would be in existence — which is absurd. Therefore, not all beings are merely possible, but there must exist something the existence of which is

necessary… Therefore we cannot but postulate the existence of some being having of itself its own necessity, and not receiving it from another, but rather causing

in others their necessity. This all men speak of as God.
The fourth way is taken from the gradation to be found in things. Among beings there are some more and some less good, true, noble and the like. But "more" and

"less" are predicated of different things, according as they resemble in their different ways something which is the maximum, as a thing is said to be hotter

according as it more nearly resembles that which is hottest; so that there is something which is truest, something best, something noblest and, consequently,

something which is uttermost being; for those things that are greatest in truth are greatest in being, as it is written in Metaph. ii. Now the maximum in any genus is

the cause of all in that genus; as fire, which is the maximum heat, is the cause of all hot things. Therefore there must also be something which is to all beings the

cause of their being, goodness, and every other perfection; and this we call God.
The fifth way is taken from the governance of the world. We see that things which lack intelligence, such as natural bodies, act for an end [THAT IS THAT THEY

EXHIBIT PURPOSE OR CONSISTENCY], and this is evident from their acting always, or nearly always, in the same way, so as to obtain the best result. [USUALLY

A SEED BECOMES A PLANT] Hence it is plain that not fortuitously, but designedly, do they achieve their end. Now whatever lacks intelligence cannot move

towards an end, unless it be directed by some being endowed with knowledge and intelligence; as the arrow is shot to its mark by the archer. Therefore some

intelligent being exists by whom all natural things are directed to their end; and this being we call God.” [A MORE POPULAR VERSION OF THIS ARGUMENT IS

CALLED THE ARGUMENT FROM DESIGN. If you were a traveler in the past saw a watch in the desert and you had never seen a watch, if someone explained to

you what it was, you would never think it came to be out of chance. You would think it had an intelligent creator. By analogy the universe, so intricate in its design

could not have come about by chance, but from an Intelligent Mind. I like to add to this argument that “chance” is not an entity full of power to create, but merely a

word to describe things happening without a human aim behind it.]

 

 


 

 

From the Little Flowers of St. Francis of Assisi:


Chapter I
In the name of our Lord Jesu Christ the Crucified) and of his Virgin Mother Mary. In this book are found certain little Flowers, Miracles and devout examples of the

glorious poor little one of Christ, Saint Francis, and of certain his holy Companions, to the praise of Jesu Christ. Amen
At the first, needs must we consider how in all the acts of Francis his life was conformed unto Christ the blessed one : how even as Christ in the beginning of His

preaching chose out twelve Apostles, to contemn all earthly things, to follow him in poverty and other virtues ; so Saint Francis in the beginning chose out for the

founding of the Order twelve companions, possessors of the deepest poverty…. these most holy companions of Saint Francis were men of such sanctity, that, from

the time of the Apostles until now, the world never saw men so marvellous and so saintly ; in that one of them was caught up into the third heaven, like Saint Paul,

and this was Brother Giles ; one of them, to wit Brother Philip Lungo, was touched on the lips by an angel with a coal of fire, as was Isaiah the prophet: one of them,

and he was Brother Silvester, spake with God, as one friend doth with another, even as Moses did : one through subtlety of intellect flew up even unto the light of the

divine Wisdom, like the eagle, to wit John the Evangelist, and this was the most humble Brother Bernard, who set forth clearly the deep things of Holy Writ : one of

them was sanctified of God and canonised in heaven, being yet alive in the world, and he was Brother Ruffino, a gentleman of Assisi : and thus wise were they all

favoured with singular marks of sanctity, as is set forth hereafter…

Chapter II
Of Brother Bernard … first companion of St Francis
The  first companion of Saint Francis was Brother Bernard of Assisi, who was converted in this wise : While Saint Francis was still in the secular habit, albeit he

had already despised the world, and went about held in scorn of men, mortifying his flesh by penances, in so much that by many he was thought foolish and was

mocked at as a mad fellow, and was driven away with stones and foul abuse by his kinsfolk and by strangers, yet bore himself patiently amid all manner of ignominy

and reproach, as though he were deaf and dumb. …

Bernard of Assisi, the which was of the noblest, and richest, and wisest in the city, began wisely to take heed unto Saint Francis, how exceeding strong his

contempt of the world, how great his patience in the midst of wrongs, so that albeit for a two years' space thus evilly treated of all persons and despised, he ever

seemed the more constant ; then he began to ponder and to say within himself: "In no wise can it be that this brother hath not abundant grace from God "; so he

called him one evening to sup and lodge with him : and Saint Francis consented thereto and supped with him and lodged. And thereat Bernard set it in his heart to

watch his sanctity : wherefore he let make ready for him a bed in his own proper chamber, in the which at nighttime ever a lamp did burn. And Saint Francis, for to

hide his sanctity, when he was come into the chamber, … did throw himself upon the bed and made as though he slept : and likewise Bernard after some short

space set himself to lie down and fell to snoring loudly, in fashion as though he slept right soundly. Whereby Saint Francis, thinking truly that Bernard was asleep, in

his sleep rose up from his bed and set himself to pray, lifting up his hands and eyes and with exceeding great devotion and fervour said : " My God, my God." And

thus saying and sorely weeping he abode till morning, always repeating : " My God, my God," and naught beside ; and this Saint Francis said, while musing on and

marvelling at the excellence of the divine Majesty, which deigned to stoop down to a perishing world and through his poor little Francis purposed to bring a remedy

for the salvation of his soul and the souls of others.

Therefore illumined by the Holy Spirit, or the spirit of prophecy, foreseeing what great things God would do through him and his Order, and minding him of his own

insufficiency and little worth, he cried unto God and besought Him that by His pity and almighty power, without the which the weakness of man may naught avail, He

would supply his lack, aid and fulfill what of itself was nothing worth.

Bernard seeing, by the light of the lamp, the most devout acts of Saint Francis, and devoutly pondering in his mind the words that he spake, was touched and

inspired by the Holy Spirit to change his life; in the morning therefore he called Saint Francis and thus bespake him : " Brother Francis, I am wholly purposed in my

heart to leave the world and follow thee in whatsoever thou mayest bid me."
Hearing this, Saint Francis rejoiced in spirit, and said: " Bernard, this that thou sayest is a task so great and difficult, that thereof must we seek counsel of our Lord

Jesu Christ, and beseech … Him that He be pleased to show us His will of the therein, and teach us how we may bring it to … pass: wherefore let us go together to

the bishop's house, wherein is a good priest, and let us let say the Mass ; then let us continue in prayer until Tierce, beseeching God that in thrice opening of the

missal He may reveal to us the path it is His will we should elect."

