The

Secr
et
Of
San
ctity
,
Acc
ordi
ng
To
St.
Fra
ncis
De
Sale
s
And
Fath
er
Cra
sset,
S.J.

Nihi
l
Obs
tat
D.
J.
Mc
mah
on,
D.d.
,
Cen
sor
Libr
oru
m,

Imp
rim
atur
Mic
hael
Aug
usti
ne,
Arc
hbis
hop
Of
Ne
w
Yor
k.
Ne
w
Yor
k,
Nov
emb
er 8,
189
2.

Bei
ng
A
Sain
t
Isn't
An
Elec
tive
In
This
Life
.
Our
Divi
ne
Mas
ter
Has
Tol
d
Us:
“Be
Perf
ect,
As
Thy
Hea
venl
y
Fath
er Is
Perf
ect.
”

We
Can
Cho
ose
Voc
atio
ns,
We
Can
Cho
ose
Wh
o
We
Mar
ry,
We
Can
Cho
ose
Pos
sess
ions
.
But
We
All
Mus
t Be
Sain
ts!!!

The
re's
No
Oth
er
Opti
on.

Ho
w
Doe
s
One
Bec
ome
A
Sain
t?

Ma
ny
Hav
e
Opi
nion
s.

Ma
ny
Ove
r
Exa
gger
ate,
Ma
ny
Oth
ers
Thi
nk
It's
Too
Eas
y.

The
Bar
e
Min
imu
m Is
To
Kee
p
The
Co
mm
and
men
ts
And
Fre
que
nt
The
Sacr
ame
nts.

But
Is
Tha
t All
Tha
t Is
Nee
ded
?

Is
Tha
t
The
Exa
mpl
e
Tha
t
The
Sain
ts
Hav
e
Giv
en
Us?

Or
Did
The
y
Do
Mor
e?

I
Hav
e
Sele
cted
The
Text
Of
A
Vol
ume
Writ
ten
By
Sain
ts
And
Sain
tly
Peo
ple,
Wh
o
Hav
e
Pro
ven
To
Us
By
The
ir
Can
oniz
atio
n
Tha
t
The
y
Hav
e
The
Aut
hori
ty
To
Tell
Us
Ho
w
To
Be
Sain
ts.

The
y
Kno
w
Wh
at
The
y
Are
Talk
ing
Abo
ut.

And
As
You
Rea
d
You
Will
Fin
d
Tha
t
The
se
Text
s
Are
Full
Of
Kno
wle
dge
And
Goo
d
Adv
ice.

The
re
Ma
y
Be
Para
grap
hs
Or
Lin
es
Tha
t
Giv
e
You
Eno
ugh
Foo
d
For
Tho
ught
For
An
Enti
re
Day
.

The
y
Ma
ke
The
Path
To
Sain
thoo
d
Sou
nd
Eas
y,
(Ev
en
The
Sect
ions
On
Mor
tific
atio
n)
And
The
Ach
ieve
men
t Of
San
ctity
So
met
hing
To
Trul
y
Asp
ire
To.

Fina
lly I
Ask
Tha
t
You
Als
o
Re
me
mbe
r
My
Sou
l In
You
r
Pra
yers
,
Tha
tI
Too
Ma
y
Bec
ome
A
Sain
t
So
me
Day
.

God
Bles
s
You
Alw
ays,
Fr.
J.
Fry
ar
FSS
P

Pref
ace.

Our
Gre
at
Hap
pine
ss
As
Chri
stia
ns
Is
To
Pos
sess
, In
This
Wor
ld,
Thr
oug
h
Gra
ce
And
Lov
e,
Him
Wh
o
Dei
gns
To
Be
Our
Bea
titu
de
For
All
Eter
nity
;
And
Our
Gre
ates
t
Mis
fort
une,
Afte
r
Sin,
Is
Not
To
Kno
w
Or
To
Rec
ogni
ze
This
Secr
et
Of
Eter
nal
Cha
rity.
God
Wo
uld
Hav
e
Us
Hol
y
Eve
n
As
He
Is
Hol
y;
He
Wo
uld
Hav
e
Us
Liv
e
His
Ver
y
Life
. It
Is
For
This
End
Tha
t He
Has
Giv
en
Us
His
Divi
ne
Son
,
And
Wit
h
Him
The
Infi
nite
Ric
hes
Of
His
Hea
rt;
Tha
t Is:
His
Mer
its,
His
Sacr
ame
nts,
His
Chu
rch.

San
ctity
Con
sists
In
Beli
evin
g
And
Rec
eivi
ng
The
se
Divi
ne
Co
mm
unic
atio
ns,
Of
Whi
ch
Jesu
s
Chri
st Is
The
Sou
rce,
The
Inst
rum
ent,
And
The
End
;
Con
seq
uent
ly,
It
Als
o
Con
sists
In
Unit
ing
Our
selv
es
Wit
h
Him
By
Lov
ing
Him
,
And
In
Mo
deli
ng
Our
selv
es
Upo
n
Him
By
Imit
atin
g
Him
; It
Can
And
Oug
ht
To
Per
vad
e
Eve
ry
Life
,Th
e
Bus
iest
As
Wel
l As
The
Sim
ples
t.

I
Beli
eve,
Say
s
Fath
er
De
Cau
sade
,
Tha
t If
Sou
ls
Seri
ousl
y
Asp
irin
g To
Perf
ecti
on
Und
erst
ood
This
,
And
Kne
w
Ho
w
Dire
ct Is
The
ir
Path
,
The
y
Wo
uld
Be
Spa
red
Mu
ch
Diff
icult
y. I
Say
The
Sam
e Of
Sou
ls
Livi
ng
In
The
Wor
ld,
And
Of
Sou
ls
Con
secr
ated
To
God
.

If
The
Firs
t
Kne
w
The
Mea
ns
Of
Mer
it
Aff
orde
d
The
m
By
The
ir
Eve
r-
Rec
urri
ng
Dail
y
Duti
es
And
The
Ord
inar
y
Acti
ons
Of
The
ir
Stat
e Of
Life
; If
The
Sec
ond
Cou
ld
Pers
uad
e
The
mse
lves
Tha
t
The
Fou
ndat
ion
Of
San
ctity
Lies
In
Tho
se
Ver
y
Thi
ngs
Whi
ch
The
y
Con
side
r
Uni
mpo
rtan
t
And
Eve
n
For
eign
To
The
m;
If
Bot
h
Cou
ld
Und
erst
and
Tha
t
The
Cro
sses
Sent
By
Pro
vide
nce
Whi
ch
The
y
Con
stan
tly
Fin
d In
The
ir
Stat
e Of
Life
Lea
d
The
m
To
The
Hig
hest
Perf
ecti
on
By
A
Sur
er
And
Sho
rter
Path
Tha
n
Do
Extr
aord
inar
y
Stat
es
Or
Extr
aord
inar
y
Wor
ks;
And
Tha
t
The
Tru
e
Phil
oso
pher
's
Sto
ne
Is
Sub
mis
sion
To
The
Ord
er
Of
God
,
Whi
ch
Cha
nge
s
Into
Pur
e
Gol
d
All
The
ir
Occ
upat
ions
, All
The
ir
Wea
rine
ss,
All
The
ir
Suff
erin
gs,
—
Ho
w
Hap
py
The
y
Wo
uld
Be!

Wh
at
Con
sola
tion
And
Wh
at
Cou
rage
The
y
Wo
uld
Gat
her
Fro
m
This
Tho
ught
,
Tha
t To
Acq
uire
The
Frie
nds
hip
Of
God
And
All
The
Glo
ry
Of
Hea
ven
The
y
Hav
e
But
To
Do
Wh
at
The
y
Are
Doi
ng,
Suff
er
Wh
at
The
y
Are
Suff
erin
g,
And
Tha
t
Wh
at
The
y
Los
e
And
Cou
nt
As
Nau
ght
Wo
uld
Suff
ice
To
Obt
ain
For
The
m
Emi
nent
San
ctity
!
“O
My
God
,
Tha
tI
Mig
ht
Be
The
Mis
sion
ary
Of
Thy
Hol
y
Will
,
And
Tea
ch
The
Wh
ole
Wor
ld
Tha
t
The
re Is
Not
hing
So
Eas
y,
So
Sim
ple,
So
Wit
hin
The
Rea
ch
Of
All,
As
San
ctity
!
Wo
uld
Tha
tI
Cou
ld
Ma
ke
The
m
Und
erst
and
Tha
t
Just
As
The
Goo
d
And
Bad
Thi
ef
Had
The
Sam
e To
Do
And
Suff
er
To
Obt
ain
The
ir
Salv
atio
n,
So
Two
Sou
ls,
One
Wor
ldly
And
The
Oth
er
Wh
olly
Inte
rior
And
Spir
itual
,
Hav
e
Not
hing
Mor
e To
Do
One
Tha
n
The
Oth
er;
Tha
t He
Wh
o
San
ctifi
es
Him
self
Acq
uire
s
Eter
nal
Hap
pine
ss
By
Doi
ng
In
Sub
mis
sion
To
The
Will
Of
God
Wh
at
He
Wh
o Is
Lost
Doe
s
Thr
oug
h
Cap
rice;
And
Tha
t
The
Latt
er Is
Lost
By
Suff
erin
g
Un
will
ingl
y
And
Imp
atie
ntly
Wh
at
He
Wh
o Is
Sav
ed
End
ures
Wit
h
Resi
gnat
ion.
”

“Th
e
Diff
eren
ce,
The
refo
re,
Is
Onl
y In
The
Hea
rt.
O
Dea
r
Sou
ls
Wh
o
Rea
d
This
,
Let
Me
Rep
eat
To
You
:
San
ctity
Will
Cos
t
You
No
Mor
e;
Do
Wh
at
You
Are
Doi
ng;
Suff
er
Wh
at
You
Are
Suff
erin
g:
It Is
Onl
y
You
r
Hea
rt
Tha
t
Nee
d
Be
Cha
nge
d.
By
The
Hea
rt
We
Mea
n
The
Will
.”

“Th
is
Cha
nge,
The
n,
Con
sists
In
Will
ing
Wh
at
Co
mes
To
Us
By
The
Ord
er
Of
God
.
Yes,
Holi
ness
Of
Hea
rt Is
A
Sim
ple
Fiat
,A
Sim
ple
Dis
posi
tion
Of
Con
for
mit
y To
The
Will
Of
God
.
And
Wh
at Is
Easi
er?
For
Wh
o
Cou
ld
Not
Lov
e So
Ado
rabl
e
And
Mer
cifu
lA
Will
?
Let
Us
Lov
e It,
The
n,
And
Thr
oug
h
This
Lov
e
Alo
ne,
All
Wit
hin
Us
Will
Bec
ome
Divi
ne.”
(Ab
and
onm
ent
To
Divi
ne
Pro
vide
nce)

But
Wh
at
Will
Ena
ble
Us
To
Rea
lize
This
Idea
l Of
A
Chri
stia
n
And
Hol
y
Life
?

Pra
yer,
Or
Rat
her
A
Spir
it
Of
Con
fide
nce
And
Fait
h
Whi
ch
Mus
t
Per
vad
e
All
Our
Rel
atio
ns
Wit
h
God
.

I
Mea
n
By
This
:

Tha
t
Dis
posi
tion
Of
The
Sou
l In
Whi
ch
It
Rec
ogni
zes
Tha
t
God
Lov
es
It,
Tha
t He
Car
es
For
It,
And
Tha
t He
Des
ires
In
All
Thi
ngs
Onl
y
The
Gre
ater
Goo
d
Of
His
Littl
e
Cre
atur
e.
He
Wh
o
Pos
sess
es
The
Secr
et
Of
This
Bles
sed
Scie
nce
Has
The
Secr
et
Of
A
Goo
d
Life
, Of
Tru
e
Stre
ngth
,
And
Of
Perf
ect
Hap
pine
ss.
“He
Liv
es
Wel
l,
Wh
o
Pra
ys
Wel
l!”
Say
s St.
Aug
usti
ne.

Pra
yer,
Thu
s
Und
erst
ood,
Sho
uld
Not
Be
Eith
er A
Rar
e Or
A
Diff
icult
Exe
rcis
e;
For
God
Is
Our
Fath
er,
He
Is
Our
End
. He
Is
The
Ind
ulge
nt,
Mer
cifu
l,
Unti
ring
Ben
efac
tor
Of
Our
Exil
e;
His
Rel
atio
ns
Wit
h
Us
Are
Eve
r
Pres
ent
And
Alw
ays
Infi
nitel
y
Kin
d.
Ho
w Is
It
Pos
sibl
e
Tha
tA
Mea
ns
By
Whi
ch
We
Cor
resp
ond
To
All
Tha
t He
Is,
And
To
All
Tha
t He
Doe
s
For
Us,
Sho
uld
Be
A
Diff
icult
Exe
rcis
e?

Imp
orta
nt
And
Nec
essa
ry,
Yes,
But
Diff
icult
,
No.
I
Sho
uld
Eve
n
Say
Tha
t
The
Mor
e
Nec
essa
ry
Pra
yer
Is
The
Mor
e
Fre
que
nt
And
Eas
y It
Sho
uld
Be.

Pro
vide
nce,
In
Fact
,
Has
Ord
aine
d
Tha
t
The
Mor
e
Nec
essa
ry A
Thi
ng
Is
The
Mor
e
Atta
inab
le It
Is.
See,
For
Exa
mpl
e,
Air,
Wat
er,
Bre
ad,
The
Sust
ena
nce
Of
Cor
pora
l
Life
.

Wat
er,
The
Mat
ter
Of
The
Sacr
ame
nt
Whi
ch
Co
mm
unic
ates
Spir
itual
Life
;
Bre
ad
And
Win
e,
The
Mat
ter
Of
The
Sacr
ame
nt
Whi
ch
Sust
ains
And
Incr
ease
s
This
Life
Of
Gra
ce.
All
The
se
Ele
men
ts,
Bei
ng
Nec
essa
ry,
Are
Ver
y
Easi
ly
Pro
cure
d.
But
Is
Not
God
Still
Mor
e
Wit
hin
Our
Rea
ch?

“Th
ere
Is
Not
hing
,”
Say
s St.
Ber
nard
,
“Of
Whi
ch
God
Is
So
Pro
diga
l As
Of
Him
self.
”

The
refo
re,
Pra
yer
Whi
ch
Giv
es
Him
To
Us,
Pra
yer
Whi
ch
Ma
kes
Us
Liv
e In
Him
,
Wit
h
Him
,
And
By
Him
,
Sho
uld
Not
Be
Diff
icult
,
But
Eas
y.
We
Mus
t Be
Con
vinc
ed
Of
This
,
And
Brin
g To
The
Exe
rcis
e Of
This
Dut
y
The
Goo
dwil
l
Whi
ch
Ma
kes
God
's
Gift
s
Bea
r
Frui
t In
Us.
It Is
To
Aid
This
Goo
dwil
l
Tha
t
We
Pur
pos
e To
Coll
ect
The
Safe
st
Rul
es
Giv
en
By
The
Sain
ts
For
Perf
orm
ing
Wel
l
This
Dou
ble
Pra
yer
Of
The
Hea
rt
And
Of
Act
s.

We
Hav
e
Tak
en
The
se
Rul
es
Firs
t
Fro
m
The
Doc
tor
Of
Piet
y,
St.
Fra
ncis
De
Sale
s,
By
Rep
rod
ucin
g
So
me
Of
The
Mos
t
Bea
utif
ul
Pass
ages
Of
His
“Int
rod
ucti
on
To
A
Dev
out
Life
”
And
His
Im
mor
tal
“Tre
atis
e
On
The
Lov
e Of
God
.”

The
n,
As
He
Him
self
Was
For
med
By
The
Fath
ers
Of
The
Soci
ety
Of
Jesu
s,
Wh
om
He
Was
Alw
ays
Plea
sed
To
Call
His
Mas
ters,
We
Hav
e
Tak
en
Fro
m
One
Of
The
se
Fath
ers,
Mos
t
Co
mm
end
able
For
His
Doc
trin
e
And
Piet
y
(An
d
Wh
o,
Mor
eov
er,
Lov
ed
To
Quo
te
St.
Fra
ncis
De
Sale
s In
His
Writ
ings
),
Prac
tical
Rul
es
For
Ma
king
The
Life
Of
A
Chri
stia
nA
Con
tinu
al
Pra
yer,
And
Pra
yer,
Pro
perl
y
Spe
akin
g,
An
App
rent
ices
hip
To
The
Life
Of
Hea
ven.
In
This
Wa
y
We
Hav
e
Giv
en
In
An
Abr
idg
men
t,
Car
eful
ly
Pres
ervi
ng
The
Sen
se
And
Exp
ress
ions
Of
The
Writ
er,
Fath
er
Cra
sset'
s
Bea
utif
ul
And
Prof
oun
d
Con
side
rati
ons
Chr
étie
nne
-
On
The
San
ctifi
cati
on
Of
Our
Acti
ons,
And
The
Vari
ous
Wa
ys
Of
Pra
yer
Fro
m
His
Mét
hod
e
D'or
aiso
n
And
His
Dév
otio
n
Die
Cal
vair
e.

We
Hav
e
Dee
med
It
Use
ful
Als
o To
Add
To
The
se
Tea
chin
gs
Cert
ain
Ana
logo
us
Pass
ages
Fro
m
The
Writ
ings
Of
Fath
ers
Gon
neli
eu,
Lall
ema
nt,
And
Fab
er,
Whi
ch,
Tak
en
Tog
ethe
r,
Co
mpl
ete
The
Prin
cipl
es
On
Uni
on
Wit
h
God
,
And
On
Wh
at
Our
Life
Sho
uld
Be
By
Mea
ns
Of
This
Mu
ch
To
Be
Des
ired
Uni
on,
And
Of
Mor
tific
atio
n,
A
Nec
essa
ry
Con
diti
on
The
reof
.

Fina
lly,
As
Son
Of
St.
Sul
pice
, We
Cou
ld
Not
For
get
M.
Olie
r,
Wh
om
St.
Fra
ncis
De
Sale
s
Bles
sed
In
His
Infa
ncy,
For
etell
ing
His
Piet
y
And
His
Mis
sion
In
The
Chu
rch.
The
refo
re
We
Hav
e
Tak
en
Mu
ch
Plea
sure
In
Ter
min
atin
g
Our
Hu
mbl
e
Wor
k
Of
Cop
yist
Wit
h
So
me
Of
The
Mos
t
Bea
utif
ul
Pass
ages
Fro
m
His
Jour
née
Chr
étie
nne
Upo
n
The
Life
Of
Jesu
s
And
Mar
y.

We
Hav
e
Divi
ded
The
Coll
ecti
on
Into
Thr
ee
Part
s:
The
Firs
t
Incl
ude
s
Tha
t
Whi
ch
Rel
ates
To
The
San
ctifi
cati
on
Of
Our
Acti
ons;
The
Vari
ous
Inte
ntio
ns
Wit
h
Whi
ch
We
Sho
uld
Be
Ani
mat
ed
In
Ord
er
To
Rec
eive
The
Sacr
ame
nts
Prof
itabl
y,
To
Puri
fy
Our
Hea
rts,
And
To
Wal
k
Con
stan
tly
In
The
Pres
enc
e Of
God
.
Fath
er
Cra
sset'
s
Con
sidé
rati
ons
Chr
étie
nne
s
For
m
The
Fou
ndat
ion
Of
The
se
Tea
chin
gs;
The
Pass
ages
Not
Fro
m
Him
Will
Be
Indi
cate
d.

The
Sec
ond
Part
Incl
ude
s
Tha
t
Whi
ch
Rel
ates
To
The
Inte
rior
Life
.

The
Firs
t
Cha
pter
Indi
cate
s
Brie
fly
The
Sou
rces
Of
Our
Imp
erfe
ctio
ns
And
The
ir
Re
med
ies.

The
n
Co
me
Cert
ain
Idea
s
And
Rul
es
Of
Mor
tific
atio
n,
Of
Pra
yer,
And
The
Spir
itual
Life
,
Fro
m
Trea
tises
Writ
ten
On
The
se
Sub
ject
s
By
Fath
ers
Fab
er,
Cra
sset,
And
Lall
ema
nt.

The
Sub
ject
Of
The
Thir
d
Part
Is
Uni
on
Wit
h
God
Thr
oug
h
Con
tem
plati
on.

It
Will
Incl
ude
A
Trea
tise
On
This
Sub
ject
By
Fath
er
Cra
sset,
And
The
Doc
trin
e Of
St.
Fra
ncis
De
Sale
s
On
Con
tem
plati
on.
A
Lett
er
Of
The
Sain
t's
On
The
Mar
ks
Of
Tru
e
Rec
olle
ctio
n
Will
Co
mpl
ete
The
se
Tea
chin
gs,
And
Ano
ther
Extr
act
Fro
m
The
Wor
ks
Of
St.
Fra
nces
De
Cha
ntal
Will
Sho
w
Us
The
Hea
rt
Of
The
Sain
t In
The
Exe
rcis
e Of
This
Con
tinu
al
Uni
on
Wit
h
God
.

And
, As
All
The
se
Diff
eren
t
Wa
ys
Are
Of
Jesu
s
And
Lea
d To
Jesu
s,
We
Are
Fina
lly
Led
To
Con
tem
plati
ng
Jesu
s
Him
self
On
His
Bea
utif
ul
Thr
one
Of
Gra
ce,
His
Virg
inal
Mot
her
The
Glo
riou
s
And
Mos
t
Frui
tful
Ma
nife
stati
on
Of
His
Life
.

Ma
y
This
Divi
ne
Savi
or,
Thr
oug
h
The
Inte
rces
sion
Of
His
Im
mac
ulat
e
Mot
her,
Dei
gn
To
Bles
s Us
And
To
Gra
nt
Us
All
The
Spir
it
Of
Pra
yer
And
Lov
e,
Tha
t
We
Ma
y
Thu
s
Beg
in
Her
e
Bel
ow
For
The
Glo
ry
Of
His
Fath
er
Tha
t
Bles
sed
Rei
gn
Of
God
Whi
ch
Is
Wit
hout
End
!
Adv
enia
t
Reg
inu
m
Tuu
m!

Part
Firs
t
San
ctifi
cati
on
Of
Our
Acti
ons

“Th
ere
Is
No
Mo
men
t
Wh
en
God
Is
Not
Pres
ent
Wit
h
Us
Und
er
The
App
eara
nce
Of
So
me
Obli
gati
on
Or
So
me
Dut
y.
All
Tha
t Is
Effe
cted
Wit
hin
Us,
Abo
ut
Us,
And
Thr
oug
h
Us
Inv
olve
s
And
Hid
es
His
Divi
ne
Acti
on:
It Is
Veri
tabl
y
Pres
ent,
Tho
ugh
In
An
Invi
sibl
e
Ma
nner
;
The
refo
re
We
Do
Not
Dis
cern
It,
And
Onl
y
Rec
ogni
ze
Its'
Wor
king
s
Wh
en
It
Has
Cea
sed
To
Act.
Cou
ld
We
Pier
ce
The
Veil
Whi
ch
Obs
cure
s It,
And
Wer
e
We
Vigi
lant
And
Atte
ntiv
e,
God
Wo
uld
Unc
easi
ngly
Rev
eal
Him
self
To
Us,
And
We
Cou
ld
Rec
ogni
ze
His
Acti
on
In
All
Tha
t
Bef
ell
Us.
At
Eve
ry
Eve
nt
We
Sho
uld
Exc
laim
,
“Do
min
us
Est!
- It
Is
The
Lor
d!”
And
We
Sho
uld
Feel
Eac
h
Circ
ums
tanc
e Of
Our
Life
An
Esp
ecia
l
Gift
Fro
m
Him
.”
(Ab
and
onm
ent
To
Divi
ne
Pro
vide
nce)

“Jus
t As
Our
Lor
d Is
In
His
Sacr
ame
nt
Of
Lov
e
By
His
Rea
l
Pres
enc
e,
So
Is
He
In
Eac
h
Of
Our
Acti
ons
By
His
Rea
l
Will
.
“Jes
us,
Onl
y, In
Our
Min
ds
To
Enli
ghte
n
The
m!”
“Jes
us,
Onl
y, In
Our
Hea
rts
To
Pos
sess
The
m!”
“Jes
us,
Onl
y, In
Our
Liv
es
To
San
ctif
y
The
m!”
(Fat
her
De
Rav
igna
n)
“Oh
,
Tha
t
Me
n
Wo
uld
Aba
ndo
n
The
mse
lves
To
God
!
The
re
Are
So
Few
Wh
o
Und
erst
and
Wh
at
God
Wo
uld
Ma
ke
Of
The
m If
The
y
Per
mitt
ed
Him
To
Do
As
He
Will
s.”
(St.
Igna
tius)

Cha
pter
I.
Of
The
Reg
ulati
on
Of
Our
Acti
ons.

I.
Adv
anta
ges
Of
A
Rul
e.

Of
The
Bles
sing
Of
A
Life
Mar
ked
By
Ord
er.

Ord
er
And
Virt
ue
Are
Alm
ost
Syn
ony
mou
s
Ter
ms.
Ord
er Is
The
Gui
de
Of
Virt
ue,
And
Virt
ue
Is
The
Gui
de
Of
Ord
er.
Wh
atev
er
Goo
d
You
Do,
If
You
Do
It
Not
In
Ord
er,
You
Do
It
Not
Wel
l.
Rea
son
Req
uire
s
So
meti
mes
Tha
t
We
Dep
art
Fro
m
The
Ord
er
We
Hav
e
Pres
crib
ed;
Onl
y To
Foll
ow,
Ho
wev
er,
A
Mor
e
Perf
ect
Ord
er
Req
uire
d
By
Nec
essit
y,
Cha
rity,
Infir
mity
, Or
Obe
dien
ce.
Incl
inati
on
Is
The
Gui
de
Of
Bea
sts;
Rea
son
Of
Ma
n;
The
Gos
pel
Of
Chri
stia
ns;
The
Rul
e Of
Reli
giou
s;
Ord
er
Of
All
Cre
atur
es.
Whi
ch
Will
You
Cho
ose?

It Is
Ord
er
Whi
ch
Ma
kes
Para
dise
,
And
Dis
orde
r
Whi
ch
Ma
kes
Hell
. If
You
r
Life
Is
Mar
ked
By
Ord
er,
You
Will
Be
Hap
py;
If
You
r
Life
Is
One
Of
Dis
orde
r,
You
Will
Be
Mis
erab
le.
Wh
o
Ma
y
Liv
e In
Pea
ce,
Ma
king
War
Aga
inst
God
?
And
Wh
o
Ma
kes
War
Aga
inst
Him
If
Not
He
Wh
o
Dist
urbs
His
Ord
er?
Wer
e
You
At
Pea
ce
Wh
en
You
r
Life
Was
One
Of
Dis
orde
r? Is
Not
A
Sol
dier
Wh
o
Lea
ves
His
Post
Pun
ishe
d At
Onc
e
By
His
Cap
tain
?

“All
Tha
t
Dist
urbs
Ord
er
Dist
urbs
Pea
ce,
And
He
Wh
o Is
Not
At
Pea
ce
Wit
h
God
Will
Nev
er
Be
At
Pea
ce
Wit
h
Him
self.
”

See
k
The
Cau
se
Of
You
r
Tro
uble
s.

Ord
er
Assi
gns
Eac
h
Thi
ng
Its
Plac
e; It
Pres
erve
s To
All
Cre
atur
es
The
ir
Ran
k,
The
ir
Offi
ce,
The
ir
Em
ploy
men
t;
And
This
It Is
Whi
ch
Con
stitu
tes
The
ir
Rep
ose.

If
You
Kee
p
Ord
er,
It
Will
Kee
p
You
!
If
You
Dist
urb
Ord
er,
It
Will
Dist
urb
You
!
If
You
Des
troy
Ord
er,It
Will
Des
troy
You
!'

Con
tem
plat
e
The
Uni
vers
e
And
You
Will
See
Tha
t It
Is
Ord
er
Whi
ch
Con
stitu
tes
The
Bea
uty,
The
Perf
ecti
on,
The
Pea
ce,
And
The
Hap
pine
ss
Of
All
Cre
atur
es.
Wh
at Is
An
Ar
my
Wit
hout
Ord
er
But
A
Tro
op
Of
Vict
ims
Led
To
Dea
th?
Wh
at Is
A
Kin
gdo
m
Wit
hout
Ord
er
But
A
Hor
de
Of
Brig
and
s
Livi
ng
By
Mur
der
And
Rap
ine?

Wh
at Is
Reli
gion
Wit
hout
Ord
er
But
A
Bod
y
Wit
hout
A
Sou
l,
All
The
Part
s Of
Whi
ch
Are
Divi
ded
And
Det
ach
ed?

Wh
at Is
Ma
n
Wit
hout
Ord
er
But
A
Cha
os
Of
Pass
ion
Wa
ging
Mor
tal
War
fare
And
Cre
atin
g
Abs
olut
e
Con
fusi
on?

If
The
Chu
rch
Is
An
Ar
my,
It Is
Ord
er
Whi
ch
Plac
es It
In
Batt
le
Arr
ay;
If
The
Chu
rch
Is A
Shi
p,
Ord
er Is
Its
Pilo
t
And
Gui
de;
If
The
Chu
rch
Is A
Bod
y, It
Is
Ord
er
Whi
ch
Con
stitu
tes
Its
Life
; If
The
Chu
rch
Is A
Kin
gdo
m,
By
Ord
er Is
It
Gov
erne
d.
The
Sam
e
Ma
y
Be
Said
Of
Reli
gion
.

Ord
er Is
The
Cre
ator,
So
To
Spe
ak,
Of
The
Wor
ld;
This
It Is
Whi
ch
Pres
erve
s
And
Rep
airs
It.
Fro
m
Ord
er
Do
We
Pro
cee
d,
By
Ord
er
Are
We
Mai
ntai
ned,
Thr
oug
h
Ord
er
Do
We
Liv
e.
All
Tha
t
God
Doe
s Is
Mar
ked
By
Ord
er,
And
All
Tha
t
Bea
rs
Not
This
Mar
k
Of
Ord
er Is
Not
Of
God
.
Ord
er
Lea
ds
Us
To
God
.
We
Can
not
Go
To
A
Con
trar
y
By
Its
Con
trar
y.

“Go
d Is
Ord
er
By
Ess
enc
e;
Nev
er
Will
Dis
orde
r
Lea
d
Us
To
God
!”
Refl
ecti
on!
▪️Is
You
r
Stat
e
One
Of
Ord
er?
▪️Is
Ord
er
You
r
Rul
e?
▪️Ar
e
You
r
Acti
ons
Reg
ulat
ed?
▪️Do
You
Do
Eac
h
Thi
ng
In
Its
App
oint
ed
Tim
e?
▪️Ar
e
You
Not
Gui
ded
By
Incl
inati
on
Or
Cap
rice
?
▪️Is
You
r
Will
Suff
icie
ntly
Upr
ight
To
Ser
ve
You
As
A
Rul
e Or
Gui
de?

If
So,
You
r
San
ctity
Equ
als
Tha
t Of
God
;
For
He
Alo
ne
Can
Tak
e
His
Will
As
His
Gui
de
And
Rul
e.
No
w
Wh
at Is
Mor
e
Ill-
Reg
ulat
ed
Tha
n
You
rs?
Wh
at
Mer
it
Wo
uld
You
Hav
e In
Doi
ng
Onl
y
As
You
Plea
se?
You
Ser
ve
God
Onl
y
By
You
r
Acti
ons,
And
If
You
r
Acti
ons
Are
Not
Mar
ked
By
Ord
er
Ho
w
Can
The
y
Be
Plea
sing
To
God
?

Prac
tice!
Pres
crib
eA
Cert
ain
Ord
er
For
You
r
Day
And
Let
Not
hing
Dist
urb
It
Sho
rt
Of
A
Co
mm
and
Of
A
Sup
erio
r To
For
ego
Or
Inte
rrup
t It.
Reg
ulat
e
The
Tim
e
For
You
r
Mea
ls,
For
You
r
Wor
k,
And
For
You
r
Rec
reati
on.

Ord
er Is
The
Law
Of
Hea
ven;
Beg
in
The
refo
re
Her
e
On
Eart
hA
Life
Whi
ch
You
Will
Con
tinu
e
Thr
oug
hout
Eter
nity,
A
Life
Whi
ch
Will
Be
Mor
e
Plea
sing
To
God
,
Mor
e
Con
veni
ent
For
Tho
se
Abo
ut
You
,
And
Mor
e
Prof
itabl
e
For
You
r
Salv
atio
n.
God
Dw
ells
In
Ord
er
And
Pea
ce;
The
Evil
One
In
Tro
uble
And
Dis
cord
.

Whi
ch
Of
The
se
Two
Do
You
Wis
h To
Foll
ow?
Whi
ch
Wo
uld
You
Res
emb
le?

Fals
e
Ma
xim
s
Des
troy
ed.

The
re Is
No
Dou
bt
Tha
t
One
Mus
t
Aba
ndo
nA
Pres
crib
ed
Ord
er
To
Foll
ow
The
Insp
irati
on
Of
The
Hol
y
Gho
st;
But
Ho
w
Do
You
Kno
w
Tha
t
You
r
Imp
ulse
Is A
Mo
vem
ent
Of
Gra
ce
And
Not
Of
Nat
ure;
Of
The
Spir
it
Of
God
And
Not
Of
The
Spir
it
Of
Evil
?

The
Hol
y
Spir
it Is
A
Spir
it
Of
Ord
er
Tha
t
Insp
ires
In
Sou
ls
Sub
mis
sion
And
Dep
end
enc
e.
He
Wit
hdra
ws
Me
n
Fro
m
The
Ser
vitu
de
Of
The
ir
Pass
ions
,
But
Not
Fro
m
The
Obe
dien
ce
The
y
Ow
e To
The
Law
.
Wh
en
Rul
es
Are
Not
Bin
ding
, He
Wo
uld
Hav
e
Us
Foll
ow
The
m
Wit
hout
Bei
ng
Bou
nd
The
reby
;
Wh
en
The
y
Are
Of
Prec
ept.
He
Wo
uld
Hav
e
Us
Obs
erve
The
m
Wit
hout
Dis
pen
sing
Our
selv
es
The
refr
om.
The
Unc
tion
Of
Divi
ne
Gra
ce
Doe
s
Not
Ma
ke
Us
Rej
ect
The
Yok
e Of
God
's
Law
,
But
Hel
ps
Us
To
Bea
r It
Hap
py
He
Wh
o
Aba
ndo
ns
Him
self
To
The
Gui
dan
ce
Of
God
And
Doe
s
Not
hing
But
By
His
Ord
ers,
Wh
o
Con
stan
tly
Stu
dies
His
Will
,
Wh
o
Hol
ds
Him
self
Eve
r
Rea
dy
At
The
Lea
st
Sig
n To
Go
For
war
d,
To
Pau
se,
To
Wat
ch,
Or
To
Rest
.

II. A
Rul
e Of
Life
.

Hav
eA
Fixe
d
Hou
r
For
Risi
ng;
Fro
m
Sev
en
To
Eig
ht
Hou
rs'
Slee
p
Are
Usu
ally
Suff
icie
nt.

Be
war
e Of
Beg
inni
ng
You
r
Day
By
Sacr
ifici
ng
To
Slot
h
Hou
rs
Eve
ry
Mo
men
t Of
Whi
ch
Ma
y
Ava
il
You
For
Eter
nity.

Let
You
r
Firs
t
Tho
ught
Be
Of
God
;
Let
It
Ref
er
As
Mu
ch
As
Pos
sibl
e To
The
Sub
ject
Of
You
r
Me
ditat
ion,
And
Let
It
Be
Acc
omp
anie
d
Wit
h
The
Res
olut
ion
To
Co
mba
t
The
Faul
t
Whi
ch
Is
The
Sub
ject
Of
You
r
Part
icul
ar
Exa
men
.

Giv
e As
Mu
ch
Tim
e As
Pos
sibl
e
Eac
h
Day
To
Pra
yer;
Det
erm
ine
This
Tim
e
Acc
ordi
ng
To
You
r
Occ
upat
ion,
You
r
Attr
acti
on,
And
The
Adv
ice
Of
You
r
Dire
ctor.
Let
You
r
Hea
rt
Tak
e
Mu
ch
Mor
e
Part
In
This
Hol
y
Exe
rcis
e
Tha
n
You
r
Min
d;
And
Let
The
Mys
terie
s Of
The
Life
And
Pass
ion
Of
You
r
Savi
or
Be
The
Usu
al
Sub
ject.

Do
Not
Vol
unta
rily
Dep
rive
You
rself
,
Eve
n
For
A
Day
, Of
The
Ines
tima
ble
Hap
pine
ss
Of
Assi
stin
g At
The
Hol
y
Sacr
ifice
Of
The
Mas
s.

Unit
e
You
rself
To
Our
Lor
d
By
Mea
ns
Of
Spir
itual
Co
mm
unio
n;
Off
er
You
rself
Wit
h
Him
To
God
His
Fath
er,
And
Ask
Wit
h
Perf
ect
Con
fide
nce,
Thr
oug
h
The
Mer
its
Of
His
Sacr
ifice
,
The
Gra
ces
Of
Whi
ch
You
Stan
d In
Nee
d.

Do
Not
Fail
To
Pra
y
Thu
s
And
To
Off
er
All
You
r
Acti
ons
Of
The
Day
In
Uni
on
Wit
h
The
Mer
its
Of
Jesu
s
Chri
st,
For
The
Con
vers
ion
Of
Infi
dels
,
Her
etic
s,
And
Sin
ners
,
For
The
Pro
gres
s Of
The
Just
,
And
The
Triu
mph
Of
Our
Hol
y
Mot
her,
The
Chu
rch.

Giv
eA
Cert
ain
Tim
e
Eac
h
Day
To
The
Rea
ding
Of
A
Goo
d
Boo
k
Acc
ordi
ng
To
The
Adv
ice
Of
You
r
Dire
ctor.
Rea
d It
In
The
Pres
enc
e Of
God
,
Wh
o
Spe
aks
To
You
Him
self.
Refl
ect
Upo
n
Wh
at
You
Rea
d;
Reli
sh
It;
Ask
God
To
Giv
e
You
The
Gra
ce
To
Carr
y
Out
The
Goo
d
Des
ires
Wit
h
Whi
ch
He
Insp
ires
You
By
Mea
ns
Of
This
Rea
ding
.

Rea
ding
Ma
de
In
This
Wa
y Is
A
Sort
Of
Eas
y
Me
ditat
ion,
And
Wh
en
We
Are
Dep
rive
d
Of
A
Ser
mon
, It
Ma
y
Tak
e Its
Plac
e.

Say
You
r
Ros
ary
Eve
ry
Day
,
Eith
er
Alo
ne
Or
Wit
h
Oth
ers,
And
As
You
Rec
ite
It
Acc
usto
m
You
rself
To
Me
ditat
e
Aff
ecti
onat
ely
On
The
Mys
terie
s Of
Our
Savi
or
And
Of
His
Hol
y
Mot
her.
This
Is
The
Easi
est
And
Fre
que
ntly
The
Mos
t
Frui
tful
Of
All
Me
ditat
ions
.

Ma
ke
A
Dail
y
Visi
t, If
Pos
sibl
e,
To
The
Mos
t
Bles
sed
Sacr
ame
nt;
Go
To
Our
Lor
d
Wit
h
The
Sim
plici
ty
Of
A
Chil
d;
Con
fide
To
His
Hea
rt
You
r
Joys
,
You
r
Sorr
ows
,
You
r
Tem
ptati
ons,
And
You
r
Faul
ts.

The
Life
Of
A
Chri
stia
n
Sho
uld
Be
A
Con
tinu
al
Exe
rcis
e Of
Pen
anc
e.

Mor
tify
You
rself
In
Co
mm
on
And
Ord
inar
y
Thi
ngs;
Not
hing
Is
Mor
e
Nec
essa
ry
In
Ord
er
To
Esta
blis
h In
You
r
Sou
l
The
Em
pire
Of
Gra
ce
And
Des
troy
Tha
t Of
Nat
ure.

Her
e
Are
A
Few
Prac
tice
s To
This
End
:

📍
Resi
st
You
r
Incl
inati
on
To
Do
So
met
hing
Whi
ch
Is
Use
less.

📍
Kee
p
Car
eful
Gua
rd
Ove
r
You
r
Eye
s.

📍
Refr
ain
Fro
m
Rail
lery.

📍
Wit
hhol
dA
Cle
ver
Wor
d
Lik
ely
To
Wo
und,
Or
Inte
nde
d
Mer
ely
To
Sati
sfy
Self
-
Lov
e.

📍
Do
Not
See
k
Wh
at
Mer
ely
Flat
ters
Sen
sual
ity.

📍
Reg
ulat
e
Inn
oce
nt
Plea
sure
s.

📍
Refr
ain
So
meti
mes
,
Thr
oug
hA
Spir
it
Of
Pen
anc
e,
Eve
n
Fro
m
Per
mitt
ed
Plea
sure
s.

📍
Mo
dera
te
Tha
t
Exc
essi
ve
Ten
dern
ess
We
All
Hav
e
For
Our
selv
es.

📍
Det
ach
You
r
Min
d
Fro
m
Plea
sura
ble
Sent
ime
nts.

📍
Spe
ak
Littl
e
And
Wit
h
Mo
dera
tion
.

📍
Be
Cou
rteo
us
And
Kin
d To
Pers
ons
For
Wh
om
You
Feel
An
Anti
path
y.
📍
Be
Sile
nt
Und
er
Affl
ictio
n,
And
Bea
r
You
r
Cro
ss
Wit
h
Resi
gnat
ion.

📍
Dev
ote
You
rself
To
You
r
Lab
or
As
Wel
l As
To
The
Fulf
illm
ent
Of
All
You
r
Duti
es
Ene
rget
icall
y
And
Wit
hA

Pur
e
Inte
ntio
n To
Plea
se
God
And
Ma
ke
You
rself
Use
ful
To
You
r
Nei
ghb
or.

📍
Do
Not
For
get
Tha
t
The
Mos
t
Indi
ffer
ent
Acti
ons
Acq
uire
,
Thr
oug
hA
Fer
vent
Inte
ntio
n,
Inap
prec
iabl
e
Mer
it

For
Eter
nity.
📍
Rais
e
You
r
Hea
rt
To
God
Fro
m
Tim
e To
Tim
e
By
Mea
ns
Of
Fer
vent
Ejac
ulati
ons,
Tha
t It
Ma
y
Not
Be

Nar
row
ed
And
Abs
orbe
d
By
Eart
hly
Occ
upat
ions
.

📍
Let
No
Mea
l
Pass
Wit
hout
Off
erin
gA
Slig
ht
Mor
tific
atio
n To
You
r
Savi
or,
Wh
o
Acc
epte
d
The
Bitt
er
Dra
ught

On
The
Cro
ss
For
Lov
e Of
You
.
The
se
Littl
e
Sacr
ifice
s
Will
Ava
il
You
Ma
ny
Gra
ces,
And
Will
Pres
erve
You

Fro
m
The
Dan
gers
Of
Sen
sual
ity.

📍
Go
To
Bed
As
Far
As
Pos
sibl
e At
A
Fixe
d
Hou
r,
And
Bef
ore
Doi
ng
So
Car
eful
ly
Ma
ke
You
r
Part
icul
ar
Exa
men

As
Wel
l As
A
Gen
eral
Exa
min
atio
n
Of
The
Day
.
📍
Let
The
re
Be,
If
Pos
sibl
e,
Fam
ily
Pra
yer,
Tha
t
You
r
Peti
tion
s
Thu
s
Unit
ed
Ma
ybe
Mor
e
Effi
caci
ous
Bef
ore

God
,
And
Mor
e
Adv
anta
geo
us
To
You
r
Chil
dren
And
To
You
r
Ser
vant
s.
📍
Go
To
Con
fess
ion
At
Lea
st
Eve
ry
Two
Wee
ks;
Pre
pare
You
rself
For
It In
The
Mor
ning
Dur
ing
You
r
Me
ditat
ion

And
The
Hol
y
Sacr
ifice
Of
The
Mas
s.
Giv
e
Mor
e
Car
e To
Exc
itin
g
You
rself
To
Sinc
ere
Con
triti
on
For
You
r

Faul
ts
Tha
n To
Enu
mer
atin
g
The
m
Wit
h
Gre
at
Acc
urac
y.

📍
Rec
eive
Co
mm
unio
n
As
Fre
que
ntly
As
You
r
Dire
ctor
Per
mits
;
Brin
g To
This
Gre
at
Acti
on
All
The
Dev
otio
n
And
Car
e Of
Whi
ch
You
Are
Cap
able
;
And
Re
me
mbe
r
Tha
t
The
Dis
posi
tion
God
Ask
s Of
You
Is
Not
Sen
sibl
e

Fer
vor,
Whi
ch
Is
Not
Alw
ays
In
You
r
Pow
er,
But
Prof
oun
d
Hu
mili
ty
And
A
Sinc
ere
Des
ire
To
Be
Unit
ed
Wit
h

Him
.

📍In
You
r
Rel
atio
ns
Wit
h
The
Me
mbe
rs
Of
You
r
Fam
ily
And
Tho
se
Abo
ut
You
Be
Full
Of
Con
side
rati
on,

Kin
dne
ss,
And
Dev
otio
n;
End
eav
or
To
Ma
ke
Piet
y
Lov
ed
Thr
oug
h
You
.

📍
Avo
id
Wit
h
The
Gre
ates
t
Car
e
Tha
t
Spir
it
Of
Crit
icis
m,
Tho
se
Littl
e
Jeal
ousi
es,
Pett
y
Wea
kne
sses
,
And

Cap
rice
s
Whi
ch
Ma
ny
Vai
nly
See
k To
Rec
onci
le
Wit
h
Tru
e
Piet
y.

📍
Wh
en
You
Go
Out
Into
The
Wor
ld
Avo
id
Wit
h
Equ
al
Car
e
Uns
eem
ly
Lev
ity
And
Rep
ella
nt
Aus
terit
y,
And

Whi
le
The
Poli
tene
ss
Of
The
Old
Sch
ool
See
ms
To
Be
Dis
app
eari
ng
Mor
e
And
Mor
e,
End
eav
or
To
Rev
ive
It In

You
r
Soci
al
Inte
rcou
rse
By
Tha
t
Deli
cate
Cou
rtes
y,
Tho
ught
ful
Con
side
rati
on,
And
Sim
ple,
Mo
dest
Bea
ring

Whi
ch
Are
The
Nat
ural
Out
com
e Of
Hu
mili
ty
And
Chri
stia
n
Cha
rity.

📍
Be
Infl
exib
le
In
Reg
ard
To
Dan
gero
us
Boo
ks
And
Play
s.
Let
Eve
n
Inn
oce
nt
Plea
sure
s Be
Mo
dera
te.
Ban
ish
Evil

Plea
sure
s.
The
Day
You
Yiel
d In
This
Poi
nt
You
Will
Tak
e
The
Firs
t
Step
In A
Do
wn
war
d
Cou
rse
Fro
m
Whi
ch

The
re Is
No
Red
emp
tion
.

📍If
God
Has
Plac
ed
You
In A
Posi
tion
To
Giv
e
You
rself
To
Goo
d
Wor
ks,
Let
The
m
Be
You
r
Plea
sant
est

Rec
reati
on.
Re
me
mbe
r
Tha
t In
Hel
ping
The
Poo
r
And
The
Affl
icte
d
You
Are
Hel
ping
Jesu
s
Chri
st
Him
self,
And
Tha
t
The
y, In
Thu
s
Aff
ordi
ng
You
The
Mea
ns
Of
Mer
itin
g
The
Grat
itud
e Of
You
r
God
And
The
Ind
ulge
nce
Of
You
r
Jud
ge,
Con
fer
A
Gre
ater
Ben
efit
Upo
n
You
Tha
n
You
Can
Best
ow
Upo
n
The
m.
📍
Reg
ulat
e
You
r
Exp
ense
s,
Mo
dera
te
You
r
Atta
chm
ent
To
The
Thi
ngs
Of
This
Wor
ld,
And
Re
me
mbe
r
Tha
t
You

Will
Be
Jud
ged
By
A
God
Wh
o
For
Lov
e Of
You
Bor
e
Pov
erty,
Hu
mili
ty,
And
Suff
erin
g.

📍If
You
r
Cru
cifie
d
Savi
or
Will
s To
Giv
e
You
A
Sma
ll
Sha
re
Of
His
Suff
erin
gs,
Do
Not
For
get
Tha
t
The
Cro
ss Is

The
Onl
y
Inco
ntes
tabl
e
Mar
k
Of
Rea
l
Lov
e
And
The
Stro
nge
st
Bon
d
By
Whi
ch
You
r
Sou
l
Ma
ybe
Unit
ed
Wit
h

God
.

This
Con
victi
on
Will
Giv
e
You
Stre
ngth
To
Ove
rco
me
The
Rep
ugn
anc
e Of
Nat
ure
And
To
Bles
s
God
In
The

Mid
st
Of
The
Mos
t
Cru
el
Tria
ls.

📍
Sele
ct A
Day
Eac
h
Mo
nth
To
Pre
pare
You
rself
For
Dea
th,
And
On
Tha
t
Day
Perf
orm
Eac
h
Dut
y
As
Fait
hful
ly

As
If It
Wer
e To
Be
The
Last
Of
You
r
Life
.