Bernard made answer that this pleased him right well. So fared they forth and came to the bishop's house: and after they had heard the Mass, and continued

praying until Tierce, the priest at the bidding of Saint Francis took the missal, and making the sign of the most holy Cross, opened it thrice in the name of our Lord

Jesu Christ: and at the first opening appeared the words that Christ spake in the Gospel to the young man that asked concerning the path of perfection : "If thou wilt

be perfect, go and sell that thou hast, and give to the poor and follow me " ; at the second opening appeared those words that Christ spake unto the Apostles when

He sent them forth to preach : " Take nothing for your journey, neither staves, nor scrip, neither bread, neither money " ; wishing thereby to teach them that for their

daily bread they should set all their hopes on God and fix their mind wholly on the preaching of the holy Gospel ; at the third opening of the missal appeared those

words that Christ spake: " If any man will come after me, let him deny himself, and take up his cross, and and follow me."

Then spake Saint Francis unto Bernard : " Behold the counsel that Christ giveth us : come then and fulfil that which thou hast heard : and blessed be our Lord Jesu

Christ, who hath deigned to show forth His own life in the holy Gospel."

This heard, Bernard went out and sold all that he had, and he was very rich ; and with great joy he gave all his possessions to widows, to orphans, to prisoners, to

monasteries and to hospices, and pilgrims ; and in all things Saint Francis helped him faithfully and wisely.

And a certain man whose name was Silvester seeing that Saint Francis gave and let give so much money to the poor, being moved by greed, said to Saint

Francis: "Thou hast not paid me in full for the stones thou didst buy of me for to rebuild the church ; therefore pay me now that thou hast money. Therewith Saint

Francis, marvelling at his greed and willing not to stir up strife with him, as a true follower of the holy Gospel, put his hands into the bosom of Bernard ; and filled his

hands with money, which he put into the bosom of Silvester, saying that if he wished for more, more would he give him.

Silvester being content with these, forth with was away and gat him to his house : but in the evening bethinking him of what he had done throughout the day, and

chiding himself for his greed, pondering on the fervour of Bernard and the sanctity of Saint Francis, he had from God, on the night following and two other nights, a

vision on this wise, that from the mouth of Bernard Saint Francis sprang a cross of gold, …the top reached unto heaven, and the arms stretched from the East even

unto the West.

By reason of this vision, he gave away all that he had for the love of God, and became a brother minor, and lived in the Order in such sanctity and grace that he

spake with God, as doth one friend with another, whereof Saint Francis ofttimes was witness ; the which will be set forth hereafter. Bernard in like manner had such

grace of God that oftentimes in contemplation was he caught up to God: and Saint Francis said of him, that he was worthy of all reverence, and that it was he that

had founded this Order ; inasmuch as he was the first to leave the world, keeping back naught for himself, but giving all unto the poor of Christ, and, when he took

on him the Gospel poverty, offering himself naked in the arms of the Crucified ; bless be His name, world without end. Amen. …

Chapter VIII
As Saint Francis and Brother Leo were going by the way, he set forth unto him what things were perfect joy
When as Saint Francis was going one day from Perugia to Saint Mary of the Angels with Brother Leo in the spring tide, and the very bitter cold grievously

tormented him, he called to Brother Leo that was going on before and said thus : " Brother Leo, though the Brothers Minor throughout all the world were great 

examples of sanctity and true edifying, nevertheless write it down and take heed diligently that not therein is perfect joy."

And going on a little further, Saint Francis called a second time: " O Brother Leo, albeit  the Brothers Minor should give sight to the blind, make straight the crooked,

cast out devils, make the deaf to hear, the lame to walk, the dumb to speak, and (greater still) should raise  them that have been dead a four days that not herein is

perfect joy."

And going on a little, he cried aloud: "O Brother Leo, if the Brother Minor should know all tongues and all sciences and all the Scriptures, so that he could prophesy

and reveal not only things to come but also the secrets of consciences and souls, write that not therein is perfect joy."

Going on yet a little further, Saint Francis called aloud once more: " O Brother Leo, thou little sheep of God, albeit the Brother Minor should speak with the tongue of

angels, and know the courses of the stars and the virtues of herbs ; and though all the treasures of the earth were revealed unto him and he understood the virtues

of birds, and of fishes, and of all animals, and of men, and of trees, and of stones, and of roots, and of waters, write that not therein is perfect joy."

And going on a little further, Saint Francis cried aloud: "O Brother Leo, albeit the Brother Minor could preach so well as to turn all the infidels to the faith of Christ,

write that not therein is perfect joy."
And this manner of speech continuing for full two miles, Brother Leo with much marvel besought him, saying : "Father, I pray thee in the name of God that thou tell

me, wherein is perfect joy."

And Saint Francis thus made answer : " When we come to Saint Mary of the Angels, all soaked as we are with rain and numbed with cold and besmirched with

mud and tormented with hunger, and knock at the door ; and the porter comes in anger and says : *’Who are ye ? ' and we say : ‘We be two of your brethren '; and

he says, ' Ye be no true men; nay, ye be two rogues that gad about deceiving the world and robbing the alms of the poor ; get ye gone ' : and thereat he shuts to the

door and makes us stand without in the snow and the rain, cold and a-hungered, till nightfall ; if therewithal we patiently endure such wrong and such cruelty and

such rebuffs without being disquieted and without murmuring against him ; and with humbleness and charity bethink us that this porter knows us full well and that

God makes him to speak against us ;

O Brother Leo, write that herein is perfect joy.
And if we be instant in knocking and he come out full of wrath and drive us away as importunate knaves, with insults and buffetings, saying: *’Get ye gone hence,

vilest of thieves, begone to the alms-house, for here ye shall find nor food nor lodging '; if we suffer this with patience and with gladness and with love, O Brother

Leo, write that herein is perfect joy.
And if we still constrained by hunger, cold and night, knock yet again and shout and with much weeping pray him for the love of God that he will but open and let us

in; and he yet more enraged should say : ‘These be importunate knaves, I will pay them well as they deserve,' and should rush out with a knotty stick and taking us

by the hood, throw us upon the ground and send us rolling in the snow and beat us with all the knots of that stick : if with patience and with gladness we suffer all

these things, thinking on the pains of the blessed Christ and how we ought to suffer for the love of Him : O Brother Leo, write that here and herein is perfect joy :

then hear the conclusion of the whole matter, Brother Leo : above all graces and gifts of the Holy Spirit, that Christ granteth to His beloved, is to overcome oneself,

and willingly for the love of Christ endure pains and insults and shame and want: inasmuch as in all other gifts of God we may not glory, since they are not ours but

God's ; whence saith the Apostle : What hast thou that thou hast not received of God? And if thou hast received it of Him, wherefore boastest thou thyself as if thou

hadst it of thyself? But in the cross of tribulation and affliction we may boast, since this is ours ; and therefore saith the Apostle, I would not that I should glory save in

the cross of our Lord Jesu Christ.

Chapter XVI
How … Saint Francis he founded the third Order, and preached unto the birds, and made the swallows hold their peace
… Saint Francis set himself to preach, but first he bade the swallows that were twittering around to keep silence till such time as he had done the the third

preaching ; and the swallows were obedient to his word, and he preached there with such fervour that all the men and women of that town minded through their

devotion to come after him and leave the town, but Saint Francis suffered them not, saying : " Make not ill haste nor leave your homes ; and I will ordain for you what

ye should do for the salvation of your souls " : and therewith he resolved to found the third Order, for the salvation of all the world. And so leaving them much

comforted and with minds firm set on penitence, he departed thence …

And as with great fervour he was going on the way, he lifted up his eyes and beheld some trees hard by the road whereon sat a great company of birds well-nigh

without number ; whereat Saint Francis marvelled, and said to his companions: " Ye shall wait for me here upon the way and I will go to preach unto my little sisters,

the birds."

And he went unto the field and began to preach unto the birds that were on the ground ; and immediately those that were on the trees flew down to him, and they all

of them remained still and quiet together, until Saint Francis made an end of preaching : and not even then did they depart, until he had given them his blessing.

And according to what Brother Masseo afterwards related unto Brother Jacques da Massa, Saint Francis went among them touching them with his cloak, howbeit

none moved from out his place.

(He preached to the birds) much bounden are ye unto God, your Creator, and always in every place ought ye to praise Him, for that He hath given you liberty to fly

about everywhere, and hath also given you double and triple raiment ; moreover He preserved your seed in the ark of Noah, that your race might not perish out of

the world ; still more are ye beholden to Him for the element of the air which He hath appointed for you ; beyond all this, ye sow not, neither do you reap ; and God

feedeth you, and giveth you the streams and fountains for your drink ; the mountains and the valleys for your refuge and the high trees whereon to make your nests ;

and because ye know not how to spin or sew, God clotheth you, you and your children ; wherefore your Creator loveth you much, seeing that He hath bestowed on

you so many benefits ; and therefore, my little sisters, beware of the sin of ingratitude, and study always to give praises unto God."

As Saint Francis spake these words to them, those birds began all of them to open their beaks, and stretch their necks, and spread their wings, and reverently

bend their heads down to the ground, and by their acts and by their songs to show that the holy Father gave them joy exceeding great…
Having ended the preaching, Saint Francis made over them the sign of the cross, and gave them leave to go away ; and thereby all the birds with wondrous singing

rose up in the air; and then, in the fashion of the cross that Saint Francis had made over them, divided themselves into four parts ; and the one part flew toward the

East, and the other towards the West, and the other towards the South, and the fourth towards the North, and each flight went on its way singing wondrous songs ;

signifying thereby that even as Saint Francis, the standard-bearer of the Cross of Christ, had preached unto them, and made over them the sign of the cross, after

the pattern of which they separated themselves unto the four parts of the world : even so the preaching of the Cross of Christ, renewed by Saint Francis, would be

carried by him and the brothers throughout all the world ; the which brothers, after the fashion of the birds, possessing nothing of their own in this world, commit their

lives wholly unto the providence of God…

Chapter 50  On the Stigmata
Then Saint Francis sent for the other brothers and told them how he was minded to keep the forty days' fast of Saint Michael in that lonely place ; and therefore he

besought them to make him a little cell there, so that no cry of his could be heard by them. And when the cell was made, Saint Francis said to them : " Go ye to your

own place, and leave me here alone, for, with the help of God, I am minded to keep the fast here, without disturbance or distraction, and therefore let none of you

come unto me, nor suffer any lay folk to come to me. But, Brother Leo, thou alone shalt come to me, once a day, with a little bread and water, and at night once

again at the hour of Matins ; and then shalt thou come to me in silence, and when thou art at the bridgehead, thou shalt say; " Domine, labia mea aperies "; and if I

answer thee, cross over and come to the cell, and we will say Matins together ; and if I answer thee not, then depart straightway." …

(During this time St. Francis began to think on the immeasurable glory and joy of the blessed in the life eternal ; and therewithal began to pray God to grant him the

grace of tasting a little of that joy. And as he continued in this thought, suddenly there appeared unto him an Angel with exceeding great splendour, having a viol in

his left hand and in his right the bow ; and as Saint Francis stood all amazed at the sight of him, the Angel drew the bow once across the viol ; and straightway Saint

Francis was ware of such sweet melody that his soul melted away for very sweetness and was lifted up above all bodily feeling ; insomuch that, as he afterwards

told his companions, he doubted that, if the Angel had drawn the bow a second time across the strings, his mind would have left his body for the all too utter

sweetness thereof. …

And from that time forth, Saint Francis began more plenteously to taste and feel the sweetness of divine contemplation and of the divine visitings. Among the which

he had one that was an immediate preparation for the imprinting of the most holy Stigmata, and it was after this manner. On the day before the feast of the most

holy Cross, in the month of September, as Saint Francis was praying in secret in his cell, there appeared unto him the Angel of God, and bespake him in the name

of God : I am come to comfort and admonish thee, that thou make thyself ready and set thyself in order, humbly with all patience to receive whatsoever God will give

to thee and work in thee."
Replied Saint Francis : " I am ready to endure with patience all things whatsoever my Lord may will to do unto me" : and this said, the angel was away. So the next

day came, to wit, the day of the most holy Cross : and early in the morning before dawn, Saint Francis fell on his knees in prayer in front of the entrance to his cell,

and turning his face towards the East, prayed in this manner : " Oh my Lord Jesu Christ, I pray Thee The grant me two graces, before I die : the first, that in my

lifetime I may feel in my soul and in my vision and in my body, so far as may be, the pain that Thou, sweet Lord, didst bear in the hour of Thy most bitter passion ;

the second is, that I may feel in my heart, as far as may be, that exceeding love, wherewith Thou, O Son of God, wast kindled to willingly endure such agony for us

sinners." …

And as he was thuswise set on fire in this contemplation, on that same morn he saw descend from heaven a Seraph with six wings resplendent and aflame, and as

with swift flight the Seraph drew nigh unto Saint Francis, so that he could discern him, he clearly saw that he bore in him the image of a man crucified : and his

wings were in such guise displayed, that two wings were spread above his head, two were spread out to fly, and the other twain covered all his body…