📍
Go
To
Con
fess
ion
And
Rec
eive
Co
mm
unio
n
As
Viat
icu
m.

📍
Exa
min
e
Wh
at
Mig
ht
Tro
uble
You
At
Suc
h
An
Hou
r:
Unj
ust
Pos
sess
ions
,
Dou
bts,
Rest
ituti
ons
Un
mad
e,

Unr
eco
ncil
ed
Qua
rrels
,
Etc.

📍
Rep
eat
The
Act
s
Ma
de
By
The
Dyi
ng:
Act
s Of
Resi
gnat
ion,
Act
s
Acc
epti
ng
The
Tim
e,
The
Plac
e,
The
Ma
nner

Of
The
Dea
th
God
Wis
hes
You
To
Die;
Act
s Of
Tha
nks
givi
ng,
Of
Liv
ely
Fait
h,
Of
Hop
e,
Of
Con
fide
nce,
Of
Sinc
ere
Sorr
ow,
Of
Lov
e Of
God
,
Etc.

📍
Inv
oke
Jesu
s
Cru
cifie
d;
Imp
lore
The
Bles
sed
Virg
in,
You
r
Gua
rdia
n
Ang
el,
You
r
Patr
on
Sain
t,
To
Plea
d
For

You
,
And
Wh
en
You
Lie
Do
wn
To
Rest
Reg
ard
You
r
Bed
As
You
r
To
mb.

📍
Fait
hful
Dev
otio
n To
The
Sacr
ed
Hea
rt
Of
Jesu
s
And
His
Bles
sed
Mot
her
Is
Reg
arde
d
As
A
Cert
ain
Mea
ns

Of
Salv
atio
n.
Zeal
ousl
y
Em
brac
e It.
Unit
e
You
rself
Wit
h
Con
frat
erni
ties
Esta
blis
hed
In
The
ir
Hon
or;
Prac
tice
s

Enj
oine
d
By
The
se
Ass
ocia
tion
s
Are
Not
One
rous
, Do
Not
Obli
ge
Und
er
Pain
Of
Sin,
And
Are
Enri
che
d
Wit
h

Nu
mer
ous
Ind
ulge
nces
.
📍
Nou
rish
Als
o In
You
r
Sou
l
Sinc
ere
Dev
otio
n To
St.
Jose
ph,
The
Spo
use
Of
Our
Lad
y,
To
The
Hol
y
Ang
els,

And
The
Sain
t
Wh
ose
Na
me
You
Rec
eive
d In
Bap
tism
.

📍
Fina
lly
Pra
y
Fre
que
ntly
For
The
Dyi
ng
And
For
The
Sou
ls In
Pur
gato
ry.

Cha
pter
II.
The
Firs
t
Acti
ons
Of
The
Day
.

The
Firs
t
Frui
ts
Of
Our
Acti
ons.
The
Beg
inni
ng
In
Eve
ryth
ing
Is
Ver
y
Imp
orta
nt.
The
Firs
t
Frui
ts
Of
Our
Tho
ught
s,
Of
Our
Aff
ecti
ons,
Of
Our
Wor
ks,
Are
Trib
utes
Due
To
God
.
The
Ma
nner
In
Whi
ch
We
Spe
nd
Our
Day
Dep
end
s
Ver
y
Mu
ch
Upo
n
The
Beg
inni
ng;
This
Is
Wh
y
The
Evil
One
Ma
kes
Eve
ry
Effo
rt
To
Des
troy
The
Tree
At
The
Roo
t
And
To
Rob
God
Of
This
Firs
t
Ho
mag
e
Due
Onl
y To
Him
.

The
refo
re
Wh
en
You
Get
Up
In
The
Mor
ning
You
r
Firs
t
Tho
ught
,Yo
ur
Firs
t
Wor
d,
You
r
Firs
t
Acti
on,
Sho
uld
Be
Giv
en
To
God
!!!
Do
You
Do
This
?

Risi
ng.

Wh
en
We
Are
In
Bed
And
Incl
ined
To
Slee
p Is
Not
The
Tim
e
For
Deli
bera
ting
Wh
ethe
r
We
Sho
uld
Get
Up
Or
Not.
If
You
Parl
ey
Wit
h
Nat
ure
It
Will
Inev
itabl
y
Triu
mph
Ove
r
You
. It
Will
Tell
You
It Is
Col
d,
Tha
t
You
Are
Indi
spos
ed,
Tha
t
You
Hav
e
Spe
nt A
Bad
Nig
ht,
Tha
t If
You
Are
Not
Ma
de
Ill
By
Earl
y
Risi
ng,
The
n
You
Will
Fall
Asl
eep
Dur
ing
Pra
yer;
Tha
t
One
Pra
ys
Bett
er
And
Gra
ce
Act
s
Mor
e
Effi
caci
ousl
y
Wh
en
The
Bod
y Is
Wel
l
Car
ed
For;
Tha
t
Rest
Is
Nec
essa
ry If
We
Wo
uld
Lab
or
Wel
l,
And
Tha
t It
Is
Bett
er
To
Tak
e
Too
Mu
ch
Tha
n
Too
Littl
e.
Is It
Not
Wit
h
Suc
h
Arg
ume
nts
Tha
t
Nat
ure
Pers
uad
es
You
To
Kee
p
You
r
Pill
ow,
And
To
Resi
st
The
Insp
irati
on
To
Ove
rco
me
You
rself
And
Rise
Pro
mpt
ly?
Det
erm
ine
The
Pre
viou
s
Eve
ning
The
Hou
r
For
Risi
ng,
And
Wh
en
The
Hou
r
Co
mes
Let
Not
hing
,
Sho
rt
Of
Seri
ous
Indi
spos
itio
n,
Pre
vent
You
Fro
m
Bei
ng
Fait
hful
To
You
r
Det
erm
inati
on.

Beg
in
You
r
Day
Wit
h
This
Slig
ht
Act
Of
Mor
tific
atio
n;
Re
me
mbe
r
Tha
t If
You
Ref
use
God
This
Littl
e
Sacr
ifice
It
Will
Ena
ble
The
Evil
One
To
Rej
oice
At
You
r
Exp
ense
;
Whi
le,
If
You
Are
Gen
erou
s,
This
Act
Of
Fide
lity
Will
Brin
g
You
Ma
ny
Gra
ces
Fro
m
Hea
ven
And
Pres
erve
You
Fro
m
Ma
ny
Faul
ts
Into
Whi
ch
You
Are
Lia
ble
To
Fall
Dur
ing
The
Day
.

Beli
eve
Me,
You
Will
Los
e
Not
hing
By
Ma
king
This
Littl
e
Sacr
ifice
Of
You
r
Rest
To
God
;
You
Hav
eA
Mas
ter
Wh
o Is
Ma
gnif
icen
t In
His
Re
war
ds,
And
Wh
o
Will
Not
Fail
To
Let
You
Rea
p At
Ano
ther
Tim
e
The
Swe
et
Frui
ts
Of
You
r
Pati
enc
e.

Of
Too
Gre
at
Car
e Of
One
's
Hea
lth.

The
re
Are
So
me
Peo
ple
So
Ten
der
Of
The
ir
Bod
ies
Tha
t
The
y
Ima
gine
The
mse
lves
Pros
trate
d
By
The
Lea
st
Indi
spos
itio
n,
And
Obli
ged
To
Aba
ndo
n
The
ir
Exe
rcis
es
Of
Piet
y.
The
y
Are
Con
stan
tly
Occ
upie
d
Wit
h
The
ir
Ail
men
ts;
Spe
ak
Of
The
m
To
Eve
ry
One
;
Lea
ve
No
Re
med
y
Unt
ried
;
Con
sult
Inn
ume
rabl
e
Phy
sici
ans;
In
Sho
rt, It
Wo
uld
See
m
As
Tho
ugh
The
ir
Life
Was
One
Of
The
Col
umn
s Of
Nat
ure
Wit
h
The
Des
truc
tion
. Of
Whi
ch
The
Wor
ld
Mus
t
Co
me
To
An
End
.
The
y
Con
sult
Hip
pocr
ates
And
Gal
en
As
The
God
s Of
Hea
lth;
And
Nev
er
Con
sult
Jesu
s
Chri
st,
The
Sole
Aut
hor
And
Pres
erve
r Of
Our
Life
.
Re
med
ies
And
Rec
ours
e To
God
.

I
Am
Far
Fro
m
Bla
min
g
Rea
son
able
Car
e Of
One
's
Hea
lth
Or
The
Con
sulti
ng
Of
Phy
sici
ans
Wh
en
The
Illn
ess
Is
Seri
ous;
But
Unl
ess
You
Are
Obli
ged
To
Kee
p
You
r
Bed
I
Wo
uld
Not
Adv
ise
You
To
Do
So.
Do
Not
Yiel
d To
Eve
ry
Littl
e
Indi
spos
itio
n;
Kee
p
Abo
ut
As
Lon
g
As
You
Can
.
God
Des
ires
To
Be
The
Phy
sici
an
Of
You
r
Bod
y
As
Wel
l As
Of
You
r
Sou
l.
Ho
w
Ma
ny
Sain
ts
Hav
e
Fou
nd
The
ir
Ail
men
ts
Incr
ease
Wit
h
Re
med
ies
And
Dim
inis
h
Wh
en
The
y
Too
k
Non
e.
Hap
py
Is
He
Wh
o
Ma
kes
His
Bod
yA
Con
tinu
al
Vict
im
And
Wh
o
Can
Trul
y
Say
Wit
h,
St.
Paul
, “I
Die
Dail
y.”

I
Hav
e
Dw
elt
Upo
n
This
Exc
essi
ve
Car
e Of
Hea
lth,
Bec
ause
St.
Tho
mas
Say
s
Tha
t
The
Tem
ptati
on
Of
The
Mos
t
Spir
itual
Pers
ons
Is
To
Be
Too
Mu
ch
Occ
upie
d
Wit
h
The
ir
Hea
lth,
As
Wel
l As
Wit
h
The
Nec
essit
ies
Of
The
Bod
y,
Und
er
Pret
ext
Of
See
king
The
Glo
ry
Of
God
.
Mor
eov
er,
All
The
Vig
or
Of
The
Sou
l
Dep
end
s
Upo
n
Mor
ning
Pra
yer;
For
This
Rea
son
The
Evil
One
Cre
ates
A
Tho
usa
nd
Hin
dran
ces,
Chi
efly
Littl
e
Ail
men
ts,
To
Ma
ke
You
Los
e It
Or
To
Ma
ke
It
Frui
tless
.

All
The
Suc
cess
Of
Our
Me
ditat
ion
Dep
end
s
Upo
n
This
Firs
t
Acti
on.

Tha
t Is,
Upo
n
Risi
ng
Pro
mpt
ly
And
Fer
vent
ly.
Ala
s!
Wh
at
Can
One
Do
Wh
o
Has
Lost
The
Gra
ces
Giv
en
In
Pra
yer?
The
y
Des
cen
ded
Fro
m
Hea
ven
Whi
le
You
Slep
t;
The
n It
Was
Tha
t
You
Sho
uld
Hav
e
Gat
here
d
This
Hea
venl
y
Ma
nna;
The
Tim
e
For
Coll
ecti
ng
It Is
Past
;
The
re Is
Non
e
Left
For
You
,
And
The
n,
Ho
w
Ma
y
You
Ven
ture
To
Pres
ent
You
rself
Bef
ore
God
To
Rec
eive
His
Gift
s
And
To
Enj
oy
The
Deli
ght
Of
His
Co
mpa
ny
Wh
en
You
Hav
e
Beg
un
You
r
Day
By
An
Act
Of
Infi
delit
y—
Slee
ping
Whi
le
Oth
ers
Wer
e At
Pra
yer?

The
Firs
t
Tho
ught
s
Wor
ds,
And
Acti
ons.

Wh
at Is
You
r
Firs
t
Tho
ught
On
Awa
keni
ng?
Wh
at Is
You
r
Firs
t
Wor
d?
Wh
at Is
You
r
Firs
t
Acti
on?
You
r
Firs
t
Tho
ught
Sho
uld
Be
Rais
ed
To
God
.
You
r
Firs
t
Wor
d
Sho
uld
Be
Add
ress
ed
To
God
.
You
r
Firs
t
Acti
on
Sho
uld
Be
For
God
,
The
See
d
As
It
Wer
e Of
All
The
Oth
ers.
Obs
erve
Gre
at
Nea
tnes
s In
You
r
Atti
re.
Rep
eat
Cert
ain
Pra
yers
, If
You
Lik
e,
Whi
le
Dre
ssin
g.
Re
me
mbe
r To
Obs
erve
Mo
dest
y At
All
Tim
es.
If
You
Do
Not
Pra
y
Occ
upy
You
rself
, At
Lea
st,
Wit
h
So
me
Goo
d
Tho
ught
Whi
le
You
Are
Dre
ssin
g;
Or,
Bett
er
Still
,
Con
side
r
The
Sub
ject
Of
You
r
Me
ditat
ion,
And
Con
ceiv
eA
Gre
at
Des
ire
To
Ma
ke
It
Wel
l.

Mor
ning
Pra
yer.

As
Soo
n
As
You
Are
Dre
ssed
Ren
der
God
The
Res
pect
And
Ho
mag
e
Due
Him
;
Ado
re
Him
As
The
Aut
hor
And
Pres
erve
r Of
You
r
Bei
ng.
Tha
nk
Him
For
The
Gra
ce
He
Has
Best
owe
d
Upo
n
You
.
Off
er
Him
The
Acti
ons
Of
The
Day
.
Ask
Him
To
Bles
s
You
; To
Stre
ngth
en
You
To
Co
mba
t
Res
olut
ely
You
r
Gre
at
Ene
my,
Whi
ch
Is
The
Sin
To
Whi
ch
You
Are
Mos
t
Sub
ject.
For
ecas
t
The
Occ
asio
ns
Of
This
Sin.
Rec
om
men
d
You
rself
To
You
r
Goo
d
Ang
el
And
To
You
r
Hol
y
Prot
ecto
rs.
The
n
Rep
eat
So
me
Voc
al
Pra
yers
.

The
End
Dep
end
s
On
The
Beg
inni
ng.
You
Will
End
The
Day
Wel
l If
You
Beg
in It
Wel
l.
See
Ho
w
Far
You
Are
Wa
ntin
g In
This
Res
pect
,
And
Res
olve
To
Am
end.

Cha
pter
IV.

Sho
rt
Met
hod
Of
Pra
yer
Acc
ordi
ng
To
The
Spir
it
Of
St.
Fra
ncis
De
Sale
s,
And
Prel
imi
nary
Adv
ice
On
Pra
yer
By
Mgr
Ca
mus
,
Bis
hop
Of
Bell
ey.

Pre
para
tion
.
Pres
enc
e Of
God
.
Act
Of
Con
triti
on.
Inv
ocat
ion
Of
The
Hol
y
Spir
it,
And
Uni
on
Wit
h
Jesu
s
Chri
st.
If
This
Pre
para
tion
Occ
upie
s
All
The
Tim
e
Tha
t
You
Sho
uld
Giv
e To
Pra
yer,
Tha
nk
God
; It
Is
The
Best
Pra
yer
You
Cou
ld
Ma
ke;
And
If
The
Sam
e
Thi
ng
Hap
pen
s
Eve
ry
Day
,
Con
tinu
e To
Tha
nk
God
,
And
Do
Not
Be
Tro
uble
d
Bec
ause
You
Hav
e
Not
Foll
owe
dA
Sin
gle
Poi
nt
Of
The
Me
ditat
ion.
You
r
Hea
rt
Has
Bee
n
Occ
upie
d
Wit
h
God
And
You
r
Mis
erie
s—
Tha
t Is
The
Ess
enti
al.

Bod
y
Of
The
Me
ditat
ion.
Con
side
rati
ons.
Aff
ecti
ons.
Ret
urn
Upo
n
You
rself
—
Tha
t Is,
Refl
ecti
ons
Upo
n
The
Past
,
Exa
min
atio
n
Of
The
Pres
ent,
Res
olut
ions
For
The
Fut
ure.
The
re
Are
So
me
Pers
ons
Wh
o,
Wit
hout
Any
Nee
d
Of
A
Boo
k,
Hav
eA
Spe
cial
Attr
acti
on
For
Me
ditat
ing
Upo
n
The
Perf
ecti
on
Of
God
,
The
Mys
terie
s Of
Jesu
s
Chri
st
Or
The
Bles
sed
Virg
in,
Etc.
We
Ma
y
Foll
ow
This
Attr
acti
on
Afte
r
Hav
ing
Ask
ed
The
Adv
ice
Of
An
Enli
ghte
ned
Dire
ctor.
If
You
Hav
e
No
Spe
cial
Attr
acti
on,
Use
A
Boo
k
For
Me
ditat
ion;
Rea
dA
Few
Lin
es,
And
Ma
ke
Act
s Of
Virt
ue,
Of
Exa
min
atio
n,
Of
Res
olut
ion.
Wh
en
You
r
Hea
rt
Beg
ins
To
Wea
ry
Of
A
Spe
cial
Tho
ught
,
Rea
d
Furt
her
A
Few
Lin
es,
And
Ma
ke
Sim
ilar
Act
s
Upo
nA
Ne
w
Tho
ught
. If
One
Act
Suff
ices
To
Occ
upy
You
r
Hea
rt,
Be
Sati
sfie
d
The
rewi
th,
And
Avo
id
Tro
ubli
ng
You
rself
To
Ma
ke
Oth
ers.
If It
Hap
pen
Tha
t
You
Are
Fill
ed
Wit
h
Dist
racti
ons,
And
Fin
d It
Imp
ossi
ble
To
Be
Rec
olle
cted
,
Hu
mbl
e
You
rself
Bef
ore
God
.
Kee
p
You
r
Boo
k
Alw
ays
In
You
r
Han
d,
And
Pau
se A
Mo
men
t
Afte
r
Eac
h
Tho
ught
Tha
t
You
Rea
d.
Ma
ke
Dev
out
Ejac
ulati
ons;
And
Rea
d
Aga
in
Unti
l
You
Fin
d
So
met
hing
Whi
ch
Tou
ches
And
Occ
upie
s
You
r
Hea
rt.

Con
clus
ion.
Tha
nks
givi
ng.
Off
erin
g To
God
.
Pra
yer
To
Our
Lor
d
And
To
The
Bles
sed
Virg
in.
Cho
ice
Of
A
Goo
d
Tho
ught
.
Cha
pter
V.
On
The
Pres
enc
e Of
God
.
Fro
m
The
Intr
odu
ctio
n To
A
Dev
out
Life
By
St.
Fra
ncis
De
Sale
s

No
w
To
Assi
st
You
To
Plac
e
You
rself
In
The
Pres
enc
e Of
God
,I
Shal
l
Set
Bef
ore
You
Fou
r
Prin
cipa
l
Mea
ns.
The
Firs
t
Con
sists
In A
Liv
ely
And
Atte
ntiv
e
App
rehe
nsio
n
Of
His
Pres
enc
e In
All
Thi
ngs
And
In
Eve
ry
Plac
e;
For
The
re Is
Not
A
Plac
e In
The
Wor
ld
In
Whi
ch
He
Is
Not
Trul
y
Pres
ent;
So
Tha
t,
As
Bird
s,
Wh
erev
er
The
y
Fly,
Alw
ays
Mee
t
Wit
h
The
Air,
We,
Wh
erev
er
We
Go,
Or
Wh
erev
er
We
Are,
Shal
l
Alw
ays
Fin
d
God
Pres
ent.
Eve
ryo
ne
Ack
now
ledg
es
This
Trut
h;
But
Few
Con
side
r It
Wit
hA
Liv
ely
Atte
ntio
n.
Blin
d
Me
n,
Wh
o
See
Not
The
ir
Prin
ce,
Tho
ugh
Pres
ent
Am
ong
The
m,
Beh
ave
The
mse
lves
,
Nev
erth
eles
s,
Wit
h
Res
pect
,
Wh
en
The
y
Are
Tol
d
Of
His
Pres
enc
e;
But
The
Fact
Is,
Bec
ause
The
y
See
Him
Not,
The
y
Easi
ly
For
get
Tha
t He
Is
Pres
ent,
And
Hav
ing
For
gott
en
It,
The
y
Still
Mor
e
Easi
ly
Los
e
The
ir
Res
pect
For
Him
.
Ala
s,
Phil
othe
a!
We
Do
Not
See
God
,
Wh
o Is
Pres
ent
Wit
h
Us;
And
Tho
ugh
Fait
h
Ass
ures
Us
Of
His
Pres
enc
e,
Yet,
Not
Beh
oldi
ng
Him
Wit
h
Our
Eye
s,
We
Too
Ofte
n
For
get
Him
,
And
Beh
ave
Our
selv
es
As
Tho
ugh
He
Wer
e At
A
Dist
anc
e
Fro
m
Us;
For
Alth
oug
h
We
Wel
l
Kno
w
Tha
t He
Is
Pres
ent
In
All
Thi
ngs,
Yet,
Not
Refl
ecti
ng
On
It,
We
Act
As
If
We
Kne
w It
Not.
The
refo
re,
Bef
ore
Pra
yer,
We
Mus
t
Alw
ays
Exc
ite
In
Our
Sou
ls A
Liv
ely
App
rehe
nsio
n
Of
The
Pres
enc
e Of
God
,
Suc
h
As
Dav
id
Con
ceiv
ed
Wh
en
He
Exc
laim
ed:
"If I
Asc
end
Up
Into
Hea
ven,
O
My
God
,
Tho
u
Art
The
re;
If I
Des
cen
d
Into
Hell
.
Tho
u
Art
The
re!"
(Ps.
Cxx
xvii
i)
And
We
Ma
y
Als
o
Say
In
The
Wor
ds
Of
Jaco
b,
Wh
o,
Hav
ing
See
n
The
Sacr
ed
Lad
der,
Exc
laim
ed:
“o
Ho
w
Terr
ible
Is
This
Plac
e!
Inde
ed
The
Lor
d Is
In
This
Plac
e,
And
I
Kne
w It
Not
"
(Ge
n.
Xxv
iii.
I6);
Tha
t Is,
He
Did
Not
Refl
ect
On
His
Pres
enc
e,
For
He
Cou
ld
Not
But
Kno
w
Tha
t
God
Was
Pres
ent
Eve
ryw
here
.
Wh
en,
The
refo
re,
You
Co
me
To
Pra
yer,
You
Mus
t
Say
Wit
h
You
r
Wh
ole
Hea
rt,
"O
My
Hea
rt,
Be
Atte
ntiv
e,
For
God
Is
Trul
y
Her
e.”

The
Sec
ond
Mea
ns
To
Plac
e
You
rself
In
The
Sacr
ed
Pres
enc
e Is
To
Refl
ect
Tha
t
God
Is
Not
Onl
y In
The
Plac
e In
Whi
ch
You
Are,
But
Tha
t He
Is,
In A
Mos
t
Part
icul
ar
Ma
nner
, In
You
r
Hea
rt;
Nay
, In
The
Ver
y
Cen
ter
Of
You
r
Spir
it,
Whi
ch
He
Enli
ven
s
And
Ani
mat
es
By
His
Divi
ne
Pres
enc
e,
Bei
ng
The
re
As
The
Hea
rt
Of
You
r
Hea
rt,
And
The
Spir
it
Of
You
r
Spir
it;
For
As
The
Sou
l,
Bei
ng
Diff
use
d
Thr
oug
h
The
Wh
ole
Bod
y, Is
Pres
ent
In
Eve
ry
Part
The
reof
,
And
Yet
Resi
des
In A
Spe
cial
Ma
nner
In
The
Hea
rt,
So
Lik
ewi
se
God
Is
Pres
ent
In
All
Thi
ngs,
Yet
He
Resi
des
In A
Mor
e
Part
icul
ar
Ma
nner
In
Our
Spir
it;
For
Whi
ch
Rea
son
Dav
id
Call
s
Him
The
God
Of
His
Hea
rt
(Ps.
lxxi
i).
And
St.
Paul
Say
s,
Tha
t It
Is
In
God
Tha
t
"We
Liv
e
And
Mo
ve
And
Are
"
(Act
s
Xvii
). In
Con
side
rati
on,
The
refo
re,
Of
This
Trut
h,
Exc
ite
In
You
r
Hea
rt A
Prof
oun
d
Rev
eren
ce
Tow
ard
God
, So
Inti
mat
ely
Pres
ent
The
re.

A
Thir
d
Mea
ns
Is
To
Con
side
r
Our
Savi
or
In
His
Hu
man
ity,
Loo
king
Do
wn
Fro
m
Hea
ven
On
All
Ma
nkin
d,
But
Esp
ecia
lly
On
Chri
stia
ns,
Wh
o
Are
His
Chil
dren
,
And
Mor
e
Part
icul
arly
On
Suc
h
As
Are
At
Pra
yer,
Wh
ose
Acti
ons
And
Beh
avio
r He
Min
utel
y
Obs
erve
s.
This
Is
By
No
Mea
ns A
Flig
ht
Of
The
Ima
gina
tion
,
But
A
Mos
t
Cert
ain
Trut
h;
For,
Alth
oug
h
We
See
Him
Not
Yet,
It Is
Tru
e
Tha
t He
Beh
olds
Us
Fro
m
Abo
ve.
It
Was
Thu
s
Tha
t St.
Step
hen
Saw
Him
At
The
Tim
e Of
His
Mar
tyrd
om.
So
Tha
t
We
Ma
y
Trul
y
Say
Wit
h
The
Spo
use:
“be
hold
! He
Stan
deth
Beh
ind
Our
Wal
l,
Loo
king
Thr
oug
h
The
Win
dow
s,
Loo
king
Thr
oug
h
The
Latt
ices
"
(Ca
nt.
Ii).

A
Fou
rth
Met
hod
Con
sists
In
Ma
king
Use
Of
The
Ima
gina
tion
, By
Rep
rese
ntin
g To
Our
selv
es
Our
Savi
or
In
His
Sacr
ed
Hu
man
ity,
As
If
He
Wer
e
Nea
r
Us,
As
We
So
meti
mes
Ima
gine
A
Frie
nd
To
Be
Pres
ent,
Sayi
ng,
Met
hink
sI
See
Him
, Or
So
met
hing
Of
The
Kin
d.
But
Wh
en
You
Are
Bef
ore
The
Bles
sed
Sacr
ame
nt,
This
Pres
enc
e Is
Rea
l
And
Not
Ima
gina
ry,
Sinc
e
We
Mus
t
Con
side
r
The
Spe
cies
And
App
eara
nce
Of
Bre
ad
Onl
y
As
A
Tap
estr
y,
Beh
ind
Whi
ch
Our
Lor
d,
Bei
ng
Rea
lly
Pres
ent,
Obs
erve
s
Us,
Tho
ugh
We
Can
not
Act
uall
y
See
Him
.

Cha
pter
Vi.

Adv
ice
On
Pra
yer.
P.
De
Gon
neli
eu,
S.j.
Dist
racti
ons.
As
Soo
n
As
You
Rec
ogni
ze
Tha
t
You
Are
Dist
ract
ed,
Pro
mpt
ly
Ret
urn
To
God
.
Say,
"O
My
God
!
All
To
The
e,
All
For
The
e,
All
Bef
ore
The
e.”
The
n
Do
Not
Refl
ect
Upo
n
You
r
Dist
racti
ons,
Do
Not
Exa
min
e
The
m,
Or
Let
You
rself
Be
Tro
uble
d
Abo
ut
The
m.y
ou
Ma
y
Als
o
Re
mai
n
So
meti
me
Bef
ore
God
,
Ove
rwh
elm
ed
Wit
h
Con
fusi
on
At
Sig
ht
Of
You
r
Wa
nt
Of
Res
pect
In
His
Pres
enc
e.

Ari
dity.
The
Mor
e
Wea
ried
And
Ove
rwh
elm
ed
You
Feel
,
The
Mor
e
You
Mus
t
End
eav
or
To
Re
mai
n
Wit
h
Cou
rage
And
Sub
mis
sion
In
God
's
Pres
enc
e;
Re
mai
n
On
You
r
Kne
es If
Pos
sibl
e,
You
r
Han
ds
Join
ed,
You
r
Eye
s
Hu
mbl
y
Cast
Do
wn,
You
r
Min
d
And
Hea
rt
Sub
mis
sive
To
The
Pain
You
End
ure.
Sacr
ifice
You
rself
Gen
erou
sly
And
Unr
eser
vedl
y To
The
Rig
ors
Of
Divi
ne
Just
ice;
Do
Not
Yiel
d To
Wea
rine
ss.
Let
You
rself
Be
Cru
cifie
d
By
All
The
Wa
nder
ings
Of
You
r
Min
d
And
By
All
The
Vex
atio
ns
Of
You
r
Hea
rt.
Be
Con
vinc
ed
Tha
t, In
You
r
Pres
ent
Stat
e,
God
Onl
y
Ask
s
You
To
Suff
er
Wit
h
Pati
enc
e,
Hu
mili
ty,
And
Resi
gnat
ion
Bef
ore
Him
.

We
Do
Not
Prof
it
By
Me
ditat
ion
For
Vari
ous
Rea
sons
.
Obs
tacl
es
To
Me
ditat
ion.
We
Are
Not
Suff
icie
ntly
Pen
etrat
ed
Wit
h
The
Trut
hs
Upo
n
Whi
ch
We
Me
ditat
e.
Our
Aff
ecti
ons
Are
Not
Suff
icie
ntly
Ard
ent.
Our
Res
olut
ions
Are
Vag
ue
And
Perf
unct
ory.
We
Do
Not
Dw
ell
Suff
icie
ntly
On
Eac
h
Aff
ecti
on,
And
We
For
m
The
m
Ver
y
Lig
htly.
We
Yiel
d
Too
Easi
ly
To
Wea
rine
ss
And
To
The
Tro
uble
We
Exp
erie
nce
In
Pra
yer
Or
Me
ditat
ion;
We
Beli
eve
Our
Me
ditat
ion
Use
less
Wh
en
We
Ima
gine
We
Hav
e
Don
e
Not
hing
In
It;
Tho
ugh
It Is
Ver
y
Cert
ain
Tha
t To
End
ure
Our
Mis
erie
s
Hu
mbl
y
Bef
ore
God
Is
To
Ma
ke
A
Goo
d
Me
ditat
ion.

Mea
ns
Of
Prof
itin
g
By
Pra
yer.
Our
Min
d
Mus
t Be
Free
And
Our
Hea
rt
Det
ach
ed.
We
Mus
t
Fre
que
ntly
Rec
olle
ct
Our
selv
es
Dur
ing
The
Day
In
The
Pres
enc
e Of
God
.
We
Mus
t
Mor
tify
Our
Sen
ses
And
Our
Hu
mor
On
All
Occ
asio
ns.
We
Mus
t
Sep
arat
e
Our
selv
es
So
me
wha
t
Fro
m
Soci
ety,
As
Wel
l As
Fro
m
Wor
ldly
Dis
cour
se;
We
Mus
t
Lov
e
Soli
tude
.
Fina
lly,
We
Mus
t
Pre
pare
Our
selv
es
For
It
Car
eful
ly;
Pres
erve
Dur
ing
It
Gre
at
Res
pect
For
God
,
Wh
o Is
Pres
ent,
And
We
Mus
t
Avo
id
Lett
ing
Our
Min
d
Be
Dist
ract
ed
Im
med
iatel
y
Afte
rwa
rd.

Aff
ecti
ve
Pra
yer.
If
You
Fin
d It
Diff
icult
To
Refl
ect
Upo
n
You
r
Sub
ject,
Occ
upy
You
rself
Wit
h
Aff
ecti
ons,
Afte
r
You
Hav
e
Ma
de
An
Act
Of
Fait
h In
The
Trut
h
Whi
ch
Has
Imp
ress
ed
You
Mos
t;
But
Afte
r
You
Hav
e
For
med
An
Aff
ecti
on
Con
for
mab
le
To
You
r
Sub
ject,
Or
To
The
Insp
irati
on
God
Giv
es
You
,
Re
mai
nA
Mo
men
t In
Sile
nce
Bef
ore
God
To
Let
It
Pen
etrat
e
You
r
Sou
l.
Nev
er
Pass
On
To
A
Sec
ond
Aff
ecti
on
Unti
l
You
r
Hea
rt Is
Fill
ed
And
Sati
sfie
d
Wit
h
The
Firs
t,
For
Wh
en
We
Hur
ried
ly
Mul
tipl
y
Aff
ecti
ons
The
y
Ma
ke
No
Imp
ress
ion
Upo
n
The
Will
.

Pra
yer
Of
Rec
olle
ctio
n.
If
The
Mer
e
Pres
enc
e Of
God
,
Wh
om
You
Beh
old
Wit
hin
You
,
Occ
upie
s
You
,
Kee
ps
You
Rec
olle
cted
,
Fills
You
Wit
hA
Hol
y
And
Res
pect
ful
Sile
nce
Whi
ch
Diff
uses
A
Gre
at
Cal
m
In
You
r
Hea
rt,
Do
Not
Dist
urb
This
Effi
caci
ous
Wor
k
Of
God
By
Tho
ught
s Or
Aff
ecti
ons
Lik
ely
To
Wit
hdra
w
You
Fro
m
This
Atti
tude
Full
Of
The
Res
pect
Due
Him
.
This
Gre
at
God
Dei
gns
To
Ma
ke
You
Feel
His
Pres
enc
e
By
A
Swe
et
And
Inti
mat
e
Rec
olle
ctio
n.
Con
tent
You
rself
Wit
h
Acq
uies
cing
In
All
Tha
t He
Doe
s In
You
;
Aba
ndo
n
You
rself
Co
mpl
etel
y
Into
His
Han
ds
Wit
hout
Plac
ing
Any
Obs
tacl
e To
Wh
at
He
Ask
s Of
You
.
“tho
u
Art
All,
My
God
,
And
I
Am
Not
hing
.”
The
se
Wor
ds
Will
Be
Suff
icie
nt
For
You
Whi
le
This
Sacr
ed
Sile
nce
Last
s,
And
The
n,
Wh
en
It
Has
Pass
ed,
Ret
urn
To
You
r
Sub
ject.

Acc
usto
m
You
rself
,
Acc
ordi
ng
To
The
Cou
nsel
Of
Jesu
s
Chri
st
Him
self,
To
Use
But
Few
Wor
ds
Wh
en
You
Pray
.
Tha
t Is,
Let
You
r
Min
d
Be
Sati
sfie
d
Wit
h
Sim
ply
Con
tem
plati
ng
The
Trut
hs
Upo
n
Whi
ch
You
Me
ditat
e
Wit
hout
Wea
ryin
g
Itsel
f
Wit
h
Lon
g
Dis
cour
ses,
Part
icul
arly
If
The
Sim
ple
Vie
w
Of
So
me
Trut
hs
Ma
kes
Mor
e
Imp
ress
ion
Upo
n
You
r
Hea
rt
Tha
n
Dis
curs
ive
Rea
soni
ng,
And
You
Hav
e
Had
So
me
Prac
tice
In
Me
ditat
ing
Upo
n
The
se
Trut
hs.
Do
Not
Per
mit
You
r
Will
To
Giv
e
Itsel
f
Ver
y
Mu
ch
Eve
n To
Aff
ecti
ons;
Let
It
Tur
n
The
m
Inse
nsib
ly
Into
Liv
ely
And
Ard
ent
Asp
irati
ons
Of
The
Hea
rt
Tow
ard
God
. If
The
Hol
y
Spir
it
Sen
d
You
Any
Sen
sibl
e
Gra
ce,
Rec
eive
It
Wit
h
Hu
mili
ty,
Wit
hout
Refl
ecti
ng
Upo
n It
Too
Mu
ch;
Fix
You
r
Hea
rt
Upo
n
The
Aut
hor
Of
Suc
h
Gra
ces
Rat
her
Tha
n
Upo
n
The
Gra
ces
The
mse
lves
.
Act
Wh
en
God
Doe
s
Not
Act,
But
Be
Sile
nt
Wh
en
He
Spe
aks.
Do
Not
Be
Of
Tho
se
Sou
ls
Wh
o
Re
mai
n In
Pur
e
Me
ntal
Idle
ness
,
Nor
Of
Tho
se
Wh
o
Talk
Ince
ssan
tly,
Nev
er
Pau
sing
To
Hea
r
God
's
Voi
ce.
This
Idle
ness
Is
Not
The
Pra
yer
Of
Qui
et,
Whi
ch
Kee
ps
The
Sou
l
Ele
vate
d
Abo
ve
All
The
Mo
vem
ents
Of
Incl
inati
on
And
Self
love
,
Whi
ch
Sust
ains
It.
Rec
onci
les
It,
Whi
ch
Occ
upie
s It,
Whi
ch
Pen
etrat
es It
Wit
h
Hol
y
Res
pect
For
God
,
Whi
ch
Ani
mat
es
All
Its
Acti
ons
Wit
h
The
Spir
it
Of
Gra
ce,
Whi
ch
Ma
kes
It
Reli
sh
And
Pos
sess
The
Sov
erei
gn
Goo
d In
A
Ver
y
Rea
l
And
Veri
tabl
e
Ma
nner
.

Con
tem
plati
on.
Con
tem
plati
on
Is
An
Extr
aord
inar
y
Stat
e To
Whi
ch
Onl
y
God
Can
Rais
e
The
Sou
l,
And
To
Whi
ch
Eve
ry
One
Is
Not
Call
ed;
Whi
ch
Few
Pers
ons
Atta
in,
Bec
ause
The
re
Are
Few
Wh
o
Hav
e
Suff
icie
nt
Cou
rage
And
Fide
lity
To
Die
To
The
mse
lves
And
To
See
k
Onl
y
God
.

Her
e
Are
The
Effe
cts
Whi
ch
Con
tem
plati
on
Pro
duc
es
In A
Sou
l
Trul
y
Fav
ored
Wit
h
This
Gift
:
It
Kee
ps It
Rais
ed
Abo
ve
Itsel
f,
And
Inti
mat
ely
Unit
ed
To
God
By
Fait
h,
Lov
e,
And
Aba
ndo
nme
nt.
It
Cre
ates
In
The
Dep
th
Of
The
Sou
lA
Hol
y
Res
pect
,A
Hu
mbl
e
Fear
,A
Pur
e
And
Cou
rage
ous
Lov
e
For
God
Pres
ent
The
re.
It
Cau
ses
The
Sou
l To
Spe
ak
Littl
e
And
Do
Mu
ch;
To
Con
sent
, To
Clin
g,
And
Aba
ndo
n
Itsel
f To
All
Tha
t
God
Effe
cts
In
It,
And
In
This
Wa
y It
Trul
y
Act
s.
But
As
God
Act
s
Mor
e
Tha
n
The
Sou
l,
And
It
Doe
s
Not
Refl
ect
Upo
n
Wh
at
Pass
es
In
It,
For
This
Rea
son,
Say
s St.
Fra
ncis
De
Sale
s, It
Can
Not
Re
me
mbe
r
Hav
ing
Don
e
Any
thin
g,
Or
It
Beli
eves
It
Has
Don
e
Not
hing
.
This
Infu
sed
Pra
yer
Det
ach
es
The
Sou
l
Fro
m
Cre
atur
es
And
Fro
m
Itsel
f,
Lea
ds It
To
Ren
oun
ce
Itsel
f
And
To
Prac
tice
All
The
Chri
stia
n
Virt
ues;
It
Ma
kes
It
Lov
e
Retr
eat,
Sile
nce,
And
Rec
olle
ctio
n; It
Giv
es It
Stre
ngth
To
Ove
rco
me
Itsel
f,
To
Mor
tify
Its
Pass
ions
,
And
To
Rep
ress
The
Sall
ies
Of
Its
Hu
mor
;
Ma
kes
It
Atte
ntiv
e To
The
Mo
vem
ents
Of
Gra
ce,
In
Ord
er
To
Foll
ow
The
m,
And
To
Tho
se
Of
Nat
ure,
In
Ord
er
To
Ove
rco
me
The
m.
In A
Wor
d,
This
Pra
yer
Is
An
Exc
elle
nt
Mea
ns
For
Atta
inin
g
Gre
at
San
ctity
By
The
Fait
hful
Prac
tice
Of
All
The
Virt
ues,
All
The
Duti
es,
And
All
The
Ma
xim
s Of
Chri
stia
nity.
Cha
pter
Vii
St.
Fra
ncis
De
Sale
s'
Rul
es
For
Me
ditat
ion.
Fro
m
The
Wor
ks
Of
St.
Fra
ncis
De
Sale
s
As
The
Bod
y
Nee
ds
Slee
p To
Rest
And
Refr
esh
Its
Wea
ry
Me
mbe
rs,
In
The
Sam
e
Wa
y It
Is
Nec
essa
ry
Tha
t
The
Sou
l
Hav
e
So
me
Tim
e To
Rest
,
And
Slee
p In
The
Cha
ste
Ar
ms
Of
Its
Hea
venl
y
Spo
use,
In
Ord
er
To
Ren
ew
The
Stre
ngth
And
Vig
or
Of
Its
Spir
itual
Pow
ers.
Tha
t Is
Wh
yI
Wo
uld
Fix
A
Cert
ain
Tim
e
Eve
ry
Day
For
This
Sacr
ed
Slee
p,
In
Ord
er
Tha
t
My
Sou
l,
Afte
r
The
Exa
mpl
e Of
The
Bel
ove
d
Dis
cipl
e,
Mig
ht
Slee
p In
All
Con
fide
nce
On
The
Lov
ing
Bre
ast
And
In
The
Ver
y
Hea
rt
Of
Our
Savi
or,
So
Full
Of
Lov
e,
So
Wor
thy
Of
Bei
ng
Lov
ed,
And
Wh
ose
Infi
nite
Lov
e Is
The
Obj
ect
Of
All
Our
Aff
ecti
ons.
No
w,
Just
As
The
Ope
rati
ons
Of
The
Bod
y In
Tem
pora
l
Slee
p
Nev
er
Ext
end
Bey
ond
Itsel
f,
So,
For
A
Sim
ilar
Rea
son,
I
Wo
uld
Ret
ain
All
The
Fac
ultie
s Of
My
Sou
l
Wit
hin
Itsel
f,
And
I
Wo
uld
Tha
t
The
y
Perf
orm
ed
No
Oth
er
Fun
ctio
ns
Tha
n
Tho
se
Whi
ch
Con
cern
The
m,
And
Are
Pro
per
To
The
m,
Hu
mbl
y
Obe
ying
The
Tho
ught
Of
The
Pro
phet
:
“ris
e Ye
Afte
r
You
Hav
e
Sitt
en,
You
Tha
t
Eat
The
Bre
ad
Of
Sorr
ow.
”
Tha
t Is,
You
Wh
o
Cho
ose
To
Eat
The
Bre
ad
Of
Sorr
ow,
Eith
er
Thr
oug
h
Con
triti
on
For
You
r
Faul
ts
Or
Thr
oug
h
The
Co
mpa
ssio
n
You
Feel
For
Tho
se
Of
Oth
ers,
Do
Not
Rise
And
Plu
nge
Into
The
Ext
erio
r
Occ
upat
ions
Of
This
Wor
ld,
Full
Of
Mis
ery
And
Pain
,
Unl
ess
You
Hav
e
Firs
t
Bee
n
Tho
rou
ghly
Refr
eshe
d
By
The
Con
tem
plati
on
Of
Eter
nal
Thi
ngs.
I
Wo
uld
Con
tem
plat
e
The
Infi
nite
Wis
dom
Of
The
Alm
ight
y
And
Inco
mpr
ehe
nsib
le
Goo
dne
ss
Of
My
God
;I
Wo
uld
Occ
upy
Mys
elf
Part
icul
arly
In
Con
tem
plati
ng
Ho
w
The
se
Bea
utif
ul
Attr
ibut
es
Shi
ne
Fort
h In
The
Sacr
ed
Mys
terie
s Of
The
Life
And
Dea
th
And
Of
The
Pass
ion
Of
Our
Lor
d
Jesu
s
Chri
st,
In
The
Ver
y
Emi
nent
San
ctity
Of
Our
Lad
y,
And
In
The
Perf
ecti
ons
Of
The
Fait
hful
Ser
vant
s Of
God
,
Wh
om
I
Mus
t
End
eav
or
To
Imit
ate.
The
n
Pass
ing
Fro
m
The
Em
pyre
al
Hea
ven,
I
Wo
uld
Ad
mir
e
The
Glo
ry
Of
Para
dise
,
The
Eter
nal
Hap
pine
ss
Of
The
Ang
elic
Spir
its
And
Of
The
Sou
ls
Of
The
Bles
sed.
I
Wo
uld
Con
tem
plat
e
The
Pow
er,
Goo
dne
ss,
And
Wis
dom
Of
The
Hol
y
Trin
ity
In
The
Re
war
ds
Wit
h
Whi
ch
It
Rej
oice
s—
The
Co
mpa
ny
Of
The
Sain
ts
For
All
Eter
nity.
Fina
lly,
I
Wo
uld
Slee
p
And
I
Wo
uld
Rest
In
The
Lov
e Of
The
One
Onl
y
Goo
dne
ss
Of
My
God
,
Whi
ch
Is
Infi
nite;
I
Wo
uld
Reli
sh It
If I
Cou
ld,
Not
In
Its
Effe
cts,
But
In
Itsel
f; I
Wo
uld
Dri
nk
Of
This
Wat
er
Of
Life
,
Not
Fro
m
Ves
sels
Off
ered
By
Cre
atur
es,
But
At
Its
Ver
y
Sou
rce;
I
Wo
uld
Tast
e
Ho
w
Goo
d Is
This
Ado
rabl
e
Maj
esty
In
Him
self
And
For
Him
self.
Let
Me
Add
Tha
t As
He
Is
Goo
dne
ss
Itsel
f,
All
Goo
dne
ss,
Eter
nal,
Inex
hau
stibl
e,
Inco
mpr
ehe
nsib
le
Goo
dne
ss, I
Sho
uld
Say:
“o
Lor
d,
Tho
u
Onl
y
Art
Goo
d
By
Ess
enc
e
And
By
Nat
ure.
Tho
u
Onl
y
Art
Nec
essa
rily
Goo
d,
And
The
Goo
dne
ss
Of
All
Cre
atur
es,
Wh
ethe
r
Nat
ural
Or
Sup
erna
tura
l, Is
But
A
Part
icip
atio
n
Of
Thy
Lov
ing
Goo
dne
ss.”
I
Wo
uld
Beg
in
By
Rec
allin
g
All
The
Ben
efits
God
Had
Best
owe
d
Upo
n
Me;
The
Goo
d
Tho
ught
s
And
Pio
us
Sent
ime
nts
Wit
h
Whi
ch
He
Had
Insp
ired
Me
In
The
Past
; All
The
Gra
ces
He
Had
Gra
nted
Me,
Part
icul
arly
The
Gra
ce
Of
Cert
ain
Mal
adie
s
And
Indi
spos
itio
ns
Whi
ch,
By
Enf
eebl
ing
My
Bod
y,
Wer
e
Prof
itabl
e To
My
Sou
l;
And
I
Wo
uld,
The
refo
re,
Res
olve
Nev
er
Mor
e To
Off
end
God
Wh
o
Had
Bee
n
So
Goo
d To
Me.
Wit
h
This
Pict
ure
Of
God
's
Goo
dne
ss I
Wo
uld
Con
trast
The
Van
ity
Of
All
Hu
man
Gre
atne
ss,
Of
The
Ric
hes
And
The
Plea
sure
s Of
This
Wor
ld,
The
ir
Sho
rt
Dur
atio
n,
The
ir
Unc
ertai
nty,
The
ir
End
;I
Wo
uld
Des
pise
The
m, I
Wo
uld
Hol
d
The
m
In
Hor
ror,
And
I
Wo
uld
Say,
“av
aunt
,
Dec
eitf
ul
Plea
sure
s
Wit
h
Whi
ch
The
Evil
One
Tem
pts
And
Rui
ns
Sou
ls! I
Will
Hav
e
Non
e Of
You
;I
Hav
e
Not
hing
In
Co
mm
on
Wit
h
You
!”
The
nI
Wo
uld
Con
side
r
The
Hid
eou
snes
s
And
Mal
ice
Of
Sin,
Whi
ch
Deg
rade
s
Ma
n;
Whi
ch
Is
Un
wor
thy
Of
An
Upr
ight
Hea
rt;
Whi
ch,
Far
Fro
m
Givi
ng
Tru
e
And
Soli
d
Con
tent
men
t,
Giv
es
Onl
y
Re
mor
se
And
Bitt
erne
ss;
Whi
ch
Fina
lly
Dis
plea
ses
God
—
A
Con
side
rati
on
Mor
e
Tha
n
Suff
icie
nt
Of
Itsel
f To
Ma
ke
Us
For
ever
Det
est
Sin.
Wit
h
The
se
Refl
ecti
ons
I
Wo
uld
Unit
e
All
Tha
t
My
Con
scie
nce
Tell
s
Me
Of
The
Exc
elle
nce
Of
Virt
ue,
Whi
ch
Is
So
Bea
utif
ul,
So
Nob
le,
So
Wor
thy
Of
An
Upr
ight
,
Hon
est
Hea
rt,
Whi
ch
San
ctifi
es
Ma
n,
Ma
kes
Him
An
Ang
el
And
Alm
ost
A
God
,
Whi
ch
Ma
kes
Him
Tast
e
On
Eart
h
The
Plea
sure
s Of
Para
dise
,
And
Ren
ders
Him
An
Obj
ect
Of
Co
mpl
aisa
nce
To
His
Cre
ator.
In
Ord
er
To
Exc
ite
In
Mys
elf
Still
Gre
ater
Hor
ror
Of
Vic
e
And
Lov
e Of
Virt
ue, I
Wo
uld
Ad
mir
e
The
Bea
uty
Of
Rea
son,
Tha
t
Lig
ht
Sent
Fro
m
Hea
ven
To
Gui
de
Our
Step
s.
Ala
s!
All
Our
Wa
nder
ings
Are
Due
To
The
Fact
Tha
t
We
Clo
se
Our
Eye
s To
This
Lig
ht.
But
I
Wo
uld
Con
side
r
Part
icul
arly
Dea
th,
The
Jud
gme
nt
Of
God
,
Pur
gato
ry,
Hell
,
Sayi
ng
To
Mys
elf,
“wh
at,
The
n,
Will
All
The
Pres
ent
Thi
ngs
Ava
il
Me?
”
Afte
r
Tha
tI
Wo
uld
Rais
e
My
Min
d To
The
Con
tem
plati
on
Of
The
Perf
ecti
ons
Of
God
,
Whi
ch I
Wo
uld
Stu
dy
Firs
t In
The
Life
And
Dea
th
Of
Jesu
s
Chri
st,
In
Mar
y
And
In
All
The
Sain
ts. I
Wo
uld
Soft
ly
Rep
ose
In
The
Lov
e Of
The
Divi
ne
Goo
dne
ss; I
Wo
uld
Tast
e It
In
Itsel
f; I
Wo
uld
Dri
nk
Of
This
Wat
er
Of
Life
At
Its
Ver
y
Sou
rce,
And
I
Wo
uld
Say:
''tho
u
Onl
y, O
Lor
d,
Art
Goo
d
By
Ess
enc
e;
Goo
dne
ss
Itsel
f—
Eter
nal,
Inex
hau
stibl
e,
Inco
mpr
ehe
nsib
le
Goo
dne
ss.”
Cha
pter
Viii.
The
Hol
y
Sacr
ifice
Of
The
Mas
s.