Then the whole mount of Alvernia appeared as though it burned with bright-shining flames, that lit up all the mountains and valleys round as though it had been the

sun upon the earth ; whereby the shepherds, that were keeping watch in those parts, seeing the mountain aflame and so great a light around, had exceeding great

fear, according as they afterwards told unto the brothers, declaring that this flame rested upon the mount of Alvernia for the space of an hour and more. In like

manner, at the bright shining of this light, which through the windows lit up the hostels of the country round, certain muleteers that were going into Romagna, arose,

believing that the day had dawned, and saddled and laded their beasts : and going on their way, they saw the said light die out and the material sun arise.
In the said seraphic apparition, Christ, the which appeared to him, spake to Saint Francis certain high and secret things, the which Saint Francis in his life-time

desired not to reveal to any man: but after his life was done, Francis he did reveal them, as is set forth below; and the words were these: " Knowest thou," said

Christ, " what it is that I have done unto thee ? I have given thee the Stigmata, that are the signs of my passion, to the end that thou mayest be my standard-bearer.”


Then this marvellous vision vanishing away, after long space and secret converse, left in the heart of Saint Francis an exceeding ardour and flame of love divine :

and in his flesh a marvellous image and copy of the passion of Christ. For straightway in the hands and feet of Saint Francis began to appear the marks of the

nails, in such wise as he had seen them in the body of Jesu Christ, the Crucified, the which had shown Himself to him in the likeness of a seraph : and thus his

hands and feet appeared to be pierced through the middle with nails, and the heads of them were in the palms of his hands and the soles of his feet outside the

flesh, and their points came out on the back of his hands and of his feet, so that they seemed bent back and rivetted in such fashion that under the bend and

rivetting, which all stood out above the flesh, might easily be put a finger of the hand, as in a ring : and the heads of the nails were round and black. Likewise in the

right side appeared an image of a wound made by a lance, unhealed, and red and bleeding, the which after- wards ofttimes dropped blood from the sacred breast

of Saint Francis, and stained with blood his tunic and his hose.”



This is the second in a series from a course Dr. Ronda will give on Spiritual Life in the Classics:
Reading from St. Bernard’s Sermons on the Song of Songs

Sermon 1
Theme:  “I belong to my Beloved, and He belongs to me.”  (Song of Songs)

The instructions that I address to you, my brothers, will differ from those I should deliver to people in the world, at least the manner will be different. The preacher

who desires to follow St Paul's method of teaching will give them milk to drink rather than solid food, and will serve a more nourishing diet to those who are

spiritually enlightened … "We have a wisdom to offer those who have reached maturity," in whose company, I feel assured, you are to be found, unless in vain have

you prolonged your study of divine teaching, mortified your senses, and meditated day and night on God's law. Be ready then to feed on bread rather than milk.

Solomon has bread to give that is splendid and delicious, the bread of that book called “The Song of Songs.” Let us bring it forth then if you please, and break it.

Now, unless I am mistaken, by the grace of God you have understood quite well from the book of Ecclesiastes how to recognize and have done with the false

promise of this world…there are two evils that comprise the only, or at least the main, enemies of the soul …

Before the flesh has been tamed and the spirit set free by zeal for truth, before the world's glamour and entanglements have been firmly repudiated, it is a rash

enterprise on any man's part to presume to study spiritual doctrines. Just as a light is flashed in vain on closed or sightless eyes, so "an unspiritual person cannot

accept anything of the Spirit of God.'' For "the Holy Spirit of instruction shuns what is false," and that is what the life of the intemperate man is. … How can there be

harmony between the wisdom that comes down from above and the wisdom of the world, which is foolishness to God, or the wisdom of the flesh which is at enmity

with God? …

(Referring to the imagery in the Song of Songs, St. Bernard wrote) Tell us, I beg you, by whom, about whom and to whom it is said: "Let him kiss me with the kiss of

his mouth.'' How shall I explain so abrupt a beginning, this sudden irruption as from a speech in mid-course? For the words spring upon us as if indicating one

speaker to whom another is replying as she demands a kiss— whoever she maybe. But if she asks for or demands a kiss from somebody, why does she distinctly

and expressly say with the mouth, and even with his own mouth, as if lovers should kiss by means other than the mouth, or with mouths other than their own ? But yet

she does not say: "Let him kiss me with his mouth"; what she says is still more intimate: "with the kiss of his mouth."

How delightful a ploy of speech this, prompted into life by the kiss, with Scripture's own engaging countenance inspiring the reader and enticing him on, that he may

find pleasure even in the laborious pursuit of what lies hidden, with a fascinating theme to sweeten the fatigue of research.
Surely this mode of beginning that is not a beginning, this novelty of diction in a book so old, cannot but increase the reader's attention. It must follow too that this

work was composed, not by any human skill but by the artistry of the Spirit, difficult to understand indeed but yet enticing one to investigate.

So now what shall we do? Shall we by-pass the title? No, not even one iota may be omitted, since we are commanded to gather up the tiniest fragments lest they

be lost. The title runs: "The beginning of Solomon's Song of Songs." First of all take note of the appropriateness of the name "Peaceful," that is, Solomon, at the

head of a book which opens with the token of peace, with a kiss. Take note too that by this kind of opening only men of peaceful minds, men who can achieve

mastery over the turmoil of the passions and the distracting burden of daily chores, are invited to the study of this book…

We must conclude then it was a special divine impulse that inspired these songs of his that now celebrate the praises of Christ and his Church, the gift of holy love,

the sacrament of endless union with God. Here too are expressed the mounting desires of the soul, its marriage song, an exultation of spirit poured forth in

figurative language pregnant with delight. It is no wonder that like Moses he put a veil on his face, equally resplendent as it must have been in this encounter,

because in those days few if any could sustain the bright vision of God's glory. Accordingly, because of its excellence, I consider this nuptial song to be well

deserving of the title that so remarkably designates it, the Song of Songs, just as he in whose honor it is sung is uniquely proclaimed King of kings and Lord of

lords.

Furthermore if you look back on your own experience, is it not in that victory by which your faith overcomes the world, in "your exit from the horrible pit and out of the

slough of the marsh," that you yourselves sing a new song to the Lord for all the marvels he has performed? Again, when he purposed to "settle your feet on a rock

and to direct your steps," then too, I feel certain, a new song was sounding on your lips, a song to our God for his gracious renewal of your life. When you repented

he not only forgave your sins but even promised rewards, so that rejoicing in the hope of benefits to come, you sing of the Lord's ways: how great is the glory of the

Lord! …

As often as temptation is overcome, an immoral habit brought under control, an impending danger shunned, the trap of the seducer detected, when a passion long

indulged is finally and perfectly allayed, or a virtue persistently desired and repeatedly sought is ultimately obtained by God's gift; so often, in the words of the

prophet, let thanksgiving and joy resound. For every benefit conferred, God is to be praised in his gifts…

But there is that other song which, by its unique dignity and sweetness, excels all those I have mentioned and any others there might be; hence by every right do I

acclaim it as the Song of Songs… For it is not a melody that resounds abroad but the very music of the heart, not a trilling on the lips but an inward pulsing of

delight, a harmony not of voices but of wills. It is a tune you will not hear in the streets, these notes do not sound where crowds assemble; only the singer hears it

and the one to whom he sings - the lover and the beloved. It is preeminently a marriage song telling of chaste souls in loving embrace, of their wills in sweet

concord, of the mutual exchange of the heart's affections…

But the hour has come when both our rule and the poverty of our state demand that we go out to work. Tomorrow, with God's help, we shall continue to speak about

the kiss, because today's discourse on the title sets us free to resume where we had begun.

Various Meanings of the Kiss

Sermon 2 on the Song of Songs

During my frequent ponderings on the burning desire with which the patriarchs longed for the incarnation of Christ, I am stung with sorrow and shame. Even now I

can scarcely restrain my tears, so filled with shame am I by the lukewarmness, the frigid unconcern of these miserable times… Very soon now there will be great

rejoicing as we celebrate the feast of Christ's birth. But how I wish it were inspired by his birth! All the more therefore do I pray that the intense longing of those men

of old, their heartfelt expectation, may be enkindled in me by these words: "Let him kiss me with the kiss of his mouth." Many an upright man in those far off times

sensed within himself how profuse the graciousness that would be poured upon those lips. And intense desire springing from that perception impelled him to utter:

"Let him kiss me with the kiss of his mouth," hoping with every fiber of his being that he might not be deprived of a share in a pleasure so great…

I must ask you to try to give your whole attention here. The mouth that kisses signifies the Word who assumes human nature; the nature assumed receives the kiss;

the kiss however, that takes its being both from the giver and the receiver, is a person that is formed by both, none other than "the one mediator between God and

mankind, himself a man, Christ Jesus."… A fertile kiss therefore, a marvel of stupendous self-abasement that is not a mere pressing of mouth upon mouth; it is the

uniting of God with man. Normally the touch of lip on lip is the sign of the loving embrace of hearts, but this conjoining of natures brings together the human and

divine, shows God reconciling "to himself all things, whether on earth or in heaven.'' …

You seem to be in agreement with this explanation, but I should like you to listen to another. Even the holy men who lived before the coming of Christ understood

that God had in mind plans of peace for the human race. "Surely the Lord God does nothing without revealing his secret to his servants, the prophets." What he did

reveal however was obscure to many. For in those days faith was a rare thing on the earth, and hope but a faint impulse in the heart even of many of those who

looked forward to the deliverance of Israel. Those indeed who foreknew also proclaimed that Christ would come as man, and with him, peace. One of them actually

said: "He himself will be peace in our land when he comes." Enlightened from above they confidently spread abroad the message that through him men would be

restored to the favor of God. John, the fore-runner of the Lord, recognizing the fulfillment of that prophecy in his own time, declared: "Grace and truth have come

through Jesus Christ." In our time every Christian can discover by experience that this is true.

In those far-off days however, while the prophets continued to foretell the covenant, and its author continued to delay his coming, the faith of the people never

ceased to waver because there was no one who could redeem or save. Hence men grumbled at the postponements of the coming of this Prince of Peace so often

proclaimed by the mouth of his holy prophets from ancient times. As doubts about the fulfillment of the prophecies began to recur, all the more eagerly did they

make demands for the kiss, the sign of the promised reconcilement. It was as if a voice from among the people would challenge the prophets of peace: "How much

longer are you going to keep us in suspense? You are always foretelling a peace that is never realized; you promise a world of good but trouble on trouble comes."

At various times in the past and in various different ways this same hope was fostered by angels among our ancestors, who in turn have passed the tidings on to

us. 'Peace! Peace!' they say, “but there is no peace. If God desires to convince me of that benevolent will of his, so often vouched for by the prophets but not yet

revealed by the event, then let him kiss me with the kiss of his mouth, and so by this token of peace make my peace secure. For how shall I any longer put my trust

in mere words? It is necessary now that words be vindicated by action. If those men are God's envoys let him prove the truth of their words by his own advent, so

often the keynote of their predictions, because unless he comes they can do nothing. He sent his servant bearing a staff, but neither voice nor life is forthcoming. I

do not rise up, I am not awakened, I am not shaken out of the dust, nor do I breathe in hope, if the Prophet himself does not come down and kiss me with the kiss of

his mouth."…

We should by now have come to understand how the discontent of our ancestors displayed a need for this sacrosanct kiss, that is, the mystery of the incarnate

word, for faith, hard-pressed throughout the ages with trouble upon trouble, was ever on the point of failing, and a fickle people, yielding to discouragement,

murmured against the promises of God. Is this a mere improvisation on my part? I suggest that you will find it to be the teaching of the Scriptures … There too you

will find those soothing promises of consolation: "Behold the Lord will appear and he will not lie. If he seems slow, wait for him, for he will surely come and he will not

delay." Likewise: "His time is close at hand when he will come and his days will not be prolonged." Speaking in the name of him who is promised the prophet

announces: "Behold I am coming towards you like a river of peace, and like a stream in spate with the glory of the nations." …

Therefore because Christ was late in coming, and the whole human race in danger of being lost in despair, so convinced was it that human weakness was an

object of contempt with no hope of the reconciliation with God through a grace so frequently promised, those good men whose faith remained strong eagerly

longed for the more powerful assurance that only his human presence could convey. They prayed intensely for a sign that the covenant was about to be restored for

the sake of a spiritless, faithless people.