Wh
at
The
Hol
y
Sacr
ifice
Of
The
Mas
s Is

The
re Is
No
Wor
ship
On
Eart
h
Whi
ch
Ren
ders
As
Mu
ch
Hon
or
To
God
As
The
Sacr
ifice
Of
The
Mas
s.
Hen
ce,
We
Sho
uld
Con
side
r
This
Acti
on
As
The
Mos
t
Imp
orta
nt
Of
Our
Life
,
And
Acc
omp
lish
It
As
Perf
ectl
y
As
Pos
sibl
e.
If
The
Prie
st
App
reci
ated
His
Posi
tion
And
The
Gre
atne
ss
Of
His
Min
istry
He
Wo
uld
Nev
er
App
roac
h
The
Alta
r
But
In A
Spir
it
Of
Hol
y
Fear
,
And
He
Wo
uld
Nev
er
Lea
ve
It
Exc
ept
Wit
hA
Feel
ing
Of
Inef
fabl
e
Grat
itud
e.

Dig
nity
Of
The
Prie
st.
The
Prie
st
At
The
Alta
r Is
The
Me
diat
or
Bet
wee
n
God
And
Ma
n.
He
Is
God
's
Ano
inte
d;
Cho
sen
By
The
Chu
rch
To
Trea
t
Wit
h
God
In
The
Na
me
Of
All
Cre
atur
es,
To
Off
er
Him
The
ir
Ho
mag
e,
To
Ado
re
His
Infi
nite
Gra
nde
ur,
To
Tha
nk
Him
For
His
Ben
efits
, To
App
ease
His
Just
ice,
And
To
Obt
ain
Par
don
For
Sin
ners
;
Fina
lly
To
Ask
For
The
Cor
pora
l
And
Spir
itual
Suc
cor
Nec
essa
ry
To
All
Me
n.
The
Prie
st
Sho
uld
Be
Not
Onl
y
The
Sacr
ifice
r,
But
Als
o
The
Vict
im,
Bec
ause
He
Rep
rese
nts
The
Chu
rch,
Whi
ch
In
This
Hol
y
Acti
on
Ann
ihila
tes
Her
self
Bef
ore
Her
Sov
erei
gn,
And
Is
Im
mol
ated
In
The
Vict
im
Sub
stitu
ted
For
Her.

Ma
nner
Of
Hea
ring
Mas
s.
The
Fait
hful
Sho
uld
Assi
st
At
Mas
s
Wit
h
Res
pect
,
Atte
ntio
n,
And
Dev
otio
n,
And
Reg
ard
The
Prie
st
As
The
Ver
y
Son
Of
God
Wh
o Is
Abo
ut
To
Off
er
Him
self
To
The
Fath
er
For
The
m,
And
To
Giv
e
His
Life
To
Sav
e
The
m
Fro
m
The
Eter
nal
Dea
th
The
y
Hav
e
Mer
ited.
As
Our
Savi
or
Die
d
And
Was
Im
mol
ated
For
The
m,
The
y
Als
o
Sho
uld
Die
For
Him
. It
Is
Des
irab
le
Tha
t All
Wh
o
Assi
st
At
The
Hol
y
Sacr
ifice
Be
In A
Stat
e.of
Gra
ce;
But
Tho
se
Wh
o
Hav
e
Had
The
Mis
fort
une
To
Off
end
God
Sho
uld
Not
Beli
eve
Tha
t
The
y
Are
The
reby
Pro
hibi
ted
Fro
m
Assi
stin
g At
The
Hol
y
Sacr
ifice
; On
The
Con
trar
y, If
The
y
Ask
Par
don
For
The
ir
Faul
ts,
The
y
Will
Obt
ain
The
Nec
essa
ry
Gra
ce
Of
Con
vers
ion.
The
Hol
y
Cou
ncil
Of
Tre
nt
Dec
lare
s
Tha
t
"Thi
s
Sacr
ifice
Is
Trul
y
Pro
pitia
tory,
And
Tha
t If
We
Dra
w
Nea
r To
God
Wit
hA
Sinc
ere
Hea
rt
And
Upr
ight
Fait
h,
Wit
h
Fear
And
Rev
eren
ce,
Con
trite
And
Peni
tent,
We
Shal
l
Obt
ain,
By
Mea
ns
Of
It,
Mer
cy,
And
We
Shal
l
Fin
d
Gra
ce
And
The
Assi
stan
ce
We
Nee
d.
For
God
,
App
ease
d
By
This
Off
erin
g,
Gra
nts
Par
don
And
The
Gift
Of
Rep
enta
nce,
And
Par
don
s
The
Off
ense
s
And
Eve
n
Ver
y
Gra
ve
Sins
Of
Tho
se
For
Wh
om
It Is
Off
ered
.”

The
re
Are
Ma
ny
Bea
utif
ul
Wa
ys
Of
Hea
ring
Mas
s
Wel
l.
Ma
ke
Use
Of
Tho
se
Whi
ch
You
Fin
d
Mos
t
Dev
otio
nal.
Go
To
The
Chu
rch,
Lik
e
The
She
pher
ds,
To
See
k
The
Infa
nt
Jesu
s;
Or
Lik
e
The
Bles
sed
Virg
in,
To
Cal
vary
To
Assi
st
At
The
Dea
th
Of
Our
Divi
ne
Savi
or,
In
Ord
er
To
Off
er
Him
As
A
Sacr
ifice
For
The
Salv
atio
n
Of
The
Wor
ld;
Or
Lik
e
The
Thr
ee
Apo
stles
On
Mo
unt
Tab
or,
To
Beh
old
Him
Tra
nsfi
gure
d.
At
The
Beg
inni
ng
Of
The
Mas
s
Pres
ent
You
rself
Bef
ore
God
As
A
Cri
min
al
Imp
lori
ng
Mer
cy;
Ma
ke
Wit
hA
Con
trite
Hea
rt A
Con
fess
ion
Of
You
r
Sins
,
Rep
eati
ng
The
Con
fite
or
Wit
h
The
Prie
st.
At
The
Glo
ria
In
Exc
elsis
Ent
er
Into
The
Sent
ime
nts
Of
The
Ang
els
Wh
en
The
y
Cha
nted
This
Divi
ne
Can
ticle
,
And
Into
Tho
se
Of
The
Apo
stles
Wh
o
Co
mpl
eted
It.
Prai
se,
Ado
re,
And
Bles
s
God
Wit
h
The
Prie
st;
Des
ire
Tha
t
His
Na
me
Be
Kno
wn
And
San
ctifi
ed,
And
Tha
t
His
Kin
gdo
m
Ext
end
Thr
oug
hout
The
Wor
ld.
Dur
ing
The
Epis
tle
And
Gos
pel,
If
You
Und
erst
and
The
Wor
ds,
List
en
Wit
h
Atte
ntio
n; If
Not,
Beg
God
To
Giv
e
The
Lig
ht
Of
Fait
h To
Infi
dels
And
The
Gra
ce
Of
Con
vers
ion
To
Her
etic
s.
At
The
Cre
ed
Ren
ew
You
r
Prof
essi
on
Of
Fait
h;
Affi
rm
You
r
Fait
h In
One
God
In
Thr
ee
Pers
ons
—
The
Fath
er,
You
r
Cre
ator
;
The
Son
,
You
r
Red
eem
er;
The
Hol
y
Spir
it,
You
r
San
ctifi
er.
At
The
Off
erto
ry
Plac
e
You
r
Bod
y,
You
r
Sou
l,
You
r
Min
d,
You
r
Hea
rt,
You
r
Pos
sess
ions
,
You
r
Hop
es,
You
r
Fam
ily,
You
r
Frie
nds,
And
All
You
r
Des
ires
Upo
n
The
Pate
n
Of
The
Prie
st.
Pres
ent
The
m
All
To
God
To
Be
Im
mol
ated
To
Him
Wit
h
The
Bod
y
Of
His
Onl
y
Son
In A
Perf
ect
Hol
oca
ust
And
Odo
r Of
Swe
etne
ss.
Beg
God
To
Cha
nge
And
Tra
nsfo
rm
You
As
Co
mpl
etel
y
As
The
Bre
ad
And
Win
e
Are
Cha
nge
d
And
Tra
nsfo
rme
d
Into
His
Bod
y
And
Blo
od.
At
The
Pref
ace
Rais
e
You
r
Hea
rt
To
Hea
ven
And
Pre
pare
You
rself
For
Sacr
ifice
.
Prai
se
And
Tha
nk
God
Wit
h
The
Chu
rch;
Rep
eat
Wit
h
Prof
oun
d
Res
pect
The
Can
ticle
Of
The
Ang
el:
“hol
y,
Hol
y
Lor
d
God
Of
Ar
mie
s.”
“he
ave
n
And
Eart
h
Are
Full
Of
Thy
Glo
ry.”
"Ble
ssed
Is
He
Wh
o
Co
met
h In
The
Na
me
Of
The
Lor
d,
And
Wh
o Is
To
Co
me
In
The
Na
me
Of
The
Lor
d
Whi
ch
Sav
ed
Us.
”
Afte
r
The
San
ctus
,
Unti
l
The
Con
secr
atio
n,
Me
ditat
e
Upo
n
The
Pass
ion:
Divi
de
It
Into
Sev
en
Part
s Or
Stat
ions
For
The
Sev
en
Day
s Of
The
Wee
k,
As
Will
Be
Sho
wn
Late
r
On.
At
The
Ele
vati
on
Of
The
Bod
y
And
Blo
od
Of
Our
Lor
d
Do
Not
Re
mai
n
Col
d
And
Un
mov
ed,
But
Ado
re
You
r
Lor
d
Wit
h
Bod
y
And
Min
d,
Bo
win
g
Prof
oun
dly
And
Acc
omp
anyi
ng
This
Incl
inati
on
Wit
h
Dee
pest
Res
pect
.
Bet
wee
n
The
Ele
vati
on
Of
The
Bod
y
And
The
Blo
od
Of
Our
Lor
d
Re
mai
n In
Prof
oun
d
Sile
nce
Wit
h
Inte
rior
And
Ext
erio
r
Mo
dest
y,
Full
y
Pers
uad
ed
Tha
t It
Is
The
Mo
men
t
Wh
en
The
Vict
im
Is
Im
mol
ated
,
Wh
en
The
Blo
od,
In
Virt
ue
Of
The
Sacr
ame
ntal
Wor
ds,
Is
Sep
arat
ed
Fro
m
The
Bod
y,
Tho
ugh
One
And
The
Oth
er
Re
mai
n
Trul
y
Unit
ed
Und
er
Eac
h
Spe
cies
;
Tha
t
Hea
ven
Ope
ns,
The
Ang
els
Des
cen
d
Wit
h
The
ir
Lor
d,
And
Tha
t
God
Flo
ods
Wit
h
Gra
ces
The
Hea
rts
Pre
pare
d To
Rec
eive
The
m
—
Gra
ces
Of
San
ctity
For
The
Just
,
Gra
ces
Of
Rep
enta
nce
For
Sin
ners
.
Fina
lly,
It Is
In
This
Sacr
ed
Mo
men
t
Tha
t
We
Obt
ain
Fro
m
God
All
Tha
t
We
Ask
Thr
oug
h
The
Dea
th
And
The
Suff
erin
gs
Of
His
Son
.
Afte
r
The
Ele
vati
on
Off
er
God
The
Ado
rabl
e
Vict
im
For
The
Fou
r
End
s Of
The
Hol
y
Sacr
ifice
.
This
Is
The
Spe
cial
Pur
pos
e Of
The
Mas
s.
For
The
Glo
ry.o
f
God
, By
Ma
king
Act
s Of
Fait
h In
Him
As
You
r
Firs
t
Prin
cipl
e
And
You
r
Last
End
;
You
r
Fath
er,
You
r
Kin
g,
You
r
Red
eem
er,
You
r
Cre
ator,
You
r
Stre
ngth
,
You
r
Pea
ce,
You
r
All.
Of
Con
triti
on,
Tha
t He
Will
Par
don
You
All
You
r
Sins
,
Tha
t He
Will
Giv
e
You
Para
dise
Afte
r
Hav
ing
Gra
nted
You
Her
e
Bel
ow
Tem
pora
l
And
Spir
itual
Fav
ors.
Of
Cha
rity
Givi
ng
You
rself
To
Him
And
Sacr
ifici
ng
You
rself
To
Him
, To
All
His
Des
igns
,
Ho
wev
er
Con
trar
y
The
y
Ma
y
Be
To
Our
Incl
inati
ons;
Ann
ihila
ting
You
rself
Wit
h
You
r
Savi
or
And
Off
erin
g
You
rself
To
Liv
e
And
Die
For
His
Glo
ry.
You
Will
Tha
nk
God
For
All
The
Fav
ors
He
Has
Lav
ishe
d
Upo
n
You
,
Not
Onl
y
Upo
n
You
,
But
Upo
n
All
His
Sain
ts,
And
You
Will
Off
er
The
Bod
y
And
Blo
od
Of
Jesu
s
Chri
st
To
Sup
ply
For
You
r
Lac
k
Of
Grat
itud
e.
Off
er
The
Hol
y
Vict
im
As
A
Sacr
ifice
Of
Pro
pitia
tion
For
The
Sins
Of
All
Me
n,
And
For
You
r
Ow
n In
Part
icul
ar.
It Is
The
Onl
y
Rep
arati
on
Whi
ch
Can
App
ease
The
Divi
ne
Just
ice.
Fina
lly,
Ask
All
The
Gra
ces
Nec
essa
ry
To
You
And
To
You
r
Nei
ghb
or;
To
Sti
mul
ate
You
r
Fer
vor
Ask
Eac
h
Req
uest
Thr
oug
h
One
Of
The
Wo
und
s Of
Our
Divi
ne
Savi
or.
Con
tem
plat
e
Him
On
The
Cro
ss,
And
Ask
Thr
oug
h
His
Tho
rn-
cro
wne
d
Hea
d
Gra
ce
For
The
Chu
rch,
For
Our
Hol
y
Fath
er
The
Pop
e,
And
For
All
Sup
erio
rs.
Ask
Thr
oug
h
The
Wo
und
Of
The
Rig
ht
Han
d
Gra
ce
For
You
r
Fam
ily,
Frie
nds,
And
Ben
efac
tors.
Thr
oug
h
The
Wo
und
Of
The
Left
Han
d
Pra
y
For
The
Ene
mie
s Of
The
Chu
rch
And
You
r
Ow
n,
Rep
eati
ng
Wit
h
Our
Lor
d
Upo
n
The
Cro
ss:
“fat
her,
For
give
The
m,
For
The
y
Kno
w
Not
Wh
at
The
y
Do.
"
Thr
oug
h
The
Wo
und
Of
The
Rig
ht
Foo
t
Pra
y
For
You
r
Sub
ordi
nate
s,
You
r
Do
mes
tics,
And
All
Tho
se
Dep
end
ent
Upo
n
You
.
Thr
oug
h
The
Wo
und
Of
The
Left
Foo
t
Pra
y
For
The
Sou
ls In
Pur
gato
ry,
Part
icul
arly
Tho
se
Wh
om
You
Ma
y
Hav
e
Off
end
ed
Or
Sca
ndal
ized
,
For
The
Sou
ls
Dea
rest
To
The
Bles
sed
Virg
in,
For
The
Sou
ls
Of
You
r
Rel
ativ
es,
And
For
All
Wh
o
Stan
d In
Nee
d
Of
Pra
yers
.
Ent
er
Into
The
Hea
rt
Of
Jesu
s
Pier
ced
For
Lov
e Of
You
;
Giv
e
Him
You
r
Ow
n
Hea
rt,
And
Beg
Him
To
Fill
It
Wit
h
His
Gra
ce
And
His
Spir
it.
This
Pra
yer
Ma
y
Con
tinu
e
Unti
l
The
Agn
us
Dei
Wh
en
You
Sho
uld
Pre
pare
You
rself
For
Spir
itual
Co
mm
unio
n.
Ask
Par
don
For
You
r
Sins
,
Rec
eive
The
Sacr
ed
Hos
t In
Spir
it
Fro
m
The
Han
ds
Of
The
Ang
els,
And
Ma
ke
You
r
Tha
nks
givi
ng
Con
vers
ing
Wit
h
Our
Lor
d
As
If
You
Had
Rec
eive
d
Him
Sacr
ame
ntall
y.
Afte
r
The
Last
Coll
ects
Rec
eive
The
Prie
st's
Bles
sing
As
Tha
t Of
God
.
List
en
Wit
h
Dev
otio
n To
The
Last
Gos
pel,
Part
icul
arly
To
The
Wor
ds
“ver
bum
Car
o
Fact
um
Est,
”
"Th
e
Wor
d
Was
Ma
de
Fles
h.”
If
You
Hav
e
Rec
eive
d
Co
mm
unio
n,
Pers
uad
e
You
rself
Tha
t
This
Inca
rnat
ion
Is
Ren
ewe
d,
Tha
t
The
Wor
d Is
Ma
de
Fles
h In
You
And
Des
ires
To
Dw
ell
In
You
.
Afte
r
The
Mas
s
Ado
re
And
Tha
nk
Our
Lor
d;
Ret
urn
Ho
me
Pen
etrat
ed
Wit
h
The
Gra
nde
ur
Of
This
Mys
tery,
And
Rec
ite
On
The
Wa
y
The
Te
Deu
m
Lau
dam
us.

Ho
w
We
Sho
uld
Me
ditat
e
Upo
n
The
Pass
ion
Dur
ing
The
Hol
y
Sacr
ifice
Of
The
Mas
s.

The
Sacr
ifice
Of
The
Mas
s Is
The
Sam
e As
Tha
t Of
The
Cro
ss.
Jesu
s
Chri
st
Insti
tute
d It
To
Rec
all
His
Pass
ion;
Hen
ce
We
Mus
t
Nev
er
Fail
To
Hon
or It
By
Me
ditat
ing
On
His
Suff
erin
gs.

Mo
nda
y.
Con
side
r
The
Son
Of
God
In
The
Gar
den
Of
Oliv
es,
Wh
ere
He
Was
Bat
hed
In A
Swe
at
Of
Blo
od
And
Wat
er;
The
n At
The
Hou
se
Of
Ann
as
And
Cai
pha
s,
Wh
ere
He
Was
Buf
fete
d
And
Off
ered
Eve
ry
Ign
omi
ny.
Ask
God
Thr
oug
h
The
Mer
its
Of
Jesu
s
Chri
st
To
Giv
e
You
The
Gra
ce
To
Ove
rco
me
You
r
Pass
ions
And
To
Bea
r
Inju
ries
Wit
h
Pati
enc
e.

Tue
sday
.
Con
side
r
You
r
Divi
ne
Savi
or
Des
pise
d
By
Her
od,
Trea
ted
As
A
Foo
l,
Co
mpa
red
By
Pila
te
To
A
Thi
ef
And
Mur
dere
r.
Lov
e
You
r
Abj
ecti
on,
And
Do
Not
Be
Off
end
ed
At
The
Ele
vati
on
Of
You
r
Nei
ghb
or.

We
dne
sday
.
Rep
rese
nt
To
You
rself
Our
Savi
or
Sco
urge
d
And
Cro
wne
d
Wit
h
Tho
rns.
Ave
nge
Upo
n
You
r
Bod
y
The
Wo
und
s It
Infli
cted
Upo
n
You
r
Savi
or,
And
Upo
n
You
r
Prid
e
The
Pain
ful
Ign
omi
ny
Wit
h
Whi
ch
It
Cro
wne
d
Him
.
Re
me
mbe
r
Tha
t
One
Mus
t
Wea
r
The
Cro
wn
Of
Gol
d
Afte
r
The
Cro
wn
Of
Tho
rns,
Or
The
Cro
wn
Of
Tho
rns
Afte
r
The
Cro
wn
Of
Gol
d.

Thu
rsda
y.
Foll
ow
Jesu
s
Bea
ring
His
Cro
ss;
Bea
r
You
rs
Afte
r
Him
: If
You
Bea
r It
Wel
l,
You
Will
Hel
p
Him
To
Carr
y
His.
Plac
e
You
rself
In
Spir
it
Upo
n
The
Alta
r As
Upo
n
Cal
vary
,
The
re
To
Be
Fast
ene
d
And
Sacr
ifice
d
The
Rest
Of
You
r
Day
s As
A
Vict
im.

Frid
ay.
List
en
To
Our
Savi
or's
Sev
en
Wor
ds
Upo
n
The
Cro
ss;
Rep
eat
The
m
Wit
h
Him
.
Afte
r
Rec
om
men
ding
To
God
You
r
Sou
l,
You
r
Bod
y,
You
r
Pass
ions
,
You
r
Life
, All
Tha
t Is
Dea
rest
To
You
In
This
Wor
ld,
Die
Spir
itual
ly
Wit
h
Him
,
And
Liv
e
Hen
cefo
rth
As
One
Dea
d,
Wit
h
No
Car
e Or
Des
ire
For
Eart
hly
Thi
ngs.

Satu
rday
.
Ent
er
Into
The
To
mb
Of
Jesu
s,
And
Bur
y
You
rself
In
Spir
it
The
re
Wit
h
Him
.
Pers
uad
e
You
rself
Tha
t
The
Wor
ld Is
Dea
d To
You
,
And
You
To
The
Wor
ld.
Des
cen
d
Into
Lim
bo
Wit
h
The
Hol
y
Sou
l Of
Our
Savi
or
To
Res
cue
A
Suff
erin
g
Sou
l
Fro
m
Pur
gato
ry.
Ent
er
Als
o
Into
The
Hea
rt
Of
His
Bles
sed
Mot
her
To
Part
icip
ate
In
Her
Sorr
ows
.

Sun
day.
Con
side
r
The
Glo
riou
s
Wo
und
s Of
You
r
Rise
n
Savi
or;
Ent
er
By
Co
mm
unio
n
Into
His
Hea
rt,
And
Esta
blis
h
You
r
Dw
ellin
g
The
re
For
ever
.
Cha
pter
Ix.
The
Two
Exa
men
s.

Part
icul
ar
Exa
men
P.
Roo
thaa
n,
S.j.

The
re Is
Usu
ally
In
All
Me
nA
Vic
e Or
Evil
Incl
inati
on
Whi
ch
We
Ma
y
Call
Pre
dom
inan
t
And
Whi
ch
Is
The
Cau
se
And
The
Roo
t Of
All
The
ir
Faul
ts.
"
And
Eve
n
Tho
ugh
We
Rec
ogni
ze
Sev
eral
Of
The
se
Incl
inati
ons
Or
Faul
ts In
Our
selv
es,
It
Will
Nev
erth
eles
s Be
Wel
l To
Cho
ose
One
In
Part
icul
ar
And
To
Atta
ck
It
Wit
h
All
Our
Stre
ngth
.
Afte
r
Exti
rpat
ing
It
We
Sho
uld
App
ly
Our
selv
es
In
The
Sam
e
Ma
nner
To
Con
quer
ing
The
Oth
ers
One
By
One
.
"Thi
s Is
The
End
Of
Part
icul
ar
Exa
men
.
"Thi
s
Exa
men
Is
Mos
t
Use
ful
Part
icul
arly
In
Acq
uiri
ng
Puri
ty
Of
Hea
rt,
As
Cas
sien
Tea
ches
And
St.
Ber
nard
Als
o In
Sev
eral
Part
s Of
His
Wor
ks.”
(Dir
ecto
ire,
Cha
pter
Xiii
)

Is
This
Part
icul
ar
Exa
men
Diff
icult
?
Tak
en
In
Itsel
f
Obj
ecti
vely
It Is
Not
Mor
e
Diff
icult
Tha
n
Me
ditat
ion
Or
Any
Oth
er
Exe
rcis
e Of
Piet
y.
Any
Diff
icult
y It
Cou
ld
Off
er,
The
refo
re,
Wo
uld
Be
Onl
y
Sub
jecti
ve;
Tha
t Is,
It
Wo
uld
Aris
e
Onl
y
Fro
m
Our
Pers
onal
Dis
posi
tion
s:
For
Exa
mpl
e,
Fro
m
Our
Inco
nsta
ncy,
Our
Friv
olity
, Or
Lev
ity
Of
Min
d.
We
Mus
t
Ack
now
ledg
e,
Ho
wev
er,
Tha
t
Part
icul
ar
Exa
men
Is
So
met
hing
Ver
y
Seri
ous.
For
It
Sup
pos
es
In
The
Firs
t
Plac
e, In
One
Wh
o
Wis
hes
To
Ma
ke
It
Prof
itabl
y, A
Cert
ain
Kno
wle
dge
Of
Him
self.
We
Ofte
n
Ma
ke
Our
Part
icul
ar
Exa
men
On
Ext
erio
r
Faul
ts. It
Is,
In
Fact
,
Wit
h
The
se
Tha
t
We
Sho
uld
Beg
in,
Part
icul
arly
Wh
en
The
se
Faul
ts
Are
Not
able
And
A
Cau
se
Of
Dis
edif
icati
on
To
Our
Nei
ghb
or;
But
This
Is
Onl
yA
Pre
para
tion
For
A
Mor
e
Seri
ous
Exa
men
.
The
re Is
No
Effe
ct
Wit
hout
Cau
se.
The
se
Ext
erio
r
Faul
ts
Are
Stre
ams
;
We
Mus
t Go
To
The
ir
Sou
rce;
We
Mus
t
Sear
ch
For
It In
The
Dep
th
Of
Our
Sou
l,
And
Nev
er
Des
ist
Unti
l
We
Hav
e
Fou
nd
It
And
Can
Say,
The
Evil
Is
The
re.
To
Insu
re
Mor
e
Suc
cess
In
This
Sear
ch
It Is
Wel
l To
Kno
w
Tha
t
Ma
n's
Faul
ts
Are
Usu
ally
The
Opp
osit
e Of
His
Nat
ural
Qua
litie
s;
Thu
s
Gen
tlen
ess
Ofte
n
Bec
ome
s
Ind
olen
ce,
And
Fir
mne
ss
Deg
ener
ates
Into
Har
shn
ess.
The
Pre
dom
inan
t
Faul
t Is
Roo
ted
In
The
Cha
ract
er.
We
Shal
l
Ret
urn
To
This
Sub
ject
Late
r
On.

Part
icul
ar
Exa
men
Sup
pos
es,
In
The
Sec
ond
Plac
e,
Cou
rage
,
For
We
Nee
d
Cou
rage
To
Fig
ht
Aga
inst
Our
selv
es
In
This
Vig
oro
us
Way
, To
Atta
ck
Faul
ts
Roo
ted,
So
To
Spe
ak,
In
Our
Ver
y
Nat
ure.
Tell
One
Wh
o Is
Imp
erio
us
And
Pro
ud
Tha
t
Prid
e Is
His
Pre
dom
inan
t
Faul
t, —
"It
Is
My
Nat
ure,
”
He
Will
Ans
wer;
“i
Can
not
Cha
nge
My
Nat
ure.
”
Wh
en
He
Say
s
Tha
t
His
Pre
dom
inan
t
Faul
t Is
Part
Of
His
Nat
ure
He
Say
s
Wh
at Is
Ver
y
Tru
e;
But
He
Is
Mis
take
n In
Beli
evin
g
Tha
t He
Can
not
Cor
rect
And
Ref
orm
His
Nat
ure,
And
Tha
t It
Is
Use
less
To
Try.
It
Is,
In
Fact
,
This
Ver
y
Nat
ure
Tha
t He
Mus
t
Atta
ck;
For
It Is
The
Sou
rce
Whi
ch
Fee
ds
So
Ma
ny
Infe
cted
Stre
ams
,
The
Tru
nk
Whi
ch
Nou
rish
es
So
Ma
ny
Bra
nch
es
Bea
ring
Evil
Frui
ts.
Onl
y
Wh
en
We
Beg
in
To
Atta
ck
Our
selv
es
In
This
Vig
oro
us
Wa
y
Do
We
Beg
in
To
Acc
omp
lish
So
met
hing
;
Bef
ore
This
Our
Gai
ns
Are
Trifl
ing.

In
The
Thir
d
Plac
e, It
Is
Imp
ossi
ble
To
Ma
ke
The
Part
icul
ar
Exa
men
As
St.
Igna
tius
Req
uire
s,
Wit
hout
Prac
ticin
g
The
Virt
ues
Of
Vigi
lanc
e
Ove
r
Self
, Of
Inte
rior
Rec
olle
ctio
n,
Of
Mor
tific
atio
n
Of
Our
Pass
ions
; In
A
Wor
d
Wit
hout
Gen
erou
s
And
Pers
ever
ing
Effo
rts.
For
The
se
Rea
sons
We
Say
Tha
t
Part
icul
ar
Exa
men
Is
So
met
hing
Seri
ous,
Tho
ugh
Not
Diff
icult
,
Con
side
red
In
Itsel
f;
For
The
Law
Of
God
Is
Not
A
Bur
den:
Ma
ndat
a
Ejus
Gra
via
Non
Sun
t

Part
icul
ar
Exa
men
Is
Effi
caci
ous
—
Firs
t,
Bec
ause
By
Mea
ns
Of
It A
Ma
n
Atta
cks
His
Rea
l
Ene
mie
s;
Sec
ond,
Bec
ause
It
Ena
bles
Him
To
Mee
t
The
m
One
By
One
In
Ord
er
To
Con
quer
The
m
Suc
cess
full
y;
Thir
d,
Bec
ause
It
Sup
pos
es
In
One
Wh
o
Und
erta
kes
It A
Fir
m
And
Pers
ever
ing
Will
Nev
er
To
Giv
e
Up
So
Exc
elle
nt A
Prac
tice.

Part
icul
ar
Exa
men
Req
uire
s
Our
Best
And
Mos
t
Ear
nest
Effo
rts.
The
Ene
my
Of
Our
Perf
ecti
on
Lau
ghs
At
Our
Vag
ue
Gen
eral
Res
olut
ions
; He
Kno
ws
The
ir
Res
ult
By
Exp
erie
nce.
“if
He
Tha
t
Ma
kes
A
Stro
ng
Res
olve
Ofte
n
Fail
s,
Wh
at
Will
He
Do
Wh
o
Seld
om
Or
But
Wea
kly
Res
olve
s?”
(Imi
t. I.
19.)
Part
icul
ar
Exa
men
Is
Not
A
Vag
ue
Res
olut
ion;
It Is
A
Ver
y
Spe
cial
And
Con
seq
uent
ly
The
Mos
t
Effi
caci
ous
Res
olut
ion
We
Can
Tak
e. It
Atta
cks,
In
Fact
,
Tha
t
Nat
ure
Whi
ch
We
Ma
y
Fier
cely
Dri
ve
Fro
m
Us,
Say
sA
Prof
ane
Aut
hor,
But
Whi
ch
Unc
easi
ngly
Ret
urns
. It
Hid
es
Wh
ole
Yea
rs
So
meti
mes
To
Sur
pris
e
Us
Wh
en
We
Lea
st
Exp
ect
It; It
Nev
er
Die
s, It
Onl
y
Slee
ps.
Cea
se
To
Wat
ch
Ove
r,
To
Dist
rust
You
rself
,
And
This
Nat
ure,
I
Mea
n
You
r
Pre
dom
inan
t
Faul
t,
Will
Awa
ken
Mor
e
Pow
erfu
l
And
Atta
ck
You
Mor
e
Viol
entl
y
Tha
n
Eve
r.
Spe
cial
Faul
ts
Gro
w
And
Incr
ease
Wit
h
Our
Age
—
So
Mu
ch
So
Tha
t
Peo
ple,
Eve
n
Peo
ple
Pio
usly
Incl
ined
But
Una
ccus
tom
ed
To
Ove
rco
me
The
mse
lves
,
Bec
ome
, As
The
y
Adv
anc
e In
Life
,
Insu
ppo
rtab
le
To
Oth
ers.
But
If
Part
icul
ar
Exa
men
Atta
cks
The
Ver
y
Fou
ndat
ion
Of
Our
Nat
ure,
Is It
Ast
onis
hing
Tha
t It
Req
uire
s
Our
Best
And
Mos
t
Ear
nest
Effo
rts?
Con
clus
ion:
If
You
Wis
h To
Bec
ome
Perf
ect,
Kno
w
You
rself
,
Atta
ck
You
r
Pre
dom
inan
t
Faul
t By
Mea
ns
Of
Part
icul
ar
Exa
men
,
Acc
ordi
ng
To
The
Met
hod
Off
ered
You
Her
e
By
St.
Igna
tius.
"
We
Mus
t
Alw
ays
Res
olve
On
So
met
hing
Cert
ain,
And
In
Part
icul
ar
Aga
inst
Tho
se
Thi
ngs
Whi
ch
Hin
der
Us
Mos
t.”
(Imi
t. I.
19.)
We
Rar
ely
Ove
rco
me
One
Faul
t
Perf
ectl
y.
“if
Eve
ry
Yea
r
We
Roo
ted
Out
One
Vic
e
We
Sho
uld
Soo
n
Bec
ome
Perf
ect
Me
n.”
(Imi
t. I.
11.)

Prac
tice
Of
Exa
men
.

Bef
ore
The
Tim
e Of
Exa
men
.
We
Mus
t
Cho
ose
And
Pre
pare
Our
Sub
ject
In
Suc
hA
Wa
y
As
To
Be
Abl
e To
Mar
k
The
Nu
mbe
r Of
Our
Fail
ings
.
In
The
Mor
ning
We
Mus
t
End
eav
or
To
For
esee
The
Occ
asio
ns
Of
Our
Faul
t;
Dur
ing
The
Day
We
Mus
t
End
eav
or
To
Resi
st It,
And
Wh
en
We
Fail
,
Stri
ke
Our
Bre
asts
And
Ma
ke
A
Sinc
ere
Act
Of
Sorr
ow.

At
The
Tim
e Of
Exa
min
atio
n.
We
Mus
t
Plac
e
Our
selv
es
In
The
Pres
enc
e Of
God
,
And
Giv
e
Our
Min
ds
Co
mpl
etel
y To
Wh
at
We
Are
Abo
ut
To
Do.
Exa
min
e
The
Gra
ces
We
Hav
e
Rec
eive
d,
And
Tha
nk
God
For
His
Lov
e, In
Ord
er
Tha
t
We
Ma
y
Be
Exc
ited
To
Be
Gen
erou
s In
Ove
rco
min
g
Our
selv
es.
Rec
all
Cle
arly
To
Our
Me
mor
y
The
Sub
ject
Of
Our
Exa
men
,
And
Ask
God
For
The
Gra
ce
To
Kno
w
Our
Fail
ings
And
To
Cor
rect
The
m.
Exa
min
e
Our
Mor
ning
Or
Our
Afte
rno
on
Hou
r By
Hou
r;
Hel
p
Our
selv
es
By
Mea
ns
Of
Que
stio
ns.
Mar
k
The
Nu
mbe
r Of
Our
Fail
ings
;
Co
mpa
re
The
m
Wit
h
Tho
se
Of
The
Prec
edin
g
Day
. We
Sho
uld
Not
Giv
e
Too
Mu
ch
Tim
e To
This
Thir
d
Poi
nt.
Exc
ite
In
Our
selv
es
Dee
p
Con
triti
on,
And
Ear
nest
ly
Exp
ress
It.
Giv
e To
This
And
The
Foll
owi
ng
Poi
nt
An
Enti
re
Qua
rter
Of
An
Hou
r, If
Pos
sibl
e.
For
esee
The
Occ
asio
ns
Of
Fut
ure
Fail
ings
For
m
Defi
nite
Res
olut
ions
Cov
erin
g
Onl
y
The
Peri
od
Fro
m
One
Exa
min
atio
n To
Ano
ther.
Abo
ve
All,
Pra
y
For
Gra
ce
To
Be
Fait
hful
To
The
m.

Ma
ny
Sou
ls
Fin
d In
The
Prac
tice
Of
Re
me
mbe
ring
The
Pres
enc
e Of
God
The
Mos
t
Effi
caci
ous
Mea
ns
Of
Ove
rco
min
g
The
ir
Faul
ts.
It Is
Wel
l
Fro
m
Tim
e To
Tim
e To
Ret
urn
For
Two
Or
Thr
ee
Day
s To
One
Of
The
Sub
ject
s
Whi
ch
Are,
So
To
Spe
ak,
A
For
m
Of
Perf
ecti
on,
Suc
h
As
Reg
ular
ity,
Ext
erio
r
Mo
dest
y,
Puri
ty
Of
Inte
ntio
n,
Equ
ani
mit
y
Of
Sou
l,
The
Pres
enc
e Of
God
, Or
The
Spir
it
Of
Pra
yer,
Hu
mili
ty,
Etc.

Gen
eral
Exa
men
.

Gen
eral
Exa
men
Sho
uld
Be
Ma
de
Eac
h
Eve
ning
. It
Is A
Prac
tice
Co
mm
only
Ado
pted
By
All
Pers
ons
Trul
y
Des
irou
s Of
Adv
anci
ng
In
Virt
ue.
Ma
ny,
Ho
wev
er,
Fin
d It
Diff
icult
;
The
y
Fin
d It
Dry
And
Mo
noto
nou
s.
Hen
ce
The
y
Acq
uit
The
mse
lves
Of
It
Sup
erfi
ciall
y
And
Unp
rofit
ably
, Or
The
y
Omi
t It
Fro
m
Tim
e To
Tim
e,
And
The
n
End
By
Aba
ndo
ning
It
Alto
geth
er.

The
Met
hod
Off
ered
Her
e
By
St.
Igna
tius
Re
mov
es
The
se
Obj
ecti
ons
By
Intr
odu
cing
A
Cert
ain
Vari
ety
In
The
Exa
min
atio
n,
Whi
ch
He
Divi
des
Into
Five
Poi
nts
Wel
l
Fitt
ed
To
Con
sole
And
Stre
ngth
en
The
Sou
l.
It
Will
Be
Wel
l To
Ma
ke
A
Few
Re
mar
ks
On
Eac
h
Of
The
se
Poi
nts.

Firs
t
Poi
nt.
We
Mus
t
Ret
urn
Tha
nks
To
God
For
The
Ben
efits
We
Hav
e
Rec
eive
d.
Few
Writ
ers
Tea
ch
Us
To
Beg
in
The
Exa
men
By
An
Act
Of
Tha
nks
givi
ng.
Yet
Wh
at Is
Mor
e
Con
soli
ng
And
Mor
e
Enc
oura
ging
Tha
n
The
Divi
ne
Ben
efits
We
Hav
e
Rec
eive
d?
And
Wh
en
Hav
e
We
Mor
e
Nee
d
Of
Cou
rage
Tha
n
Wh
en
We
Are
Abo
ut
To
Req
uire
Of
Our
Sou
l An
Acc
ount
Of
Its
Neg
lige
nces
And
Of
Its
Infi
delit
ies,
Wh
en
We
Are
Abo
ut
To
Sear
ch
And
Exa
min
e
Our
Wea
kne
sses
?
Mor
eov
er,
The
Tho
ught
Of
So
Ma
ny
Ben
efits
Will
Hel
p
Us
In
The
Fou
rth
Poi
nt
To
Und
erst
and
Our
Ingr
atitu
de.

Sec
ond
Poi
nt.
Ask
Gra
ce,
Etc.
,
Les
s
By
Voc
al
Pra
yers
Tha
n
By
Out
pou
ring
Of
The
Hea
rt.
Set
Voc
al
Pra
yers
,
Rec
ited
Fro
m
Me
mor
y,
Fre
que
ntly
Bec
ome
A
Mat
ter
Of
Rou
tine
And
Des
troy
The
Dev
otio
n
Of
The
Sou
l.
The
Hea
rt,
On
The
Con
trar
y,
Has
An
Infi
nite
Vari
ety
Of
Pra
yers
; It
Nev
er
Rep
eats
.
The
n
Rec
ogni
ze
Our
Sins
And
Ban
ish
The
m
Fro
m
Our
Hea
rt. It
Is
Not
Suff
icie
nt
To
Kno
w
Our
Sins
;
We
Mus
t
Det
est
The
m;
We
Mus
t
Dri
ve
The
m
Fro
m
Our
Hea
rt,
And
Trea
t
The
m
As
Ene
mie
s To
Wh
om
No
Qua
rter
Can
Be
Giv
en.
Thir
d
Poi
nt.
Ask
An
Acc
ount
Of
Our
Sou
l.
This
Exa
men
Sho
uld
Be
Ma
de
Car
eful
ly,
But
Wit
hout
Anx
iety.
It
Sho
uld
Not
By
Any
Mea
ns
Exc
eed
A
Fift
h
Part
Of
The
Tim
e
Giv
en
To
The
Wh
ole
Exe
rcis
e,
Sinc
e It
Is
Onl
y
One
Of
The
Five
Poi
nts.
Ma
ny
Pers
ons
Red
uce
Alm
ost
The
Wh
ole
Exa
men
To
This
Poi
nt,
Whi
ch
Is
The
Rea
son
Of
The
Wea
rine
ss
And
Dry
ness
The
y
Exp
erie
nce
In
This
Exe
rcis
e,
Of
The
Littl
e
Prof
it
The
y
Deri
ve
Fro
m
It,
And
,
Not
Infr
equ
entl
y,
Of
The
ir
Wa
nt
Of
Pers
ever
anc
e.

Fou
rth
Poi
nt.
Ask
Par
don
Of
God
. We
Mus
t
Exc
ite
Our
selv
es
To
Sorr
ow
For
Our
Faul
ts.
Sorr
ow
Has
The
Virt
ue
Of
Effa
cing
Sin.
The
n
Let
Our
Sorr
ow
Eac
h
Day
Effa
ce
Our
Dail
y
Off
ense
s.

Fift
h
Poi
nt.
For
m
The
Res
olut
ion
To
Am
end
Wit
h
The
Assi
stan
ce
Of
Gra
ce.
This
Last
Poi
nt Is
The
Mos
t
Imp
orta
nt
Of
The
Wh
ole
Exa
men
And
Per
hap
s
The
Lea
st
Und
erst
ood
In
Prac
tice.
In
Fact
,
Wh
y
Do
We
Ma
ke
The
Exa
min
atio
n
Of
Con
scie
nce
? To
Kno
w
Our
Faul
ts?
No
Dou
bt;
But
For
Wh
at
Furt
her
Rea
son
? In
Ord
er
Tha
t
We
Ma
y
Det
est
The
m.
Cert
ainl
y;
In
Fact
,I
End
eav
or
To
Kno
w
My
Faul
ts
Tha
tI
Ma
y
Cor
rect
The
m;
And
To
Do
This
I
Nee
d To
Ren
ew
Eac
h
Day
The
Fir
m
Res
olut
ion
Not
To
Rel
apse
Into
The
Sam
e
Faul
ts.

"Ac
cord
ing
As
Our
Res
olut
ion
Is
Will
The
Pro
gres
s Of
Our
Adv
anc
eme
nt
Be,"
Say
s
The
Aut
hor
Of
The
Imit
atio
n;
Whi
ch
Is
Ver
y
Cert
ain
In
The
Sen
se
Tha
t
We
Ofte
n
Re
mai
n
Far
Bel
ow
Our
Res
olut
ions
And
Rar
ely
Go
Bey
ond
The
m.
“if
Tho
u
Can
st
Not
Con
tinu
ally
Rec
olle
ct
Thy
self,
Do
It
So
meti
mes
,
And
At
Lea
st
Onc
eA
Day
;
Tha
t Is,
At
Mor
ning
Or
Eve
ning
. In
The
Mor
ning
Res
olve
, In
The
Eve
ning
Exa
min
e,
Thy
Perf
orm
anc
es,
Ho
w
Tho
u
Has
t
Beh
ave
d
This
Day
In
Wor
d,
Wor
k,
Or
Tho
ught
,
Bec
ause
In
The
se,
Per
hap
s,
Tho
u
Has
t
Ofte
n
Off
end
ed
God
And
Thy
Nei
ghb
or.”
We
Oug
ht
Eve
ry
Day
To
Ren
ew
Our
Res
olut
ions
And
Exc
ite
Our
selv
es
To
Fer
vor,
As
If It
Wer
e
The
Firs
t
Day
Of
Our
Con
vers
ion,
And
To
Say:
“hel
p
Me,
O
Lor
d
God
, In
My
Goo
d
Res
olut
ions
And
In
Thy
Hol
y
Ser
vice
,
And
Giv
e
Me
Gra
ce
No
w
This
Day
Perf
ectl
y To
Beg
in,
For
Wh
at I
Hav
e
Hith
erto
Don
e Is
Not
hing
"
(Imi
t. I.
19).
Ask
The
Assi
stan
ce
Of
Gra
ce:
An
Abs
olut
ely
Nec
essa
ry
Con
diti
on.
"Th
e
Res
olut
ions
Of
The
Just
Dep
end
On
The
Gra
ce
Of
God
,
Rat
her
Tha
n
On
The
ir
Ow
n
Wis
dom
, In
Wh
om
The
y
Alw
ays
Put
The
ir
Trus
t,
Wh
atev
er
The
y
Tak
e In
Han
d"
(Imi
t. I.
19).
Cha
pter
X.
Of
Con
fess
ion
And
Dire
ctio
n.
The
Life
Of
The
Bod
y Is
Pres
erve
d
By
Foo
d
And
Rep
aire
d
By
Re
med
ies.
In
Lik
e
Ma
nner
The
Life
Of
The
Sou
l
Dep
end
s
Upo
n
Con
fess
ion
And
Co
mm
unio
n;
Con
fess
ion
Is
Its
Re
med
y,
And
Co
mm
unio
n Its
Life
.
The
se
Two
Sacr
ame
nts
Mus
t Be
Rec
eive
d
Wit
h
The
Req
uisit
e
Dis
posi
tion
s.

Exa
min
atio
n
Of
Con
scie
nce.
Exa
min
atio
n
Of
Con
scie
nce
Is A
Nec
essa
ry
Pre
para
tion
For
The
Sacr
ame
nt
Of
Pen
anc
e.
It
Con
sists
Of
Five
Poi
nts:
Tha
nks
givi
ng.
Inv
ocat
ion
Of
The
Hol
y
Spir
it
Of
Lig
ht
In
Ord
er
To
Kno
w
One
's
Sins
.
A
Rev
iew
Of
All
One
's
Acti
ons,
Tho
ught
s,
And
Wor
ds.
Sorr
ow
For
Hav
ing
Sin
ned.
Fir
m
Pur
pos
e Of
Am
end
men
t.

See
Upo
n
Whi
ch
Of
The
se
Five
Poi
nts
You
Can
Dw
ell
Wit
h
Mos
t
Adv
anta
ge.