Oh root of Jesse, that stands as a signal to the peoples, how many prophets and kings wanted to see what you see, and never saw it!
Happy above them all is Simeon, by God's mercy still bearing fruit in old age! He rejoiced to think that he would see the long-desired sign. He saw it and was glad;

and having received the kiss of peace he is allowed to go in peace, but not before he had told his audience that Jesus was born to be a sign that would be

rejected. Time proved how true this was. No sooner had the sign of peace arisen than it was opposed, by those, that is, who hated peace;" for his peace is with

men of good-will, but for the evil-minded he is "a stone to stumble over, a rock to bring men down."

Herod accordingly was perturbed, and so was the whole of Jerusalem. Christ "came to his own domain, and his own people did not accept him." Those shepherds,

however, who kept watch over their flocks by night, were fortunate for they were gladdened by a vision of this sign. Even in those early days he was hiding these

things from the learned and the clever, and revealing them to mere children. Herod, as you know, desired to see him, but because his motive was not genuine he

did not succeed. The sign of peace was given only to men of good-will … What sign? The sign promised by the angels, sought after by the people, foretold by the

prophets; this is the sign that the Lord Jesus has now brought into existence and revealed to you, a sign by which the incredulous are made believers, the dispirited

are made hopeful and the fervent achieve security. This therefore is the sign for you.

But as a sign what does it signify? It reveals mercy, grace, peace, the peace that has no end. And finally, the sign is this: "You will find a baby, wrapped in swaddling

clothes and lying in a manger." God himself, however, is in this baby, reconciling the world to himself. He will be put to death for your sins and raised to life to justify

you, so that made righteous by faith you may be at peace with God. This was the sign of peace that the Prophet once urged King Achez to ask of the Lord his God,

"either from the depths of Sheol or from the heights above." … This was achieved when Christ, descending into Sheol, saluted its dwellers with a holy kiss, the

pledge of peace, and then going up to heaven, enabled the spirits there to share in the same pledge in joy without end…

-----------------------------------

Having trouble with doubts about what to believe? The greatest spiritual writer of the 19th Century was John Henry Newman.  Foreseeing a great loss of faith in the

20th century, he wrote a book entitled The Grammar of Assent to prove that what is believe in faith was certain. It’s a wonderful book but hard going for most

readers. Dr. Richard Geraghty, Professor of Philosophy at Eternal Word Television Network (EWTN) wrote a book simplifying Newman’s ideas.  This book in one

of its manuscript forms he agreed to have us put up on this web-site. Here it is: Geraghty Newman for SRTG.pdf



The Spiritual Life in the Classics


[Twice a month from now on you will get excerpts from the writings of the Spiritual Classics together with a brief biographical sketch of the author]
Saint Benedict of Nursia (480–547) is most well known as the founder of the monasticism in the West. At the time, aside from parish priests, there were many

hermits but none living together under a detailed rule.  St. Benedict founded twelve communities for monks at Subiaco. Later he founded Monte Cassino in the

mountains of southern Italy. St. Benedict’s Rule influenced not only members of the order but also educators, rulers, and heads of families. It is still followed by

monks and nuns in our times. It is characterized by a spirit of balance. On the other hand, the rule is demanding because it admonishes us to watch our every

thought as well as every word and deed. Even though it was originally written for monks, you will soon see how you can find contemporary applications to your own

lives. )

Reading of St. Benedict’s Rule

Prologue

Listen, O my son, to the precepts of thy master, and incline the ear of thy heart, and cheerfully receive and faithfully execute the admonitions of thy loving Father, that

by the toil of obedience thou mayest return to Him from whom by the sloth of disobedience thou hast gone away.

To thee, therefore, my speech is now directed, who, giving up thine own will, takest up the strong and most excellent arms of obedience, to do battle for Christ the

Lord, the true King.

In the first place, beg of Him by most earnest prayer, that He perfect whatever good thou dost begin, in order that He who hath been pleased to count us in the

number of His children, need never be grieved at our evil deeds. …

Let us then rise at length, since the Scripture arouseth us, saying: "It is now the hour for us to rise from sleep" (Rom 13:11); and having opened our eyes to the

deifying light, let us hear with awestruck ears what the divine voice, crying out daily, doth admonish us, saying: "Today, if you shall hear his voice, harden not your

hearts" (Ps 94[95]:8). And again: "He that hath ears to hear let him hear what the Spirit saith to the churches" (Rev 2:7). And what doth He say? -- "Come, children,

hearken unto me, I will teach you the fear of the Lord" (Ps 33[34]:12). "Run whilst you have the light of life, that the darkness of death overtake you not" (Jn 12:35)…


Chapter 1 - Of the Kinds or the Life of Monks

It is well known that there are four kinds of monks. The first kind is that of Cenobites, that is, the monastic, who live under a rule and an Abbot.

The second kind is that of Anchorites, or Hermits, that is, of those who, no longer in the first fervor of their conversion, but taught by long monastic practice and the

help of many brethren, have already learned to fight against the devil; and going forth from the rank of their brethren well trained for single combat in the desert, they

are able, with the help of God, to cope single-handed without the help of others, against the vices of the flesh and evil thoughts.

But a third and most vile class of monks is that of Sarabaites, who have been tried by no rule under the hand of a master, as gold is tried in the fire (cf Prov 27:21);

but, soft as lead, and still keeping faith with the world by their works, they are known to belie God by their tonsure. Living in two's and three's, or even singly, without

a shepherd, enclosed, not in the Lord's sheepfold, but in their own, the gratification of their desires is law unto them; because what they choose to do they call holy,

but what they dislike they hold to be unlawful.

But the fourth class of monks is that called Landlopers, who keep going their whole life long from one province to another, staying three or four days at a time in

different cells as guests. Always roving and never settled, they indulge their passions and the cravings of their appetite … It is better to pass all these over in silence

than to speak of their most wretched life…


Chapter 2 - What Kind of Man the Abbot Ought to Be

The Abbot who is worthy to be over a monastery, ought always to be mindful of what he is called, and make his works square with his name of Superior. … his

commands and teaching should be instilled like a leaven of divine justice into the minds of his disciples.

Let the Abbot always bear in mind that he must give an account in the dread judgment of God of both his own teaching and of the obedience of his disciples. And

let the Abbot know that whatever lack of profit the master of the house shall find in the sheep, will be laid to the blame of the shepherd. On the other hand he will be

blameless, if he gave all a shepherd's care to his restless and unruly flock, and took all pains to correct their corrupt manners; so that their shepherd, acquitted at

the Lord's judgment seat, may say to the Lord with the Prophet: "I have not hid Thy justice within my heart. I have declared Thy truth and Thy salvation" (Ps 39

[40]:11). "But they contemning have despised me" (Is 1:2; Ezek 20:27). Then at length eternal death will be the crushing doom of the rebellious sheep under his

charge.

When, therefore, anyone taketh the name of Abbot he should govern his disciples by a twofold teaching; namely, he should show them all that is good and holy by

his deeds more than by his words; explain the commandments of God to intelligent disciples by words, but show the divine precepts to the dull and simple by his

works. …

Let him make no distinction of persons in the monastery. Let him not love one more than another, unless it be one whom he findeth more exemplary in good works

and obedience… Therefore, let him have equal charity for all, and impose a uniform discipline for all according to merit.

For in his teaching the Abbot should always observe that principle of the Apostle in which he saith: "Reprove, entreat, rebuke" (2 Tm 4:2), that is, mingling

gentleness with severity, as the occasion may call for, let him show the severity of the master and the loving affection of a father. He must sternly rebuke the

undisciplined and restless; but he must exhort the obedient, meek, and patient to advance in virtue. But we charge him to rebuke and punish the negligent and

haughty. Let him not shut his eyes to the sins of evil-doers; but on their first appearance let him do his utmost to cut them out… The well-disposed and those of

good understanding, let him correct at the first and second admonition only with words; but let him chastise the wicked and the hard of heart, and the proud and

disobedient at the very first offense with stripes and other bodily punishments, knowing that it is written: "The fool is not corrected with words" (Prov 29:19). And

again: "Strike thy son with the rod, and thou shalt deliver his soul from death" (Prov 23:14)…


Chapter 3 - Of Calling the Brethren for Counsel

Whenever weighty matters are to be transacted in the monastery, let the Abbot call together the whole community, and make known the matter which is to be

considered. Having heard the brethren's views, let him weigh the matter with himself and do what he thinketh best. It is for this reason, however, we said that all

should be called for counsel, because the Lord often revealeth to the younger what is best. Let the brethren, however, give their advice with humble submission, and

let them not presume stubbornly to defend what seemeth right to them, for it must depend rather on the Abbot's will, so that all obey him in what he considereth best.

But as it becometh disciples to obey their master, so also it becometh the master to dispose all things with prudence and justice. Therefore, let all follow the Rule as

their guide in everything, and let no one rashly depart from it.

Let no one in the monastery follow the bent of his own heart, and let no one dare to dispute insolently with his Abbot, either inside or outside the monastery. If

anyone dare to do so, let him be placed under the correction of the Rule. Let the Abbot himself, however, do everything in the fear of the Lord and out of reverence

for the Rule, knowing that, beyond a doubt, he will have to give an account to God, the most just Judge, for all his rulings…
Chapter 4 - The Instruments of Good Works

(1) In the first place to love the Lord God with the whole heart, the whole soul, the whole strength...
(2) Then, one's neighbor as one's self (cf Mt 22:37-39; Mk 12:30-31; Lk 10:27).
(3) Then, not to kill...
(4) Not to commit adultery...
(5) Not to steal...
(6) Not to covet (cf Rom 13:9).
(7) Not to bear false witness (cf Mt 19:18; Mk 10:19; Lk 18:20).
(8) To honor all men (cf 1 Pt 2:17).
(9) And what one would not have done to himself, not to do to another (cf Tob 4:16; Mt 7:12; Lk 6:31).
(10) To deny one's self in order to follow Christ (cf Mt 16:24; Lk 9:23).
(11) To chastise the body (cf 1 Cor 9:27).
(12) Not to seek after pleasures.
(13) To love fasting.
(14) To relieve the poor.
(15) To clothe the naked...
(16) To visit the sick (cf Mt 25:36).
(17) To bury the dead.
(18) To help in trouble.
(19) To console the sorrowing.
(20) To hold one's self aloof from worldly ways.
(21) To prefer nothing to the love of Christ.
(22) Not to give way to anger.
(23) Not to foster a desire for revenge.
(24) Not to entertain deceit in the heart.
(25) Not to make a false peace.
(26) Not to forsake charity.
(27) Not to swear, lest perchance one swear falsely.
(28) To speak the truth with heart and tongue.
(29) Not to return evil for evil (cf 1 Thes 5:15; 1 Pt 3:9).
(30) To do no injury, yea, even patiently to bear the injury done us.
(31) To love one's enemies (cf Mt 5:44; Lk 6:27).
(32) Not to curse them that curse us, but rather to bless them.
(33) To bear persecution for justice sake (cf Mt 5:10).
(34) Not to be proud...
(35) Not to be given to wine (cf Ti 1:7; 1 Tm 3:3).
(36) Not to be a great eater.
(37) Not to be drowsy.
(38) Not to be slothful (cf Rom 12:11).
(39) Not to be a murmurer.
(40) Not to be a detractor.
(41) To put one's trust in God.
(42) To refer what good one sees in himself, not to self, but to God.
(43) But as to any evil in himself, let him be convinced that it is his own and charge it to himself.
(44) To fear the day of judgment.
(45) To be in dread of hell.
(46) To desire eternal life with all spiritual longing.
(47) To keep death before one's eyes daily.
(48) To keep a constant watch over the actions of our life.
(49) To hold as certain that God sees us everywhere.
(50) To dash at once against Christ the evil thoughts which rise in one's heart.
(51) And to disclose them to our spiritual father.
(52) To guard one's tongue against bad and wicked speech.
(53) Not to love much speaking.
(54) Not to speak useless words and such as provoke laughter.
(55) Not to love much or boisterous laughter.
(56) To listen willingly to holy reading.
(57) To apply one's self often to prayer.
(58) To confess one's past sins to God daily in prayer with sighs and tears, and to amend them for the future.
(59) Not to fulfil the desires of the flesh (cf Gal 5:16).
(60) To hate one's own will.
(61) To obey the commands of the Abbot in all things, even though he himself (which Heaven forbid) act otherwise, mindful of that precept of the Lord: "What they

say, do ye; what they do, do ye not" (Mt 23:3).
(62) Not to desire to be called holy before one is; but to be holy first, that one may be truly so called.
(63) To fulfill daily the commandments of God by works.
(64) To love chastity.
(65) To hate no one.
(66) Not to be jealous; not to entertain envy.
(67) Not to love strife.
(68) Not to love pride.
(69) To honor the aged.
(70) To love the younger.
(71) To pray for one's enemies in the love of Christ.
(72) To make peace with an adversary before the setting of the sun.
(73) And never to despair of God's mercy.