This
Exe
rcis
e Is
To
Be
Ma
de
Dail
y.
It Is
Imp
orta
nt
To
Ma
ke
A
Dail
y
Exa
min
atio
n
Of
Con
scie
nce;
It
Kee
ps
The
Sou
l In
A
Stat
e Of
Hu
mili
ty,
And
Ena
bles
It
To
Kno
w
Itsel
f. It
Win
s
Ne
w
Gra
ces
Fro
m
Hea
ven
By
Grat
itud
e
For
Tho
se
Alre
ady
Rec
eive
d. It
Pre
pare
s
The
Sou
l
For
Con
fess
ion,
And
Pre
vent
s
The
Omi
ssio
n
Of
Any
Gra
ve
Sin
In
Con
fess
ion.
It
Pre
vent
s
Vic
es
Fro
m
Taki
ng
Roo
t In
The
Sou
l. It
Ren
ders
Con
triti
on
Eas
y
By
Fre
que
nt
Act
s Of
Sorr
ow;
It
Reg
ulat
es
The
Fut
ure;
It
For
esee
s
The
Dan
ger
Of
Off
endi
ng
God
,
And
Gua
rds
Aga
inst
The
Occ
asio
ns
Of
Sin.
In A
Wor
d, It
Ma
kes
Us
Mor
e
Hu
mbl
e,
Mor
e
Vigi
lant,
Mor
e
Wis
e,
Mor
e
Pur
e,
And
Bett
er
Pre
pare
d To
Mee
t
Dea
th.
Are
You
Fait
hful
To
You
r
Exa
men
?
For
Wh
at
Rea
son
Do
You
Neg
lect
It?
A
Wis
e
Ma
n
For
esee
s
Evil
,
Gua
rds
Aga
inst
It
As
Mu
ch
As
He
Can
.
You
Will
Be
Jud
ged
Afte
r
You
r
Dea
th.
For
esta
ll
This
Jud
gme
nt
By
Jud
ging
You
rself
. If
You
Exc
use
You
rself
,
God
Will
Acc
use
You
; If
You
Par
don
You
rself
,
God
Will
Con
dem
n
You
;
Whi
le,
On
The
Con
trar
y.
He
Will
Def
end
You
If
You
Acc
use
You
rself
; He
Will
Par
don
You
If
You
Con
dem
n
You
rself
.
Ma
ny
Co
mpl
ain
Of
Bei
ng
Una
ble
To
Rec
all
In
The
Eve
ning
Wh
at
The
y
Hav
e
Don
e
Dur
ing
The
Day
;
Ho
w
The
n
Can
The
y
Rec
all
Wh
at
The
y
Hav
e
Don
e
Dur
ing
A
Mo
nth
Or
A
Yea
r?
This
Sho
ws
Ho
w
Ver
y
Diff
icult
It Is
To
Ma
ke
A
Goo
d
Con
fess
ion
Wit
hout
Dail
y
Exa
min
atio
n
Of
Con
scie
nce.
Tha
nks
givi
ng
Is
One
Of
The
Mos
t
Imp
orta
nt
Part
s Of
The
Exa
men
.
Con
side
r
The
Ben
efits
God
Has
Best
owe
d
Upo
n
You
This
Day
,
And
You
Will
,
Wit
hout
Diff
icult
y,
Con
ceiv
e
Tru
e
Sorr
ow
For
You
r
Faul
ts.
But
Avo
id
Anx
iety
And
Tro
uble
In
Sear
chin
g
For
You
r
Faul
ts.
If
You
Hav
e
Co
mm
itted
Any
Gra
ve
Sin
It
Will
Pres
ent
Itsel
f At
Onc
e To
You
r
Min
d. If
You
Rec
all
A
Faul
t Of
This
Kin
d,
Sto
p
The
re,
And
Con
ceiv
eA
Gre
at
Hor
ror
For
It;
Con
side
r
The
Best
Mea
ns
Of
Rep
airi
ng
It;
Tak
eA
Fir
m
Res
olut
ion
To
Avo
id It
In
Fut
ure,
And
You
Will
, In
This
Way
,
Hav
e
Ma
de
A
Goo
d
Exa
men
.

Part
icul
ar
Exa
men
.
It Is
Part
icul
arly
Imp
orta
nt
To
Sele
ct
One
Spe
cial
Faul
t To
Cor
rect
Or
One
Spe
cial
Virt
ue
To
Acq
uire
.
This
Sho
uld
Be
The
Prin
cipa
l
Sub
ject
Of
You
r
Exa
men
.
Ma
ny
Do
Not
hing
Bec
ause
The
y
Wa
nt
To
Do
Too
Mu
ch;
The
y
Dec
lare
War
Aga
inst
All
Vic
es
And
Des
troy
Non
e.
This
Is
An
Arti
fice
Of
The
Evil
One
To
Dec
eive
And
Sur
pris
e
The
m.
Our
For
ces
Are
Lim
ited;
We
Can
not
Do
Eve
ryth
ing
At
Onc
e;
And
We
Wea
ken
Our
For
ces
By
Divi
ding
The
m.
The
y
Mus
t Be
Unit
ed
To
Ove
rco
me
The
Ene
my.
It Is
Wel
l To
Atta
ck
But
One
At
A
Tim
e
And
Nev
er
Lay
Do
wn
Our
Ar
ms
Unti
l It
Is
Van
quis
hed.
Wh
at Is
The
Sub
ject
Of
You
r
Exa
min
atio
n?
Wh
at
Vic
e
Are
You
Ma
king
War
Aga
inst
?
Ho
w
Lon
g
Hav
e
You
Bee
n
Fig
htin
g
It?
Wh
at
Adv
anta
ge
Hav
e
You
Gai
ned
?
Con
fess
ion.
The
Sacr
ame
nt
Of
Pen
anc
e Is
The
Sec
ond
Plan
k
Left
Us
By
God
Afte
r
Shi
pwr
eck.
Eac
h
Tim
e
We
Con
fess
Our
Faul
ts In
The
Sacr
ame
nt
We
Ack
now
ledg
e
The
Wis
dom
Of
God
By
The
Ack
now
ledg
men
t Of
Our
Ign
oran
ce;
His
Pow
er,
By
The
Ma
nife
stati
on
Of
Our
Wea
kne
ss;
His
San
ctity
, By
The
Dec
larat
ion
Of
Our
Sins
.
We
Off
er
Rep
arati
on
To
His
Gre
atne
ss
And
Maj
esty,
Whi
ch
We
Hav
e
Off
end
ed;
We
Off
er
Sati
sfac
tion
To
His
Just
ice;
We
Hu
mbl
e
Our
Prid
e;
We
Ave
rt
The
Cha
stise
men
ts
We
Hav
e
Mer
ited;
We
Sacr
ifice
Our
Hon
or,
Whi
ch
We
Lov
e
Mos
t In
The
Wor
ld;
We
Puri
fy
The
Sou
l;
We
Hea
l Its
Wo
und
s.
We
Acq
uire
A
Spe
cial
Rig
ht
To
The
Gra
ce
Of
God
;
We
Exti
rpat
e
Our
Vic
es;
We
Sec
ure
Our
Salv
atio
n;
We
Aff
ord
Pea
ce
And
Rest
To
Our
Con
scie
nce.

Faul
ts
Of
Tho
se
Ove
reag
er
To
Omi
t
Not
hing
.
The
re
Are
Pers
ons
Wh
o
Beli
eve
Tha
t
The
Exc
elle
nce
Of
The
ir
Con
fess
ion
Con
sists
In
Re
me
mbe
ring
And
Acc
urat
ely
Con
fess
ing
All
The
ir
Sins
And
For
getti
ng
Not
hing
. If
Any
thin
g
Esc
ape
The
m,
The
y
Are
Tro
uble
d
And
Beli
eve
The
ir
Con
fess
ion
Inva
lid.
In
This
Wa
y
The
y
Acq
uire
A
Hor
ror
Of
The
Sacr
ame
nt,
Beli
evin
g
Tha
t
The
y
Nev
er
Rec
eive
It
Pro
perl
y.
This
Scr
uple
Is
Dan
gero
us,
Bec
ause
It
Ten
ds
To
Kee
p
Peo
ple
Awa
y
Fro
m
The
Sacr
ame
nt
And
Insp
ires
The
m
Wit
h
Ave
rsio
n
For
This
Salu
tary
Re
med
y.
Are
You
One
Of
Suc
h
Pers
ons
?
Wh
y
Do
You
Tor
men
t
You
rself
For
A
Thi
ng
Whi
ch
Is
Not
In
You
r
Pow
er?
Is It
Not
God
Wh
o
Giv
es
You
Kno
wle
dge
Of
You
r
Sins
? If
It Is
Abs
olut
ely
Nec
essa
ry
For
You
To
Dec
lare
The
m,
He
Will
Cau
se
You
To
Re
me
mbe
r
The
m.
He
Doe
s
Not
Obli
ge
You
To
Say
Wh
at
You
Do
Not
Kno
w.
Afte
r
Givi
ng
A
Suit
able
Tim
e To
You
r
Exa
min
atio
n,
Be
At
Pea
ce.
If
You
r
Sins
Occ
ur
To
You
r
Min
d
Afte
r
Con
fess
ion,
The
y
Will
Not,
For
Tha
t
Rea
son,
Re
mai
n In
You
r
Hea
rt,
Wh
enc
e
The
y
Hav
e
Bee
n
Dri
ven
By
The
Abs
olut
ion
Of
The
Prie
st.

Faul
t Of
Tho
se
Wh
o
Thi
nk
The
y
Mus
t
Feel
Con
triti
on.
Con
triti
on
To
Be
Tru
e
Nee
d
Not
Be
Sen
sibl
e. If
You
Do
Not
Feel
Sorr
ow
For
Hav
ing
Off
end
ed
God
,
Beg
Him
To
Giv
e It
To
You
,
And
Sup
ply
Wh
at
You
Lac
k
By
Sinc
ere
Hu
mili
ty.
Pros
trate
You
rself
Bef
ore
God
,
Ack
now
ledg
e
You
r
Off
ense
s,
And
Ask
Par
don
For
The
m.
Go
In
Goo
d
Fait
h To
Con
fess
ion
Wit
hout
So
Mu
ch
Anx
iety
And
Self
-
seek
ing.
You
r
Kin
d
Mas
ter
See
s
You
r
Hea
rt;
He
Kno
ws
You
Do
Not
Wis
h To
Dec
eive
,
And
The
Ver
y
Fact
Of
You
r
Goi
ng
To
Con
fess
ion
Pro
ves
Tha
t
Sin
Is
Dis
plea
sing
To
You
And
Tha
t
You
Des
ire
To
Am
end.

Rel
apse
Sho
uld
Not
Dis
cour
age
Us.
One
Wh
o
Rel
apse
s
Ver
y
Easi
ly
Into
Sins
Has
Rea
son
To
Fear
Tha
t
His
Con
triti
on
Was
Not
Ver
y
Gre
at.
But,
Ala
s!
The
Sacr
ame
nts
Do
Not
Ma
ke
Us
Imp
ecca
ble,
And
Wh
en
Our
Rel
apse
s
Are
Nu
mer
ous
And
Gre
at
The
y
Pro
ve
Tha
t
We
Are
Neit
her
Vigi
lant
Nor
Fait
hful
;
The
n
We
Mus
t
Ren
ew
Our
Res
olut
ions
To
Wat
ch
Ove
r
Our
selv
es
Mor
e
Car
eful
ly
And
Refr
ain
Fro
m
Yiel
ding
To
Tro
uble
Or
Des
pon
den
cy.

We
Mus
t
List
en
To
The
Prie
st
Wit
h
Atte
ntio
n
And
Res
pect
.
Do
Not
Ima
gine
Tha
t
You
Hav
e
Ma
de
A
Goo
d
Con
fess
ion
By
Sim
ply
Con
fess
ing
You
r
Sins
.
List
en
Atte
ntiv
ely
To
The
Adv
ice
Of
You
r
Con
fess
or,
For
His
Wor
ds
Are
In A
Mea
sure
Sacr
ame
ntal;
The
y
Imp
art
Gra
ce,
The
y
Hav
eA
Spe
cial
Virt
ue
To
Hea
l
You
r
Sick
Sou
l.

On
Abs
olut
ion.
Do
You
Kno
w
Wh
at
Tak
es
Plac
e
Wh
en
The
Prie
st
Giv
es
You
Abs
olut
ion?
Hea
ven
Ope
ns,
The
Hol
y
Spir
it
Des
cen
ds,
The
Evil
Spir
its
Are
Dri
ven
Fro
m
You
r
Sou
l,
Whi
ch
The
Son
Of
God
Has
Cle
anse
d
Wit
h
His
Blo
od.
You
Are
Rel
ease
d
Fro
m
You
r
Sins
And
The
Eter
nal
Pun
ish
men
t
Whi
ch
You
Had
Incu
rred
.
You
Bec
ome
Aga
in A
Chil
d,
Of
God
And
Heir
To
His
Kin
gdo
m;
You
Rec
eive
Infu
sed
Gra
ces
And
The
Gift
s Of
The
Hol
y
Spir
it.
Hu
mbl
e
You
rself
,
The
n,
Bef
ore
God
;
Con
ceiv
e
Gre
at
Sorr
ow
For
You
r
Sins
;
Ima
gine
You
rself
On
Cal
vary
,
Wh
ere
The
Blo
od
Of
Our
Savi
or
Flo
wed
Upo
n
You
r
Sou
l To
Cle
anse
And
Puri
fy
It;
Re
mai
n
Thu
s In
Res
pect
ful
Sile
nce,
Fill
ed
Wit
h
Tru
e
Hu
mili
ty
And
Grat
itud
e.

Of
Sati
sfac
tion
.
Perf
orm
The
Pen
anc
e
Whi
ch
The
Prie
st
Imp
oses
; Do
Not
Reg
ard
It
As
A
Pen
anc
e,
But
As
A
Ver
y
Gre
at
Gra
ce
Whi
ch
God
Best
ows
By
Per
mitt
ing
You
To
Cha
nge
In
This
Wa
y
The
Suff
erin
gs
Of
Hell
,
Whi
ch
You
Hav
e
Mer
ited,
Into
A
Brie
f
And
Lig
ht
Exp
iatio
n.
The
Best
Pen
anc
e Is
To
Avo
id
Sin;
And
To
Do
This
We
Mus
t
Hat
e It
And
Pun
ish
Our
selv
es
For
It.

Nec
essit
y
Of
A
Dire
ctor.
Hav
e
You
A
Dire
ctor
?
Wh
y
Hav
e
You
Not
One
?
Do
You
Kno
w
The
Wa
y To
Hea
ven
? Is
The
re
Any
One
On
Eart
h
Wh
o
Can
Gui
de
Him
self
?
She
ep
Req
uire
A
She
pher
d;
You
Are
Not
Of
The
Fol
d If
You
Are
Wit
hout
A
Gui
de.
Wh
o
Can
Ass
ure
You
Tha
t
You
Are
In
The
Rig
ht
Wa
y If
Not
The
y To
Wh
om
God
Has
Con
fide
d
The
Gov
ern
men
t Of
Sou
ls,
Sayi
ng,
“he
Tha
t
Hea
reth
You
Hea
reth
Me;
He
Tha
t
Des
pise
th
You
Des
pise
th
Me"
?
You
Are,
You
Say,
Wel
l
Vers
ed
In
Spir
itual
Thi
ngs.
You
Sho
uld
Hav
e
Mor
e
Hu
mili
ty
And
Dist
rust
Of
You
rself
,
For
St.
Ber
nard
Say
s:
"He
Wh
o Is
His
Ow
n
Gui
de
Has
A
Foo
l
For
A
Dis
cipl
e,
And
Doe
s
Not
Nee
d
The
Dev
il
To
Tem
pt
Him
,
For
He
Is
To
Him
self
The
Mos
t
Per
vers
e
And
Mos
t
Dan
gero
us
Of
Evil
Spir
its.”
Cas
sien
Add
s:
“it
Is
Imp
ossi
ble
Tha
t
The
Sou
l
Aba
ndo
ned
To
The
Gui
dan
ce
Of
His
Sup
erio
rs
Sho
uld
Eve
r
Err.
”
The
refo
re It
Is
Nec
essa
ry
To
Hav
eA
Dire
ctor
To
Wh
om
We
Ma
y
Rev
eal
Our
Con
scie
nce
And
Fro
m
Wh
om
We
Ma
y
Tak
e
Adv
ice.

Cho
ice
Of
A
Dire
ctor
The
re
Are
Cert
ain
Dev
out
Sou
ls
Wh
o
Can
Nev
er
Fin
dA
Dire
ctor
To
The
ir
Tast
e.
The
y
Wo
uld
Cha
nge
Eve
ry
Mo
nth.
Pers
ons
So
Diff
icult
To
Plea
se
Nee
dA
Mas
ter
To
Tea
ch
The
m
The
Ele
men
ts
Of
The
Spir
itual
Life
By
Ma
king
The
m
Wal
k In
The
Wa
ys
Of
Hu
mili
ty
And
Mor
tific
atio
n.

The
Spir
it
Of
Fait
h
Wit
h
Whi
ch
We
Sho
uld
Reg
ard
Our
Dire
ctor.
It Is
Ver
y
Imp
orta
nt
Nev
er
To
Sep
arat
e
The
Tho
ught
Of
God
Fro
m
One
's
Dire
ctor,
And
The
refo
re
To
Spe
ak
To
Him
Wit
h
Gre
at
Res
pect
, To
Obe
y
Him
Fait
hful
ly,
And
To
Ope
n
Our
Hea
rts
To
Him
Wit
h
Con
fide
nce
And
Grat
itud
e,
So
Tha
t If
God
Per
mits
Us
To
Be
Dep
rive
d
Of
Him
We
Ma
y
Not
Be
Ove
rwh
elm
ed
By
Tro
uble
And
Anx
iety.
God
Will
Alw
ays
Giv
e
Us
Gra
ce
And
Lig
ht
In
Pro
port
ion
To
Our
Fide
lity.
Cha
pter
Xi.

Hol
y
Co
mm
unio
n.

Ho
w
We
Sho
uld
Pre
pare
For
It.
As
The
Euc
hari
st Is
The
Mos
t
Aug
ust
Of
Our
Sacr
ame
nts,
Hol
y
Co
mm
unio
n Is
The
Mos
t
Imp
orta
nt
Acti
on
Of
Our
Liv
es.

Of
The
San
ctity
Req
uire
d
For
Hol
y
Co
mm
unio
n.
Tho
se
Wh
o
Req
uire
Perf
ect
San
ctity
And
Extr
aord
inar
y
Dis
posi
tion
s
For
App
roac
hing
The
Hol
y
Tabl
e,
Thi
nkin
g
The
reby
To
Hon
or
This
Sacr
ame
nt,
Abu
se
And
Dis
hon
or
It,
By
Ren
deri
ng
It
Use
less
To
Tho
se
Wh
o
Rec
eive
It
And
To
Tho
se
Wh
o
Refr
ain
Fro
m
It.
In
Fact
, If I
Am
In A
Perf
ect
Stat
e Of
San
ctity
Wh
at
Goo
d
Will
This
Sacr
ame
nt
Do
Me,
And
Wh
en
Shal
lI
Rec
eive
It If
I
Mus
t
Hav
e
This
San
ctity
?
Not
hing
Cou
ld
Be
Mor
e
Unr
easo
nabl
e
Tha
n To
Req
uire
As
Pre
para
tion
For
A
Sacr
ame
nt
Tha
t
Whi
ch
Is
The
Frui
t
And
End
Of
The
Sacr
ame
nt.
This
Bea
uty
Wit
hout
Stai
n,
This
Perf
ecti
on
Wit
hout
Ble
mis
h,
This
San
ctity
Wit
hout
Spo
t,
This
Gra
ce,
This
Perf
ect
Cha
rity,
Are
Effe
cts
Of
The
Sacr
ame
nt.
It
Was
To
Pro
duc
e
All
The
se
Effe
cts
In
Our
Hea
rts
By
Fre
que
nt
Rec
epti
on
Of
The
Euc
hari
st
Tha
t It
Was
Insti
tute
d.
Hen
ce
The
re Is
No
Just
ice
In
Req
uiri
ng
Suc
h
San
ctity
As
A
Pre
para
tion
For
Rec
eivi
ng
It.
If
We
Mea
sure
Our
Wor
thin
ess
By
The
Exc
elle
nce
Of
This
Sacr
ame
nt,
We
Sho
uld
Nev
er
Rec
eive
It;
If
We
Mea
sure
It
By
Our
Nee
d,
We
Sho
uld
Rec
eive
Co
mm
unio
n
Dail
y.
Jesu
s
Dw
ells
In
This
Sacr
ame
nt,
Not
To
Ma
ke
Him
self
Fear
ed,
But
To
Ma
ke
Him
self
Lov
ed.
Bre
ad
Is
Not
Foo
d To
Be
Tak
en
Onl
y At
Cert
ain
Peri
ods
Of
The
Yea
r,
But
Eve
ry
Day
.
Wh
y
Sho
uld
He
Tak
e
This
For
m If
He
Did
Not
Wis
h To
Be
Our
Foo
d?
If
He
Wis
hed
To
Be
Fear
ed
By
Me
n,
Wo
uld
He
Not
Hav
e
Tak
en
A
Mor
e
Awe
-
insp
irin
g
And
Maj
esti
c
For
m?
As
We
Can
not
Do
Wit
hout
This
Sacr
ame
nt,
Our
Lor
d
Has
Ma
de
It
Eas
y
For
All
To
Rec
eive
It.
Dra
w
Nea
r To
The
Lig
ht
And
You
Will
Be
Enli
ghte
ned;
App
roac
h
The
Fire
And
You
Will
Be
Infl
ame
d;
Dra
w
Nea
r To
Jesu
s,
Wh
o Is
You
r
Life
,
You
r
Sun
,
You
r
Just
ice,
You
r
San
ctifi
cati
on;
But
Go
To
Him
Wit
hout
Fear
And
He
Will
Exa
min
e
You
. He
Will
Inst
ruct
You
, He
Will
Puri
fy
You
. He
Will
San
ctif
y
You
.

Exc
essi
ve
Fear
Is
Inju
riou
s.
One
Thi
ng
Whi
ch
Pre
vent
s Us
Fro
m
Prof
itin
g
By
Co
mm
unio
n Is
Tha
t
We
Hav
e
No
Hun
ger
Or
Reli
sh
For
This
Hea
venl
y
Foo
d.
Ho
w
Can
We
App
roac
h It
Wit
h
Lov
e
Wh
en
Our
Hea
rt Is
Fill
ed
Wit
h
Fear
?
And
Wh
o
Cou
ld
Not
But
Fear
Wh
en
He
Beli
eves
Tha
t It
Is
An
Abu
se
Of
This
Sacr
ame
nt
To
Rec
eive
It
Wit
h
Oth
er
Tha
n
Ang
elic
Puri
ty?

Hu
mili
ty Is
An
Exc
elle
nt
Pre
para
tion
.
End
eav
or
To
Ma
ke
A
Goo
d
Pre
para
tion
.
Chri
stia
n
Sou
l,
And
Re
me
mbe
r
Tha
t
The
Best
Of
All
Pre
para
tion
s Is
A
Kno
wle
dge
Of
You
rself
, Of
You
r
Pov
erty,
And
Of
You
r
Indi
gen
ce,
Co
mbi
ned
Wit
hA
Fir
m
Hop
e
Tha
t
Our
Lor
d In
His
Goo
dne
ss
Will
Sup
ply
All
Tha
t
You
Lac
k.
Do
Not,
Lik
e
Mar
tha,
Be
Ove
reag
er
To
Ser
ve
You
r
Savi
or;
Rat
her,
Lik
e
Ma
gdal
en,
Awa
it
Fro
m
You
r
Savi
or,
In
Pea
ce
And
Sile
nce,
The
Foo
d
Of
You
r
Sou
l
And
The
Ref
orm
atio
n
Of
You
r
Hea
rt.

Wh
ethe
r It
Is
Wel
l To
Refr
ain
Fro
m
The
Hol
y
Tabl
e.
Do
Not
Kee
p
Awa
y
Fro
m
The
Hol
y
Tabl
e
Thr
oug
h
Dis
gust
Or
Scr
uple
.
The
Sou
l Is
Ill
Inde
ed
Tha
t
Has
Lost
All
Reli
sh
For
This
Foo
d.
Salv
atio
n
Dep
end
s
So
meti
mes
Upo
n
One
Co
mm
unio
n.
Ho
w
Do
You
Kno
w
Wh
ethe
r
This
Co
mm
unio
n
Ma
y
Not
Be
The
One
You
Omi
t?
Our
Lor
d In
This
Sacr
ame
nt Is
Not
Onl
y
The
Foo
d
Of
Our
Sou
l,
But
Als
o Its
Re
med
y.
Ho
w
Do
You
Hon
or
Our
Lor
d
By
Beli
evin
g
Tha
t
You
Can
Do
Wit
hout
Him
And
Obt
ain
San
ctity
Wit
hout
The
Assi
stan
ce
Of
His
Gra
ce?
Ho
w
Can
You
Resi
st
Tem
ptati
on
Wit
hout
Stre
ngth
?
And
Wh
enc
e
Will
You
Obt
ain
Tha
t
Stre
ngth
If
Not
Fro
m
This
Divi
ne
Sacr
ame
nt?

For
Tho
se
Wh
o
Rec
eive
Co
mm
unio
n
Fre
que
ntly.
You
Co
mm
unic
ate
Fre
que
ntly,
But
Do
You
Rec
eive
The
Sacr
ame
nt
Wor
thil
y?
If
You
Wo
uld
Rat
her
Die
Tha
n
Rec
eive
Co
mm
unio
n In
A
Stat
e Of
Mor
tal
Sin,
You
Hav
e
Rea
son
To
Beli
eve
Tha
t
You
Do
Not
Co
mm
une
Un
wor
thily
.

Nec
essa
ry
Dis
posi
tion
s
For
Rec
eivi
ng
The
Frui
ts
Of
The
Sacr
ame
nt.
We
Ma
y
Rec
eive
The
Prin
cipa
l
Effe
ct
Of
The
Sacr
ame
nt,
Whi
ch
Is
San
ctif
ying
Gra
ce,
Wit
hout
Rec
eivi
ng
All
The
Oth
er
Frui
ts
Whi
ch
It
Pro
duc
es.
To
Rec
eive
An
Incr
ease
Of
Gra
ce
We
Mus
t Be
Free
Fro
m
Mor
tal
Sin;
To
Rec
eive
All
The
Frui
ts
Of
The
Sacr
ame
nt
We
Mus
t Be
Free
Fro
m
Vol
unta
ry
Atta
chm
ent
To
Ven
ial
Sin.

Wh
o
Are
The
y
Wh
o
Prof
it
By
Hol
y
Co
mm
unio
n?
Do
Not
Jud
ge
Tha
t
You
Are
Gro
win
g
Wor
se
Bec
ause
You
Feel
You
r
Evil
Incl
inati
ons
Mor
e
Stro
ngly
.
Co
mm
unio
n
Doe
s
Not
Tak
e
Awa
y
All
Evil
Incl
inati
ons.
The
y
Are
Left
Us
To
Ma
ke
Us
Dist
rust
Our
selv
es
And
Dep
end
Upo
n
Gra
ce.
If It
Doe
s
Not
Pre
vent
Our
Feel
ing
The
m,
It
Pre
vent
s,
As
St.
Ber
nard
Say
s,
Our
Yiel
ding
To
The
m.

Wh
ethe
r
We
Sho
uld
Rec
eive
Hol
y
Co
mm
unio
n
Wh
en
We
Beli
eve
We
Deri
ve
No
Prof
it
The
refr
om.
Hu
mbl
e
Sou
ls
Usu
ally
Beli
eve
The
y
Are
Goi
ng
Bac
k
Inst
ead
Of
Adv
anci
ng.
We
Can
not
Jud
ge
Of
Our
Pro
gres
s
By
Our
Feel
ings
. It
Is
Wel
l
Tha
t
You
Sho
uld
Beli
eve
You
rself
The
Mos
t
Wic
ked
And
The
Mos
t
Unf
aith
ful
Of
Cre
atur
es;
But
If
You
Wer
e So
In
Trut
h, It
Wo
uld
Not
Pre
vent
You
Fro
m
Rec
eivi
ng
Co
mm
unio
n,
Pro
vide
d
You
Trul
y
Des
ire
To
Do
Bett
er.
For
Ho
w
Cou
ld
You
Am
end
Wit
hout
Gra
ce?
Can
We
Rec
eive
Co
mm
unio
n
Wh
en
We
Hav
e
No
Sen
sibl
e
Dev
otio
n?
Sen
sibl
e
Dev
otio
n Is
Not
Nec
essa
ry
To
Co
mm
unic
ate
Wor
thily
,
Sinc
e It
Doe
s
Not
Alw
ays
Dep
end
Upo
n
Our
Will
,
And
The
Gre
ates
t
Sain
ts
Are
Fre
que
ntly
Dep
rive
d
Of
It
Eve
n
On
The
Gre
ates
t
Fea
sts,
As
In
The
Cas
e Of
St.
Tere
sa
At
East
er,
Eith
er
Bec
ause
The
Sou
l Is
Atta
che
d To
The
se
Littl
e
Con
sola
tion
s,
Or
Bec
ause
It
Exp
ects
To
Acq
uire
The
m
Of
Itsel
f.
Wh
atev
er It
Ma
y
Be,
Tru
e
Dev
otio
n
Doe
s
Not
Con
sist
In
The
se
Sen
sibl
e
Feel
ings
,
But
In A
Pro
mpt
And
Rea
dy
Will
To
Do
Wh
at
God
Co
mm
and
s
And
To
Avo
id
Tha
t
Whi
ch
He
For
bids
. Do
Wh
at
You
Can
Wit
h
The
Gra
ce
Of
God
,
And
Ma
ke
Up
By
You
r
Hu
mili
ty,
As
St.
Ber
nard
Say
s
For
Wh
at
You
Lac
k In
Cha
rity,
And
You
Will
Be
Wel
l
Pre
pare
d.

The
Best
Pre
para
tion
Is
Hu
mili
ty
And
Des
ire.
The
re
Are
Ma
ny
Bea
utif
ul
Prac
tice
s
For
Pre
pari
ng
Our
self
For
Co
mm
unio
n.
The
Best
,I
Thi
nk,
Afte
r
Con
fess
ion,
Con
sists
In
Hu
mili
ty
And
Des
ire.
Hu
mili
ty
Ma
kes
Us
See
Our
Un
wor
thin
ess;
And
Des
ire,
Our
Indi
gen
ce.
The
Firs
t
Ten
ds
To
Kee
p
Us
Fro
m
The
Hol
y
Tabl
e;
The
Sec
ond
Sen
ds
Us
To
It.
One
Ma
kes
Us
Say,
Wit
h
The
Cen
turi
on:
“lor
d, I
Am
Not
Wor
thy;
"
The
Oth
er
Ma
kes
Us
Say,
As
St.
Pete
r
Did
Wh
en
The
Oth
er
Dis
cipl
es
Wit
hdre
w
Fro
m
The
Co
mpa
ny
Of
The
ir
Mas
ter:
“lor
d,
To
Wh
om
Shal
l
We
Go?
Tho
u
Has
t
The
Wor
ds
Of
Eter
nal
Life
.”

Mot
ives
Of
Hu
mili
ty,
Of
Lov
e
And
Des
ire.
To
Hu
mbl
e
Our
selv
es
Bef
ore
Our
Lor
d
We
Nee
d
But
Pon
der
The
se
Wor
ds:
“wh
o
Art
Tho
u,
My
God
?
And
Wh
o
Am
I?”
In
Ord
er
To
Des
ire
To
Rec
eive
Him
We
Mus
t
Con
side
r
The
Hon
or
And
The
Adv
anta
ge
Of
Goi
ng
To
This
Hol
y
Tabl
e,
The
Infi
nite
Lov
e
Whi
ch
Jesu
s
Bea
rs
Us,
His
Des
ire
To
Cel
ebra
te
This
Pass
over
Wit
h
Us,
To
Ent
er
Into
Our
Hea
rts,
And
To
Imp
art
His
Life
To
Us.

The
Inte
ntio
n
We
Ma
y
Hav
e In
Co
mm
unic
atin
g.
Puri
fy
You
r
Inte
ntio
n.
App
roac
h
The
Hol
y
Tabl
e To
Hon
or
God
, To
Obe
y
His
Will
, To
Acc
omp
lish
His
Des
igns
, To
Unit
e
You
rself
To
Jesu
s
Chri
st,
To
Giv
e
Him
The
Life
Of
You
r
Hea
rt,
To
App
ly
To
You
rself
The
Mer
its
Of
His
Pass
ion,
Or
For
Any
Oth
er
Sim
ilar
End
.
Do
Not
Be
Ove
ranx
ious
In
You
r
Dev
otio
ns.
Re
me
mbe
r
Tha
t
Eve
ryth
ing
Con
sists
In
Hu
mbl
ing
You
rself
And
Re
mai
ning
In
Pea
ce
At
His
Feet
.
Are
You
Cap
able
Of
Rec
eivi
ng
A
God
?
Hav
e
You
Wh
ere
with
To
Ent
ertai
n
Suc
hA
Gue
st?
Beg
God
Him
self,
The
n,
To
Pre
pare
His
Dw
ellin
g.

The
re
Are
Ma
ny
Wa
ys
Of
Occ
upyi
ng
One
's
Min
d
And
Exc
itin
g
Dev
otio
n
Bef
ore
Co
mm
unio
n.
So
me
Ma
ke
Use
Of
The
Foll
owi
ng
Tho
ught
s:
Wh
o
Am
I,
Lor
d,
And
Wh
o
Art
Tho
u?
Wh
at
Dos
t
Tho
u
Co
me
To
Acc
omp
lish
In
My
Hea
rt?
Wh
at
Shal
lI
Gai
n
By
Rec
eivi
ng
The
e?
For
Wh
at
End
Do
I
Rec
eive
The
e?
Oth
ers
Go
Ove
r
The
Life
Of
Our
Lor
d,
Pau
sing
Upo
n
The
Mys
tery
Whi
ch
Tou
ches
The
m
Mos
t;
For
Exa
mpl
e: I
Am
Abo
ut
To
Rec
eive
The
Son
Of
God
,
Wh
o Is
Seat
ed
On
The
Thr
one
Of
His
Fath
er,
Wh
o Is
Ado
red
By
The
Ang
els,
And
Wh
o
Too
k
Fles
h
For
Me
In
The
Wo
mb
Of
The
Bles
sed
Virg
in. I
Am
Abo
ut
To
Ren
ew
His
Inca
rnat
ion
By
Givi
ng
Him
A
Ne
w
Life
In
Me.
If
This
Tho
ught
Doe
s
Not
Occ
upy
You
,
Pass
On
To
Ano
ther
And
Rep
rese
nt
To
You
rself
Tha
t
You
Are
Abo
ut
To
Rec
eive
Him
Wh
o
Was
Bor
n In
A
Stab
le,
Wh
o
Was
Visi
ted
By
The
She
pher
ds,
Wh
o
Was
Ado
red
By
Kin
gs.
Wh
om
Sim
eon
Rec
eive
d In
His
Ar
ms
In
The
Tem
ple,
Wh
o
Was
Tem
pted
In
The
Des
ert.
Wh
o
Was
Tra
nsfi
gure
d
On
Tab
or,
Wh
o
Wor
ked
So
Ma
ny
Mir
acle
s.
Wh
o
Gav
e
Sig
ht
To
The
Blin
d.
Wh
o
Cur
ed
The
Sick
.
Wh
o
Rais
ed
So
Ma
ny
Dea
d To
Life
,
Wh
o
Nev
er
Ent
ered
A
Hou
se
Wit
hout
Lea
ving
The
re
Mar
ks
Of
His
Kin
dne
ss.
Con
ceiv
eA
Gre
at
Des
ire
To
Rec
eive
Him
,
And
A
Fir
m
Hop
e
Tha
t He
Will
Hea
l,
San
ctify
,
And
Enri
ch
You
r
Sou
l
Wit
h
His
Mer
its.
The
n
Pass
On
To
His
Pass
ion,
And
Con
side
r
Tha
t
You
Are
Abo
ut
To
Rec
eive
Him
Wh
o,
On
The
Eve
Of
His
Dea
th,
Insti
tute
d
This
Divi
ne
Sacr
ame
nt;
Wh
o
Swe
at
Blo
od
In
The
Gar
den
Of
Oliv
es;
Wh
o
She
d It
Fro
m
All
The
Vei
ns
Of
His
Bod
y In
The
Pret
oriu
m
Of
Pila
te;
Wh
o
She
d
The
Last
Dro
p
Of
His
Blo
od
On
The
Cro
ss;
And
Tha
t
This
Sam
e
Blo
od
Is
Abo
ut
To
Infl
ame
You
r
Hea
rt
And
Flo
w
In
You
r
Vei
ns.
Re
me
mbe
r
Als
o
Tha
t He
Wh
om
You
Are
Abo
ut
To
Rec
eive
Lov
es
You
So
Ten
derl
y
Tha
t He
Was
Will
ing
To
Die
For
You
;
Tha
t He
Co
mes
To
App
ly
To
You
The
Frui
t Of
His
Dea
th
And
Suff
erin
gs;
Tha
t
For
You
He
Was
Plac
ed
In
The
To
mb,
And
Tha
t He
Is
Abo
ut
To
Des
cen
d
Into
You
r
Hea
rt
As
He
Des
cen
ded
Fro
m
The
Cro
ss
To
The
To
mb;
Tha
t
You
Are
Abo
ut
To
Rec
eive
This
Sam
e
Bod
y
Wit
h Its
Ado
rabl
e
Wo
und
s
Whi
ch
He
Per
mitt
ed
His
Dis
cipl
es
To
Tou
ch;
Tha
t He
Is
Abo
ut
To
Ope
n
His
Side
And
Giv
e
You
Entr
anc
e
Into
His
Hea
rt.
Fina
lly,
Con
side
r
Tha
t
You
Are
Abo
ut
To
Rec
eive
Him
Wh
o
Asc
end
ed
Into
Hea
ven,
And
Wh
o Is
To
Jud
ge
The
Livi
ng
And
The
Dea
d. Is
The
re
Not
Suff
icie
nt
Her
e To
Occ
upy
You
,
And
To
Exc
ite
You
r
Dev
otio
n?
So
me
Fin
d
Dev
otio
n In
Rea
ding
The
Lita
ny
Of
The
Hol
y
Na
me
Of
Jesu
s
And
Pau
sing
At
The
Inv
ocat
ion
Whi
ch
Tou
ches
The
m
Mos
t.

Tha
nks
givi
ng.
No
w If
It Is
Ver
y
Imp
orta
nt
To
Pre
pare
Our
selv
es
For
Hol
y
Co
mm
unio
n, It
Is
No
Les
s
Nec
essa
ry
To
Ma
ke
Goo
d
Use
Of
The
Tim
e
Afte
r
Co
mm
unio
n. O
Jeru
sale
m,
If
Tho
u
Kne
wes
t
Wh
o It
Is
Tha
t
Co
mes
To
The
e,
And
The
Bles
sing
Tho
u
Can
st
Rec
eive
Fro
m
This
Visi
t! If
Jesu
s In
Co
min
g To
You
Is
Plea
sed
To
Giv
e
You
Sen
sibl
e
Mar
ks
Of
His
Pres
enc
e,
And
Mo
ves
You
r
Hea
rt,
Prof
it
By
The
se
Prec
ious
Mo
men
ts.
If
You
Are
Dist
ract
ed,
Tepi
d,
And
Lan
guid
, Do
Not
Be
Tro
uble
d,
But
Beg
God
To
Sup
ply
Wh
at
You
Lac
k
And
To
Effe
ct
In
You
r
Hea
rt
All
Tha
t He
Ca
me
To
Do.
Foo
d Is
Dig
este
d In
You
r
Bod
y
Wit
hout
You
r
Givi
ng
Any
Tho
ught
To
It,
Pro
vide
d
You
Do
Not
Dist
urb
The
Ope
rati
on
Of
Nat
ure.
Let
Gra
ce
Do
Its
Wor
k; If
You
Do
Not
Hin
der
It
By
Vol
unta
ry
Dist
racti
ons,
It
Will
Dig
est,
So
To
Spe
ak,
This
Hea
venl
y
Foo
d
And
Tra
nsfo
rm
You
Into
Jesu
s
Chri
st.
He
Is
The
Kin
g
Of
Pea
ce;
His
Abo
de
Mus
t Be
One
Of
Pea
ce.
Do
Not
Dist
urb
His
Rep
ose,
And
He
Will
Giv
e
You
Pea
ce.
It Is
Wel
l
Im
med
iatel
y
Afte
r
Rec
eivi
ng
To
Re
mai
nA
Few
Mo
men
ts In
Qui
et,
Pea
cefu
l
Sile
nce,
List
enin
g To
Our
Lor
d's
Voi
ce,
Or,
Rat
her,
Per
mitt
ing
Him
To
Do
Wh
at
He
Wis
hes
In
You
r
Hea
rt.
Do
Not
Jud
ge
Of
The
Effe
ct
Of
Co
mm
unio
n
By
You
r
Feel
ings
.
The
Mos
t
Perf
ect
Ope
rati
ons
Of
God
Are
Usu
ally
The
Lea
st
Sen
sibl
e.
Wh
en
The
Brid
egro
om
Has
Ent
ered
,
Clo
se
The
Doo
r Of
You
r
Hea
rt
And
Rest
On
His
Bre
ast.
Lov
e Is
Elo
que
nt;
It
Nee
ds
No
Inst
ruct
ion
To
Spe
ak.
It
Spe
aks
Mos
t
Wh
en
It Is
You
ng;
It Is
Mor
e
Sile
nt
Wh
en
It
Has
Wa
xed
Stro
ng
And
Rea
che
d Its
Mat
urit
y.
Spe
ak
Mu
ch,
Ten
der
Sou
ls,
Pray
,
Wee
p,
Sig
h,
But
Do
Not
Fail
To
List
en
Als
o To
Wh
at
Our
Lor
d
Will
Say
To
You
.

Wit
h
Reg
ard
To
Perf
ect
Sou
ls,
The
y
Sho
uld
Aba
ndo
n
The
mse
lves
Enti
rely
To
His
Lov
e
And
Qui
etly
Enj
oy
The
Pres
enc
e Of
The
ir
Bel
ove
d. If
The
y
Wis
h To
Spe
ak
Let
The
m
Con
tent
The
mse
lves
Wit
h
The
se
Wor
ds:
"My
God
And
My
All.
”
Eve
n
This
Is
Too
Mu
ch:
"Let
All
Fles
h
Be
Sile
nt
At
The
Pres
enc
e Of
The
Lor
d.”
Tho
se
Wh
o
Hav
e
No
Faci
lity
In
Con
vers
ing
Wit
h
Our
Lor
d
Ma
y
Fin
d
So
me
Assi
stan
ce
Fro
m
Con
side
rati
ons
Sim
ilar
To
Tho
se
Whi
ch
We
Pro
pos
ed
As
Suit
able
Bef
ore
Co
mm
unio
n.
For
Exa
mpl
e:
Beh
old,
He
Wh
o
Was
Bor
n In
A
Stab
le,
Wh
o
Die
d
On
The
Cro
ss
For
Me,
Has
Co
me
Into
My
Hea
rt.
Let
The
m
Pau
se
And
Ma
ke
Act
s Of
Lov
e
And
Grat
itud
e.
The
re
Are
So
me
Pers
ons
Wh
o
Ma
ke
The
Pres
enc
e Of
God
Mos
t
Irks
ome
To
The
mse
lves
;
The
y
Are
Nev
er
So
Ill
At
Eas
e As
Wh
en
In
His
Co
mpa
ny;
No
Soo
ner
Doe
s
He
Ent
er
The
ir
Hea
rts
Tha
n
The
y
Fly
Fro
m
Him
,
Tur
n
The
ir
Bac
ks
Upo
n
Him
To
Talk
Wit
h
Cre
atur
es:
This
Is
Cert
ainl
y
Unp
arall
eled
Inci
vilit
y.
You
Do
Not
Kno
w
Wh
at
To
Say
To
Him
?
Let
Him
Spe
ak.
You
Can
not
Lov
e
Him
?
Can
You
Not
Hu
mbl
e
You
rself
Bef
ore
Him
?
Re
mai
n At
His
Feet
Lik
e
Ma
gdal
en,
And
Beg
All
The
Sain
ts
To
Tha
nk
Him
For
You
;
Rec
ite
At
Lea
st A
Few
Voc
al
Pra
yers
,
And
Off
er
You
r
Divi
ne
Gue
st
The
Best
Ent
ertai
nme
nt
You
r
Hea
rt
Aff
ords
.
Cha
pter
Xii.
The
Occ
upat
ions
Of
The
Day
,

We
Mus
t
Acq
uit
Our
selv
es
Of
The
Duti
es
Of
Our
Stat
e,
Wh
atev
er
You
r
Stat
e In
Life
,
The
Firs
t
And
Mos
t
Imp
orta
nt
Of
You
r
Dev
otio
ns
Is
To
Acq
uit
You
rsel
ves
Fait
hful
ly
Of
Its
Duti
es,
As
We
Shal
l
Exp
lain
Mor
e
Part
icul
arly
In
Ano
ther
Cha
pter.
Let
Eac
h
One
, As
St.
Paul
Cou
nsel
s,
Re
mai
n In
The
Stat
e To
Whi
ch
God
Has
Call
ed
Him
,
And
Let
Him
Acq
uit
Him
self
Of
Its
Duti
es
As
Imp
ose
d
By
God
Him
self.
In
This
Doe
s
Our
Perf
ecti
on
Con
sist,
And
It Is
Upo
n
The
Ma
nner
In
Whi
ch
We
Hav
e
Fulf
illed
The
Duti
es
Of
Our
Stat
e Or
Posi
tion
Tha
t
We
Shal
l Be
Prin
cipa
lly
Jud
ged.
Refl
ect
Upo
n
This
Imp
orta
nt
Trut
h;
See
Ho
w
You
Hav
e
Acq
uitte
d
You
rself
Of
The
Duti
es
Of
You
r
Stat
e.
Do
You
Con
side
r It
A
Stat
e In
Whi
ch
The
Pro
vide
nce
Of
God
Has
Plac
ed
You
;A
Stat
e In
Whi
ch
He
Will
s
You
To
Fin
d
The
Gra
ces
He
Des
tine
s
For
You
, As
Wel
l As
You
r
Pea
ce
And
Salv
atio
n,
And
In
Whi
ch
He
Wis
hes
You
To
Hon
or
And
Ser
ve
Him
?
Cou
nt
All
Tha
t
You
Do
As
Not
hing
If It
Is
Not
Don
e
For
God
.
The
Tro
uble
Atta
che
d To
You
r
Em
ploy
men
t
Doe
s
Not
Dis
pen
se
You
Fro
m
It;
If
You
Do
Onl
y
Wh
at
You
Plea
se,
Can
You
Be
Con
side
red
A
Ser
vant
Of
God
?

Avo
id
Ove
reag
erne
ss.
Ove
reag
erne
ss
And
Neg
lige
nce
Are
Two
Faul
ts
Whi
ch
Spo
il A
Goo
d
Acti
on.
Wh
at Is
You
r
Has
te?
Wh
enc
e Is
This
Unq
uiet
Hea
rt?
Wh
enc
e
This
Nat
ural
Imp
etuo
sity
? It
Is
Not
Fro
m
God
,
For
He
Doe
s
Not
Dw
ell
In
The
Mid
st
Of
Suc
h
Agit
atio
n
And
Tro
uble
.
Can
You
Do
Any
thin
g
Wit
hout
The
Assi
stan
ce
Of
God
?
Are
You
Trus
ting
In
Him
Wh
en
You
Are
So
Exc
essi
vely
Anx
ious
?
Do
You
Thi
nk
He
Will
Bles
s
Wh
at
You
Und
erta
ke
Wit
h
Suc
h
Inte
mpe
rate
Ard
or?
If
He
Lov
es
You
He
Will
Nev
er
Per
mit
You
r
Inte
mpe
rate
Des
igns
To
Hav
e
The
Effe
ct
You
Des
ire;
You
Mus
t
Nee
ds
Fail
If
You
Rel
y
Upo
n
You
rself
.
God
Des
ires
The
Glo
ry
Of
You
r
Acti
ons;
You
Rob
Him
Of
It
Wh
en
You
Act
Wit
h
Suc
h
Prec
ipita
tion
.
Lab
or
But
Wit
hout
Lab
or, I
Mea
n
Wit
hout
Anx
iety
Or
Dis
quie
t.
Con
side
r
You
rself
As
The
Inst
rum
ent
Of
The
Divi
nity,
And
All
Tha
t
You
Do
Will
Be
Divi
ne.
An
Inst
rum
ent
Mus
t Be
Life
less
To
Be
Use
d To
Adv
anta
ge.
Wh
at
Cou
ld A
Pain
ter
Do
Wit
hA
Bru
sh
Tha
t
Mo
ved
Of
Itsel
f In
His
Han
ds?
Be
Dea
d To
You
r
Des
ires,
And
All
You
r
Acti
ons
Will
Hav
e
The
Re
war
d
Of
Eter
nal
Life
.
Let
Rea
son
And
Gra
ce
Gui
de
You
,
And
All
Tha
t
You
Do
Will
Be
Just
.
Plac
e
You
rself
In
The
Han
ds
Of
God
Wh
en
You
Lab
or,
Bod
ily
Or
Me
ntall
y.
Pau
se
Bef
ore
You
Ent
er
Any
Path
. Do
Not
Let
Nat
ure
Tak
e
The
Initi
ativ
e
And
Prec
ede
Gra
ce.
Do
Wh
at
You
Oug
ht,
Not
Wh
at
You
Plea
se.
Reg
ulat
e
All
You
r
Plan
s
By
You
r
Duti
es.
In
All
You
r
Mo
vem
ents
Rel
y
Upo
n
Him
Wh
o Is
Im
mov
able
;
Pres
erve
In
All
You
r
Acti
ons
A
Tra
nqui
l
Hea
rt
And
Min
d.
Has
ten,
If
Nec
essa
ry,
But
Nev
er
Be
Prec
ipita
te.

We
Mus
t
Avo
id
Neg
lige
nce.
If
Ove
reag
erne
ss Is
To
Be
Fear
ed,
Neg
lige
nce
Is
Still
Mor
e
So.
The
Firs
t
Co
mes
Fro
m
Este
em
And
Ard
or;
The
Sec
ond
Fro
m
Con
tem
pt
And
Slot
h.
One
Pro
cee
ds
Fro
mA
Too
Ard
ent
And
The
Oth
er
Fro
m
An
Indi
ffer
ent
Hea
rt.
“he
Tha
t Is
Has
ty
Wit
h
His
Feet
Shal
l
Stu
mbl
e,"
Say
s
The
Hol
y
Spir
it;
But
He
Cur
ses
Him
Wh
o
Doe
s
The
Wor
k
Of
God
Neg
lige
ntly.
Is It
For
God
You
Are
Lab
orin
g?
Doe
s
He
Not
Mer
it
Tha
t
You
Sho
uld
Ser
ve
Him
Wit
h
Plea
sure
?
Has
He
Not
Best
owe
d
Suff
icie
nt
Bles
sing
s
Upo
n
You
?
Has
He
Not
Pro
mis
ed
You
Suff
icie
ntly
Gre
at
Re
war
ds?
Is
He
Slo
w
To
Ren
der
You
Ser
vice
?
Doe
s
His
Sun
Eve
r
Fail
To
Shi
ne
Upo
n
You
?
Wh
at?
The
Cre
ator
Ser
ves
His
Cre
atur
e
Wit
h
Plea
sure
,
Ho
wev
er
Wic
ked
And
Unf
aith
ful
The
Cre
atur
e
Ma
y
Be,
And
The
Cre
atur
e
Ser
ves
His
Cre
ator
Wit
h
Rel
ucta
nce
?

Inco
nsta
nt
And
Cap
rici
ous
Min
ds.
Do
You
Tak
e
Plea
sure
In
You
r
Wor
k?
It Is
Wel
l
Tha
t
You
Sho
uld,
But
Do
Not
Be
Atta
che
d To
It.
Puri
fy
You
r
Inte
ntio
n;
Lab
or,
Not
Bec
ause
It
Giv
es
You
Plea
sure
,
But
Bec
ause
God
Co
mm
and
s It.
Let
You
r
Plea
sure
Be
To
Plea
se
Him
,
And
You
Will
Alw
ays
Wor
k
Wit
h
Plea
sure
.
Wh
at
Sho
uld
A
Ser
vant
Thi
nk
Of
If
Not
Of
Sati
sfyi
ng
His
Mas
ter?
In
Perf
orm
ing
You
r
Acti
ons
Beg
in,
Not
By
The
Mos
t
Agr
eea
ble,
But
By
The
Mos
t
Nec
essa
ry;
And
Let
God
Be
Firs
t In
The
m
All.

Mea
ls.
We
Eat
Onl
y To
Liv
e;
Yet
The
re
Are
So
me
Wh
o
Liv
e
Onl
y To
Eat.
The
y
Can
Spe
ak
Of
Not
hing
But
Ent
ertai
nme
nts,
Goo
d
Che
er,
A
Goo
d
Tabl
e,
And
Goo
d
Win
es.
It
Wo
uld
See
m
As
Tho
ugh
Nat
ure
Had
Erre
d In
Ma
king
The
m
Me
n;
The
y
Sho
uld
Be
Ani
mal
s.
Rais
e
You
r
Hea
rt
To
God
As
You
Go
To
The
Tabl
e;
End
eav
or
By
Puri
ty
Of
Inte
ntio
n To
Con
vert
This
Acti
on,
Ani
mal
In
Itsel
f,
Into
A
Chri
stia
n
Dut
y.
Gra
ce
Bef
ore
Mea
ls
Sho
uld
Nev
er
Be
Omi
tted
Wh
erev
er
You
Are.
Its
Effe
ct Is
Mor
e
Salu
tary
Tha
n
You
Thi
nk;
If
You
Neg
lect
It,
Fre
que
ntly
Foo
d
Ma
y
Inju
re
Mor
e
Tha
n It
Ben
efits
You
.
Be
war
e Of
Ove
reag
erne
ss
In
Eati
ng,
Or
Of
Ma
nife
stin
g
Extr
eme
Plea
sure
Or
Vex
atio
n
Wh
en
The
Foo
d Is
Wel
l Or
Ill
Pre
pare
d.
Eat
Wit
h
The
Tem
pera
nce
And
Mo
dest
y
Whi
ch
Mar
ked
All
The
Acti
ons
Of
Our
Lor
d.
Giv
e To
God
The
Bett
er
Part
Of
Wh
at Is
Ser
ved
You
, By
Dep
rivi
ng
You
rself
For
Lov
e Of
Him
Of
So
met
hing
Whi
ch
Esp
ecia
lly
Flat
ters
You
r
Pala
te.
If
You
Neg
lect
To
Tha
nk
God
You
Do
Not
Mer
it
Tha
t He
Sho
uld
Giv
e
You
Bre
ad,
And
Wh
atev
er
You
r
Wea
lth
You
Hav
e
Rea
son
To
Fear
Tha
t
You
Will
Los
e It.
God
Tak
es
Awa
y
Fro
m
Ung
rate
ful
Sou
ls
Bles
sing
s
Whi
ch
The
y
Abu
se
And
For
Whi
ch
The
y
Are
Ung
rate
ful.

Of
The
Wor
d
Of
God
.
Do
You
Tak
e As
Mu
ch
Pain
s To
Nou
rish
You
r
Sou
l As
You
r
Bod
y?
Ho
w
Do
You
Prof
it
By
The
Wor
d
Of
God
?
You
Spe
ak
To
Him
Thr
oug
h
Pra
yer;
But
It Is
God
Wh
o
Spe
aks
To
You
Thr
oug
h
Goo
d
Boo
ks
And
Ser
mon
s.
The
Wor
d
Of
God
Is
Nev
er
Wit
hout
Its
Effe
ct;
It
Eith
er
Con
vert
s Its
Hea
rers
Or
Ren
ders
The
m
Mor
e
Cul
pabl
e.
Are
You
Not
Too
Curi
ous
?
Are
You
Not
Of
Tho
se
Wh
o
Can
not
Rea
dA
Goo
d
Boo
k
Unl
ess
Its
Styl
e Is
Perf
ect;
Wh
o
Can
Not
Hea
rA
Prea
cher
Unl
ess
His
Styl
e Is
Poli
she
d?
See
k In
This
Tree
Of
Life
The
Frui
t
Rat
her
Tha
n
The
Flo
wer.
God
, St.
Paul
Tell
s
Us,
Has
Not
Will
ed
To
Con
vert
The
Wor
ld
By
Elo
que
nce,
But
By
The
Frui
t Of
His
Cro
ss,
Whi
ch
Wo
uld
Hav
e
Re
mai
ned
Wit
hout
Effe
ct If
The
Apo
stles
Had
Em
ploy
ed
The
Arts
Of
Orat
ory.
It Is
Not
Fine
Lan
gua
ge
Whi
ch
Tou
ches
Hea
rts,
But
The
Gra
ce
And
Unc
tion
Of
The
Hol
y
Spir
it.
The
Wis
dom
Of
God
Spo
ke
To
Ma
n In
Para
bles
And
Pop
ular
Lan
gua
ge;
It
Will
Nev
er
Con
vert
You
By
Mea
ns
Of
Stu
died
Dis
cour
ses,
But
By
The
Stre
ngth
Of
Its
Spir
it
And
The
Sim
plici
ty
Of
Its
Wor
ds.
See
k
The
Boo
ks
And
Prea
cher
s
Wh
o
Tou
ch
You
r
Hea
rts
And
Not
Tho
se
Wh
o
Flat
ter
You
r
Ear.
Nev
er
Let
A
Day
Pass
Wit
hout
Rea
ding
A
Goo
d
Boo
k.
Rea
ding
,
Say
s St.
Ber
nard
,
See
ks
God
;
Me
ditat
ion
Fin
ds
Him
;
Con
tem
plati
on
Enj
oys
Him
.
Rea
ding
Hel
ps
Me
ditat
ion,
And
Me
ditat
ion
Lea
ds
To
Con
tem
plati
on.
If
You
Lik
e
The
End
,
Ado
pt
The
Mea
ns;
If
You
Des
ire
To
Tast
e
Hea
venl
y
Thi
ngs,
Fre
que
ntly
Rea
d
And
Me
ditat
e
Upo
n
The
m.
Cha
pter
Xiii
.
Of
A
Stat
e Of
Life
.

Ho
w
Imp
orta
nt It
Is
To
Be
In
The
Stat
e Of
Life
In
Whi
ch
God
Wis
hes
Us.
Afte
r
Ad
miri
ng
The
Bea
utif
ul
Ord
er
Of
The
Uni
vers
e
And
The
Wis
e
Eco
nom
y
Of
Divi
ne
Pro
vide
nce,
Pers
uad
e
You
rself
Tha
t It
Is
God
Wh
o
Has
Cre
ated
This
Gre
at
Vari
ety
Of
Stat
es
And
Con
diti
ons
On
Eart
h To
Unit
e
All
Me
n
By
The
Bon
ds
Of
Nec
essit
y
And
Dep
end
enc
e;
To
Rais
e
The
m
To
The
Kno
wle
dge
Of
The
ir
Prin
cipl
e
By
This
Mul
titu
de
Of
Em
ploy
men
ts;
To
Rev
eal
To
The
m
The
Gre
atne
ss
Of
His
Hou
se
And
The
Trea
sure
s Of
His
Ma
gnif
icen
ce.
For
It Is
Thr
oug
h
The
Mul
tipli
city
Of
Bei
ngs
Tha
t
We
Rea
ch
Unit
y
Of
Bei
ng,
And
By
Foll
owi
ng
The
Cou
rse
Of
The
Stre
am
Tha
t
We
Rea
ch
The
Sou
rce.
Eve
ry
Rea
soni
ng
Min
d Is
Fill
ed
Wit
h
Ast
onis
hme
nt
Wh
en
It
Con
side
rs
This
Gre
at
Mul
titu
de
Of
Cre
atur
es
Wh
o
For
m
The
Cou
rt
Of
The
Kin
g
Of
Hea
ven;
Wh
en
It
Con
tem
plat
es
The
ir
Ric
hes,
The
ir
Bea
uty,
The
ir
Fun
ctio
ns,
The
ir
Ord
er,
The
ir
Dis
posi
tion
,
And
The
ir
Ind
ustr
y;
But
We
Mus
t
Not
Sto
p
Her
e
To
Prof
it
By
This
Kno
wle
dge
We
Mus
t Be
Furt
her
Con
vinc
ed
Tha
t
God
,
Wh
o
Doe
s
Eve
ryth
ing
Wit
h
Just
Wei
ght
And
Mea
sure
, As
The
Wis
e
Ma
n
Say
s,
Has
Fro
m
All
Eter
nity
Mar
ked
And
Des
tine
d
For
Us
A
Stat
e In
Whi
ch
He
Wis
hes
Us
To
Ser
ve
Him
;
Tha
t He
Has
Atta
che
d To
It
Our
Pea
ce
And
Our
Salv
atio
n;
Our
Rest
,
Bec
ause
Eac
h
Thi
ng
Is
At
Pea
ce
Wh
en
It Is
In
Its
Plac
e;
Our
Salv
atio
n,
For
The
Rea
son
Tha
t
The
Gra
ces
We
Nee
d,
And
Whi
ch
Are,
So
To
Spe
ak,
Our
Wa
ges,
Are
Giv
en
Us
Acc
ordi
ng
To
The
Con
diti
on,
The
Stat
e,
And
The
Offi
ce
In
Whi
ch
God
Plac
es
Us.
If
The
Chu
rch
Is
An
Edif
ice,
The
Fait
hful
Are
The
Sto
nes
Of
Whi
ch
It Is
Co
mpo
sed.
If
The
Chu
rch
Is
An
Ar
my,
The
Fait
hful
Are
The
Sol
dier
s. If
It Is
A
Bod
y,
The
Fait
hful
Are
Its
Me
mbe
rs.
No
w
The
Sto
nes
Of
An
Edif
ice,
The
Sol
dier
s Of
An
Ar
my,
The
Me
mbe
rs
Of
A
Bod
y,
All
Hav
e
The
ir
Plac
e
And
Em
ploy
men
t,
Out
side
Of
Whi
ch
The
y
Are
Use
less.
A
Ma
n Is
Hap
py
Wh
en
He
Perf
orm
s
His
Duti
es
And
Fait
hful
ly
Foll
ows
The
Ord
er
Mar
ked
By
Divi
ne
Pro
vide
nce.
He
Enj
oys
Prof
oun
d
Pea
ce;
He
Is
Und
er
The
Prot
ecti
on
Of
The
Prin
ce
Of
Ord
er;
He
Rec
eive
s
Gra
ces
In
Abu
nda
nce;
Gra
ces
Whi
ch
Nou
rish
Him
,
Gra
ces
Whi
ch
Stre
ngth
en
Him
,
Gra
ces
Whi
ch
Cau
se
Him
To
Gro
w
In
Virt
ue,
Gra
ces
Whi
ch
Lea
d
Him
To
Perf
ecti
on,
Bec
ause
This
Foo
d Is
Pro
per
And
Suit
able
To
The
Dis
posi
tion
Of
His
Sou
l.
As
He
Is
Fait
hful
To
The
Law
,
The
Law
Is
Fait
hful
To
Him
. As
He
Kee
ps
Ord
er,
Ord
er
Kee
ps
Him
,
Def
end
s
And
Prot
ects
Him
.
“mu
ch
Pea
ce
Hav
e
The
y,"
Say
s
Dav
id,
''wh
o
Kee
p
Thy
Law
,
And
To
The
m
The
re Is
No
Stu
mbl
ing
Blo
ck.”

Ho
w
We
Mus
t
Cho
ose
A
Stat
e In
Life
.
Afte
r
Con
side
ring
This
Trut
h,
Refl
ect
Upo
n
You
rself
,
And
See
Wh
at
You
r
Stat
e Is.
If
You
r
Stat
e Of
Life
Is
Not
Sett
led,
And
You
Hav
e
Yet
To
Cho
ose
It,
Pra
y
God
To
Ma
ke
Kno
wn
The
Stat
e In
Whi
ch
He
Wis
hes
You
To
Ser
ve
Him
.
List
en
To
Wh
at
He
Will
Say
To
You
Afte
r
Co
mm
unio
n.
See
Whi
ther
You
r
Incl
inati
ons
Lea
d
You
Wh
en
You
r
Hea
rt Is
At
Pea
ce
And
Und
istur
bed
By
Pass
ion.
Rea
son
Is A
Divi
ne
Lig
ht
And
A
Nat
ural
Insp
irati
on
Whi
ch
Nev
er
Dec
eive
s
Tho
se
Wh
o
Foll
ow
It,
Part
icul
arly
Und
er
The
Gui
dan
ce
Of
Fait
h.
Con
side
r,
The
refo
re,
The
End
For
Whi
ch
God
Has
Plac
ed
You
In
This
Wor
ld,
Whi
ch
Is
To
Hon
or
Him
And
To
Sav
e
You
r
Sou
l.
Con
side
r
Wh
at
Stat
e
Aff
ords
You
The
Best
Mea
ns
Of
Atta
inin
g
This
End
.
Exa
min
e
You
r
Dis
posi
tion
,
You
r
Con
stitu
tion
,
You
r
Cha
ract
er,
You
r
Stre
ngth
,
You
r
Incl
inati
ons,
You
r
Hab
its,
The
Mo
vem
ents
Of
You
r
Hea
rt,
The
Attr
acti
ons
Of
Gra
ce,
The
Insp
irati
ons
Of
The
Hol
y
Spir
it.
Con
side
r
Wh
at
You
Wo
uld
Wis
h To
Hav
e
Don
e At
The
Hou
r Of
Dea
th;
Wh
at
You
Wo
uld
Adv
ise
A
Frie
nd
To
Do
In
You
r
Plac
e.
And
As
It Is
Diff
icult
To
Dist
ingu
ish
The
Mo
vem
ents
Of
Nat
ure
Fro
m
Tho
se
Of
Gra
ce;
And
As
The
Evil
One
Fre
que
ntly
Tra
nsfo
rms
Him
self
Into
An
Ang
el
Of
Lig
ht;
And
No
One
Can
Jud
ge
In
His
Ow
n
Cas
e,
And
The
re Is
Dan
ger
Of
Hee
ding
The
Sug
gest
ions
Of
Self
-
love
,
The
Safe
st
Way
, In
Ord
er
To
Pro
cee
d
Wis
ely
In
An
Aff
air
Of
Suc
h
Imp
orta
nce,
Is
To
Tak
e
The
Adv
ice
Of
A
Wis
e
And
Exp
erie
nce
d
Dire
ctor
; To
Ma
ke
Kno
wn
To
Him
The
Sent
ime
nts
Of
You
r
Sou
l,
And
To
Abi
de
By
His
Adv
ice,
Con
vinc
ed
Tha
t
God
Will
Nev
er
Per
mit
You
To
Be
Dec
eive
d
Wh
en
You
Act
Sinc
erel
y
Wit
h
His
Rep
rese
ntati
ve,
Thr
oug
h
Wh
om
He
Ma
kes
His
Will
Kno
wn
To
You
.

Wh
at
The
y
Sho
uld
Do
Wh
o
Are
Sett
led
In A
Stat
e Of
Life
.
If
You
Are
Sett
led
In A
Stat
e Of
Life
,
Con
side
r
Ho
w It
Was
Tha
t
You
Ent
ered
It
—
Thr
oug
h
Pass
ion,
Inte
rest,
Vex
atio
n,
Van
ity,
Hu
man
Res
pect
?
Did
You
Con
sult
God
?
Did
You
Ask
His
Lig
ht?
Is
You
r
Stat
e
Goo
d
Or
Evil
? If
Goo
d,
You
Mus
t
Perf
ect
It. If
Evil
,
You
Mus
t
Aba
ndo
n It.
If
You
Are
Sett
led
In A
Stat
e Of
Life
And
Can
not
Lea
ve
It,
Re
mai
n In
It,
But
In A
Spir
it
Of
Pen
anc
e,
Rep
airi
ng
As
Far
As
Pos
sibl
e
The
Faul
t
You
Hav
e
Co
mm
itted
,
And
Bea
ring
All
The
Tria
ls
God
Sen
ds
You
In
It.
Pers
uad
e
You
rself
Tha
t
You
Can
Onl
y
Be
Rest
ored
To
His
Fav
or
By
The
Cha
stise
men
ts
Of
Just
ice;
Tha
t
You
Can
Rec
over
Pea
ce
Onl
y
By
Pati
enc
e,
Inn
oce
nce
Onl
y
By
Peni
tenc
e;
Tha
t
Suff
erin
g
Sup
plie
s
The
Plac
e Of
Acti
on;
Tha
t
The
Onl
y
Sou
rce
Of
Salv
atio
n
For
You
Is
Hu
mili
ty
And
Suff
erin
g;
Tha
t
Pea
ce
Will
Foll
ow
Tro
uble
;
Tha
t
Cal
m
Will
Foll
ow
The
Stor
m.

Rul
es
For
Reli
giou
s.
If
You
Are
A
Reli
giou
s,
Wh
atev
er
The
Mea
ns
Whi
ch
Bro
ught
You
To
Reli
gion
, Be
Pers
uad
ed
Tha
t It
Has
Hap
pen
ed
For
The
Best
,
And
Tha
t
You
Are
Wh
ere
God
Will
s
You
Sho
uld
Be.
Doe
s
Not
The
Son
Of
God
Des
ire
Tha
t All
Shal
l Be
Perf
ect
Eve
n
As
His
Hea
venl
y
Fath
er Is
Perf
ect?
And
Doe
s
He
Not
Say
Tha
t
The
Mea
ns
Of
This
Perf
ecti
on
Is
To
Aba
ndo
n
Our
Pos
sess
ions
, To
Den
y
Our
selv
es,
To
Tak
e
Up
Our
Cro
ss
And
To
Foll
ow
His
Exa
mpl
e
And
Cou
nsel
s?
This
Is
The
Reli
giou
s
Stat
e.
The
refo
re,
Tho
ugh
You
Hav
e
Ent
ered
It
Tho
ught
lessl
y—
Tha
t Is,
Fro
m
No
Seri
ous
Mot
ive
—
Yet
You
Sho
uld
Beli
eve
It Is
The
Will
Of
God
,
And
Tha
t
You
Are
In
The
Wa
y
Of
Perf
ecti
on.
Ma
ke,
The
n, A
Virt
ue
Of
Nec
essit
y.
Em
brac
e
This
Stat
e,
Ho
wev
er
Con
trar
y It
Ma
y
Be
To
You
r
Incl
inati
ons.
Tak
e
Upo
n
You
r
Sho
ulde
rs
The
Swe
et
Yok
e Of
Jesu
s,
And
Prot
est
Tha
t
You
Will
Bea
r It
For
Lov
e Of
Him
All
The
Day
s Of
You
r
Life
.

Spe
cial
Stat
es.
Gra
ces
Are
Not
Onl
y
Atta
che
d To
The
Stat
e
And
Life
In
Whi
ch
God
Wis
hes
Us,
But
Als
o To
Spe
cial
Plac
es
And
Em
ploy
men
ts
Pres
crib
ed
Us
By
Obe
dien
ce.
Wo
uld
You
Be
A
Reli
giou
s In
An
Ord
er
To
Whi
ch
God
Has
Not
Call
ed
You
?
Wh
y
Wo
uld
You
Wis
h To
Be
In A
Hou
se,
In A
Posi
tion
, In
An
Offi
ce
Whi
ch
God
Has
Not
Giv
en
You
?
God
's
For
etho
ught
Em
brac
es
Not
Onl
y
All
Ma
nkin
d,
But
Eac
h
Of
His
Cre
atur
es:
To
Eac
h
One
Is
Assi
gne
dA
Spe
cial
Plac
e, A
Spe
cial
Wor
k;
Con
seq
uent
ly
You
r
Gra
ces
Are
Atta
che
d To
The
Plac
e
And
The
Em
ploy
men
t
Des
tine
d
For
You
By
Pro
vide
nce
And
Indi
cate
d
By
Obe
dien
ce.

Refl
ecti
ons.
The
re
Are
Rea
son
able
Peo
ple
Wh
o
Des
ire,
It Is
Tru
e,
Onl
y
Wh
at Is
Just
,
But
Des
ire
It
Inor
dina
tely.
The
y
See
k
Wh
at Is
Rig
ht
Unr
easo
nabl
y,
Tha
t Is,
Pass
iona
tely.
Do
You
Wis
h To
Liv
e In
Pea
ce
And
Win
Bles
sing
s
Fro
m
Hea
ven
?
Ask
Not
hing
,
Ref
use
Not
hing
,
Aba
ndo
n
You
rself
To
The
Pro
vide
nce
Of
God
; Be
Gui
ded
By
Obe
dien
ce;
Trus
t In
You
r
Sup
erio
rs.
As
You
Hav
e
Ent
ered
Reli
gion
Onl
y To
Ser
ve
God
, Be
Con
vinc
ed
Tha
t
You
Ren
der
Him
No
Ser
vice
Whi
ch
Is
Plea
sing
To
Him
If
You
Are
Not
Wh
ere
He
Will
s
You
To
Be,
And
If
You
Do
Not
Do
As
He
Des
ires.
Oh,
Ho
w
Hap
py
Is
He
Wh
o
Con
fide
s In
God
And
Aba
ndo
ns
Him
self
To
His
Gui
dan
ce!
And
Ho
w
Mis
erab
le Is
He
Wh
o
Tur
ns
Fro
m
God
And
Foll
ows
The
Imp
ulse
Of
His
Pass
ions
!

Cha
pter
Xiv.
Of
The
Exe
rcis
e Of
One
's
Cha
rge.

Tha
t
We
Mus
t
Fait
hful
ly
Acq
uit
Our
selv
es
Of
Our
Cha
rge.
As
You
Do
Not
Bel
ong
To
You
rself
But
To
God
,
You
Sho
uld
Lab
or
Not
For
You
rself
,
But
For
God
.
You
Will
Nev
er
Lab
or
Mor
e
Adv
anta
geo
usly
For
You
rself
Tha
n
Wh
en
You
Lab
or
For
God
's
Inte
rest.
You
Are
Lab
orin
g
For
His
Inte
rest
Wh
en
You
Fulf
ill
You
r
Cha
rge
As
An
Offi
ce
Whi
ch
He
Has
Giv
en
You
,
And
Acq
uit
You
rself
Of
Its
Duti
es
Wit
h
All
The
Ene
rgy,
Wat
chfu
llne
ss,
And
Fide
lity
Of
Whi
ch
You
Are
Cap
able
.
Ma
ke
No
Dist
incti
on
Bet
wee
n
You
r
Inte
rest
s
And
Tho
se
Of
God
.
You
Hav
e
But
One
Inte
rest,
Whi
ch
Is
To
Sav
e
You
r
Sou
l,
And
You
r
Sou
l Is
God
's
Onl
y
Inte
rest
As
Wel
l As
You
rs.
He
Tho
ught
Of
The
Salv
atio
n
Of
You
r
Sou
l
Fro
m
All
Eter
nity
; He
Lab
ored
For
It
Fro
m
The
Beg
inni
ng
Of
The
Wor
ld;
To
Acc
omp
lish
It
He
Des
cen
ded
Fro
m
Hea
ven
To
Eart
h,
Was
Bor
n In
A
Stab
le,
And
Die
d
Upo
nA
Cro
ss.
Do
You
App
reci
ate
This
? Is
It
Not
Wor
th
You
r
Whi
le
To
Refl
ect
Upo
n
It?

Our
Tale
nts
Are
Giv
en
Us
Onl
y To
Do
Wh
at
God
Co
mm
and
s.
A
Gre
at
Am
biti
on
Is A
Gre
at
Cro
ss.
It Is
Gre
at
Foll
y To
Beli
eve
Our
selv
es
Cap
able
Of
All
Thi
ngs.
Our
Stre
ngth
And
Our
Abil
ities
Are
Lim
ited.
God
, St.
Paul
Tell
s
Us,
Divi
des
His
Gra
ces:
Wh
en
He
Sen
ds
Us
To
Lab
or
In
His
Vin
eyar
d
He
Giv
es
Us
Exa
ctly
Wh
at
We
Nee
d.
Wh
en
He
Plac
es
Us
In
Any
Posi
tion
He
Assi
gns
Us
A
Fun
d
Of
Gra
ces
To
Ena
ble
Us
To
Acq
uit
Our
selv
es
Wor
thil
y
Of
Our
Cha
rge.

Ho
w
We
Sho
uld
Fulf
ill
Our
Cha
rge.
You
Will
Fulf
ill
You
r
Cha
rge
Fait
hful
ly If
You
Rec
eive
It
Fro
m
God
's
Han
ds,
Acc
ept
It
By
His
Ord
ers,
If
You
Rel
y
Upo
n
His
Gra
ce,
If
You
Ask
His
Bles
sing
, If
You
Asp
ire
To
No
Oth
er
Cha
rge,
If
You
Lab
or
Che
erfu
lly,
Pers
iste
ntly,
Cou
rage
ousl
y,
And
Pers
ever
ing
Che
erfu
lly,
Tha
t Is,
Wit
hout
Vex
atio
n;
Cou
rage
ousl
y,
Avo
idin
g
Ind
olen
ce;
Pers
ever
ingl
y,
Und
eter
red
By
Wea
rine
ss
And
Vex
atio
ns.
Wit
h
Wh
at
Faul
t
Doe
s
You
r
Con
scie
nce
Rep
roac
h
You
In
The
Fulf
illm
ent
Of
You
r
Cha
rge?
Are
You
Wh
ere
You
Sho
uld
Be?
Do
You
Do
Wh
at
You
Sho
uld
And
As
You
Sho
uld?

We
Sho
uld
Not
Be
Pass
iona
tely
Atta
che
d To
Our
Cha
rge.
Do
Not
Jud
ge
Tha
t
You
r
Cha
rge
Is
Uns
uita
ble
To
You
Bec
ause
It
Doe
s
Not
Plea
se
You
.
Incl
inati
on,
It Is
Tru
e, Is
A
Mar
k
Of
Voc
atio
n,
But
It
Sho
uld
Be
Disi
nter
este
d,
Pea
cefu
l,
Obe
dien
t,
And
Free
Fro
m
All
Hu
man
Res
pect
And
All
Am
biti
on.
Dist
rust
An
Incl
inati
on
Whi
ch
Is
Tur
bule
nt,
Imp
etuo
us,
Reb
ellio
us,
And
Imp
atie
nt.

Wh
at
Tru
e
Dev
otio
n Is.
Nev
er
Sep
arat
e
God
's
Ser
vice
Fro
m
The
Duti
es
Of
You
r
Cha
rge.
Do
Not
Thi
nk
Tha
t It
Is
Lau
dabl
e To
Be
At
Chu
rch
Wh
en
You
Sho
uld
Be
At
The
Pala
ce,
To
Pra
y
Wh
en
You
Sho
uld
Wor
k.
The
Mos
t
Bea
utif
ul
Of
All
Dev
otio
ns
Is
The
Fulf
illm
ent
Of
You
r
Duti
es.
Wor
k
Wit
hout
Pra
yer
Is A
Vai
n
Occ
upat
ion;
Pra
yer
Wit
hout
Wor
k Is
Fals
e
Dev
otio
n.
Sati
sfy
You
r
Dev
otio
n
Afte
r
You
Hav
e
Fulf
illed
You
r
Obli
gati
ons.
Prec
ept
Is
Pref
erab
le
To
Cou
nsel
,
And
Duti
es
To
Wor
ks
Of
Sup
erer
ogat
ion.
If
You
Wo
uld
Suc
cee
d In
You
r
Lab
ors
Nev
er
Sep
arat
e
Wor
k
Fro
m
Pra
yer.
Pra
y
Bef
ore
Wor
k,
Pra
y
Dur
ing
Wor
k,
Pra
y
Afte
r
Wor
k.
The
Spir
itual
Is
To
The
Tem
pora
l
Wh
at
The
Sou
l Is
To
The
Bod
y.
Wh
at
Can
The
Bod
y
Do
Sep
arat
ed
Fro
m
The
Sou
l?
“see
k
Firs
t
The
Kin
gdo
m
Of
God
And
His
Just
ice,
And
All
The
se
Shal
l Be
Add
ed
Unt
o
You
.”
Loo
k
Afte
r
The
Prin
cipa
l,
And
The
Acc
esso
ry
Will
Not
Be
Wa
ntin
g.

Mar
ks
Of
Puri
ty
Of
Inte
ntio
n.
For
Wh
om
Do
You
Lab
or?
Are
You
r
Inte
ntio
ns
Pur
e?
Her
e
Are
Mar
ks
Of
A
Pur
e
Inte
ntio
n:
To
Lab
or
Wit
hA
Tra
nqui
l
Hea
rt;
To
Be
Rea
dy
To
Lea
ve
Or
Con
tinu
eA
Wor
k
You
Hav
e
Beg
un;
To
Lab
or
As
If
Onl
y
You
And
God
Wer
e In
The
Wor
ld;
To
Be
Con
tent
To
Hav
e
No
Sen
sibl
e
And
Nat
ural
Sati
sfac
tion
.
Cha
pter
Xv.
Of
Visi
ts
And
Con
vers
atio
n.

Visi
ts
Sho
uld
Be
Prof
itabl
e.
Imit
ate
St.
Cat
hari
ne
Of
Sien
a,
Of
Wh
om
It Is
Said
Tha
t No
One
App
roac
hed
Her
Wit
hout
Bec
omi
ng
Bett
er.
Let
You
r
Con
vers
atio
n
Be
Hol
y
And
Prof
itabl
e.
Let
The
re
Be
Not
hing
Aga
inst
God
.
This
Is
St.
Fra
ncis
De
Sale
s'
Gre
at
Ma
xim
,
Whi
ch
We
Mus
t
Alw
ays
Obs
erve
In
Con
vers
atio
n.
Ban
ish
All
Rail
lery
And
Detr
acti
on.
Nev
er
Am
use
You
rself
At
The
Exp
ense
Of
Oth
ers.
Wo
uld
You
Be
Will
ing
Tha
t
You
r
Sho
rtco
min
gs
Sho
uld
Fur
nish
Ent
ertai
nme
nt
To
The
Co
mpa
ny?
Do
Not
Be
Sati
sfie
d
Wit
h
Doi
ng
No
Har
m
To
Any
One
; Do
Goo
d, If
Pos
sibl
e,
To
Eve
ry
One
.
The
re Is
Not
hing
Mor
e
Ear
nest
ly
Rec
om
men
ded
To
Us
In
The
Writ
ings
Of
The
Apo
stles
Tha
n
Edif
icati
on
And
Goo
d
Exa
mpl
e.
“de
arly
Bel
ove
d, I
Bes
eec
h
You
,"
Say
s St.
Pete
r,
“let
You
r
Con
vers
atio
n
Be
Goo
d
Am
ong
The
Gen
tiles
,
Tha
t
The
y
May
, By
The
Goo
d
Wor
ks
Whi
ch
The
y
Shal
l
Beh
old
In
You
,
Glo
rify
God
.”
And
In
The
Sam
e
Cha
pter
He
Aga
in
Tell
s
The
Fait
hful
:
“acc
ordi
ng
To
Him
Tha
t
Has
Call
ed
You
,
Wh
o Is
Hol
y,
Be
You
Als
o In
All
Ma
nner
Of
Con
vers
atio
n
Hol
y.”
St.
Paul
Giv
es
The
Sam
e
Exh
orta
tion
To
His
Dis
cipl
e
Tim
othy
:
“be
Tho
u
An
Exa
mpl
e Of
The
Fait
hful
In
Wor
d,
In
Con
vers
atio
n,
In
Cha
rity,
In
Fait
h,
In
Cha
stity
.”
And
He
Writ
es
To
The
Phil
ippi
ans:
“onl
y
Let
You
r
Con
vers
atio
n
Be
Wor
thy
Of
The
Gos
pel
Of
Chri
st.”

Fro
m
The
Full
ness
Of
The
Hea
rt
The
Mo
uth
Spe
aket
h.
Wh
en
The
Apo
stles
Wer
e
Fill
ed
Wit
h
The
Hol
y
Spir
it
The
y
Beg
an
To
Spe
ak.
You
Mus
t Be
Fill
ed
Wit
h
The
Spir
it
Of
The
Wor
ld,
Sinc
e
You
Spe
ak
Onl
y
Of
Its
Van
ities
.
The
re Is
A
Tim
e, It
Is
Tru
e,
For
All
Thi
ngs,
And
You
Mus
t
Be
war
e Of
Prea
chin
g
Unti
mel
y
Ser
mon
s,
Or
Of
Wea
ryin
g
You
r
Hea
rers
Eve
n
Wit
h
Goo
d
Thi
ngs.
You
r
Con
vers
atio
n
Sho
uld
Be
Sea
son
ed
Wit
h
Pru
den
ce.
Hon
ey
Is
Goo
d,
Say
s
The
Wis
e
Ma
n,
But
We
Sho
uld
Not
Eat
Too
Mu
ch
Of
It.

Visi
ts
Sho
uld
Be
Mo
dest
.
If
You
Con
vers
e
Wit
h
Oth
ers,
And
Cha
rity
Req
uire
s
You
To
Con
trib
ute
To
The
ir
Am
use
men
t,
Nev
er
Let
It
Be
At
The
Exp
ense
Of
Virt
ue
Or
Mo
dest
y.
Be
On
You
r
Gua
rd
And
Wat
ch
Ove
r
You
rself
,
Bea
ring
In
Min
d
Tha
t
The
re
Are
No
Mor
e
Dan
gero
us
Occ
asio
ns
Tha
n
Suc
h
Con
vers
atio
ns.
Avo
id
An
Imp
erio
us
Or
Ora
cula
r
Ma
nner
Of
Deli
veri
ng
You
r
Opi
nion
, As
If
The
re
Wer
e
No
App
eal
Fro
m
It;
Suff
er
Oth
ers
To
Diff
er
Wit
h
You
Wit
hout
Off
ense
; Do
Not
Tak
e
Adv
anta
ge
Of
The
Mo
dest
y
Of
Oth
ers
To
Mo
nop
oliz
e
The
Con
vers
atio
n
And
Mar
tyri
ze
You
r
Hea
rers.
Spe
ak
But
Littl
e,
And
Spe
ak
Wel
l,
And
Allo
w
Oth
ers
The
Lib
erty
You
Clai
m
For
You
rself
.
It Is
A
Mar
k
Of
A
Trifl
ing,
Ill-
regu
late
d
Min
d To
Inte
rrup
t. A
Wis
e
Ma
n
Spe
aks
Onl
y In
Def
ault
Of
Ano
ther,
As
It
Wer
e,
And
To
Sust
ain
The
Con
vers
atio
n.
He
Foll
ows
The
Cou
nsel
Of
The
Hol
y
Spir
it:
“wh
ere
The
re Is
No
Hea
ring
Pou
r
Not
Out
Wor
ds.”
He
Kno
ws
Tha
t He
Nee
ds
The
Assi
stan
ce
Of
Gra
ce
To
Spe
ak
Wis
ely,
And
Tha
t
God
Giv
es
This
Gra
ce
Onl
y
Wh
en
He
Will
s Us
To
Spe
ak;
Hen
ce
If
We
Spe
ak
Oth
erwi
se,
Tha
t Is,
If
We
Inte
rrup
t
And
Spe
ak
Wit
hout
Reg
ard
To
Oth
ers,
We
Can
Har
dly
Fail
To
Fall
Into
So
me
Erro
r Or
Faul
t.
Beli
eve
Me,
If
You
Wo
uld
Lea
rn
To
Spe
ak
Wis
ely,
You
Mus
t
Beg
in
By
Lea
rnin
g To
Be
Sile
nt.
The
re
Are
Pers
ons
Wh
o
Spe
ak
Mor
e
Wit
h
The
Bod
y
Tha
n
Wit
h
The
Ton
gue,
And
Em
ploy
Mor
e
Ges
ture
s
Tha
n
Wor
ds.
Ges
ture
Is
Inte
nde
d To
Em
pha
size
,
And
So
meti
mes
To
Tak
e
The
Plac
e Of
Spe
ech;
It Is
A
Mut
e
Lan
gua
ge
Whi
ch
Spe
aks
To
The
Eye
,
And
Whi
ch
Is
Mor
e
Rea
dily
Und
erst
ood
By
The
Hea
rt
Tha
n
The
Min
d.
Spe
ech
Is
The
Inte
rpre
ter
Of
The
Min
d,
And
Ges
ture
Of
The
Hea
rt.
But
A
Prof
usio
n
Of
Ges
ture
Tak
es
Fro
m
The
Dig
nity
Of
Spe
ech,
And
Indi
cate
s,
Usu
ally,
An
Exc
itabl
e
Min
d.
If
You
Do
Not
Allo
w
You
rself
To
Be
Mo
ved
By
Pass
ion,
You
Will
Spe
ak
Mo
dest
ly
And
Tem
pera
tely,
And
You
r
Wh
ole
Bea
ring
Will
Test
ify
A
Tem
pera
te
And
Wel
l-
regu
late
d
Min
d.
It Is
Gre
at
Wis
dom
Nev
er
To
Giv
e Or
To
Tak
e
Off
ense
; To
Suff
er
Wit
hout
Ma
king
Oth
ers
Suff
er;
To
Be
A
Mar
tyr
Wit
hout
Mar
tyri
zing
Oth
ers;
To
Be
Abl
e To
Obs
erve
A
Cert
ain
Am
ount
Of
Rest
rain
t In
Our
Co
mm
unic
atio
ns
Wit
h
Oth
ers.
The
re
Are
Pers
ons
Wh
o
Ope
n
The
ir
Hea
rts
To
Any
One
And
Eve
ry
One
;
And
Oth
ers,
Aga
in,
Wh
o
See
m
To
Be
Livi
ng
Beh
ind
A
Mas
k,
Eith
er
To
Sur
pris
e
Oth
ers
Or
To
Gua
rd
Aga
inst
Sur
pris
e
The
mse
lves
.
Bot
h
Extr
eme
s
Sho
uld
Be
Avo
ided
;
The
Firs
t
Sho
ws
Gre
at
Wa
nt
Of
Dis
creti
on,
The
Sec
ond
Pro
cee
ds
Fro
m
Mal
ice
Or
Dist
rust.
Cult
ivat
e
Eas
e
And
Dig
nity
Of
Ma
nner
; Be
Res
erve
d
Wit
hout
Con
strai
nt,
Mo
dest
Wit
hout
Aff
ecta
tion
,
Obli
ging
Wit
hout
Flat
tery,
Mer
ry
Wit
hout
Lev
ity,
Seri
ous
Wit
hout
Sev
erity
.
One
Nev
er
Spe
aks
Wis
ely
Und
er
The
Infl
uen
ce
Of
Pass
ion.
Goo
d
Sen
se
And
Piet
y
Cou
nsel
You
To
Be
Sile
nt
Und
er
Suc
h
Circ
ums
tanc
es,
And
Eve
n If
You
Suff
er
Con
fusi
on
And
Mor
tific
atio
n
You
Will
Los
e
Not
hing
The
reby
,
But
Gai
n
Im
mea
sura
bly
By
Con
quer
ing
You
r
Pass
ion.
Enj
oy
Rec
reati
on
Or
Am
use
men
t
Wit
hA
Pur
e
Inte
ntio
n;
Ask
God
To
Gov
ern
You
r
Ton
gue;
Kee
p
You
rself
Alw
ays
In
His
Pres
enc
e;
Put
A
Brid
le
On
You
r
Ton
gue,
And
Wh
atev
er
The
Co
mpa
ny
In
Whi
ch
You
Fin
d
You
rself
,
Nev
er
For
get
Tha
t
God
And
His
Ang
els
Are
Pres
ent.
Do
Not
Be
Of
Tho
se
Wh
ose
Prin
cipl
es
Cha
nge
Wit
h
The
Tim
es;
Rul
e
You
r
Pass
ions
; Do
Not
Aba
ndo
n
You
rself
To
The
ir
Sha
mef
ul
Cap
rice
s.
You
Are
A
Ma
n
And
A
Chri
stia
n.
As
A
Ma
n
You
Are
Gui
ded
By
Rea
son,
As
A
Chri
stia
n
By
Gra
ce.
Bot
h
Ten
d To
Pres
erve
Pea
ce
Of
Sou
l,
Tra
nqui
llity
Of
Min
d,
And
Sere
nity
Of
Hea
rt.
In
You
r
Visi
ts
And
Soci
al
Inte
rcou
rse
Trea
t
Oth
ers
Wit
h
The
Kin
dne
ss
And
Cou
rtes
y
You
Exp
ect
Fro
m
The
m.
Cult
ivat
e
An
Equ
able
Ma
nner
,
Avo
idin
g
Im
mod
erat
e
Mirt
h
Or
Extr
eme
Sole
mni
ty;
Gra
ciou
sly
Gra
nt A
Fav
or
In
You
r
Pow
er,
And
Wh
en
Obli
ged
To
Den
yA
Req
uest
Soft
en
The
Ref
usal
Wit
h
Kin
dne
ss
And
Mar
ks
Of
Aff
ecti
on.
Fide
lity
To
God
Obli
ges
You
To
Pre
vent
Evil
Dis
cour
ses
By
Cha
ngin
g
The
Con
vers
atio
n,
Or
By
Payi
ng
No
Atte
ntio
n To
It,
Or
By
Ma
king
It
Evi
dent
Tha
t It
Dis
plea
ses
You
.
Do
Not
Be
Of
Tho
se
Wea
kly
Co
mpl
ace
nt
Cha
ract
ers
Wh
o
Prai
se
Eve
ryth
ing,
Wh
ethe
r
Goo
d
Or
Evil
; Or
Of
Tho
se
Wh
o
Indi
scri
min
atel
y
Cen
sure
And
Cav
il At
Eve
ryth
ing,
And
Wh
om
It Is
Imp
ossi
ble
To
Plea
se.j
usti
ce
Req
uire
s
Tha
t
You
Prai
se
Wh
at Is
Lau
dabl
e;
And
Cha
rity,
Tha
t
You
Sha
re
In
The
Joy
Of
You
r
Nei
ghb
or.
Lov
e,
And
Do
As
You
Will
.
Lov
e, I
Say,
Wit
h
Tha
t
Lov
e
Whi
ch
Is
Cha
rity,
And
You
r
Con
vers
atio
n
Will
Be
Lik
e
Tha
t Of
The
Ang
els,
Wh
o
Bea
r
Wit
h
Our
Def
ects
,
Wh
o
Cou
nsel
Us
In
Our
Dou
bts,
Wh
o
Con
sole
Us
In
Our
Tria
ls,
Wh
o
Assi
st
Us
In
Our
Mis
erie
s,
Wh
o
Are
Wit
h
Us
Onl
y To
Hel
p
And
Ben
efit
Us.
Bea
r
You
rself
In
Lik
e
Ma
nner
Tow
ard
You
r
Nei
ghb
or,
And
You
r
Con
vers
atio
n
Will
Be
Ang
elic.

Frie
nds
hip.
To
Lov
e
Thr
oug
h
Insti
nct
Is
To
Lov
e As
An
Ani
mal;
To
Lov
e
Acc
ordi
ng
To
Incl
inati
on
Is
To
Lov
e As
A
Ma
n;
To
Lov
e
Aga
inst
Incl
inati
on
Is
To
Lov
e As
A
Sain
t;
This
Is
The
Sup
rem
e
Effo
rt
Of
Chri
stia
n
Cha
rity,
And
The
Triu
mph
Of
Divi
ne
Lov
e;
For
Onl
y
God
,
Say
s St.
Tho
mas
,
Can
Ena
ble
Us
To
Lov
e
One
Wh
o
Doe
s
Not
Plea
se
Us;
Still
Mor
e
One
Wh
o
Dis
plea
ses
Us,
Wh
o
Grie
ves
And
Off
end
s
Us.
Cha
pter
Xvi.

Sile
nce.
P.
De
Gon
neli
eu

End
eav
or
To
Sec
ure
You
rself
In
The
Cou
rse
Of
The
Afte
rno
on
Fift
een
Min
utes
Or
A
Half
Hou
r Of
Sile
nce.
Dur
ing
The
se
Mo
men
ts
Thi
nk
So
meti
mes
Of
The
Rec
olle
ctio
n
Of
Jesu
s,
Mar
y,
And
Jose
ph,
And
Unit
e
You
r
Wor
k
Wit
h
The
irs;
At
Oth
er
Tim
es
Refl
ect
Upo
n
The
Res
pect
ful
Sile
nce
Whi
ch
The
Sain
ts
Obs
erve
In
Hea
ven,
Wh
ere
The
y
Are
Co
mpl
etel
y
Rap
t In
God
;
Sig
h
For
This
Bles
sed
Rep
ose.
Spe
ak
Hea
rt
To
Hea
rt
Wit
h
You
r
Ang
el
At
You
r
Side
;
Tha
nk
Him
For
His
Car
e Of
You
r
Salv
atio
n,
Pro
misi
ng
Him
To
Res
pect
And
To
Fait
hful
ly
Foll
ow
His
Insp
irati
ons.
Ask
Him
To
Pres
ent
The
Pra
yers
And
Sig
hs
Of
You
r
Hea
rt
To
Our
Lor
d.
You
Ma
y
Als
o
Refl
ect
Upo
n
The
Nec
essit
y
Of
Spe
ndin
g
Tim
e
Prof
itabl
y,
And
The
Stri
ct
Acc
ount
You
Will
Hav
e To
Ren
der,
At
The
Last
Day
, Of
Eve
ry
Mo
men
t Of
You
r
Life
.
If
You
Are
Alo
ne
Rec
ite
So
me
Voc
al
Pra
yers
;
But
Do
Not
Imp
ose
This
Sile
nce
Upo
n
Tho
se
Abo
ut
You
; If
The
y
Spe
ak
To
You
Ans
wer
Wit
hout
Hes
itati
on,
Wit
hout
,
Ho
wev
er,
Prol
ongi
ng
The
Con
vers
atio
n.
Off
er
You
r
Sile
nce
To
God
To
Rep
air
The
Faul
ts
You
Hav
e
Co
mm
itted
By
You
r
Wor
ds,
And
Als
o In
Exp
iatio
n
Of
The
Sins
Of
The
Ton
gue
Co
mm
itted
In
The
Wor
ld.
If
You
Fail
In
Cha
rity
Dur
ing
The
Day
, Or
Ans
wer
Imp
atie
ntly,
Pun
ish
You
rself
By
Obs
ervi
ng
Sile
nce
For
The
Spa
ce
Of
Tim
e
Nec
essa
ry
To
Say
A
Mis
erer
e.
It
Wo
uld
Be
Gen
erou
s To
Imp
ose
This
Sile
nce
On
You
rself
Wh
en
You
Feel
Mos
t
Des
irou
s To
Spe
ak.
You
Hav
e
No
Idea
Ho
w
Plea
sing
The
se
Littl
e
Sacr
ifice
s
Are
To
Our
Divi
ne
Mas
ter.

Inte
ntio
ns
For
The
Obs
erva
tion
Of
Sile
nce.