Behold, these are the instruments of the spiritual art, which, if they have been applied without ceasing day and night and approved on judgment day, will merit for us

from the Lord that reward which He hath promised: "The eye hath not seen, nor the ear heard, neither hath it entered into the heart of man, what things God hath

prepared for them that love Him" (1 Cor 2:9). But the workshop in which we perform all these works with diligence is the enclosure of the monastery, and stability in

the community.

 

 


 

Ties That Bind - a novel

Note, the novel by Ronda Chervin, Ties that Bind, is a spiritual book but we have it under audio gems since it has been put on audio by Kathleen Brouillette.

 

 


The Way of the Pilgrimess - The Story of Sister Magnificat, as told to Dr. Ronda Chervin

 

When I lived at Catholic Solitudes as a lay contemplative I met an extraordinary French woman who traveled from Paris to Jerusalem on foot as a pilgrim, lived many years as a contemplative nun and is now a hermit living in France and part of the year in Texas at Catholic Solitudes. I loved her story and decided to write it down so others could be inspired. You'll find an audio reading of this story under Amazing Stories. You can also read the written biography here.



Children of the Breath

Dr. Ronda’s husband, Martin Chervin, before his death, wrote a book called Children of the Breath: A Dialogue in the Desert about all that Satan and Jesus might have talked about that isn’t in the New Testament. The real theme of the book was how the reality and person of Jesus is the refutation of all the objections of contemporary man against God.  It was published by CMJ Marian Publishers but is not going out of print and Dr. Ronda has permission to find another publisher. In the meantime, she put it up for free under free Spiritual Books so you can read it here.


Signs of Love: About the Sacraments

Many years ago I wrote a book called Church of Love. It went into several editions. Now, the gist of it is a leaflet called Signs of Love: About the Sacraments.  It is #4 on hard-hitting evangelistic leaflets. You can read it here.


Six Steps to Holiness

A booklet by Dr. Ronda on spiritual growth. You can read it here.

 


Weeping with Jesus: The Journey from Grief to Hope

By Ronda Chervin, Ph.D. As one who lost many family members in a short period of time, this book is a sharing of what I learned and wisdom found in other writers. It includes chapters on the pain of loss, coping with doubt about eternal life, how the saints dealt with grief, etc. You can read it here.


Kiss from the Cross

By Ronda Chervin, Ph.D. A Saint for Every Kind of Suffering is one of Dr. Ronda's best books, recently out of print. You can read it here. Here is the beginning of Bob’s audio version:

Kiss from the Cross - Intro

Kiss from the Cross - Chapter 1

Kiss from the Cross - Chapter 2

Kiss from the Cross - Chapter 3

Kiss from the Cross - Chapter 4

Kiss from the Cross - Chapter 5

Kiss from the Cross - Chapter 6

Kiss from the Cross - Chapter 7

Kiss from the Cross - Chapter 8

Kiss from the Cross - Chapter 9

Kiss from the Cross - Chapter 10

Kiss from the Cross - Chapter 11

Kiss from the Cross - Chapter 12

Kiss from the Cross - Chapter 13

Kiss from the Cross - Chapter 14

Kiss from the Cross - Chapter 15

Kiss from the Cross - Chapter 16

Kiss from the Cross - Chapter 17

Kiss from the Cross - Chapter 18

 


Living In Love: About Christian Ethics


For many years Dr. Ronda has been teaching out of this book, long out of print, about Christian Ethics. Spirituality without ethics is extremely incomplete. For Christians, Jesus is the Lord of our Lives, including our decisions.  Perhaps you were brought up in a Christian Church but left or in other faith communities or with no religious background. You may want to look into the beautiful moral teachings in this book. You can read the book here. Audio of this book will be posted soon.

 


Battle for 20th Century Mind
:

One of the best books I ever wrote was never finished or published but it is just as important now as when I first wrote it in 2002. It is called The Battle for the 20th Century Mind and it has contrasting ideas and excerpts from such thinkers as William James vs. G.K. Chesterton, Hitler vs. Gandhi, Freud vs. Frankl, Skinner vs. Von Hildebrand, Sartre vs. John Paul II and many others. Check it out now here

 


Many years ago Ronda wrote a book with Sister Mary Neill, O.P. called Bringing the Mother with You: Healing Meditations on the Mysteries of Mary in the Rosary. It went out of print and it is now available as a free e-book. Click here to view.

 


Anger Social Justice Review

This is only an article, not a book, but since Ronda rarely writes articles we are putting it under free spiritual books. You can read the .pdf article here.

 


Healing of Rejection with the Help of the Lord

by Ronda Chervin, Ph.D.

This book includes these chapters: Fantasy, Anxiety about Loss, Despair, Fresh Fantasies, Real Love. It traces fictional stories of rejections in romantic situations, in parent/child, ministry, and includes witness stories involving divorce, and other types of rejection. These chapters will be added in coming weeks. This book is also in the written form on www.rondachervin.com free e-books; you can view it here.

Session 1 -

Session 2 -

Session 3 -

Session 4 -

Session 5 -

 


Give Me your Heart: Preparing for Eternal Life

Excerpts from the writings of Charles Rich edited by Ronda which is displayed on this web-site as a booklet. This is an ideal book for those of you who like short passages on spirituality to meditate on and to give to friends not likely to read long books. It is arranged by state of the reader's soul such as "when you feel disgusted, resentful, anxious, etc."

Click here to download the full e-book in print format.


 

Called by Name - Following a personal spirituality,  by Ronda Chervin.

Click here to view in .pdf format.

Note: this e-book is in print format so you should note the page order.

Click the green play button below for a direct audio feed of this book, read by Bob Olson.


Spirituality of the Emotions:

A 7 Session Program for Individuals and Groups. (For a free, printable hard copy of this series, click here.)

 

Session 1 - Introduction

Session 2 - Moods

Session 3 - Friendliness vs Indifference

Session 4 - Irritation vs Acceptance

Session 5 - Anger vs Peace

Session 6 - Boredom and Annoyance vs Zealous Loving Service

Session 7 - Disappointment and Despair vs Gratitude and Hope



Voyage to Insight:
Ronda Chervin, co-author Lois August Janis

Are you a Catholic looking for a book to help your non-Christian friends to find truth? This imaginative approach to finding your own philosophy of life enables the reader to dialogue with great thinkers as he or she inserts personal ideas into the book. This is an interactive book. If you are interested in doing it as a workbook, you can send your responses to Dr. Ronda at This e-mail address is being protected from spambots. You need JavaScript enabled to view it and she will get back to you on it. Click here to view the book. If you find the print size too small then see the directions above for Called By Name, on enlarging font size.

Last Updated on Saturday, 08 February 2014 20:22