We
Ma
y
Hav
eA
Spe
cial
Inte
ntio
n
For
Eac
h
Day
Of
The
Wee
k,
And
San
ctif
y
Our
Sile
nce,
Off
erin
g It
As
Foll
ows
:
Sun
day:
To
The
Hol
y
Trin
ity,
To
Hon
or
The
Sile
nce
Of
Jesu
s In
The
Bos
om
Of
His
Fath
er.
Mo
nda
y:
To
The
Hol
y
Spir
it,
To
Hon
or
The
Sile
nce
Of
Jesu
s
Wh
en
He
Reti
red
To
The
Des
ert.
Tue
sda
y:
To
Ang
el
Gua
rdia
ns,
To
Imit
ate
The
Sile
nce
Of
The
Ang
els
Bef
ore
The
Bles
sed
Sacr
ame
nt.
We
dne
sda
y:
To
St.
Jose
ph,
To
Hon
or
His
Sile
nce
And
Obt
ain
An
Inte
rior
Spir
it.
Thu
rsda
y:
To
The
Sacr
ed
Hea
rt In
The
Sacr
ame
nt
Of
The
Alta
r,
Wh
ere
This
Divi
ne
Soli
tary
Obs
erve
sA
Prof
oun
d
Sile
nce.
Frid
ay:
To
The
Mys
tery
Of
The
Cro
ss,
To
Hon
or
The
Sile
nce
Whi
ch
Jesu
s
Obs
erve
d
Dur
ing
His
Pass
ion.
Satu
rday
: To
The
Im
mac
ulat
e
Hea
rt
Of
Mar
y,
To
Obt
ain
The
Gra
ce
To
Imit
ate
The
Sile
nce
Of
Our
Hol
y
Mot
her.

Cha
pter
Xvii
.

Visi
ts
To
The
Bles
sed
Sacr
ame
nt.

We
Are
Plea
sed
To
Be
In
The
Co
mpa
ny
Of
Tho
se
We
Lov
e.
The
Son
Of
God
Deli
ghts
To
Be
Wit
h
You
. Do
You
Deli
ght
To
Be
Wit
h
Him
?
Do
You
Pay
Him
A
Visi
t
Eac
h
Day
?
He
Re
mai
ns
Upo
n
Eart
h To
Cou
nsel
You
In
You
r
Dou
bts,
To
Con
sole
You
In
You
r
Tria
ls,
To
Stre
ngth
en
You
In
You
r
Tem
ptati
ons.
Do
You
Beli
eve
Tha
t He
Is
On
Our
Alta
rs?
Can
You
Beli
eve
This
And
Aba
ndo
n
Him
?

Vari
ous
Inte
ntio
ns
In
Visi
ting
The
Bles
sed
Sacr
ame
nt

Titl
es
Of
Our
Lor
d.
The
re
Are
So
me
Wh
o
Fin
d
Dev
otio
n In
Con
side
ring
Our
Lor
d
Und
er
Vari
ous
Titl
es:
Sun
day
As
Kin
g,
Mo
nda
y
As
Fath
er,
Tue
sda
y
As
Frie
nd,
We
dne
sda
y
As
Phy
sici
an,
Thu
rsda
y
As
Spo
use,
Frid
ay
As
Red
eem
er,
Satu
rday
As
Glo
riou
s
Con
quer
or
And
Van
quis
her
Of
De
mon
s.

We
Sho
uld
Ma
ke
Act
s Of
Fait
h,
Hop
e,
Lov
e,
Con
fide
nce,
Tha
nks
givi
ng,
Etc.
, In
Con
for
mit
y
Wit
h
Our
Pres
ent
Dis
posi
tion
s
And
The
Spe
cial
Titl
e
We
Are
Con
side
ring
.
The
y
Wh
o
Rec
eive
Co
mm
unio
n
Dail
y
May
.
Foll
ow
This
Sam
e
Met
hod
And
Rec
eive
Our
Lor
d
Und
er A
Spe
cial
Titl
e
Eac
h
Day
.

Diff
eren
t
Circ
ums
tanc
es
Of
The
Pass
ion.
Oth
ers
Con
side
r
Our
Lor
d In
The
Cou
rse
Of
His
Pass
ion,
Of
Whi
ch
This
Sacr
ame
nt Is
A
Rep
rese
ntati
on.
Mo
nda
y, In
The
Gar
den
Of
Oliv
es,
Stru
ggli
ng
Wit
h
Sorr
ow,
And
Invi
ting
You
To
Stru
ggle
Wit
h
Him
.
Tue
sday
, In
The
Hou
se
Of
Ann
as
And
Cai
pha
s,
Bea
ring
Ign
omi
ny
And
Insu
lt,
And
Invi
ting
You
To
Bea
r
Inju
ries
Afte
r
His
Exa
mpl
e.
We
dne
sday
,
Bef
ore
Her
od,
Clas
sed
Wit
h
Bar
abb
as,
And
Mo
cke
d
As
A
Foo
l,
Tea
chin
g
You
To
Bea
r To
Be
Deri
ded
And
Con
tem
ned
For
His
Sak
e.
Thu
rsda
y, In
The
Sco
urgi
ng
And
Cro
wni
ng
Wit
h
Tho
rns,
Tell
ing
You
Ho
w
You
Mus
t
Suff
er
For
Him
.
Frid
ay,
Bea
ring
His
Cro
ss
To
Cal
vary
,
And
Beg
ging
You
To
Bea
r It
Wit
h
Him
And
To
Die
Wit
h
Him
.
Satu
rday
, In
The
To
mb
And
In
Lim
bo,
Exh
orti
ng
You
To
Des
cen
d
Thit
her
Wit
h
Him
.
Sun
day,
Rise
n In
Gali
lee,
Or
In
Hea
ven,
Pro
misi
ng
You
Tha
t
You
Will
Rei
gn
Wit
h
Him
.

Virt
ues
And
Mys
terie
s Of
Our
Lor
d.
Oth
ers
Fina
lly,
Afte
r
The
Exa
mpl
e Of
P.
De
Gon
neli
eu,
Con
side
rA
Virt
ue,
A
Mys
tery
Of
Our
Lor
d
Cor
resp
ondi
ng
To
The
Day
Of
The
Wee
k.
Sun
day:
Con
tem
plat
e
Jesu
s
Glo
riou
sly
Rise
n.
Ask
,
Wit
h
Con
fide
nce,
A
Sha
re
In
The
Joys
Of
His
Glo
riou
s
Res
urre
ctio
n,
And
For
This
End
Rec
eive
The
Tria
ls
Of
Life
Wit
h
Sub
mis
sive
Pati
enc
e.
Mo
nda
y:
Hon
or
Jesu
s In
His
Stat
e Of
Vict
im
In
The
Sacr
ame
nt
Of
The
Alta
r;
Im
mol
ate
You
rself
Co
mpl
etel
y To
His
Lov
e
By
Sacr
ifici
ng
To
Him
You
r
Pass
ions
,
You
r
Ill-
regu
late
d
Des
ires,
Tho
ught
s,
And
Aff
ecti
ons,
And
Unit
e
You
rself
Wit
h
The
Exp
iatio
n
Whi
ch
Jesu
s
Off
ers
To
God
His
Fath
er.
Tue
sda
y:
Hon
or
The
Fait
hful
Obe
dien
ce
Of
Our
Lor
d,
Wh
o
Des
cen
ds
Upo
n
The
Alta
r At
The
Voi
ce
Of
The
Prie
st,
And
Tak
e
The
Res
olut
ion
To
Obe
y
All
You
r
Sup
erio
rs
For
Lov
e Of
Him
.
We
dne
sda
y:
Me
ditat
e
On
The
Pati
enc
e Of
Jesu
s In
The
Bles
sed
Sacr
ame
nt,
Wh
ere
He
End
ures
The
Out
rage
s
And
Ingr
atitu
de
Of
Bad
Chri
stia
ns.
Ask
Par
don
For
You
r
Guil
ty
Bret
hren
And
For
You
rself
,
And
Beg
The
Gra
ce
To
Bea
r
Wit
hout
Co
mpl
aint
The
Off
ense
s
And
Tria
ls
Whi
ch
Fall
To
You
r
Lot.
Thu
rsda
y:
Ado
re
Jesu
s
Hu
mbl
ed,
Ign
ored
,
Des
pise
d,
And
Aba
ndo
ned
By
Me
n,
For
Wh
om
He
Is
Dail
y
Im
mol
ated
.
Bea
r
Him
Co
mpa
ny
By
Unit
ing
You
rself
Wit
h
All
You
r
Sou
l To
His
Mee
k
And
Hu
mbl
e
Hea
rt.
Frid
ay:
Hon
or
The
Lov
e
Whi
ch
Imp
elle
d
You
r
Divi
ne
Savi
or
To
Giv
e
Him
self
Wit
hout
Res
erve
, In
Ord
er
To
Tra
nsfo
rm
You
Into
Him
self.
Ret
urn
His
Lov
e
Wit
h
Tru
e
Dev
otio
n.
Satu
rday
:
Tha
nk
Him
For
The
Lib
erali
ty
He
Has
Ma
nife
sted
Tow
ard
You
In
The
Ma
ny
Gra
ces
He
Has
Best
owe
d
Upo
n
You
In
You
r
Co
mm
unio
ns.
Ask
Par
don
For
The
Abu
se
You
Hav
e
Ma
de
Of
The
m,
And
Res
olve
Aga
in
To
Lov
e
Him
Wit
hout
Res
erve
,
And
To
Ser
ve
Him
Wit
h
You
r
Wh
ole
Hea
rt.
Cha
pter
Xvii
i.

Spir
itual
Rec
olle
ctio
n.
Fro
m
Intr
odu
ctio
n To
A
Dev
out
Life

It Is
To
This
Poi
nt,
My
Dea
r
Phil
othe
a,
Tha
tI
Wis
h To
Dra
w
You
r
Part
icul
ar
Atte
ntio
n,
Sinc
e In
It
Con
sists
One
Of
The
Mos
t
Ass
ured
Mea
ns
Of
You
r
Spir
itual
Adv
anc
eme
nt.
Rec
olle
ct
As
Ofte
n
As
You
Can
, In
The
Cou
rse
Of
The
Day
, By
Any
Of
The
Fou
r
Wa
ys I
Hav
e
Mar
ked
Out
For
You
,
Tha
t
You
Stan
d In
The
Pres
enc
e Of
God
:
Obs
erve
Wh
at
He
Doe
s,
And
Wh
at
You
Are
Doi
ng,
And
You
Will
Fin
d
His
Eye
s
Per
petu
ally
Fixe
d
Upo
n
You
Wit
h
An
Inco
ncei
vabl
e
Lov
e.
The
n
Say
To
Him
: “o
My
God
!
Wh
y
Do
I
Not
Tur
n
My
Eye
s
Tow
ard
The
e,
As
Tho
u
Alw
ays
Loo
kest
On
Me?
Wh
y
Dos
t
Tho
u
Thi
nk
Ince
ssan
tly
On
Me,
O
My
God
?
And
Wh
y
Do
I
Seld
om
Thi
nk
On
The
e?
Wh
ere
Are
We,
O
My
Sou
l?
Our
Tru
e
Plac
e Of
Rest
Is
God
,
And
Wh
ere
Do
We
Fin
d
Our
selv
es?"
As
Bird
s
Hav
e
The
ir
Nes
ts
On
Tree
s,
To
Whi
ch
The
y
Reti
re
At
Nee
d,
And
The
Dee
r
Thi
cket
s
And
For
ests
In
Whi
ch
The
y
Hid
e
Fro
m
Purs
uit,
Or
Enj
oy
The
Coo
l
Sha
de
Of
Su
mm
er,
So
Will
We,
Phil
othe
a,
Cho
ose
So
me
Plac
e
Eve
ry
Day
,
Eith
er
On
Mo
unt
Cal
vary
Or
In
The
Wo
und
s Of
Our
Lor
d,
Or
So
me
Plac
e
Nea
r
Him
, As
A
Retr
eat
To
Whi
ch
We
Ma
y
Occ
asio
nall
y
Reti
re,
To
Refr
esh
And
Rec
reat
e
Our
selv
es
Ami
dst
Our
Ext
erio
r
Occ
upat
ions
,
And
The
re,
As
In A
Stro
ngh
old,
Def
end
Our
selv
es
Aga
inst
Tem
ptati
ons.
Bles
sed
Is
He
Tha
t
Can
Say
Wit
h
Trut
h To
Our
Lor
d:
"Th
ou
Art
My
Plac
e Of
Stre
ngth
And
My
Ref
uge,
My
Def
ense
Fro
m
Stor
ms,
And
My
Sha
dow
Fro
m
The
Hea
t"
(Ps.
Ixx.
3,
Isa.
Xxv
. 4).
Re
me
mbe
r,
Phil
othe
a,
To
Reti
re
Occ
asio
nall
y
Into
The
Soli
tude
Of
You
r
Hea
rt,
Whi
le
You
Are
Out
war
dly
Eng
age
d In
Bus
ines
s Or
Con
vers
atio
n.
This
Me
ntal
Soli
tude
Can
not
Be
Pre
vent
ed
By
The
Mul
titu
de
Of
Tho
se
Wh
o
Surr
oun
d
You
;
For
As
The
y
Are
Not
Abo
ut
You
r
Hea
rt,
But
You
r
Bod
y,
You
r
Hea
rt
Ma
y
Re
mai
n In
The
Pres
enc
e Of
God
Alo
ne.
This
Was
The
Exe
rcis
e
Whi
ch
The
Hol
y
Kin
g
Dav
id
Prac
tice
d
Ami
dst
His
Vari
ous
Occ
upat
ions
, As
He
Test
ifies
In
The
Foll
owi
ng,
As
Wel
l As
In
The
Sev
eral
Oth
er
Part
s Of
His
Psal
ms:
“o
Lor
d, I
Am
Alw
ays
Wit
h
The
e. I
Beh
eld
The
e,
Lor
d,
Alw
ays
Bef
ore
Me.
I
Hav
e
Lift
ed
Up
My
Eye
s To
The
e, O
My
God
,
Wh
o
Dw
elle
st In
Hea
ven.
My
Eye
s
Are
Eve
r
Tow
ard
The
e,
Lor
d.”
And
Inde
ed
Our
Con
vers
atio
n Is
Seld
om
So
Seri
ous
Or
Our
Occ
upat
ion
So
Abs
orbi
ng
As
To
Pre
vent
Us
Fro
m
Wit
hdra
win
g
Our
Hea
rts
Occ
asio
nall
y
Fro
m
The
m,
In
Ord
er
To
Reti
re
Into
This
Divi
ne
Soli
tude
.
Wh
en
The
Pare
nts
Of
St.
Cat
hari
ne
Of
Sien
a
Dep
rive
d
Her
Of
Eve
ry
Opp
ortu
nity,
Plac
e,
Or
Leis
ure
To
Pra
y
And
Me
ditat
e.
Our
Lor
d
Insp
ired
Her
To
Ma
ke
A
Littl
e
Orat
ory
In
The
Dep
th
Of
Her
Hea
rt,
Whi
ther
She
Cou
ld
Reti
re
In
Spir
it
Ami
dst
The
Pain
ful
Lab
ors
Whi
ch
Her
Pare
nts
Imp
ose
d
Upo
n
Her.
And
She
Rec
eive
d
No
Inco
nve
nien
ce
Fro
m
The
Atta
cks
Of
The
Wor
ld,
Bec
ause
, As
She
Said
,
She
Shu
t
Her
self
Up
In
Her
Inte
rior
Retr
eat,
Wh
ere
She
Co
mfo
rted
Her
self
Wit
h
Her
Hea
venl
y
Spo
use.
She
Fou
nd
This
Prac
tice
So
Prof
itabl
e
Tha
t
She
Afte
rwa
rds
Cou
nsel
ed
Her
Spir
itual
Chil
dren
To
Ado
pt
It.
Reti
re,
The
refo
re,
Fro
m
Tim
e To
Tim
e,
Into
The
Soli
tude
Of
You
r
Sou
l,
Wh
ere,
Sep
arat
ed
Fro
m
All
Cre
atur
es,
You
Ma
y
Spe
ak
Hea
rt
To
Hea
rt
Wit
h
God
On
The
Aff
airs
Of
You
r
Sou
l,
As
A
Frie
nd
Spe
aks
To
A
Frie
nd.
Say
Wit
h
Dav
id:
''i
Am
Bec
ome
Lik
e To
A
Peli
can
Of
The
Wil
dern
ess:
I
Am
Lik
eA
Nig
ht
Rav
en
In
The
Hou
se. I
Hav
e
Wat
che
d,
And
Am
Bec
ome
As
A
Spa
rro
w,
All
Alo
ne
On
The
Hou
se
Top
"
(Ps.
Ci.).
The
se
Wor
ds,
Tak
en
In A
Lite
ral
Sen
se,
Sho
w
Us
Tha
t
This
Gre
at
Kin
g
Spe
nt
Soli
tary
Hou
rs
In
The
Con
tem
plati
on
Of
Spir
itual
Thi
ngs.
And
Tak
en
In A
Mys
tical
Sen
se
The
y
Rev
eal
Thr
ee
Exc
elle
nt
Retr
eats
Whi
ther
We
Ma
y
Reti
re
To
Be
Wit
h
Our
Savi
or.
The
Rav
en
In
The
Dar
k,
Sile
nt
Hou
se
Brin
gs
To
Min
d
The
Des
olat
e
Stab
le
Wh
ere
Our
Savi
or
Lay
Hid
den
Fro
m
The
Wor
ld,
Exp
iatin
g
And
Mo
urni
ng
Our
Sins
.
The
Peli
can
Of
The
Wil
dern
ess,
Whi
ch
Wit
h
Her
Ow
n
Blo
od
Nou
rish
es
And
Giv
es
Life
To
Her
You
ng,
Indi
cate
s
Cal
vary
,
Wh
ere
Our
Savi
or
She
d
The
Last
Dro
p
Of
His
Blo
od
For
Us.
The
Spa
rro
w
Flyi
ng
Hea
ven
war
d
Rec
alls
The
Asc
ensi
on
Of
Our
Savi
or
Wh
en
He
Glo
riou
sly
Asc
end
ed
Fro
m
This
Eart
h To
Hea
ven.
Let
Us
Fre
que
ntly
Reti
re
In
This
Wa
y To
Con
tem
plat
e
Our
Savi
or
Und
er
The
se
Vari
ous
Circ
ums
tanc
es.
Bles
sed
Elze
ar,
Cou
nt
Of
Pro
ven
ce,
Hav
ing
Bee
n
Lon
g
Abs
ent
Fro
m
His
Dev
out
And
Cha
ste
Del
phin
a,
She
Sent
A
Spe
cial
Exp
ress
To
Him
, To
Inq
uire
Afte
r
His
Hea
lth,
By
Wh
om
He
Ret
urne
d
This
Ans
wer:
“i
Am
Ver
y
Wel
l,
My
Dea
r
Spo
use,
But
If
You
Des
ire
To
See
Me,
See
k
Me
In
The
Wo
und
Of
The
Side
Of
Our
Dea
r
Savi
or,
For
It Is
The
re
Onl
y
Tha
tI
Dw
ell;
The
re
Will
You
Fin
d
Me;
If
You
See
k
Me
Else
whe
re,
You
Will
See
k In
Vai
n.”
This
Was
A
Chri
stia
n
Nob
lem
an
Inde
ed.
Cha
pter
Xix.
Of
Asp
irati
ons,
Ejac
ulat
ory
Pra
yers
,
And
Goo
d
Tho
ught
s.
Fro
m
Intr
odu
ctio
n To
A
Dev
out
Life

We
Reti
re
Into
God
Bec
ause
We
Asp
ire
To
Him
;
And
We
Asp
ire
To
Him
Tha
t
We
Ma
y
Reti
re
Into
Him
: So
Tha
t
Asp
irati
ons
To
God
And
Spir
itual
Reti
rem
ent
Are
The
Mut
ual
Sup
port
Of
Eac
h
Oth
er,
And
Bot
h
Pro
cee
d
Fro
m
The
Sam
e
Sou
rce,
—
Viz.
,
Dev
out
And
Pio
us
Tho
ught
s.
Ma
ke
The
n,
Phil
othe
a,
Fre
que
nt
Asp
irati
ons
To
God
By
Sho
rt
But
Fer
vent
Ele
vati
ons
Of
You
r
Hea
rt.
Ad
mir
e
The
Infi
nite
Exc
elle
nce
Of
His
Perf
ecti
ons;
Imp
lore
The
Assi
stan
ce
Of
His
Pow
er;
Cast
You
rself
In
Spir
it At
The
Foo
t Of
Jesu
s
Cru
cifie
d;
Ado
re
His
Goo
dne
ss;
Con
vers
e
Wit
h
Him
Fre
que
ntly
On
The
Aff
airs
Of
You
r
Salv
atio
n;
Pres
ent
You
r
Sou
l To
Him
A
Tho
usa
nd
Tim
es A
Day
;
Con
tem
plat
e
His
Cle
men
cy
And
His
Swe
etne
ss;
Stre
tch
Out
You
r
Han
d To
Him
, As
A
Littl
e
Chil
d To
His
Fath
er,
Tha
t He
Ma
y
Con
duct
You
;
Plac
e
Him
In
You
r
Bos
om,
Lik
eA
Fra
gran
t
Nos
ega
y;
Plan
t
Him
In
You
r
Sou
l,
As
The
Stan
dard
Und
er
Whi
ch
You
Will
Fig
ht
The
Ene
my;
Rou
se
And
App
eal
To
You
r
Hea
rt In
Inn
ume
rabl
e
Wa
ys,
To
Enk
indl
e
And
Exc
ite
In It
A
Pass
iona
te
And
Ten
der
Aff
ecti
on
For
You
r
Spo
use.
Ejac
ulat
ory
Pra
yer
Was
Stre
nuo
usly
Rec
om
men
ded
By
The
Gre
at
St.
Aus
tin
To
The
Dev
out
Lad
y
Pro
ba.
And
,
Phil
othe
a, If
We
Acc
usto
m
Our
Sou
l To
Trea
t
Fam
iliar
ly
Wit
h
God
In
This
Way
, It
Will
Be
Alto
geth
er
Perf
ume
d
Wit
h
His
Perf
ecti
ons.
No
w
The
re Is
No
Diff
icult
y In
This
Exe
rcis
e,
As
It Is
Neit
her
Diff
icult
Nor
Inco
mpa
tible
Wit
h
Oth
er
Occ
upat
ions
,
Sinc
e In
The
se
Spir
itual
And
Inte
rior
Asp
irati
ons
We
Onl
y
Ma
ke
Sho
rt
Dev
iatio
ns
Whi
ch,
Inst
ead
Of
Pre
vent
ing,
Rat
her
Assi
st
Us
In
The
Purs
uit
Of
The
Obj
ect
We
Hav
e In
Vie
w.
The
Pilg
rim,
Tho
ugh
He
Sto
ps
To
Tak
eA
Littl
e
Win
e To
Refr
esh
Him
self,
Inte
rrup
ts
Not
His
Jour
ney
By
Doi
ng
So,
But,
On
The
Con
trar
y,
Acq
uire
s
Ne
w
Stre
ngth
To
Fini
sh It
Wit
h
Mor
e
Eas
e
And
Exp
editi
on,
Rest
ing
Onl
y
Tha
t He
Ma
y
Afte
rwa
rds
Pro
cee
d
The
Fast
er.
Ma
ny
Hav
e
Coll
ecte
dA
Stor
e Of
Voc
al
Asp
irati
ons,
Whi
ch
Ma
y
Be
Ver
y
Prof
itabl
e;
But
I
Wo
uld
Adv
ise
You
Not
To
Con
fine
You
rself
To
Any
Set
For
m
Of
Wor
ds,
But
To
Pro
nou
nce,
Eith
er
Wit
h
You
r
Hea
rt
Or
You
r
Lips
,
Suc
h
As
Lov
e
Spo
ntan
eou
sly
Sug
gest
s;
For
It
Will
Fur
nish
You
Wit
h
All
Tha
t
You
Can
Des
ire.
It Is
Tru
e
The
re
Are
Cert
ain
Wor
ds
Whi
ch
Hav
eA
Pec
ulia
r
For
ce
To
Sati
sfy
The
Hea
rt In
This
Res
pect
,
Suc
h
As
The
Asp
irati
ons
Inte
rspe
rsed
So
Cop
ious
ly
Thr
oug
hout
The
Psal
ms
Of
Dav
id;
The
Fre
que
nt
Inv
ocat
ions
Of
The
Na
me
Of
Jesu
s;
The
Ejac
ulati
ons
Of
Lov
e
Exp
ress
ed
In
The
Can
ticle
s,
Etc.
Spir
itual
Hy
mns
Will
Als
o
Ans
wer
The
Sam
e
Pur
pos
e
Wh
en
Sun
g
Wit
h
Atte
ntio
n.
The
y
Wh
o
Lov
e
Wit
hA
Hu
man
And
Nat
ural
Aff
ecti
on
Hav
e
The
ir
Hea
rts
And
Tho
ught
s
Ince
ssan
tly
Eng
age
d
By
The
Obj
ect
Of
The
ir
Pass
ion,
And
The
ir
Lips
Con
tinu
ally
Cha
nt
Its
Prai
se.
Wh
en
Abs
ent
The
y
Los
e
No
Opp
ortu
nity
Of
Test
ifyi
ng
The
ir
Aff
ecti
on
By
Lett
er,
And
Mee
t
Not
A
Tree
On
The
Bar
k
Of
Whi
ch
The
y
Do
Not
Insc
ribe
The
Na
me
Of
The
ir
Bel
ove
d.
In
Lik
e
Ma
nner
,
Suc
h
As
Trul
y
Lov
e
God
Can
Nev
er
Cea
se
To
Thi
nk
Of
Him
;
The
y
Liv
e
And
Bre
athe
Onl
y
For
Him
;
The
ir
Onl
y
Tho
ught
Is
The
Plea
sure
Of
Lov
ing
Him
;
His
Prai
se
Is
Eve
r
On
The
ir
Lips
,
And
,
Wer
e It
Pos
sibl
e,
The
y
Wo
uld
Eng
rave
The
Sacr
ed
Na
me
Of
Jesu
s
On
The
Bre
ast
Of
All
Ma
nkin
d.
To
This
All
Thi
ngs
Invi
te
The
m,
As
The
re Is
No
Cre
atur
e
Tha
t
Doe
s
Not
Dec
lare
To
The
m
The
Prai
ses
Of
The
ir
Bel
ove
d;
And
, As
St.
Aus
tin
Say
s,
Afte
r St.
Ant
ony,
Eve
ryth
ing
In
The
Wor
ld
Spe
aks
To
The
m
In A
Sile
nt
Yet
Ver
y
Inte
lligi
ble
Lan
gua
ge
In
Fav
or
Of
The
ir
Lov
e.
All
Thi
ngs
Exc
ite
The
m
To
Goo
d
Tho
ught
s,
Whi
ch
Giv
e
Birt
h To
Ma
ny
Ani
mat
ed
Noti
ons
And
Asp
irati
ons
Of
The
Sou
l To
God
.
Beh
old
So
me
Exa
mpl
es:
St.
Gre
gor
y
Naz
ianz
en,
Wal
king
On
The
Sea
shor
e,
Obs
erve
d
Ho
w
The
Wa
ves,
Adv
anci
ng
Upo
n
The
Bea
ch,
Left
Beh
ind
The
m
Shel
ls,
Littl
e
Peri
win
kles
,
Stal
ks
Of
Wee
ds,
Sma
ll
Oys
ters,
And
The
Lik
e,
Whi
ch
The
Sea
Had
Cast
Upo
n
The
Sho
re,
And
The
n,
Ret
urni
ng
Wit
h
Oth
er
Wa
ves,
Too
k
Part
Of
The
m
Bac
k,
And
Swa
llow
ed
The
m
Up
Aga
in,
Whi
le
The
Adj
oini
ng
Roc
ks
Con
tinu
ed
Fir
m
And
Im
mov
able
,
Tho
ugh
The
Bill
ows
Bea
t
Aga
inst
The
m
Wit
h
So
Mu
ch
Viol
enc
e.
Upo
n
Whi
ch
He
Ma
de
This
Salu
tary
Refl
ecti
on:
Tha
t
Fee
ble
Sou
ls,
Lik
e
Shel
ls
And
Stal
ks
Of
Wee
ds,
Suff
er
The
mse
lves
To
Be
Bor
ne
Awa
y
So
meti
mes
By
Affl
ictio
n,
And
At
Oth
er
Tim
es
By
Con
sola
tion
, At
The
Mer
cy
Of
The
Inco
nsta
nt
Bill
ows
Of
Fort
une;
But
Tha
t
Cou
rage
ous
Sou
ls
Con
tinu
e
Fir
m
And
Un
mov
ed
Und
er
All
Kin
ds
Of
Stor
ms;
And
Fro
m
This
Tho
ught
He
Pro
cee
ded
To
Tho
se
Asp
irati
ons
Of
Dav
id:
“sav
e
Me,
O
God
:
For
The
Wat
ers
Are
Co
me
In
Eve
n
Unt
o
My
Sou
l. O
Lor
d!
Deli
ver
Me
Out
Of
The
se
Dee
p
Wat
ers.
I
Am
Co
me
Into
The
Dep
th
Of
The
Sea:
And
A
Tem
pest
Hat
h
Ove
rwh
elm
ed
Me.
”
At
Tha
t
Tim
e
He
Was
In
Affl
ictio
n
For
The
Unh
app
y
Usu
rpat
ion
Of
His
Bis
hop
ric
Atte
mpt
ed
By
Ma
xim
us.
St.
Ful
gent
ius,
Bis
hop
Of
Rus
pa,
Bei
ng
Pres
ent
At
A
Gen
eral
Ass
emb
ly
Of
The
Ro
man
Nob
ility,
Wh
en
The
odo
ric
Of
The
Got
hs
Ma
de
An
Orat
ion
To
The
m,
And
Beh
oldi
ng
The
Sple
ndo
r Of
Ma
ny
Gre
at
Lor
ds,
Ran
ked
Eac
h
Acc
ordi
ng
To
His
Qua
lity,
Exc
laim
ed:
"O
God
,
Ho
w
Glo
riou
s
And
Bea
utif
ul
Mus
t
The
Hea
venl
y
Jeru
sale
m
Be,
Sinc
e
Eart
hly
Ro
me
App
ears
In
So
Mu
ch
Po
mp!
For
If In
This
Wor
ld
The
Lov
ers
Of
Van
ity
Be
Per
mitt
ed
To
Shi
ne
So
Brig
ht,
Wh
at
Mus
t
Tha
t
Glo
ry
Be
Whi
ch
Is
Res
erve
d In
The
Nex
t
Wor
ld
For
The
Lov
ers
And
Con
tem
plat
ors
Of
Trut
h!"
St.
Ans
elm,
Arc
hbis
hop
Of
Can
terb
ury,
By
Wh
ose
Birt
h
Our
Mo
unta
ins
Hav
e
Bee
n
Hig
hly
Hon
ored
,
Was
Ad
mir
able
In
The
App
licat
ion
Of
Goo
d
Tho
ught
s.
As
This
Hol
y
Prel
ate
Was
Pro
cee
ding
On
A
Jour
ney,
A
Har
e
Purs
ued
By
Hou
nds
Ran
Und
er
His
Hor
se,
As
To
A
Plac
e Of
Ref
uge,
Sug
gest
ed
By
The
Im
min
ent
Dan
ger
Of
Dea
th;
Whi
lst
The
Hou
nds,
Bar
king
Aro
und,
Dur
st
Not
Atte
mpt
To
Viol
ate
The
San
ctua
ry
To
Whi
ch
The
ir
Pre
y
Had
Rec
ours
e. A
Sig
ht
So
Ver
y
Extr
aord
inar
y
Ma
de
The
Wh
ole
Co
mpa
ny
Bur
st
Into
Lau
ghte
r;
But
The
Sain
t,
Wee
ping
And
Sig
hing
,
Crie
d
Out:
"Al
as!
You
Lau
gh,
But
The
Poo
r
Bea
st
Doe
s
Not
Lau
gh;
The
Ene
mie
s Of
The
Sou
l,
Afte
r
Hun
ting
And
Dri
ving
It
On,
Thr
oug
h
Vari
ous
Tur
ning
s
And
Win
ding
s,
Into
Eve
ry
Kin
d
Of
Sin,
Lie
In
Wai
t
For
It
At
The
Nar
row
Pass
age
Of
Dea
th,
To
Cat
ch
And
Dev
our
It;
But
The
Sou
l,
Bei
ng
Terr
ifie
d,
Loo
ks
For
Suc
cor
And
Ref
uge
On
Eve
ry
Side
;
And
If It
Fin
d
Non
e,
Its
Ene
mie
s
Mo
ck
And
Deri
de
It.”
Wh
en
The
Sain
t
Had
Thu
s
Spo
ken,
He
Rod
e
On,
Sig
hing
.
Con
stan
tine
The
Gre
at
Wro
te
Wit
h
Gre
at
Res
pect
To
St,
Ant
ony;
At
Whi
ch
The
Reli
giou
s
Abo
ut
Him
Bei
ng
Gre
atly
Sur
pris
ed,
The
Sain
t
Said
:
“wh
y
Are
You
Ast
onis
hed
Tha
tA
Kin
g
Sho
uld
Writ
e To
A
Ma
n?
Be
Ast
onis
hed
Rat
her
Tha
t
The
Eter
nal
God
Has
Writ
ten
His
Law
To
Mor
tal
Me
n;
Nay
Mor
e,
Has
Spo
ken
To
The
m
By
Wor
d
Of
Mo
uth
In
The
Pers
on
Of
His
Son
.”
St.
Fra
ncis
,
Seei
ng
A
She
ep
Alo
ne
Ami
dst
A
Floc
k
Of
Goa
ts,
Said
To
Tho
se
Abo
ut
Him
:
“ob
serv
e
The
Poo
r
She
ep,
Ho
w
Mil
d It
Is
Ami
dst
The
Goa
ts;
Our
Bles
sed
Lor
d
Wal
ked
Thu
s
Mee
kly
And
Hu
mbl
y
Am
ong
The
Pha
rise
es.”
At
Ano
ther
Tim
e
Seei
ng
A
La
mb
Dev
oure
d
By
A
Hog
, He
Exc
laim
ed
In
Tear
s:
"Ah
!
Littl
e
La
mb,
Ho
w
Vivi
dly
Dos
t
Tho
u
Rep
rese
nt
The
Dea
th
Of
My
Savi
or!"
The
Illus
trio
us
St.
Fra
ncis
Bor
gia,
Whi
le
Yet
Duk
e Of
Gan
dia,
Fre
que
ntly
Rec
reat
ed
Him
self
At
The
Cha
se,
Dur
ing
Whi
ch
Am
use
men
t He
Was
Acc
usto
med
To
Ma
ke
A
Tho
usa
nd
Dev
out
Refl
ecti
ons.
“i
Ad
mir
ed,"
Said
He
Afte
rwa
rds,
"Ho
w
The
Falc
ons
Co
me
To
Han
d,
Suff
er
The
mse
lves
To
Be
Hoo
ded
And
To
Be
Tied
To
The
Perc
h;
And
Yet
Me
n
Are
So
Reb
ellio
us
To
The
Voi
ce
Of
God
.”
The
Gre
at
St.
Basi
l
Said
Tha
t
The
Ros
e In
The
Mid
st
Of
Tho
rns
Ma
kes
This
Re
mon
stra
nce
To
Me
n:
“tha
t
Whi
ch
Is
Mos
t
Agr
eea
ble
In
This
Wor
ld,
O
Ye
Mor
tals!
Is
Min
gled
Wit
h
Sorr
ow;
Not
hing
Her
e Is
Pur
e;
Reg
ret
Alw
ays
Foll
ows
Mirt
h;
Wid
owh
ood,
Mar
riag
e;
Car
e,
Frui
tfull
ness
;
And
Ign
omi
ny,
Glo
ry.
Exp
ense
Foll
ows
Hon
or;
Loa
thin
g
Co
mes
Afte
r
Deli
ght;
And
Sick
ness
Afte
r
Hea
lth.”
''the
Ros
e Is
A
Fair
Flo
wer,
"
Said
This
Hol
y
Ma
n,
“yet
It
Ma
kes
Me
Sorr
owf
ul,
Re
min
ding
Me
Of
My
Sin,
For
Whi
ch
The
Eart
h
Has
Bee
n
Con
dem
ned
To
Brin
g
Fort
h
Tho
rns.
”
A
Dev
out
Sou
l
Stan
ding
Ove
rA
Bro
ok
On
A
Ver
y
Cle
ar
Nig
ht,
And
Seei
ng
The
Hea
ven
s
And
Star
s
The
rein
Rep
rese
nted
,
Exc
laim
ed,
“o
My
God
!
The
se
Ver
y
Star
s
Whi
ch I
No
w
Beh
old
Shal
l Be
One
Day
Ben
eath
My
Feet
,
Wh
en
Tho
u
Shal
t
Hav
e
Lod
ged
Me
In
Thy
Cel
esti
al
Tab
erna
cles
;
And
As
The
Star
s Of
Hea
ven
Are
Her
e
Rep
rese
nted
,
Eve
n
So
Are
The
Me
n
Of
This
Eart
h
Rep
rese
nted
In
The
Livi
ng
Fou
ntai
n
Of
Divi
ne
Cha
rity.
”
Ano
ther,
Seei
ng
A
Riv
er
Flo
win
g
Swi
ftly
Alo
ng,
Crie
d
Out,
“my
Sou
l
Shal
l
Nev
er
Be
At
Rest
Till
She
Be
Swa
llow
ed
Up
In
The
Sea
Of
The
Divi
nity,
Her
Ori
gina
l
Sou
rce.
”
St.
Fra
ncis
ca,
Con
tem
plati
ng
A
Plea
sant
Bro
ok,
Upo
n
The
Ban
k
Of
Whi
ch
She
Was
Kne
elin
g In
Pra
yer,
Bei
ng
Rap
t In
Ecst
asy,
Ofte
n
Rep
eate
d
The
se
Wor
ds:
"Th
e
Gra
ce
Of
My
God
Flo
ws
Thu
s
Gen
tly
And
Swe
etly
Lik
e
This
Littl
e
Stre
am.
”
Ano
ther,
Loo
king
On
The
Tree
s In
Blo
om,
Sig
hed
And
Said
:
“ah!
Wh
y
Am
I
Alo
ne
Wit
hout
Blo
sso
m
In
The
Gar
den
Of
The
Chu
rch?
”
Ano
ther,
Seei
ng
Littl
e
Chi
cke
ns
Gat
here
d
Tog
ethe
r
Und
er
The
Hen
,
Said
:
“pre
serv
e
Us,
O
Lor
d,
Con
tinu
ally
Und
er
The
Sha
dow
Of
Thy
Win
g.”
Ano
ther,
Loo
king
Upo
n
The
Flo
wer
Call
ed
Heli
otro
pe,
Whi
ch
Tur
ns
To
The
Sun
,
Exc
laim
ed:
“wh
en
Shal
l
The
Tim
e
Co
me,
O
My
God
!
Tha
t
My
Sou
l
Shal
l
Fait
hful
ly
Foll
ow
The
Attr
acti
ons
Of
Thy
Goo
dne
ss?”
And
Seei
ng
The
Flo
wer
s
Call
ed
Pan
sies,
Whi
ch
Are
Bea
utif
ul
But
Wit
hout
Fra
gran
ce,
He
Said
,
“ah!
Suc
h
Are
My
Con
cept
ions
,
Fair
In
App
eara
nce,
But
Of
No
Effe
ct,
Pro
duci
ng
Not
hing
.”
Beh
old,
Phil
othe
a!
Ho
w
One
Ma
y
Extr
act
Goo
d
Tho
ught
s
And
Hol
y
Asp
irati
ons
Fro
m
Eve
ryth
ing
Tha
t
Pres
ents
Itsel
f
Ami
dst
The
Vari
ety
Of
This
Mor
tal
Life
.
Unh
app
y
The
y
Wh
o
Wit
hdra
w
Cre
atur
es
Fro
m
The
ir
Cre
ator,
To
Ma
ke
The
m
The
Inst
rum
ents
Of
Sin;
And
Thri
ce
Hap
py
The
y
Tha
t
Tur
n
Cre
atur
es
To
The
Glo
ry
Of
The
ir
Cre
ator
And
Em
ploy
The
m
To
The
Hon
or
Of
His
Sov
erei
gn
Maj
esty,
As
St.
Gre
gor
y
Naz
ianz
en
Say
s: “i
Am
Wo
nt
To
Ref
er
All
Thi
ngs
To
My
Spir
itual
Prof
it.”
Rea
d
The
Dev
out
Epit
aph
Of
St.
Paul
a,
Co
mpo
sed
By
St.
Jero
me;
Ho
w
Agr
eea
ble
To
Beh
old
It
Inte
rspe
rsed
Wit
h
Tho
se
Asp
irati
ons
And
Hol
y
Tho
ught
s
Whi
ch
She
Was
Acc
usto
med
To
Dra
w
Fro
m
Occ
urre
nces
Of
Eve
ry
Nat
ure!
No
w
As
The
Gre
at
Wor
k
Of
Dev
otio
n
Con
sists
In
The
Exe
rcis
e Of
Spir
itual
Rec
olle
ctio
n
And
Ejac
ulat
ory
Pra
yers
,
The
Wa
nt
Of
All
Oth
er
Pra
yers
Ma
y
Be
Sup
plie
d
By
The
m;
But
The
Los
s Of
The
se
Can
Scar
cely
Be
Rep
aire
d
By
Any
Oth
er
Mea
ns.
Wit
hout
The
m
We
Can
not
Lea
dA
Goo
d
Acti
ve
Life
,
Mu
ch
Les
sA
Con
tem
plati
ve
One
.
Wit
hout
The
m
Rep
ose
Wo
uld
Be
But
Idle
ness
And
Lab
or
Vex
atio
n.
Wh
eref
ore
I
Con
jure
You
To
Em
brac
e
This
Exe
rcis
e
Wit
h
You
r
Wh
ole
Hea
rt,
Wit
hout
Eve
r
Des
istin
g
Fro
m
Its
Prac
tice.
Cha
pter
Xx.
St.
Fra
ncis
De
Sale
s'
Ma
nner
Of
Perf
orm
ing
His
Acti
ons.

I
Am
Reli
ably
Info
rme
d
Tha
t St.
Fra
ncis
De
Sale
s, In
The
Perf
orm
anc
e Of
Ext
erio
r
Duti
es,
Rep
rese
nted
To
Him
self
Sim
ilar
Acti
ons
In
The
Life
Of
Our
Perf
ect
Mo
del,
Jesu
s
Chri
st.
In
Con
ferri
ng
Hol
y
Ord
ers
He
Beh
eld
Our
Lor
d
Con
secr
atin
g
Prie
sts
And
Apo
stles
.
Wh
en
He
Ad
min
ister
ed
The
Sacr
ame
nts,
He
Tha
nke
d
Him
For
Insti
tuti
ng
The
m,
And
For
The
Gre
at
Ben
efit
The
Fait
hful
Deri
ved
Fro
m
The
m.
Wh
en
He
Visi
ted
The
Sick
He
Rep
rese
nted
To
Him
self
Our
Savi
or
Visi
ting
The
Mot
her-
in-
law
Of
Pete
r
And
The
Dau
ghte
r Of
The
Prin
ce
Of
The
Syn
ago
gue.
Wh
en
He
Con
vers
ed
Wit
h
Co
mpa
nion
s,
He
Re
me
mbe
red
Tha
t
Our
Savi
or
Rep
ulse
d
No
One
.
Wh
en
Pres
ent
At
Any
Soci
al
Gat
heri
ng,
He
Con
tem
plat
ed
Him
At
The
Mar
riag
e
Fea
st
Of
Can
a In
Gali
lee.
Wh
en
He
Fou
nd
Him
self
Alo
ne,
He
Rec
alle
d
Our
Lor
d's
Soli
tude
In
The
Des
ert.
Wh
en
Suff
erin
g
Und
er
Pers
ecut
ion,
He
Con
tem
plat
ed
Him
For
ced
To
Fly
Fro
m
The
Pers
ecut
ion
Of
Her
od.
Wh
en
He
Hon
ored
His
Pare
nts,
He
Tha
nke
d
God
For
Dei
gnin
g To
Be
Sub
ject
To
Mar
y
And
Jose
ph.
In
Tim
es
Of
Joy
He
Ado
red
Him
On
Mo
unt
Tab
or.
In
Tim
es
Of
Suff
erin
g
And
Spir
itual
Dry
ness
He
Con
tem
plat
ed
Him
On
The
Cro
ss
On
Cal
vary
.
In A
Wor
d,
Wh
atev
er
He
Did,
Wh
atev
er
Bef
ell
Him
, He
Kep
t
His
Tho
ught
s
Fixe
d
Upo
n
His
Ten
der
Red
eem
er,
Fro
m
Wh
om
He
Lea
rned
Inn
ume
rabl
e
Wis
e
Thi
ngs
And
Pio
us
Sent
ime
nts.
Part
Sec
ond
The
Inte
rior
Life
.

"Th
e
Pres
enc
e Of
God
Whi
ch
San
ctifi
es
Our
Sou
ls Is
Tha
t
Ind
well
ing
Of
The
Trin
ity
Whi
ch
Pen
etrat
es
To
The
Dep
ths
Of
Our
Hea
rts
Wh
en
The
y
Are
Sub
mis
sive
To
The
Divi
ne
Will
;
For
The
Pres
enc
e Of
God
Whi
ch
We
Enj
oy
Thr
oug
h
The
Exe
rcis
e Of
Con
tem
plati
on
Effe
cts
This
Inti
mat
e
Uni
on
In
Us
Onl
y
As
Do
All
Oth
er
Thi
ngs
Whi
ch
Co
me
To
Us
In
The
Ord
er
Of
God
. It
Hol
ds,
Ho
wev
er,
The
Firs
t
Ran
k
Am
ong
The
m,
For
It Is
The
Mos
t
Exc
elle
nt
Mea
ns
Of
Unit
ing
One
's
Self
Wit
h
God
Wh
en
He
Will
s
Tha
t
We
Sho
uld
Use
It.”
(Ab
and
onm
ent
To
Divi
ne
Pro
vide
nce.
)

"Ou
r
Life
Ma
y
Be
Esti
mat
ed
By
Our
Pra
yer,
And
Our
Pra
yer
By
Our
Mor
tific
atio
n.”
(P.
Gra
sset.
)

“to
Plac
e
Our
selv
es
In
The
Pres
enc
e Of
God
, It
Is
Nec
essa
ry
Tha
t
We
Ma
ke
So
me
Effo
rt,
Or
Tha
t
God
Him
self
Attr
act
Us;
But
To
Re
mai
n In
It
Req
uire
s
Neit
her
Effo
rt
On
Our
Part
Nor
Attr
acti
on
On
The
Part
Of
God
. If
We
Sim
ply
Stay
Wh
ere
He
Is
Plea
sed
To
Hav
e
Us,
And
Bec
ause
He
Is
Plea
sed
To
Hav
e
Us
The
re,
We
Re
mai
n In
His
Pres
enc
e.”
(St.
Fra
ncis
De
Sale
s.)
Firs
t
Trea
tise.
The
Sou
rces
Of
Our
Imp
erfe
ctio
ns
And
The
ir
Re
med
ies.

The
re
Are
Fou
r
Gen
eral
Sou
rces
Of
Our
Imp
erfe
ctio
ns
Whi
ch
Req
uire
To
Be
Car
eful
ly
Con
side
red.

I.
For
getf
ulne
ss
Of
The
End

The
Firs
t Is
Tha
t
We
Thi
nk
Not
At
All,
Or
Ver
y
Littl
e,
Of
The
End
Of
Our
Cre
atio
n
And
Our
Voc
atio
n.
We
Liv
e As
If
We
Wer
e
Plac
ed
In
This
Wor
ld
Onl
y To
Liv
e,
And
Not
To
Ser
ve
God
And
Sav
e
Our
Sou
ls.w
e
Are
Sati
sfie
d
Wit
h
Taki
ng
Goo
d
Res
olut
ions
And
Writ
ing
Goo
d
Pur
pos
es.
Para
dise
Is
Not
Obt
aine
d
By
Des
ires,
But
By
Dee
ds.

Re
med
y
For
This
For
getf
ulne
ss.
To
Re
med
y
This
Dis
orde
r,
Fre
que
ntly
Con
side
r
Wh
enc
e
You
Co
me
And
Whi
ther
You
Are
Goi
ng.
You
Co
me
Fro
m
God
,
And
You
Are
Goi
ng
To
God
.A
Tra
vell
er
Alw
ays
Kee
ps
His
Des
tinat
ion
Bef
ore
Him
.A
Mar
ksm
an
Kee
ps
His
Eye
s
Fixe
d
On
The
Targ
et.
Let
The
Eye
s Of
You
r
Sou
l Be
Alw
ays
Fixe
d
Upo
n
You
r
End
,
And
Fre
que
ntly
Ask
You
rself
.
Wh
at
Hav
eI
Co
me
Into
This
Wor
ld
To
Do?
Wh
at
Hav
eI
Co
me
Into
Reli
gion
To
Do?
Is It
To
Pass
Awa
y
Tim
e Or
To
Em
ploy
It
Wel
l?

Ii.
Neg
lect
Of
The
Mea
ns.

The
Sec
ond
Sou
rce
Of
Our
Imp
erfe
ctio
ns
And
Our
Infi
delit
ies
Is
Tha
t,
Tho
ugh
We
Thi
nk
Of
Our
End
And
Des
ire
To
Atta
in
It,
We
Do
Not
Tak
e
The
Nec
essa
ry
Mea
ns.
It Is
By
Mea
ns
Of
Our
Acti
ons
Tha
t
We
Bec
ome
Perf
ect
And
Tha
t
We
Gai
n
Hea
ven.
No
wA
Goo
d
Acti
on
Req
uire
s To
Be
Not
Onl
y
Bea
utif
ul
And
Reg
ular
In
App
eara
nce,
But
Mus
t Be
Goo
d
Inte
riorl
y;
Tha
t Is,
It
Mus
t Be
Act
uate
d
By
A
Pur
e,
Upr
ight
,
Disi
nter
este
d
Inte
ntio
n; It
Mus
t Be
Ani
mat
ed
By
An
Inte
rior
Spir
it,
Whi
ch
Is
To
The
Acti
on
Wh
at
The
Sou
l Is
To
The
Bod
y.
Our
Life
Is
Suc
h
As
Our
Acti
ons,
And
The
Perf
ecti
on
Of
Our
Life
Dep
end
s
On
The
Perf
ecti
on
Of
Our
Acti
ons.

Re
med
y
For
This
Neg
lect.
To
Cor
rect
This
Faul
t
Acc
usto
m
You
rself
To
Perf
orm
You
r
Acti
ons
Thr
oug
hA
Virt
uou
s
Mot
ive,
Wit
h
An
Upr
ight
,
Pur
e,
And
Hol
y
Inte
ntio
n,
Wit
h
All
The
App
licat
ion
Of
You
r
Min
d,
And
All
The
Aff
ecti
on
Of
You
r
Hea
rt,
As
If
Eac
h
Acti
on
Wer
e
The
Last
Of
You
r
Life
,
Refl
ecti
ng
Tha
t
God
's
Eye
s
Are
Fixe
d
Upo
n
You
,
And
Tha
t He
Awa
its
This
Ser
vice
Fro
m
You
.
Fre
que
ntly
Brin
g To
Min
d
The
Foll
owi
ng
Tho
ught
s,
Whi
ch
Will
Hel
p
You
To
Perf
orm
The
m
Wel
l:
Tha
t
God
Will
s
You
To
Con
trib
ute
To
His
Glo
ry
By
This
Acti
on;
Tha
t He
Con
tem
plat
es
This
Acti
on;
Tha
t He
Atta
ches
A
Spe
cial
Gra
ce
To
This
Acti
on;
Tha
t By
This
Acti
on
He
Will
Rec
ogni
ze
Wh
ethe
r
You
Lov
e
Him
;
Tha
t
You
Are
Ren
deri
ng
Him
A
Ser
vice
By
Perf
orm
ing
This
Acti
on
Wel
l.
Tha
t
His
Wis
dom
Has
Reg
ulat
ed
This
Acti
on
Fro
m
All
Eter
nity.
that
His
Infi
nite
Gre
atne
ss
Enn
oble
s
This
Acti
on.t
hat
His
Ado
rabl
e
San
ctity
Con
secr
ates
This
Acti
on.t
hat
His
Sov
erei
gn
Will
Ord
ains
This
Acti
on.t
hat
You
Sati
sfy
His
Lov
e
By
Perf
orm
ing
This
Acti
on
Wel
l.tha
t
You
r
Pea
ce
Of
Hea
rt
Dep
end
s
On
This
Acti
on.t
hat
You
r
Mer
it Is
Con
tain
ed
In
This
Acti
on.t
hat
You
Will
Off
end
God
If
You
Fail
To
Perf
orm
This
Acti
on.t
hat
You
Will
Be
Dep
rive
d
Of
The
Gra
ce
Whi
ch
Oug
ht
To
Foll
ow
This
Acti
on.t
hat
You
r
Salv
atio
n,
Per
hap
s,
Dep
end
s
On
This
Acti
on.t
hat
You
Sho
uld,
The
refo
re,
Thi
nk
Onl
y
Of
Perf
orm
ing
This
Acti
on
Wel
l.

Iii.
Wa
nt
Of
Rec
olle
ctio
n

The
Thir
d
Sou
rce
Of
Our
Imp
erfe
ctio
ns
Is
Wa
nt
Of
Rec
olle
ctio
n
And
Of
Atte
ntio
n To
Our
selv
es.
We
Are
Plea
sed
To
Con
vers
e
And
To
Re
mai
n
Wit
h
Tho
se
We
Lov
e.
The
Hea
rt
Flie
s To
The
Plac
e Of
Its
Trea
sure
And
Thi
nks
Onl
y
Of
Wh
at It
Des
ires.
If
We
Lov
e
God
We
Shal
l
Thi
nk
Unc
easi
ngly
Of
Him
And
Will
ingl
y
Re
mai
n In
His
Co
mpa
ny.
And
As
He
Is
In
The
Dep
th
Of
Our
Sou
ls,
If
We
Lov
e
Him
Our
Hea
rts
Will
Nev
er
Go
Abr
oad,
Or
Will
Ret
urn
At
Onc
e If
The
y
Cha
nce
To
Wa
nder
.
But
Ala
s!
We
Mus
t
Nee
ds
Go
Abr
oad
For
We
Fin
d
Not
hing
In
Our
Inte
rior
Whi
ch
Plea
ses
Us,
Hen
ce
We
Are
Alw
ays
Abr
oad
See
king
Con
sola
tion
Of
Cre
atur
es.
A
Diss
ipat
ed
Sou
l Is
Lik
e
The
Wa
nder
ing
She
ep,
Whi
ch
Is
Eve
ntua
lly
Dev
oure
d
By
The
Wol
f.
Re
med
y
For
This
Thir
d
Faul
t: A
Spir
it
Of
Pra
yer.
To
Avo
id
This
Mis
fort
une,
Kee
p
You
rself
Alw
ays
In
The
Pres
enc
e Of
God
,
And
Pres
erve
A
Spir
it
Of
Rec
olle
ctio
n In
All
You
r
Ext
erio
r
Occ
upat
ions
.
Let
You
r
Sou
l
Wal
k
Afte
r
The
Ma
nner
Of
You
r
Bod
y,
Kee
ping
One
Foo
t
Fir
m
And
Mot
ionl
ess
Whi
le
The
Oth
er
Adv
anc
es;
Wh
en
You
r
Min
d
Lab
ors,
Let
You
r
Hea
rt
Be
In
Rep
ose
And
Re
mai
n
Mot
ionl
ess
In
Its
Cen
ter,
Whi
ch
Is
The
Will
Of
God
,
Fro
m
Whi
ch
It
Sho
uld
Nev
er
Dev
iate.
Bef
ore
Beg
inni
ng
An
Acti
on
Alw
ays
See
Wh
ethe
r It
Is
In
Ord
er,
Wh
ethe
r It
Is
Plea
sing
To
God
,
Wh
ethe
r It
Is
For
Him
You
Do
It,
And
The
n
Ask
His
Bles
sing
.
Dur
ing
The
Acti
on
Rais
e
You
r
Min
d
Fro
m
Tim
e To
Tim
e To
God
,
Ren
ew
The
Puri
ty
Of
You
r
Inte
ntio
n;
Do
Not
Let
You
r
Hea
rt
Be
Wh
olly
Abs
orbe
d
By
The
Wor
k
Or
Mar
red
By
Nat
ural
Sati
sfac
tion
.
Rest
rain
The
Ard
or
Of
Pass
ion,
Whi
ch
See
ks
To
Pen
etrat
e
All
Acti
ons,
And
If It
Mus
t
Acc
omp
any
You
,
Let
It
Not
Prec
ede,
But
Foll
ow
Rea
son;
Let
It
Not
Rul
e As
Mas
ter,
But
Obe
y
As
A
Slav
e.
You
Will
Kno
w
Tha
t
You
Are
Perf
orm
ing
An
Acti
on
For
God
, If
You
Rea
dily
Aba
ndo
n It
Wh
en
Nec
essa
ry,
And
Suff
er
Inte
rrup
tion
Wit
h
Pati
enc
e.
Afte
r
You
Hav
e
Acc
omp
lish
ed
The
Acti
on,
Ret
urn
To
The
Soli
tude
Of
You
r
Hea
rt
And
Rest
A
Brie
f
Mo
men
t On
The
Bre
ast
Of
Our
Lor
d
Bef
ore
Pass
ing
On
To
Ano
ther.
Do
Not
Ima
gine
Tha
t
You
Hav
e
Lost
The
Pres
enc
e Of
God
Bec
ause
You
Hav
e
Bee
nA
Few
Mo
men
ts
Wit
hout
Thi
nkin
g
Of
Him
; It
Is
Not
Pos
sibl
e In
This
Life
For
The
Min
d To
Be
Alw
ays
Occ
upie
d
Wit
h
God
,
And
This
Tho
ught
Mig
ht
Eve
n
Div
ert
You
Fro
m
You
r
Wor
k.
But
The
Hea
rt
Sho
uld
Nev
er
Dep
art
For
A
Mo
men
t
Fro
m
Its
Lov
e
And
Its
Obe
dien
ce.
Bea
r
This
Wel
l In
Min
d,
Tha
t
You
Are
In
The
Pres
enc
e Of
God
As
Lon
g
As
You
Do
His
Will
,
And
Tha
t
You
Are
Thi
nkin
g
Of
Him
Wh
en
You
Are
Thi
nkin
g
Of
Acq
uitti
ng
You
rself
Fait
hful
ly
Of
The
Duti
es
He
Has
Imp
ose
d
Upo
n
You
. He
Wis
hes
You
To
Dis
char
ge
You
r
Duti
es
Fait
hful
ly
Whi
ch
You
Can
not
Do
Unl
ess
You
App
ly
All
You
r
Min
d To
The
m.
For
This
Rea
son,
If
The
Tho
ught
Of
God
Pre
vent
ed
Me
Fro
m
App
lyin
g
My
Min
d To
This
Pres
ent
Writ
ing,
I
Sho
uld
Be
Obli
ged
To
Rej
ect
It
As
A
Dist
racti
on.
The
refo
re
Do
Not
Ima
gine
Tha
t
You
Hav
e
Wa
nder
ed
Fro
m
The
Pres
enc
e Of
God
, Or
Tha
t
God
Has
Wit
hdra
wn
Fro
m
You
,
Bec
ause
You
Hav
e
Not
Tho
ught
Of
Him
For
A
Tim
e; If
You
Hav
e
Don
e
His
Will
,
You
Hav
e
Con
tinu
ed
In
His
Pres
enc
e,
And
You
Will
Los
e It
Onl
y
Wh
en
You
Do
So
met
hing
Con
trar
y To
His
Will
.
You
Are
Unit
ed
In
Hea
rt
And
Min
d To
God
Wh
en
You
App
ly
You
rself
To
Doi
ng
Wel
l
Wh
at
He
Will
s,
And
You
r
Inte
ntio
n Is
Suc
h
Tha
t If
You
Wer
e
Ask
ed
For
Wh
om
You
Wer
e
Doi
ng
This
Acti
on,
You
Cou
ld
At
Onc
e
Rep
ly,
For
God
, To
Obe
y
Him
And
To
Plea
se
Him
.
Re
me
mbe
r
Tha
t
You
Are
Onl
y
As
Dist
ract
ed
As
You
Will
To
Be;
If
You
Hav
e
Not
Wis
hed
To
Be
Dist
ract
ed,
You
Hav
e
Not
Bee
n.
Iv.
Wa
nt
Of
Mor
tific
atio
n

The
Fou
rth
And
Prin
cipa
l
Sou
rce
Of
Our
Imp
erfe
ctio
ns,
To
Omi
t All
The
Oth
ers
Whi
ch
Wo
uld
Ma
ke
The
se
Refl
ecti
ons
Too
Lon
g, Is
Tha
t
We
Are
Fon
d
Of
The
Plea
sant
Thi
ngs
Of
Life
And
Hav
eA
Hor
ror
Of
Mor
tific
atio
n.
Wit
hin
Us
We
Hav
e
Self
-
love
,
Whi
ch
Alw
ays
See
ks
Sen
sibl
e
Plea
sure
;
Wit
hout
Us,
The
Evil
One
,
Wh
o
Tem
pts
Us;
The
Wor
ld,
Whi
ch
Attr
acts
Us;
Obj
ects
Whi
ch
Flat
ter
Us;
Occ
asio
ns
Whi
ch
Enc
omp
ass
Us.
The
refo
re If
We
Are
Not
Alw
ays
On
Our
Gua
rd
And
If
We
Do
Not
Clo
se
The
Doo
rs
Of
Our
Sen
ses
To
All
The
se
Ene
mie
s,
The
y
Will
Soo
n
Bec
ome
Mas
ters
Of
Our
Hea
rts.
The
re Is
A
Stra
nge
Opp
ositi
on
Bet
wee
n
The
Sou
l
And
The
Bod
y,
Bet
wee
n
The
Spir
it
And
The
Fles
h,
Bet
wee
n
Gra
ce
And
Nat
ure.
Tha
t
Whi
ch
Stre
ngth
ens
One
Wea
ken
s
The
Oth
er;
Tha
t
Whi
ch
Giv
es
Life
To
One
Is
Dea
th
To
The
Oth
er.
The
refo
re,
To
Pres
erve
The
Life
Of
Gra
ce,
We
Mus
t
Nev
er
Cea
se
To
Mor
tify
The
Incl
inati
ons
Of
Nat
ure.
It Is
Not
Suff
icie
nt
To
Mor
tify
Our
selv
es
For
A
Tim
e
And
In
One
Thi
ng;
We
Mus
t, If
Pos
sibl
e,
Mor
tify
Our
selv
es
In
Eve
ryth
ing
And
At
All
Tim
es,
Wit
h
Pru
den
ce
And
Dis
creti
on.
One
Unti
mel
y
Ind
ulge
nce
Ma
kes
Nat
ure
Mor
e
Pro
ud
And
Inso
lent
Tha
nA
Hun
dred
Vict
orie
s
Wea
ken
It.
A
Clo
ck
Mus
t Be
Wo
und
Reg
ular
ly,
A
Gar
den
Mus
t
Alw
ays
Be
Cult
ivat
ed,
The
Han
ds
Mus
t Be
Con
stan
tly
Was
hed,
The
Hair
Mus
t Be
Con
stan
tly
Co
mbe
d. If
You
Cea
se
For
A
Tim
e To
Mor
tify
You
r
Pass
ions
You
Will
No
Lon
ger
Fin
d
Any
thin
g In
You
r
Sou
l.
“my
Bret
hren
,"
Say
s St.
Ber
nard
,
“tha
t
Whi
ch
Is
Cut
Do
wn
Spri
ngs
Up
Aga
in,
Tha
t
Whi
ch
Is
Exti
ngui
she
d
Rek
indl
es,
Tha
t
Whi
ch
Slee
ps
Wa
ken
s
Aga
in.”
To
Pres
erve
The
Inte
rior
Spir
it
Of
Dev
otio
n,
We
Mus
t
Pre
vent
The
Sou
l
Fro
m
Diff
usin
g
Itsel
f
Abr
oad,
By
Clo
sing
To
It
The
Doo
rs
Of
The
Sen
ses,
By
Enc
omp
assi
ng
It,
As
The
Pro
phet
Say
s,
Wit
hA
Hed
ge
Of
Tho
rns.
We
Rou
se
Nat
ure
Inst
ead
Of
Sub
duin
g It.
All
Our
Effo
rts
Ten
d To
Stre
ngth
en
It
Inst
ead
Of
To
Wea
ken
It.
This
Is
Too
Inco
nve
nien
t,
We
Prot
est;
This
Dev
otio
n Is
Too
Sev
ere,
It
Inte
rfer
es
Wit
h
My
Hea
lth,
It
Wo
uld
Ma
ke
Me
Los
e
My
Min
d. It
Doe
s
Not
Suit
Me.
I
Cou
ld
Not
Liv
e In
Tha
t
Way
.
The
n
Ack
now
ledg
e
Tha
t
You
Are
Not
A
Rea
son
able
Ma
n;
Tha
t
You
Are
Not
A
Chri
stia
n;
Tha
t
You
Are
Not
One
Of
The
Elec
t;
To
Be
Pre
dest
ined
One
Mus
t
Res
emb
le
Jesu
s
Chri
st,
Wal
k In
His
Foo
tste
ps,
And
Imit
ate
His
Exa
mpl
e.
Ack
now
ledg
e,
Furt
her,
Tha
t
You
Hav
e
Not
The
Spir
it
Of
Jesu
s
Chri
st,
Sinc
e
You
Obe
y
The
Fles
h,
Whi
ch
Con
tinu
ally
War
s
Aga
inst
It.
Ack
now
ledg
e,
Fina
lly,
Tha
t
You
Ren
oun
ce
The
Cro
wn
Of
Para
dise
,
Sinc
e It
Is
Onl
y
For
Tho
se
Wh
o
Hav
e
Fou
ght
The
Fles
h
And
Mor
tifie
d
The
mse
lves
.
O
Chri
stia
n
Sou
l,
Did
You
Co
me
Into
This
Wor
ld
To
Liv
e As
The
Bea
sts?
Wh
ere
Will
You
Be
Plac
ed
In
Para
dise
? In
Wh
at
Ran
k?
In
Wh
at
Ord
er?
Am
ong
The
Mar
tyrs
Cov
ered
Wit
h
Wo
und
s?
Am
ong
The
Con
fess
ors
Exh
aust
ed
Wit
h
Pen
anc
e?
The
re Is
No
Sain
t
Tha
t
Has
Not
Cru
cifie
d
His
Fles
h
Wit
h Its
Vic
es;
And
You
,
Co
war
dly
Des
erte
r Of
The
Cro
ss,
You
Eas
e-
lovi
ng,
Effe
min
ate
Sou
l,
You
Wo
uld
Dar
e To
Tak
e
You
r
Plac
e
Am
ong
The
se
Vali
ant
War
rior
s,
The
se
Nob
le
Con
quer
ors
Wh
o
Spe
nt
The
ir
Liv
es
In
Co
mba
t
And
Wo
n
Inn
ume
rabl
e
Vict
orie
s?

Re
med
y
For
This
Fou
rth
Faul
t: A
Spir
it
Of
Mor
tific
atio
n.
The
Re
med
y
For
All
The
se
Dis
orde
rs Is
To
Pers
uad
e
You
rself
Tha
t,
Hav
ing
Co
me
Into
This
Wor
ld
Onl
y To
Sav
e
You
r
Sou
l,
And
Into
Reli
gion
Onl
y To
San
ctif
y
You
rself
,
You
Are
Obli
ged,
Wh
ethe
r In
One
Or
The
Oth
er,
To
Prac
tice
Mor
tific
atio
n;
Sinc
e
Wit
hout
Mor
tific
atio
n
And
Wit
hout
Tha
t
Hol
y
Hatr
ed
Of
You
rself
,
You
Can
Be
Neit
her
A
Chri
stia
n
Nor
A
Sain
t,
Nor
Can
You
Atta
in
Eith
er
Perf
ecti
on
Or
Hap
pine
ss.
Beg
in
The
n To
Cau
se
Jesu
s
Chri
st
To
Liv
e
And
Rei
gn
In
You
By
The
Mor
tific
atio
n
Of
You
r
Pass
ions
.
Die
To
The
Life
Of
The
Sen
ses
By
Ref
usin
g
The
m
All
Tha
t
The
y
Des
ire
Con
trar
y To
The
Co
mm
and
s Of
God
And
The
Dict
ates
Of
Rea
son.
Mor
tify
You
r
Ton
gue,
Nev
er
Spe
akin
g In
Ang
er,
Or
In
The
Tim
e Of
Sile
nce,
Or
Wh
en
You
Hav
eA
Gre
at
Des
ire
To
Spe
ak.
Mor
tify
You
r
Eye
s
By
Kee
ping
The
m
Cast
Do
wn
And
By
Refr
aini
ng
Fro
m
Curi
ous
Gla
nces
.
Mor
tify
You
r
Ears
By
Clo
sing
The
m
To
Vai
n
Dis
cour
ses,
Idle
Wor
ds,
Unc
hari
tabl
e,
Friv
olou
s,
Or
Dan
gero
us
Con
vers
atio
ns.
Mor
tify
You
r
Fles
h
By
Gra
ntin
g It
Onl
y
Wh
at Is
Pur
ely
Nec
essa
ry,
Unl
ess
Rea
son
Or
Obe
dien
ce
Dict
ate
Oth
erwi
se.
As
A
Rul
e,
Den
y
You
rself
Any
thin
g
Tha
t
You
Pass
iona
tely
Des
ire;
And
, In
Ret
urn
For
The
Sacr
ifice
,
God
Will
Flo
od
You
r
Sou
l
Wit
h
The
Torr
ent
Of
His
Deli
ghts
,
And
Ove
rwh
elm
You
Wit
h
Inef
fabl
e
Con
sola
tion
s.
Tast
e
And
See
Tha
t
The
Lor
d Is
Swe
et.
Sec
ond
Trea
tise.

Mor
tific
atio
n.

I.
Tru
e
Idea
Of
Mor
tific
atio
n

The
Tru
e
Idea
Of
Mor
tific
atio
n Is,
Tha
t It
Is
The
Lov
e Of
Jesu
s,
Urg
ed
Into
Tha
t
Sha
pe
Part
ly
In
Imit
atio
n
Of
Him
,
Part
ly
To
Exp
ress
Its
Ow
n
Veh
eme
nce,
And
Part
ly
To
Sec
ure
By
An
Insti
nct
Of
Self
-
pres
erva
tion
Its
Ow
n
Pers
ever
anc
e.
The
re
Can
Be
No
Tru
e Or
End
urin
g
Lov
e
Wit
hout
It,
For
A
Cert
ain
Am
ount
Of
It Is
Req
uisit
e In
Ord
er
To
Avo
id
Sin
And
Kee
p
The
Co
mm
and
men
ts.
Neit
her
Wit
hout
It Is
The
re
Any
Res
pect
able
Pers
ever
anc
e In
The
Spir
itual
Life
.
The
Rest
Whi
ch
For
ms
Part
Of
The
Nor
mal
Stat
e Of
The
Spir
itual
Life
Is
Not
Safe
Wit
hout
It,
Bec
ause
Of
The
Pro
pen
sion
Of
Nat
ure
To
See
k
Rep
ose
In
Nat
ural
Wa
ys
Wh
en
Sup
erna
tura
l
Are
No
Lon
ger
Ope
n To
It.
Mor
tific
atio
n Is
Bot
h
Inte
rior
And
Ext
erio
r,
And
Of
Cou
rse
The
Sup
erio
r
Exc
elle
nce
Of
The
Inte
rior
Is
Bey
ond
Que
stio
n.
But
If
The
re Is
One
Doc
trin
e
Mor
e
Imp
orta
nt
Tha
n
Ano
ther
On
This
Sub
ject,
It Is
Tha
t
The
re
Can
Be
No
Inte
rior
Mor
tific
atio
n
Wit
hout
Ext
erio
r;
And
This
Last
Mus
t
Co
me
Firs
t. In
A
Wor
d,
To
Be
Spir
itual
,
Bod
ily
Mor
tific
atio
n Is
Indi
spe
nsa
ble.

Ii.
Nec
essit
y
Of
Mor
tific
atio
n.

So
me
Hav
e
Spo
ken
As
If
Bod
ily
Mor
tific
atio
n
Wer
e
Les
s
Nec
essa
ry
In
Mo
dern
Tim
es
Tha
n It
Was
Bef
ore,
And
Con
seq
uent
ly
Tha
t
The
Rec
om
men
dati
ons
Of
Spir
itual
Writ
ers
Und
er
This
Hea
d
Are
To
Be
Tak
en
Wit
h
Con
side
rabl
e
Aba
tem
ent.
If
This
Mea
ns
Tha
tA
Les
s
Deg
ree
Of
Mor
tific
atio
n Is
Nec
essa
ry
For
Holi
ness
No
w
Tha
n
Was
Nec
essa
ry
For
Past
Age
s Of
The
Chu
rch,
Not
hing
Can
Be
Mor
e
Unt
rue,
And
It
Co
mes
Up
To
The
Ver
ge
Of
Con
dem
ned
Pro
posi
tion
s.
If It
Mea
ns
Tha
t
Incr
ease
d
Vale
tudi
nari
anis
m
And
The
Uni
vers
ality
Of
Ner
vou
s
Dis
ease
s,
Co
mbi
ned
Wit
h
Oth
er
Cau
ses,
Dis
cree
tly
Poi
nt
To
A
Cha
nge
In
The
Kin
d
Of
Mor
tific
atio
ns,
The
Pro
posi
tion
Ma
y
Be
Ass
ente
d
Lo,
Wit
h
Jeal
ous
y,
Ho
wev
er,
And
War
y
Lim
itati
ons.
The
Len
ten
Ind
ults
Of
The
Chu
rch
Ma
y
Be
Tak
en
As
An
Illus
trati
on.
But
This
Fals
e
Doc
trin
e Is
So
Dee
p In
The
Min
ds
Of
Ma
ny
Tha
t It
Is
Nec
essa
ry
To
Co
mba
t It
Bef
ore
We
Pro
cee
d
Furt
her.
The
Deg
ree
Of
Mor
tific
atio
n
And
Its
Idea
Mus
t
Re
mai
n
The
Sam
e In
All
Age
s Of
The
Chu
rch,
For
Pen
anc
e Is
An
Abi
ding
Mar
k
Of
The
Chu
rch.
To
Do
Pen
anc
e
Bec
ause
The
Kin
gdo
m
Of
Hea
ven
Is
At
Han
d Is
The
Wor
k
Of
A
Just
ifie
d
Sou
l.
To
Get
Gra
ce,
To
Kee
p It,
And
To
Mul
tipl
y It,
Pen
anc
e Is
Nec
essa
ry
At
Eve
ry
Step
.
And
Wh
en
We
Say
Tha
t
Holi
ness
Is A
Not
e Of
The
Cat
holi
c
Chu
rch,
We
Sho
w
Fort
h
The
Nec
essit
y
Of
Mor
tific
atio
n;
For
The
One
Imp
lies
The
Oth
er,
The
Firs
t
The
Last
.
The
Her
oic
Exe
rcis
e Of
Pen
anc
e
Mus
t Be
Pro
ved
To
The
Sati
sfac
tion
Of
The
Chu
rch
Bef
ore
She
Will
Pro
cee
d To
The
Can
oniz
atio
n
Of
A
Sain
t;
And
The
Quit
e
Rec
ent
Bea
tific
atio
ns
Of
Paul
Of
The
Cro
ss
And
Mar
iann
a Of
Ges
u
Sho
w
Ho
w
Co
mpl
etel
y
Una
ltere
d
The
Min
d
Of
The
Chu
rch
Re
mai
ns
On
This
Poi
nt.
Mar
iann
a's
Life
Is
Not
hing
But
One
Unb
roke
n
Seri
es
Of
The
Mos
t
Star
tlin
g
Aus
terit
ies,
Whi
ch
Ma
ke
Us
Shu
dder
Fro
m
The
Inve
ntiv
e
Cru
elty
Whi
ch
The
y
Dis
play
.
The
Life
Of
St.
Ros
e Of
Lim
a,
By
The
Side
Of
Tho
se
Am
eric
an
Virg
ins,
Loo
ks
Soft
,
Co
mfo
rtab
le,
And
Eas
y. It
See
ms
As
If
Paul
Wer
e
Rais
ed
Up
To
Alar
m
The
Stag
nant
Eig
htee
nth
Cen
tury,
And
To
Ren
ew
Bef
ore
The
Eye
s Of
Me
n
The
Aus
terit
ies
Of
St.
Ben
edic
t,
St.
Bru
no,
St.
Ro
mua
ld,
Or
St.
Pete
r
Da
mia
n.
He
Rea
nim
ated
The
Old
Sev
ere
Mo
nast
ic
Spir
it,
In
Con
tem
pt
Of
All
Mo
dern
Usa
ges
And
Miti
gati
ons,
And
For
A
Hun
dred
Yea
rs
His
Chil
dren
Hav
e
Tro
dde
n In
The
ir
Fath
er's
Step
s
Wit
h
Und
eca
ying
Fer
vor.
The
Exis
tenc
e
And
Pri
miti
ve
Vig
or
Of
The
Aus
tere
Pass
ioni
sts
Is
One
Of
The
Gre
ates
t
Con
sola
tion
s Of
The
Chu
rch
In
The
se
Effe
min
ate
Day
s.
We
Mus
t
Re
me
mbe
r
Als
o
Tha
t,
Acc
ordi
ng
To
The
Tea
chin
g
Of
Scri
ptur
e, It
Is
Quit
eA
Mis
take
To
Reg
ard,
As
So
me
Unt
hink
ingl
y
Do,
The
Prac
tice
Of
Mor
tific
atio
n
As
A
Cou
nsel
Of
Perf
ecti
on
And
A
Wor
k
Of
Sup
erer
ogat
ion.
Wh
en
Carr
ied
To
A
Cert
ain
Deg
ree,
Or
Wh
en
Exp
ress
ed
In
Cert
ain
Wa
ys,
It Is
Dou
btle
ss
So.
But
Mor
tific
atio
n In
Itsel
f,
And
To
A
Cert
ain
Deg
ree,
And
Und
er
Giv
en
Circ
ums
tanc
es,
Is
Of
Prec
ept
And
Nec
essa
ry
To
Salv
atio
n.
This
Is
Not
Onl
y
Tru
e Of
The
Self
-
infli
cted
Pain
s
Whi
ch
Are
So
meti
mes
Of
Obli
gati
on
In
Ord
er
To
Ove
rco
me
Veh
eme
nt
Tem
ptati
ons,
Or
Of
Tho
se
Vari
ous
Mor
tific
atio
ns
Whi
ch
Are
Nee
dful
Too
In
Ord
er
To
Avo
id
Sin;
But
A
Defi
nite
Am
ount
Of
Fast
ing
And
Abs
tine
nce,
Irre
spec
tive
Of
The
Tem
ptati
ons
Or
Circ
ums
tanc
es
Of
Indi
vidu
als,
Is
Imp
ose
d
By
The
Chu
rch
On
All
Her
Chil
dren
Und
er
Pain
Of
Eter
nal
Da
mna
tion
.
This
Exp
ress
es
The
Idea
Of
Pen
anc
e
For
Its
Ow
n
Sak
e,
And
The
Nec
essit
y
Of
It,
As
One
Of
The
Fun
ctio
ns
Of
The
Chu
rch,
As
A
Sou
l-
savi
ng
Insti
tute.
Wh
en,
The
refo
re,
Me
n
Say
Tha
t
The
y
Do
Not
Prac
tice
Mor
tific
atio
n,
But
Lea
ve
It
To
Tho
se
Wh
o
Wis
h To
Be
Sain
ts,
The
y
May
, On
Bei
ng
Que
stio
ned,
Sho
w
Tha
t
The
y
Are
Sou
nd
In
Doc
trin
e
And
Do
Not
Mea
n
The
Erro
r
Whi
ch
The
ir
Wor
ds,
Stri
ctly
Tak
en,
Imp
ly;
But
We
Ma
y
Be
Sur
e
Tha
t
The
Ver
y
Use
Of
Suc
h
Loo
se
Lan
gua
ge
Is A
Pro
of
Tha
tA
Rea
l
Erro
r
Abo
ut
Mor
tific
atio
n Is
Dee
ply
Imb
edd
ed
In
The
ir
Min
ds.
Inde
ed,
Mo
dern
Lux
ury
And
Effe
min
acy,
Whi
ch
Are
Ofte
n
Plea
ded
As
Arg
ume
nts
For
An
Aba
tem
ent
Of
Mor
tific
atio
n,
Ma
y
Just
As
Wel
l Be
Call
ed
For
war
d To
Mai
ntai
n
The
Opp
osit
e
Vie
w;
For
If It
Be
A
Spe
cial
Offi
ce
Of
The
Chu
rch
To
Bea
r
Wit
ness
Aga
inst
The
Wor
ld,
Her
Wit
ness
Mus
t
Esp
ecia
lly
Be
Bor
ne
Aga
inst
The
Rei
gnin
g
Vic
es
Of
The
Wor
ld,
And
The
refo
re
In
The
se
Day
s
Aga
inst
Effe
min
acy,
The
Wor
ship
Of
Co
mfo
rt,
And
The
Extr
ava
gan
ces
Of
Lux
ury.
If
The
Chu
rch
Has
To
Wit
ness
Alw
ays
Aga
inst
The
Rei
gnin
g
Vic
es
Of
The
Wor
ld,
Eac
h
Sou
l
Has
Lik
ewi
se,
If
Not
To
Wit
ness
, At
Lea
st
To
Def
end
Itsel
f
Aga
inst
The
m.
And
Ho
w
Shal
l It
Def
end
Itsel
f
Aga
inst
The
Wor
ship
Of
Bod
ily
Co
mfo
rts
Exc
ept
By
Dep
rivi
ng
Itsel
f Of
The
m?
Cha
nge
able
As
The
Wor
ld
Is,
It Is
Unc
han
ging
Too.
The
Wor
ld,
The
Fles
h,
And
The
Dev
il
Are
Prac
tical
ly
The
Sam
e In
All
Age
s;
And
So,
Prac
tical
ly,
Mor
tific
atio
n
Has
The
Sam
e
Offi
ces
To
Perf
orm
.
Wh
ethe
r
We
Con
side
r
The
Sou
l In
The
Stru
ggle
s Of
Its
Con
vers
ion,
In
The
Pro
gres
s Of
Its
Illu
min
atio
n,
Or
In
Its
Vari
ousl
y
Perf
ecte
d
Deg
rees
Of
Its
Uni
on
Wit
h
God
, We
Shal
l
Fin
d
Tha
t
Bod
ily
Mor
tific
atio
ns
Hav
e
The
ir
Ow
n
Plac
e,
And
The
ir
Pro
per
Wor
k To
Do,
And
Are
Lite
rall
y
Indi
spe
nsa
ble.

Iii.
Rep
ly
To
Vari
ous
Obj
ecti
ons.

But
Let
Us
Loo
k
For
A
Mo
men
t At
The
Vari
ous
Obj
ecti
ons
Urg
ed
Aga
inst
This
.
Firs
t,
We
Are
Tol
d
Tha
t
The
Hea
lth
Of
The
Wor
ld Is
Not
Wh
at It
Was
,
And
If
The
re Is
An
Equ
al
Or
Eve
n
Gre
ater
Lon
gevi
ty,
The
Nor
mal
Stat
e Of
Hea
lth
Is
Mor
e
Uni
for
mly
Vale
tudi
nari
an,
And
Tha
t If
Infl
am
mat
ory
Atta
cks
Are
Les
s
Fre
que
nt,
Ner
vou
s
Co
mpl
aint
s,
On
The
Oth
er
Han
d,
Are
Mor
e
Pre
vale
nt,
And
Tha
t
The
Rel
axat
ion
Of
Chu
rch
Dis
cipli
ne
On
The
Sub
ject
Sho
ws
Her
App
reci
atio
n
Of
The
se
Fact
s.
All
This
Is
Tru
e,
And
Dou
btle
ss
Ma
ny
Mos
t
Imp
orta
nt
Ded
ucti
ons
Are
To
Be
Dra
wn
Fro
m
It.
Still
I
Mai
ntai
n It
Is
Mor
e
Con
cern
ed
Wit
h
The
Kin
d
Of
Mor
tific
atio
n
Tha
n
The
Deg
ree.
The
Con
duct
Of
The
Chu
rch
In
The
Miti
gati
on
Of
Fast
ing
Is
As
Wis
e As
The
Con
duct
Of
Leo
Xii.
Was
Mar
ked
Wit
h
The
Usu
al
Prac
tical
Sag
acit
y
Of
The
Hol
y
See,
Wh
en
He
Cau
sed
The
Pos
sibil
ities
Of
The
Old
Obs
erva
nce
Of
Len
t To
Be
Me
dica
lly
Inve
stig
ated
.
Mor
eov
er,
The
Plea
Of
Hea
lth,
Whi
le It
Is
Alw
ays
To
Be
List
ene
d
To,
Is
To
Be
List
ene
d To
Wit
h
Sus
pici
on.
We
Mus
t
Alw
ays
Be
Jeal
ous
Of
The
Side
On
Whi
ch
Nat
ure
And
Self
Are
Ser
ving
As
Vol
unte
ers.
Gre
at,
The
n,
As
We
Mus
t
Ad
mit
The
Con
seq
uen
ces
Of
A
Stat
e Of
Vale
tudi
nari
anis
m
To
Be
On
The
Spir
itual
Life
,A
Gen
eral
And
Plen
ary
Dis
pen
sati
on
Fro
m
Cor
pora
l
Aus
terit
ies
Is
Not
One
Of
The
m;
And
We
Mus
t
Re
me
mbe
r
Als
o
Tha
t
Our
For
efat
hers
,
Wh
o
Tro
uble
d
The
ir
Hea
ds
Littl
e
Eno
ugh
Abo
ut
The
ir
Ner
ves,
And
Had
No
Tea
To
Dri
nk,
Wer
e
Acc
usto
med
To
Hea
r
Fro
m
Fath
er
Bak
er,
Wh
o
Onl
y
Gav
e
Utte
ranc
e To
The
Old
Mys
tical
Tra
diti
on,
Tha
tA
Stat
e Of
Rob
ust
Hea
lth
Was
Posi
tivel
yA
Dis
qual
ifica
tion
For
The
Hig
her
Stag
es
Of
The
Spir
itual
Life
.
A
Sec
ond
Obj
ecti
on,
And
One
So
meti
mes
Urg
ed
In
Beh
alf
Of
Prie
sts
And
Reli
giou
s, Is
Tha
t
Mo
dern
Har
d
Wor
k Is
A
Sub
stitu
te
For
Anc
ient
Pen
anc
e.
The
Few
ness
Of
The
Cler
gy
And
The
Mul
titu
de
Of
Sou
ls
Hav
e
Cert
ainl
y
Bro
ught
Upo
n
The
Eccl
esia
stics
Of
This
Gen
erati
on
An
Ove
rwh
elmi
ng
Pres
sure
Of
Wor
k;
And
It Is
Tru
e Of
The
m,
As
It
Has
Alw
ays
Bee
n
Of
Reli
giou
s
Ord
ers
Eng
age
d In
The
Apo
stol
ate,
Tha
t
The
Mea
sure
Of
Bod
ily
Aus
terit
y To
Be
Exp
ecte
d
Of
The
m Is
Ver
y
Diff
eren
t
Fro
m
Tha
t
Whi
ch
We
Exp
ect
Fro
m
Con
tem
plati
ves
And
Soli
tarie
s.
I
Do
Not
Say,
The
refo
re,
Tha
t
This
Obj
ecti
on
Exp
ress
es
No
Trut
h,
But
Onl
y
Tha
t It
Will
Not
Bea
r
All
The
Wei
ght
Me
n
Put
Upo
n It.
Cert
ain
Kin
ds
Of
Pen
anc
e
Are
Inco
mpa
tible
Wit
h
Har
d
Wor
k;
Whi
le
At
The
Sam
e
Tim
e
The
Exc
essi
ve
Ext
erio
r
Pro
pen
sitie
s
Whi
ch
Har
d
Wor
k
Giv
es
Us
Are
So
Peri
lous
To
The
Sou
l
Tha
t
Cert
ain
Oth
er
Kin
ds
Of
Pen
anc
e
Are
All
The
Mor
e
Nec
essa
ry
To
Cor
rect
This
Dist
urbi
ng
For
ce.
All
Gre
at
Mis
sion
arie
s,
Seg
neri
And
Pina
mon
ti,
Leo
nard
Of
Port
Ma
uric
e
And
Paul
Of
The
Cro
ss,
Hav
e
Wor
n
Inst
rum
ents
Of
Pen
anc
e.
The
Pen
altie
s Of
Life
, As
Da
Pon
te
Call
s
The
m,
Are
Dou
btle
ss
An
Exc
elle
nt
Pen
anc
e
Wh
en
End
ured
Wit
h
An
Inte
rior
Spir
it,
And
Wor
th
Far
Mor
e
Tha
nA
Hun
dred
Self
-
infli
cted
Pain
s.
Yet
He
Wh
o
Mai
ntai
ns
Tha
t
The
End
uran
ce
Of
The
For
mer
Is A
Dis
pen
sati
on
Fro
m
The
Infli
ctio
n
Of
The
Latt
er
Will
Fin
d
Him
self
Out
Of
Har
mon
y
Wit
h
The
Wh
ole
Stre
am
Of
App
rove
d
Spir
itual
Tea
chin
g In
The
Chu
rch;
And
The
Bre
vity
Of
His
Pers
ever
anc
e In
The
Inte
rior
Life
Will
Soo
n
Sho
w
Bot
h
Him
self
And
Oth
ers
The
Co
mpl
eten
ess
Of
His
Del
usio
n.
Wit
hout
Bod
ily
Pen
anc
e,
Zeal
ous
Apo
stoli
c
Wor
k
Har
den
s
The
Hea
rt
Far
Mor
e
Tha
n It
San
ctifi
es
It.
A
Thir
d
Clas
s Of
Obj
ecto
rs
Tell
s Us
To
Be
Con
tent
Wit
h
The
Tria
ls
God
Sen
ds
Us,
Whi
ch
Are
Neit
her
Few
Nor
Lig
ht.
If
The
y
Tol
d
Us
Tha
t
The
Joyf
ul
Suff
erin
g
And
Gra
cefu
l
Wel
com
e Of
The
se
Dis
pen
sati
ons
Wer
e Of
Infi
nitel
y
Gre
ater
Pric
e
Tha
n
The
Stin
g
Of
The
Dis
cipli
ne
Or
The
Twi
nge
Of
The
Cat
enel
la,
Mos
t
Tru
e
And
Mos
t
Imp
orta
nt
Wo
uld
The
Les
son
Be,
And
To
Ma
ny
A
Hot
-
hea
ded
Spir
itual
Suc
klin
g
Quit
e
Indi
spe
nsa
ble.
You
th,
Wh
en
It Is
Stro
ng
And
Wel
l,
Full
Of
Fer
vor
And
Bat
hing
In
Dev
otio
nal
Swe
etne
ss,
Fin
ds
Alm
ost
A
Phy
sica
l
Plea
sure
In
Tor
men
ting
Its
Fles
h
And
Pinc
hing
Its
Red
und
ant
Hea
lth.
The
re Is
Littl
e
Mer
it In
This
, As
The
re Is
Littl
e
Diff
icult
y
And
Les
s
Dis
creti
on.
And
At
All
Tim
es
One
Blo
w
Fro
m
God
Is
Wor
th A
Mill
ion
Fro
m
Our
selv
es.
But
The
Obj
ecto
rs
Fall
Into
Tha
t
Mis
take
Of
Exa
gger
atio
n
Whi
ch
Run
s
Thr
oug
h
So
Ma
ny
Spir
itual
Boo
ks.
Bec
ause
A Is
Mor
e
Imp
orta
nt
Tha
nB
The
y
Jum
p To
The
Con
clus
ion
Tha
tB
Is
Of
No
Imp
orta
nce
At
All.
Bec
ause
The
Mor
tific
atio
ns
Whi
ch
God
Sen
ds
Us
Are
Mor
e
Effi
caci
ous
And
Les
s
Del
usiv
e, If
Rig
htly
Tak
en,
Tha
n
The
Mor
tific
atio
ns
We
Infli
ct
Upo
n
Our
selv
es,
It
Doe
s
Not
Foll
ow
But
Tha
t
The
se
Last
Are
Not
Onl
y
An
Imp
orta
nt,
But
Eve
n
An
Indi
spe
nsa
ble
Ele
men
t In
The
Spir
itual
Life
. We
Ma
y
Ans
wer
The
m
Brie
fly
As
Foll
ows
.
Yes,
The
Best
Of
All
Pen
anc
es
Is
To
Tak
e In
The
Spir
it
Of
Inte
rior
Co
mpu
ncti
on
The
Mor
tific
atio
ns
Whi
ch
The
Wis
e
And
Aff
ecti
onat
e
Cou
rse
Of
God
's
Fath
erly
Pro
vide
nce
Brin
gs
Upo
n
Us,
But
Unl
ess
We
Hav
e
Prac
tice
d
Our
selv
es
In
The
Gen
erou
s
Hab
it
Of
Vol
unta
ry
Pen
anc
es,
The
Cha
nces
Are
Ver
y
Mu
ch
Aga
inst
Our
For
min
g
This
Inte
rior
Spir
it
Of
Pen
anc
e,
And
The
refo
re
Of
Gett
ing
The
Full
Prof
it
Out
Of
The
Inv
olun
tary
Tria
ls
God
Sen
ds
Us.
Besi
des
The
se
Obj
ecti
ons
The
re Is
Ano
ther
Late
nt
In
Ma
ny
Min
ds
Whi
ch
Sho
uld
Be
Noti
ced.
Our
Pres
ent
Hab
its
Of
Life
And
Tho
ught
Lea
d To
An
Obv
ious
Wa
nt
Of
Sy
mpa
thy
Wit
h
Con
tem
plati
on.
It
Has
No
Res
ults
On
Whi
ch
We
Can
Loo
k
Co
mpl
ace
ntly,
Or
Whi
ch
We
Can
Para
de
Boa
stful
ly.
Eve
ryth
ing
See
ms
Was
ted
Whi
ch
Is
Not
Visi
ble;
And
All
Is
Dis
app
oint
men
t
Whi
ch
Is
Not
Plai
n
Suc
cess
.
It Is
Sup
erna
tura
l
Prin
cipl
es
Esp
ecia
lly
Whi
ch
Are
At
A
Dis
cou
nt
In
Mo
dern
Day
s.
No
w It
Is
Eas
y To
See
Ho
w
This
Wa
nt
Of
Sy
mpa
thy
Wit
h
Con
tem
plati
on
Lea
ds
To
A
Mis
appr
ecia
tion
Of
Aus
terit
y.
The
y
Are
Con
tent
Wit
h
Eac
h
Oth
er,
And
Bot
h
Ent
er
Dee
ply
Into
The
Reg
ion
Of
Sup
erna
tura
l
Ope
rati
ons.
To
Thi
nk
Lig
htly
Of
Eith
er Is
To
Be
Out
Of
Har
mon
y
Wit
h
The
Min
d
Of
The
Chu
rch,
And
To
Inju
re
Our
Ow
n
Sou
l,
Wh
atev
er
Ma
y
Be
Its
Voc
atio
n,
By
Nar
row
ing
The
Ran
ge
Of
Its
Sup
erna
tura
l
Visi
on.
Fro
m
All
The
se
Con
side
rati
ons
It
Ma
y
War
rant
ably
Be
Con
clud
ed
Tha
t
The
re Is
Not
hing
In
Mo
dern
Tim
es
To
Dis
pen
se
Us
Eith
er
Fro
m
The
Obli
gati
on
Or
Cou
nsel
Of
Bod
ily
Mor
tific
atio
n;
Tha
t,
On
The
Con
trar
y,
The
re Is
Mu
ch
In
Mo
dern
Hab
its
To
Enf
orce
The
Obli
gati
on
And
To
Urg
e
The
Cou
nsel
,
And
Tha
t All
The
Mo
difi
cati
ons
To
Whi
ch
The
Act
ual
Circ
ums
tanc
es
Of
Mo
dern
Life
Poi
nt
Con
cern
The
mse
lves
Wh
olly
Wit
h
The
Kin
d
Of
Mor
tific
atio
n
And
Not
At
All
Wit
h
The
Deg
ree.
Iv.
Ben
efits
And
Adv
anta
ges
Of
Mor
tific
atio
n.

So
met
hing
Re
mai
ns
To
Be
Said
On
The
Use
s Of
Mor
tific
atio
n.
The
se
Are
Ten
In
Nu
mbe
r,
And
All
Of
The
m
Des
ervi
ng
A
Seri
ous
Con
side
rati
on.
Its
Firs
t
Use
Is
To
Tam
e
The
Bod
y
And
Brin
g Its
Reb
ellio
us
Pass
ions
Und
er
The
Con
trol
Of
Gra
ce
And
Of
Our
Sup
erio
r
Will
.
For
Half
The
Obs
tacl
es
To
A
Spir
itual
Life
Are
Fro
m
The
Bod
y
And
The
Trea
cher
ous
Suc
cor
Whi
ch
Its
Sen
ses
Giv
e To
Our
Bas
er
Pass
ions
.
The
se
Mus
t
Be,
I
Do
Not
Say
Alto
geth
er
Re
mov
ed,
But
Effe
ctua
lly
Crip
pled
,
Bef
ore
We
Can
Hop
e To
Ma
ke
Mu
ch
Pro
gres
s.
We
Nev
er
Fin
d In
Any
One
A
Rea
l
Ear
nest
ness
Of
Min
d
Or
Seri
ous
ness
Of
Spir
it
Wh
ere
Hon
est
Atte
mpt
s
Are
Not
Bei
ng
Ma
de
To
Kee
p
The
Bod
y In
Sub
jecti
on.
The
Rea
son
Wh
y
Me
n
Are
Reli
giou
s
Und
er
Sorr
ow
And
Not
At
Oth
er
Tim
es
Is
Tha
t
The
y
Do
Not
Prac
tice
Bod
ily
Mor
tific
atio
n,
Wh
erea
s
Sorr
ow
Affl
icts
And
Reb
uke
s
The
Fles
h,
And
So
For
The
Tim
e
Perf
orm
s
The
Fun
ctio
ns
Of
Mor
tific
atio
n.
Sorr
ow
Act
s
On
The
Sou
l
Thr
oug
h
The
Bod
y
As
Mu
ch
As
Thr
oug
h
The
Min
d.

The
Sec
ond
Use
Is
To
Incr
ease
The
Ran
ge
Of
Our
Spir
itual
Visi
on.
Sen
sitiv
enes
s Of
Con
scie
nce
Is
One
Of
The
Gre
ates
t
Gift
s
Whi
ch
God
Giv
es
Us
In
Ord
er
To
A
Spir
itual
Life
.
The
Thi
ngs
Of
God
,
Say
s
The
Apo
stle,
Can
Onl
y
Be
Spir
itual
ly
Dis
cern
ed.
The
Pro
cess
Of
Our
Puri
ficat
ion
By
Gra
ce
Dep
end
s
On
Our
Incr
easi
ng
Cle
arne
ss
Of
Visi
on
As
To
Wh
at Is
Faul
ty
And
Imp
erfe
ct.
Fro
m
The
Dis
cern
men
t Of
Mor
tal
Sin
We
Co
me
To
Tha
t Of
Ven
ial
Sin,
Fro
m
Ven
ial
Sin
To
Imp
erfe
ctio
ns,
Fro
m
Imp
erfe
ctio
ns
To
Les
s
Perf
ect
Wa
ys
Of
Doi
ng
Perf
ect
Thi
ngs,
And
Fro
m
Tha
t To
A
Deli
cate
Perc
epti
on
Of
The
Alm
ost
Invi
sibl
e
Infi
delit
ies
Whi
ch
Grie
ve
The
Hol
y
Spir
it
Wit
hin
Us.
And
If
Bod
ily
Mor
tific
atio
n Is
Not
The
Sole
Mea
ns
By
Whi
ch
This
Sen
sitiv
enes
s Of
Con
scie
nce
Is
Obt
aine
d, It
Is
One
Of
The
Chi
ef,
As
Wel
l
Fro
m
Its
Ow
n
Intri
nsic
Met
hod
Of
Ope
rati
on,
As
Fro
m
Its
Pow
er
To
Imp
etrat
e
The
Gift
Fro
m
God
.

This
Brin
gs
Me
To
The
Thir
d
Use
Of
Mor
tific
atio
ns
Of
All
Kin
ds,
Whi
ch
Is
To
Obt
ain
Pow
er
Wit
h
God
.
Suff
erin
g
Easi
ly
Bec
ome
s
Pow
er
In
The
Thi
ngs
Of
God
.
The
Pric
e
He
Sets
Upo
n It
Is
Sho
wn
By
The
Fact
Tha
t
The
Wor
ld
Was
Red
eem
ed
By
Suff
erin
g,
And
Tha
t
Suff
erin
g
Giv
es
The
ir
Pal
m
To
The
Mar
tyrs
And
The
ir
Cro
wn
To
The
Con
fess
ors.
The
Gift
Of
Mir
acle
s
Foll
owe
d
Har
d
Upo
n
Aus
terit
y.
Wh
en
We
Co
mpl
ain
Tha
t
We
Hav
e
No
Pow
er
Wit
h
God
,
Tha
t
Our
Pra
yers
Re
mai
n
Una
nsw
ered
,
Tha
t
Our
Effo
rts
To
Roo
t
Out
So
me
Bes
ettin
g
Sin
Are
Una
vaili
ng,
And
Tha
t
We
Giv
e
Wa
y To
Tem
ptati
ons
And
To
Sur
pris
es
Of
Tem
per
Or
Loq
uaci
ty,
It Is
For
The
Mos
t
Part
Bec
ause
We
Are
Not
Lea
ding
Mor
tifie
d
Liv
es.
It Is
In
This
Tha
t
Mor
tific
atio
n
So
Am
ply
Rep
ays
Us
For
The
Pain
It
Giv
es.
For
Not
Onl
y Is
It
An
Im
men
se
Gai
n To
Hav
e
Pow
er
Wit
h
God
,
But
The
Obv
ious
Con
nect
ion
Bet
wee
n
The
Mor
tific
atio
n
And
The
Pow
er
Ena
bles
Us
Not
So
Mu
ch
To
Beli
eve
In
Sup
erna
tura
l
Thi
ngs
As
To
Han
dle
The
m
Wit
h
Our
Ver
y
Han
ds
And
Feel
The
ir
Wei
ght.
Inde
ed,
Eve
nA
Tem
ptati
on
Ma
y
Co
me
Fro
m
This
. If,
The
n,
For
The
Sak
e Of
Our
Ow
n
Spir
itual
Gro
wth
And
The
Inte
rest
We
Feel
In
The
Glo
ry
Of
God
,
The
Triu
mph
Of
Fait
h,
And
The
Salv
atio
n
Of
Sou
ls
Nea
r
And
Dea
r To
Us,
We
Des
ire
To
Obt
ain
Pow
er
Wit
h
God
, We
Mus
t
Hab
itual
ly
And
Con
stan
tly
Prac
tice
Mor
tific
atio
n.

Its
Fou
rth
Use
Is
To
Inte
nsif
y
Our
Lov
e. It
Is
Of
The
Nat
ure
Of
Lov
e To
Thri
ve
On
No
Foo
d
So
Wel
l As
On
The
Evi
den
ce
Of
Its
Ow
n
Vig
or;
And
Not
hing
Test
ifies
To
Us
So
Sur
ely
Our
Lov
e Of
God
As
The
Infli
ctio
n
Of
Vol
unta
ry
Aus
terit
ies
Upo
n
Our
selv
es;
And
Whi
le It
Ma
nife
sts
Our
Lov
e It
Aug
men
ts It
Als
o.
Pain
,
Too,
Of
Itsel
f
Pre
pare
s
The
Hea
rt
For
The
Em
otio
ns
Of
Lov
e
By
Soft
enin
g It
And
Ma
king
It
Chil
dlik
e.
And
Wh
ere
The
Obj
ect
Lov
ed
And
Con
tem
plat
ed
Is
Of
Sorr
ow
And
Suff
erin
g,
As
Jesu
s Is,
Lov
e
Imp
els
Us
Mor
e Or
Les
s
Veh
eme
ntly
To
Imit
atio
n.
Do
We
Co
mpl
ain
Tha
t
Our
Lov
e Of
Our
Dea
r
Lor
d Is
Slac
keni
ng?
Fort
hwit
h
Let
Us
Mor
tify
Our
selv
es
In
So
met
hing
,
And
The
Sm
olde
ring
Em
bers
Will
Bre
ak
Into
A
Brig
ht
Fla
me.
As
Sur
e As
Pow
er
Foll
ows
Mor
tific
atio
n,
So
Als
o
Doe
s
Lov
e.

Its
Fift
h
Use
Is
To
Ma
ke
Us
Un
wor
ldly,
And
To
Inu
ndat
e
Us
Wit
h
Spir
itual
Joy.
Not
hing
Is
In
Itsel
f So
Un
wor
ldly
As
Mor
tific
atio
n,
Bec
ause
It Is
The
Kill
ing
Of
Eve
ryth
ing
Tha
t
The
Wor
ld
Mos
t
Priz
es
And
Che
rish
es.
It
Bre
aks
Off
All
The
Inor
dina
te
Atta
chm
ents
To
Cre
atur
es
Whi
ch
We
Ma
y
Hav
e
For
med
,
And
It
Hin
ders
Us
Fro
m
Em
barr
assi
ng
Our
selv
es
Wit
h
Ne
w
Ties
;
For
Mor
tific
atio
n Is
Fou
nd
By
Exp
erie
nce
To
Be
So
Diff
icult
Tha
t
We
Dre
ad
To
Incr
ease
The
Bre
adth
Of
The
Reg
ion
Ove
r
Whi
ch
We
Are
Co
mpe
lled
To
Ext
end
It.
And
Wh
at Is
Eac
h
Ne
w
Atta
chm
ent
But
A
Fres
h
Hor
de
Of
Sav
ages
To
Be
Bro
ught
Pain
full
y
Ben
eath
Con
trol
?
As
To
Spir
itual
Joy,
It
Flo
ws
Lik
eA
Tide
Into
So
me
Em
pty
Plac
e. In
Pro
port
ion,
The
refo
re,
As
Our
Hea
rts
Are
Voi
d
Of
Eart
hly
Atta
chm
ents
,—
And
An
Atta
chm
ent
Ma
y
Be
Defi
ned
To
Be
An
Aff
ecti
on
Whi
ch
Is
Not
Dul
y,
—
In
The
Sam
e
Pro
port
ion
Are
The
y
Cap
able
Of
Enj
oyin
g
The
Swe
etne
ss
Of
God
.
Hen
ce It
Is
Tha
t
Mor
tifie
d
Pers
ons,
Wh
en
Dis
cree
t,
Are
Alw
ays
Joyf
ul.
The
Hea
rt Is
Lig
hten
ed,
Bec
ause
The
Bur
den
Of
The
Bod
y Is
Tak
en
Off
It.
Not
hing
Can
Ma
ke
Us
Un
wor
ldly
But
Mor
tific
atio
n.
Hav
e
We
Nev
er
See
n
Pers
ons
Clo
ude
d
Rou
nd
Wit
h
Sorr
ow
So
Dee
p
And
Dar
k
Tha
t
We
App
roac
hed
It
Rev
eren
tly
As
We
Wo
uld
A
San
ctua
ry,
And
Yet
It
Has
Not
Ma
de
The
Suff
erer
Un
wor
ldly
?
Tha
t
Bles
sed
Offi
ce
Is
The
Mo
nop
oly
Of
Mor
tific
atio
n.

Its
Sixt
h
Use
Is
To
Hin
der
Our
Ma
king
A
Gre
at
Mis
take
,
Whi
ch
Is
Lea
ving
The
Via
Pur
gati
va
Too
Soo
n.
This
Is
Per
hap
s
The
Chi
efes
t
Dan
ger
In
The
Wh
ole
Of
The
Spir
itual
Life
.
Ma
ny
Try
To
Go
So
Fast
Wh
en
The
y
Firs
t
Beg
in,
Tha
t
The
y
Los
e
The
ir
Bre
ath
And
Giv
e
Up
The
Rac
e
Alto
geth
er;
And
Eve
n If
The
y
Do
Not,
The
y
Can
not
Lea
ve
Beh
ind
Wh
at
The
y
Wis
h To
Lea
ve
Bef
ore
The
App
oint
ed
Tim
e.
The
y
Are
Lik
e
Me
n
Run
ning
Wil
dly
To
Out
strip
The
ir
Ow
n
Sha
dow
. It
Can
not
Be.
Nat
ure
Wa
nts
To
Be
Out
Of
Her
Nov
itiat
e.
Me
ditat
ion
Wo
uld
Fain
Be
Thr
ust
Up
Into
Aff
ecti
ve
Pra
yer,
And
The
Cap
tivit
y
Of
Littl
e
Thi
ngs
Lon
gs
To
Exp
atiat
e In
Lib
erty
Of
Spir
it.
The
Brui
sed
Fles
h
Ask
s To
Be
Let
Alo
ne,
And
Inte
rior
Mor
tific
atio
n
Req
uest
s To
Be
Allo
wed
Its
Pri
miti
ve
Vag
uen
ess,
And
To
Re
mai
n
Und
efin
ed.
Wee
kly
Co
mm
unio
n
Gra
vitat
es
To
Dail
y,
And
The
Sou
l, A
Littl
e
Tire
d
Of
Loo
king
Afte
r
Itsel
f,
Incl
ines
To
Con
vert
The
Wor
ld.
If
The
re Is
Diff
icult
Nav
igati
on
Any
whe
re
In
The
Spir
itual
Life
, It
Is
Her
e.
See
?
The
Ree
fs
Are
Stre
wn
Wit
h
Wre
cks,
And
The
Wa
ves
Was
h
Up
At
Eve
ry
Tide
The
Bod
ies
Of
Half
-
mad
e
Sain
ts,
Of
Bro
ken
Her
oes
And
Frus
trate
d
Voc
atio
ns.
No
Har
m
Co
mes
Of
Kee
ping
Lon
g In
The
Lo
wer
Part
s Of
The
Spir
itual
Life
. All
Pos
sibl
e
Evil
Ma
y
Co
me
Of
Mo
unti
ng
Too
Qui
ckly
. An
Evil
Wh
en
It Is
Mor
tifie
d
Firs
t
Loo
ks
Dea
d. It
Feig
ns
Dea
th
As
Bee
tles
Do.
If It
Suc
cee
ds
In
Dec
eivi
ng
Us,
And
We
Pass
On,
We
Shal
l
Rue
It
Bitt
erly.
It Is
Onl
y
The
Old
Stor
y;
Loo
k
Wel
l To
You
r
Fou
ndat
ions
,
Dig
The
m
Dee
p,
And
Buil
d
Bro
ad,
And
Plan
You
r
Buil
ding
Ma
gnif
icen
tly
Lar
ge,
As
If
You
Wer
eA
Prin
ce.
Mor
tific
atio
n,
Of
All
Thi
ngs,
Hel
ps
Us
To
Do
This
. Its
Diff
icult
y
Brin
gs
Out
Our
Wea
kne
ss.
One
Whi
le
Clu
msy
,
Ano
ther
Whi
le
Co
war
dly,
We
Are
Con
tent
To
Be
Kep
t
Do
wn,
Wh
en
Dail
y
Fail
ures
Are
Tell
ing
Us
Wh
at
Wo
uld
Hap
pen
On
The
Gid
dy
Hei
ghts
Abo
ve
Us.
But
Ho
w
Lon
g
Shal
l
The
Via
Pur
gati
va
Last
?
Wh
o
Can
Tell
? It
Dep
end
s
Upo
n
Fer
vor.
Any
how
, We
Mus
t
Cou
nt It
By
Yea
rs,
Not
By
Mo
nths
.

The
Sev
enth
Use
Of
Mor
tific
atio
n Is
To
Be
Fou
nd
In
Its
Con
nect
ion
Wit
h
Pra
yer.
Ho
w
Ma
ny
Co
mpl
aint
s
Are
We
Dail
y
Hea
ring
Of
The
Diff
icult
ies
Of
Me
ntal
Pra
yer!
If
We
Do
Not
Mor
tify
Our
selv
es,
Wh
y
Co
mpl
ain?
List
en
To
This
Visi
on
Whi
ch
Da
Pon
te
Rel
ates
As
Hav
ing
Hap
pen
ed
To
A
Pers
on
Wh
om
He
Kne
w.
He
Giv
es It
At
Len
gth
In
The
Thir
d
Trac
t Of
His
Spir
itual
Gui
de:
God
Sho
wed
This
Pers
on
The
Stat
e Of
A
Tepi
d
And
Idle
Sou
l,
Whi
ch
Is
Giv
en
To
Pra
yer
Wit
hout
Mor
tific
atio
n.
She
Saw
In
The
Mid
dle
Of
A
Wid
e
Plai
nA
Ver
y
Dee
p
And
Stro
ng
Fou
ndat
ion,
Whi
te
As
Ivor
y,
Abo
ut
Whi
ch
A
Fair
,
Rud
dy
You
th
Of
Ad
mir
able
Bea
uty
Was
Wal
king
. He
Call
ed
Her
To
Him
,
And
Said
: "I
Am
The
Son
Of
A
Pow
erfu
l
Kin
g,
And
I
Hav
e
Lai
d
This
Fou
ndat
ion
Tha
tI
Mig
ht
Buil
dA
Pala
ce
For
You
To
Dw
ell
In,
And
To
Rec
eive
Me
Wh
ene
ver
I
Co
me
To
Visi
t
You
,
Whi
ch I
Shal
l Do
Fre
que
ntly,
Pro
vide
d
You
Alw
ays
Hav
eA
Roo
m
Rea
dy
For
Me,
And
Ope
n
As
Soo
n
As I
Kno
ck.
In
Tim
e,
Ho
wev
er, I
Shal
l
Co
me
And
Liv
e
Enti
rely
Wit
h
You
,
And
You
Will
Be
Deli
ghte
d To
Hav
e
Me
For
A
Dail
y
Gue
st.
Jud
ge,
Ho
wev
er,
Fro
m
The
Ma
gnit
ude
Of
This
Fou
ndat
ion
Wh
at
The
Edif
ice
Is
To
Be.
Mea
nwh
ile I
Will
Buil
d,
And
You
Mus
t
Brin
g
Me
All
The
Mat
erial
s.”
The
Lad
y
Beg
an
To
Be
Sor
e
Am
aze
d
And
Affl
icte
d,
For
She
Dee
med
It
Imp
ossi
ble
Tha
t
She
Sho
uld
Of
Her
self
Brin
g
All
The
Req
uisit
e
Mat
erial
s.
The
You
ng
Ma
n,
Ho
wev
er,
Said
:
"Do
Not
Be
Afr
aid;
You
Will
Be
Quit
e
Abl
e To
Do
It.
Beg
in
To
Brin
g
So
met
hing
At
Onc
e,
And
I
Will
Hel
p
You
.”
So
She
Beg
an
To
Loo
k
Abo
ut
For
So
met
hing
,
But
Pres
entl
y
Sto
ppe
d
And
Fixe
d
Her
Eye
s
On
The
You
ng
Ma
n,
Wh
ose
Bea
uty
Deli
ghte
d
And
Refr
eshe
d
Her.
Yet
She
Too
k
No
Pain
s To
Plea
se
Him
.
She
Fear
ed
Him
Ver
y
Mu
ch
Wh
en
She
Saw
Tha
t He
Was
Wat
chin
g
Her.
Nev
erth
eles
s,
She
Did
Not
Blu
sh
At
Her
Dis
obe
dien
ce.
Whi
le
She
Was
Thu
s
Loit
erin
g,
She
Saw
Tha
t
The
Fou
ndat
ion
Was
Bei
ng
Gra
dual
ly
Cov
ered
Wit
h
Dus
t
And
Stra
ws
By
The
Win
d,
And
So
meti
mes
Suc
h
Whi
rlwi
nds
Of
Dus
t
Aro
se
Tha
t
She
Cou
ld
Not
See
The
Fou
ndat
ion
At
All.
So
meti
mes
Flo
ods
Of
Rai
n
Cov
ered
The
Wh
ole
Wit
h
Mu
d,
Whi
ch
Gra
dual
ly
Spr
ead
Ove
r
The
m,
And
Cau
sed
A
Ran
k
Veg
etati
on
Of
Wee
ds
To
Spr
out
Up.
At
Last
Not
hing
Of
The
Fou
ndat
ion
Re
mai
ned
But
The
Spo
t
Whi
ch
The
You
ng
Ma
n's
Feet
Cov
ered
,
And
At
Last
A
Sud
den
Whi
rlwi
nd
Cov
ered
Him
,
And
The
Fou
ndat
ion
Dis
app
eare
d
Fro
m
Her
Sig
ht
Ben
eath
A
Hea
p
Of
Filt
h.
The
Lad
y
Was
Ver
y
Mu
ch
Affl
icte
d To
Fin
d
Her
self
Alo
ne,
Esp
ecia
lly
As
She
Was
Soo
n
Surr
oun
ded
By
Rui
nou
s
Hea
ps
Of
Lim
e,
San
d,
And
Sto
ne.
She
Be
wail
ed
Her
Tepi
dity
And
Idle
ness
;
But
Beli
evin
g
Tha
t
The
You
ng
Ma
n
Was
Still
Hid
den
In
So
me
Of
The
Cav
ities
Of
The
Fou
ndat
ion,
She
Crie
d
Out
In A
Lou
d
Voi
ce:
"Sir,
I
Am
Co
min
g; I
Am
Brin
ging
Mat
erial
s; I
Pra
y
You
Co
me
Fort
h To
The
Buil
ding
;
For
I
Am
Dee
ply
Peni
tent
For
My
Slot
h
And
Del
ay.”
Whi
le
She
Was
In
The
se
Dis
posi
tion
s,
The
Visi
on
Was
Thu
s
Inte
rpre
ted
To
Her:
The
Fou
ndat
ion
Sig
nifi
es
Fait
h
And
The
Hab
its
Of
Oth
er
Virt
ues
Whi
ch
Chri
st
Infu
ses
Into
The
Sou
l At
Bap
tism
,
Des
irin
g To
Buil
d
Upo
n
The
mA
Fair
Edif
ice
Of
Loft
y
Perf
ecti
on,
Pro
vide
d
The
Sou
l
Coo
pera
tes
Wit
h
Him
By
Brin
ging
The
Nec
essa
ry
Mat
erial
s,
Obs
erva
nce
Of
The
Divi
ne
Prec
epts
And
Cou
nsel
s,
Whi
ch
By
Aid
Of
The
Sam
e
Lor
d It
Can
Do.
But
The
Sou
l Is
Ofte
n
So
Deli
ghte
d
Wit
h
Me
ditat
ing
On
The
Mys
terie
s Of
Chri
st
Tha
t It
Bec
ome
s
Tepi
d
And
Idle
In
The
Imit
atio
n
And
Obe
dien
ce
Of
Him
,
And
Thr
oug
h
This
Inat
tenti
on
And
Slo
venl
ines
s
The
Hab
its
Of
Virt
ue
Are
Gra
dual
ly
Obs
cure
d
By
Ven
ial
Sin,
And
The
Eye
s Of
The
Sou
l So
Dim
med
Tha
t
The
y
Can
not
See
Our
Lor
d.
In
Pun
ish
men
t Of
This
Slot
h
He
So
meti
mes
Allo
ws
The
Sou
l To
Fall
Into
A
Mor
tal
Sin,
Whi
ch
Stai
ns
And
Des
troy
s
Eve
ryth
ing.
The
n,
By
The
Mer
cy
Of
God
, It
Rep
ents
,
Fin
ds
The
Sto
nes
Of
Con
triti
on,
The
Lim
e Of
Con
fess
ion,
And
The
San
ds
Of
Sati
sfac
tion
All
Rou
nd
It,
And
Call
s
On
Jesu
s
Wit
hA
Lou
d
Voi
ce
To
Par
don
The
Sin
And
To
Beg
in
The
Buil
ding
For
The
Sec
ond
Tim
e.

The
Eig
hth
Use
Of
Mor
tific
atio
n Is
To
Giv
e
Dep
th
And
Stre
ngth
To
Our
San
ctity
,
Just
As
Gy
mna
stic
Exe
rcis
es
Giv
e
Us
Mus
cle
And
Play
Of
Stre
ngth
.
This
Is
Con
nect
ed
Wit
h
Wh
at
Was
Said
A
Whi
le
Ago
Of
Not
Tryi
ng
To
Get
Out
Of
The
Via
Pur
gati
va
Too
Qui
ckly
.
Wh
en
Sim
eon
Styl
ites
Firs
t
Beg
an
To
Stan
d
Up
His
Col
umn
, So
The
odo
ret
Tell
s
Us,
He
Hea
rd A
Voi
ce
In
His
Slee
p
Whi
ch
Said
,
Aris
e
And
Dig
! He
See
med
To
Dig
For
A
Tim
e,
And
The
n
Cea
sed,
Wh
en
The
Voi
ce
Said
To
Him
.
Dig
Dee
per!
Fou
r
Tim
es
He
Dug
,
Fou
r
Tim
es
He
Rest
ed,
And
Fou
r
Tim
es
The
Voi
ce
Crie
d.
Dig
Dee
per!
Afte
r
Tha
t It
Said
,
No
w
Buil
d
Wit
hout
Toil
!
The
re
Can
Be
No
Dou
bt
But
Tha
t
The
Dig
ging
Was
The
Hu
mbl
ing
Toil
Of
Mor
tific
atio
n.
The
re Is
Suc
hA
Thi
ng
As
A
Thi
n,
Mea
gre
Piet
y, A
Reli
giou
s
Sent
ime
ntali
ty
Whi
ch
Can
not
Go
Bey
ond
The
Bea
uty
Of
Tast
e Or
The
Path
os
Of
A
Cer
emo
nial,
A
Dev
otio
n
For
The
Sun
shin
e
But
Not
For
The
Stor
m;
And
The
Faul
t Of
The
Lan
k,
Cra
zy
Edif
ice
Tha
t Is
Rais
ed
By
It Is
The
Abs
enc
e Of
Mor
tific
atio
n In
Its
Ori
gina
l
Con
stru
ctio
n.

The
Nint
h
Use
Of
Mor
tific
atio
n
Con
cern
s
Bod
ily
Aus
terit
ies.
Wit
hout
Ext
erio
r
Mor
tific
atio
n It
Is
Idle
To
Exp
ect
Tha
t
We
Shal
l
Eve
r
Atta
in
The
Hig
her
Gra
ce
Of
Inte
rior
Mor
tific
atio
n. It
Is
The
Gre
ates
t Of
Del
usio
ns
To
Sup
pos
e
Tha
t
We
Can
Mor
tify
Jud
gme
nt
And
Will
, If
We
Do
Not
Mor
tify
Our
Bod
y
Als
o.
Inte
rior
Mor
tific
atio
n Is
Cert
ainl
y
The
Hig
her;
Yet
In
So
me
Sen
se
Ext
erio
r Is
Har
der.
It Is
Har
der
Bec
ause
It
Co
mes
Firs
t,
And
Has
To
Be
Exe
rcis
ed
Wh
en
We
Hav
e As
Yet
Scar
cely
Any
Em
pire
Ove
r
Our
selv
es.
It Is
Har
der
Bec
ause
It Is
Mor
e
Sen
sibl
e. It
Is
Har
der
Bec
ause
Our
Vict
orie
s
Are
At
Best
Mea
n To
Loo
k
At,
And
Our
Def
eats
Palp
able
And
Dis
cour
agin
g. It
Is
Har
der
Bec
ause
Hab
it
Hel
ps
Us
Les
s.
If
Our
Bod
ily
Pen
anc
es
Are
Rar
e,
Eac
h
One
Has
The
Diff
icult
ies
Of
A
Ne
w
Beg
inni
ng.
If
The
y
Are
Fre
que
nt,
The
y
Fall
On
Unh
eale
d
Wo
und
s.
Wh
erea
s
Wit
h
Inte
rior
Mor
tific
atio
n
The
Vict
orie
s
Alw
ays
Loo
k
Dig
nifi
ed,
The
Def
eats
Are
Surr
oun
ded
By
Suc
hA
Hos
t Of
Ext
enu
atin
g
Circ
ums
tanc
es
As
Veil
The
ir
Dis
grac
e.
We
Mus
t
Re
me
mbe
r
Tha
t
Thr
oug
hout
Our
Spir
itual
Life
We
Hav
e
Our
Bod
y
For
Our
Co
mpa
nion
,
And
Non
e
But
A
Ver
y
Few
Priv
ileg
ed
Sain
ts
Hav
e
Eve
r
Quit
e
Sub
due
d It.
Mor
eov
er,
Bod
y
Has
To
Be
Sav
ed
As
Wel
l As
Sou
l,
And
So
It Is
Not
Tru
e
Tha
t, In
Dev
otio
n,
Ext
erio
r
Thi
ngs
Are
Onl
yA
Mea
ns
To
Inte
rior.
The
y
Hav
e,
Besi
des
Tha
t
Inst
rum
enta
l
Cha
ract
er,
An
Imp
ort
And
Sig
nifi
can
cy
Of
The
ir
Ow
n.
The
re
Hav
e
Alw
ays
Bee
n
Two
Clas
ses
Of
Her
esie
s
Wit
h
Reg
ard
To
Spir
itual
The
olog
y;
And
I
Can
not
Thi
nk
Of
One
Her
esy
Whi
ch
Has
Not
Co
me
Eith
er
Fro
mA
Dis
unio
n
Of
The
Inte
rior
And
The
Ext
erio
r,
Or
A
Dw
ellin
g
On
One
Of
The
m
To
The
Neg
lect
And
Dep
ress
ion
Of
The
Oth
er.
I
Tre
mbl
e
Wh
en
Peo
ple
Spe
ak
Mu
ch
Of
Inte
rior
Mor
tific
atio
n; It
Sou
nds
Lik
eA
Con
fess
ion
Tha
t
The
y
Are
Lea
ding
Co
mfo
rtab
le
Liv
es.
On
The
Oth
er
Han
d,
Wh
en
Me
n
Exa
gger
ate
The
Imp
orta
nce
Of
Bod
ily
Aus
terit
ies,
The
Cha
nces
Are
Tha
t
The
y
Do
Not
Prac
tice
The
m
At
All,
Or
Tha
t,
Prac
ticin
g
The
m,
The
y
Rest
In
The
m
Wit
h
Co
mpl
ace
ncy,
And
So
Are
Fak
ers,
Not
Chri
stia
ns,
Hav
ing
No
Spir
itual
Life
Whi
ch
Can
Des
erve
The
Na
me.

The
Tent
h
And
Last
Use
Of
Mor
tific
atio
n Is,
Tha
t It
Is A
Mos
t
Exc
elle
nt
Sch
ool
For
The
Que
enly
Virt
ue
Of
Dis
creti
on.
The
Trul
y
Mor
tifie
d
Ma
n
Will
As
Littl
e
Thi
nk
Of
Not
List
enin
g To
Dis
creti
on
As
He
Wo
uld
Thi
nk
Of
List
enin
g To
Co
war
dice
.
Dis
creti
on
Is A
Hab
it
Of
Hitt
ing
The
Mar
k,
And
The
re
Mus
t Be
A
Sup
erna
tura
l
Trut
h In
The
Eye
And
A
Sup
erna
tura
l
Stea
dine
ss
In
The
Han
d In
Ord
er
To
Atta
in
This
.
Mor
tific
atio
n Is
The
Gra
nd
Sub
ject
Mat
ter
Of
The
se
Tria
ls
Of
Dis
creti
on;
And
The
Virt
ue
Will
Sho
w
Itsel
f In
Obe
dien
ce,
Hu
mili
ty,
Self
-
distr
ust,
Pers
ever
anc
e,
And
Det
ach
men
t
Fro
m
Pen
anc
es
The
mse
lves
.
This
Was
The
Tria
l To
Whi
ch
The
Bis
hop
s
Put
Sim
eon
Styl
ites.
The
y
Sent
A
Mes
sen
ger
To
Bid
Him
Co
me
Do
wn
Fro
m
His
Pill
ar.
If
He
Hes
itate
d
The
y
Wo
uld
Kno
w
His
Extr
aord
inar
y
Voc
atio
n
Was
Not
Fro
m
God
.
But
The
Wor
ds
Wer
e
Har
dly
Out
Of
The
Mes
sen
ger'
s
Mo
uth
Tha
n
He
Put
One
Foo
t
Do
wn
Fro
m
His
Col
umn
. In
His
Doc
ility
The
y
Rec
ogni
zed
The
Call
Of
God
And
Bad
e
Him
Stay
.

V.
Dis
creti
on
In
The
Use
Of
Mor
tific
atio
n.
The
Det
ails
Of
Mor
tific
atio
n
Bel
ong
Mor
e To
The
Dire
ctio
n
Of
Part
icul
ar
Sou
ls.
Eac
h
One
Req
uire
sA
Leg
islat
ion
For
Him
self.
The
re
See
ms,
Ho
wev
er,
To
Be
A
Con
sent
Am
ong
Spir
itual
Writ
ers
Tha
t
Whi
le
Plea
sure
s,
Pass
ions
,
And
Pain
s
Are
The
Thr
ee
Gre
at
Fiel
ds
Of
Mor
tific
atio
n, A
Cert
ain
Ord
er
Oug
ht
To
Be
Obs
erve
d In
Our
App
licat
ion
To
The
m.
Plea
sure
s
Sho
uld
Be
Mor
tifie
d
Firs
t,
Pass
ions
Nex
t,
And
Pain
s
Bet
ake
n
Last
.
The
y
Do
Not
Mea
n
By
This
Tha
t
The
re
Are
Thr
ee
Dist
inct
And
Suc
cess
ive
Clas
ses
Of
Pen
anc
es,
And
Tha
t
We
Mus
t
Prac
tice
One
Till
We
Are
Out
Of
The
Oth
er,
Any
Mor
e
Tha
n
Writ
ers
Wh
en
The
y
Divi
de
Me
ntal
Pra
yer
Into
Twe
lve
Or
Fift
een
Stat
es
Mea
n
Tha
t
We
Go
Out
Of
One
Into
Ano
ther,
As
If
The
y
Wer
e
Sep
arat
e
Roo
ms.
All
Tha
t Is
Mea
nt
Is,
Tha
t
Upo
n
The
Wh
ole
A
Cert
ain
Ord
er Is
To
Be
Obs
erve
d,
And
Upo
n
The
Wh
ole
One
Obj
ect
To
Be
Sou
ght
At
A
Cert
ain
Tim
e
Rat
her
Tha
n
Ano
ther
One
.
Mor
tific
atio
ns
Are
Divi
ded
Into
Ext
erio
r
And
Inte
rior.
Of
The
Ext
erio
r
The
re
Are
Five
Prin
cipa
l
Clas
ses.
Firs
t,
Affl
ictiv
e
Pen
anc
es,
Suc
h
As
Fast
ing,
Dis
cipli
ne,
Hair
-
shirt
,
Cat
enel
la,
Col
d,
And
Wa
kefu
llne
ss.
Of
The
se
The
One
Whi
ch
Mos
t
Req
uire
s
Car
eful
lnes
s Is
Tha
t
Whi
ch
Con
cern
s
Los
s Of
Slee
p,
And
Nex
t To
It
The
Bea
ring
Of
Col
d.
For
The
Res
ults
Of
The
se
To
The
Hea
lth
Ma
y
Be
And
Ofte
n
Are
Per
man
ent.
And
Gen
erall
y
Of
All
The
se
Pen
anc
es
Two
Thi
ngs
Ma
y
Be
Obs
erve
d:
Firs
t,
Tha
t No
One
Sho
uld
Eve
r
Tak
e
The
m
Out
Of
His
Ow
n
Hea
d,
Wit
hout
Cou
nsel
And
Obe
dien
ce;
And
Sec
ondl
y,
Tha
t
Pers
ever
anc
e In
The
m Is
Of
Far
Gre
ater
Val
ue
Tha
n
Eith
er
Qua
ntit
y
Or
Qua
lity.
It
Has
Ofte
n
Bee
n
Noti
ced
Tha
t
Wh
en
A
Pers
on
Bec
ome
s
Spir
itual
,
One
Of
The
Ver
y
Last
Infir
miti
es
Whi
ch
Lea
ves
Him
Is
An
Un
mor
tifie
d
Plea
sure
In
Eati
ng
And
Dri
nkin
g.
The
re Is
So
met
hing
Wo
nder
full
y
Hu
mbl
ing
In
This
;
And
We
Mus
t
Pay
Part
icul
ar
Atte
ntio
n To
It,
Tryi
ng
To
Mor
tify
Our
selv
es
In
So
met
hing
At
Eve
ry
Mea
l,
And
Not
To
Eat
Bet
wee
n
Mea
ltim
es.
The
Sec
ond
Clas
s Of
Ext
erio
r
Mor
tific
atio
ns
Con
sists
In
The
Cus
tody
Of
The
Sen
ses,
In
Ord
er
To
Reb
uke
Lev
ity
And
Curi
osit
y,
And
In
The
se
Sin
gula
rity
And
Aff
ecta
tion
Sho
uld
Be
Gua
rded
Aga
inst.
Und
er
The
Thir
d
Clas
s
Co
mes
The
Pati
ent
Bea
ring
Of
Illn
ess
And
Pain
,
And
Esp
ecia
lly
The
Acc
epta
tion
Of
Dea
th
In
The
Spir
it
Of
Pen
anc
e.
Und
er
The
Fou
rth
Clas
s
Co
me
Fati
guin
g
And
Self
-
den
ying
Wor
ks
For
The
Goo
d
Of
Our
Nei
ghb
or,
Or
The
Reli
ef
Of
The
Poo
r,
Or
The
Exa
ltati
on
Of
The
Fait
h.
Und
er
The
Fift
h
Co
mes
All
Tha
t Is
Pen
al
In
The
Co
mm
on
Tas
ks
And
Dail
y
Vici
ssit
ude
s Of
Life
:
The
Obli
gati
on
Of
Wor
k,
The
Inco
nve
nien
ces
Of
Pov
erty,
The
Wea
ther,
And
Lik
e
Thi
ngs,
All
Whi
ch
Ma
y
Bec
ome
Mer
itori
ous
By
Bei
ng
End
ured
In
An
Inte
rior
Spir
it
Of
Pen
anc
e,
And
Unit
ed
To
Our
Lor
d's
End
uran
ce
Of
The
m
In
His
Thir
ty
Thr
ee
Yea
rs.

Und
er
The
Inte
rior
Mor
tific
atio
ns
Co
mes
Firs
t Of
All
The
Mor
tific
atio
n
Of
Our
Ow
n
Jud
gme
nt,
Or
Rati
onal
e,
As
St.
Phil
ip
Call
ed
It.
Can
The
re
Be
A
Har
der
Tas
k In
The
Wh
ole
Of
The
Spir
itual
Life
?
If
You
Ask
Me
Ho
w It
Is
To
Be
Don
e, I
Ans
wer
—
The
Wor
ds
Are
Eas
y,
Not
So
The
Prac
tice:
Dist
rust
You
r
Ow
n
Opi
nion
,
And
Acq
uire
The
Hab
it
Of
Surr
end
erin
g It
In
Dou
btfu
l
Thi
ngs.
In
Mat
ters
Abo
ut
Whi
ch
You
Are
Cle
ar,
Spe
ak
Mo
dest
ly
And
The
n
Be
Sile
nt.
Try
Nev
er
To
Hav
e
An
Opi
nion
Con
trar
y To
Tha
t Of
You
r
Nat
ural
And
Im
med
iate
Sup
erio
rs.
Let
The
ir
Pres
enc
e
Be
The
Dea
th
Of
You
r
Ow
n
Vie
ws.
Wit
h
You
r
Equ
als
Try
To
Agr
ee
In
Mat
ters
Of
No
Mo
men
t,
And
,
Abo
ve
All,
Hav
e
No
Wis
h To
Be
List
ene
d
To.
Jud
ge
Fav
orab
ly
Of
All
Thi
ngs,
And
Be
Inge
nuo
us
In
Givi
ng
The
mA
Kin
dly
Tur
n.
Con
dem
n
Not
hing
Eith
er
In
The
Gen
eral
Or
The
Part
icul
ar,
But
Ma
ke
All
Thi
ngs
Ove
r To
The
Jud
gme
nt
Of
God
.
Wh
en
Rea
son
And
Virt
ue
Obli
ge
You
To
Spe
ak,
Do
So
Wit
h
Suc
h
Gen
tlen
ess
And
Wa
nt
Of
Em
pha
sis
Tha
t
You
Ma
y
See
m
Rat
her
To
Des
pise
Tha
n
Val
ue
You
r
Ow
n
Opi
nion
.
Mor
tific
atio
ns
Of
The
Will
For
m
Ano
ther
Clas
s.
The
Ton
gue
s Of
Oth
ers
Fill
A
Thir
d To
Ove
rflo
win
g.
Spir
itual
Des
olati
ons
Are
A
Fou
rth,
And
Hor
ribl
e
Tem
ptati
ons,
Spe
ciall
y
Allo
wed
By
God
,A
Fift
h.
All
The
se
Hav
e
The
ir
Ow
n
Sy
mpt
oms
And
Req
uire
The
ir
Ow
n
Met
hod
Of
Trea
tme
nt,
Whi
ch
It
Wo
uld
Be
Out
Of
Plac
e
Her
e To
Inve
stig
ate.
The
re Is
Littl
e
Left
For
The
Wor
k
Of
San
ctifi
cati
on
To
Do
Wh
en
Our
Will
Is
Con
for
med
To
The
Will
Of
God
And
End
ures
Hu
mbl
y
And
Swe
etly
The
Adv
erse
Will
s Of
Oth
ers.
The
Strif
e Of
Ton
gue
s Is
A
Mor
tific
atio
n
Fro
m
Whi
ch
Few
Can
Hop
e To
Esc
ape,
Esp
ecia
lly
If
The
y
Are
End
eav
orin
g
Eith
er
To
Do
Goo
d To
Oth
ers
Or
Aim
ing
At
A
Hig
h
San
ctity
For
The
mse
lves
. It
Was
One
Of
The
Ingr
edie
nts
In
Our
Savi
or's
Cha
lice,
And
Was
Con
side
red
By
The
Psal
mist
As
So
Affl
ictiv
e
Tha
t He
Pra
yed
God
To
Hid
e
Him
Fro
m It
Ben
eath
The
Sha
dow
Of
His
Win
gs.
Spir
itual
Des
olati
on,
So
Har
d To
Bea
r,
Giv
es
Bot
h
Cou
rage
And
Hu
mili
ty
To
Our
Rel
atio
ns
Wit
h
God
,
Whi
le
Unu
sual
And
Obs
tinat
e
Tem
ptati
ons
Puri
fy
The
Sou
l,
As
In A
Ver
y
Cru
cibl
e,
Fro
m
All
Re
mai
ns
Of
Eart
hly
Dro
ss.

Vi.
Dan
gers
To
Be
Avo
ided
.

But
If
Mor
tific
atio
n
Has
Its
Diff
icult
ies,
It
Has
Its
Dan
gers
Als
o.
Ma
ny
Mor
tific
atio
ns
Are
Prec
ede
d
By
Vai
nglo
ry,
Wh
o
Blo
ws
The
Tru
mpe
t
Bef
ore
The
m.
Oth
er
Mor
tific
atio
ns
She
Acc
omp
anie
s;
And
So
me
Eve
n
Rec
eive
Fro
m
Her
All
The
ir
Life
,
Ani
mati
on,
And
Pers
ever
anc
e. It
Is
As
If
This
Evil
Spir
it
Had
A
Stan
ding
Co
mm
issi
on
Fro
m
Her
Mas
ter:
Wh
ene
ver
A
Sou
l Is
Abo
ut
To
Prac
tice
A
Mor
tific
atio
n,
The
re
Be
Tho
u
Als
o!
The
Re
med
y
For
This
Is
To
Put
All
Our
Mor
tific
atio
ns
Und
er
Obe
dien
ce.
It Is
Diff
icult
The
n
For
Eith
er
Vai
nglo
ry,
Ost
enta
tion
,
Aff
ecta
tion
,
Will
full
ness
, Or
Indi
scre
tion
To
Fast
en
Upo
n
Our
Pen
anc
es
And
Cor
rode
The
ir
Prec
ious
Life
.
And
The
y
Are
The
Six
Chi
ef
Dan
gers
Of
Mor
tific
atio
n.
Neit
her
Mus
t
We
For
get
To
Be
On
Our
Gua
rd
Aga
inst
A
Sup
ersti
tiou
s
Idea
Of
The
Val
ue
Of
Pain
Gro
win
g
Up
In
Our
Min
ds
Alo
ngsi
de
Of
Our
Aus
terit
ies.
Ma
ny
Mor
tific
atio
ns
Re
mai
n
Mor
tific
atio
ns
Wh
en
The
Pain
Of
The
m
Has
Pass
ed
Awa
y;
And
The
Val
ue
Of
The
m
Dep
end
s
Upo
n
The
Inte
nsit
y
Of
The
Sup
erna
tura
l
Inte
ntio
n
Tha
t
Was
In
The
m,
Not
On
The
Am
ount
Of
Phy
sica
l
Pain
Or
Bod
ily
Dis
com
fort.
Mor
tific
atio
n Is
A
Putt
ing
So
met
hing
To
Dea
th,
And
The
Pass
ion
Tha
t Is
Dea
d
Alre
ady
Is
Mor
e
Mor
tifie
d
Tha
n
One
Tha
t Is
Onl
y
Dyi
ng,
And
Yet
The
Last
Feel
s
Pain
,
Whi
le
The
Firs
t Is
Past
All
Feel
ing.
It Is
Ast
onis
hing
Ho
w
Ma
ny
Are
Unc
ons
ciou
sly
Dec
eive
d
By
This
Sup
ersti
tiou
s
Noti
on
Of
The
Val
ue
Of
Mer
e
Pain
;
Not
Tha
t It
Is
Wit
hout
Val
ue;
But
It Is
Not
The
Ge
m,
It Is
Onl
y
The
Sett
ing
Of
It.
It Is
This
Erro
r
Whi
ch
Has
Giv
en
So
Mu
ch
Vog
ue
Out
side
The
Chu
rch,
And
So
meti
mes
Als
o To
Un
war
y
Pers
ons
In
It,
To
The
Del
usio
n
Of
Thi
nkin
g
Tha
t
Perf
ecti
on
Con
sists
In
Alw
ays
Doi
ng
Wh
at
We
Disl
ike,
Whi
ch
Imp
lies
Tha
t
Our
Aff
ecti
ons
And
Pass
ions
Will
Nev
er
Be
Bro
ught
To
Lik
e
The
Thi
ngs
Of
God
Or
Be
In
Har
mon
y
Wit
h
Gra
ce.
Thu
s
You
Will
Hea
r Of
Pers
ons
Hav
ing
A
Scr
uple
Wh
ethe
r
The
y
Oug
ht
To
Be
Kin
d To
Oth
ers
Bec
ause
The
y
Hav
e So
Mu
ch
Sen
sibl
e
Plea
sure
In
It,
Or
Visi
ting
The
Poo
r
For
The
Sam
e
Rea
son,
Or
Foll
owi
ng
A
Part
icul
ar
Ben
t Of
Dev
otio
n.
So
me
Eve
n
Imp
ose
It
As
A
Rul
e
Upo
n
The
Sou
ls
The
y
Gui
de
—
In
Alm
ost
Eve
ry
Inst
anc
e
Wit
h
As
Mu
ch
Abs
urdi
ty
As
Indi
scre
tion
. In
The
Onl
y
Sen
se
In
Whi
ch
Sou
nd
Mys
ticis
m
Wo
uld
Allo
w
Of
Suc
hA
Ma
xim
, It
Wo
uld
Req
uire
A
Spe
cial
And
Cle
arly
Mar
ked
Voc
atio
n,
And
It
Wo
uld
Be
As
Rar
e As
The
Call
To
Ma
ke
St.
Tere
sa's
And
St.
And
rew
Ave
llin
o's
Vo
ws
Alw
ays
To
Do
Wh
at
Was
Mos
t
Perf
ect.
Yet
The
Chu
rch
Sto
ppe
d At
Tho
se
Vo
ws
Wh
en
She
Was
Call
ed
Upo
n To
Can
oniz
e
The
Sain
ts,
And
Wo
uld
Not
Pro
cee
d
Till
Evi
den
ce
Was
Giv
en
Her
Of
A
Spe
cial
Ope
rati
on
Of
The
Hol
y
Gho
st.
No
One
Eve
r
Bec
ame
A
Sain
t,
Or
Any
thin
g
Lik
e
One
, By
Cea
sing
To
Cult
ivat
e
The
Swe
eter
Part
s Of
His
Cha
ract
er
Or
His
Nat
ural
Virt
ues
Bec
ause
The
Doi
ng
So
Was
So
Gre
at A
Plea
sure
.
Yet
Jans
enis
m
Tho
ught
Tha
t
The
Secr
et
Of
Perf
ecti
on
Lay
In
This
Sin
gle
Cha
rm.
It Is
A
Mos
t
Odi
ous
And
Unc
atho
lic
Idea
Of
Asc
etici
sm

Vii.
Del
usio
n To
Whi
ch
Mor
tific
atio
n
Exp
oses
Us.

To
The
Diff
icult
ies
And
Dan
gers
Of
Mor
tific
atio
n
We
Mus
t
Add
A
Wor
d
On
Its
Del
usio
ns.
It Is
A
Fert
ile
Sub
ject.
Guil
loré
,
Wh
o
Has
Trea
ted
Of
The
Sub
ject
At
Len
gth
And
Wit
h
His
Usu
al
Sev
erity
,
Su
ms
It
All
Up
By
Des
crib
ing
The
Fou
r
Clas
ses
Of
Pers
ons
Whi
ch
Are
Mos
t
Sub
ject
To
The
se
Del
usio
ns.
The
Firs
t
Clas
s
Em
brac
es
Tho
se
Wh
o
Hav
e
Alw
ays
Led
An
Inn
oce
nt
Life
,
And
On
Tha
t
Acc
ount
Easi
ly
Dis
pen
se
The
mse
lves
Fro
m
Aus
terit
ies;
And
Not
Bei
ng
Dra
wn
To
The
m
The
mse
lves
The
y
Ma
ke
No
Atte
mpt
To
Dra
w
Oth
ers
Tha
t
Way
.
The
y
Do
Not
See
Wh
y
The
y
Sho
uld
Mal
treat
A
Bod
y
Whi
ch
Is
So
Littl
e
Reb
ellio
us,
And
Infli
ct
On
It
Suc
h
Con
stan
t
Pain
Wh
en
It
Tea
ses
The
m
Wit
h
But
An
Occ
asio
nal
Dist
urba
nce.
The
Sec
ond
Clas
s
Con
tain
s
Tho
se
Wh
o,
Tho
ugh
The
ir
Liv
es
Hav
e
Bee
n
Far
Fro
m
Inn
oce
nt,
Are
Nev
erth
eles
s
Fro
m
Soft
ness
Of
Tem
pera
men
t
Disi
ncli
ned
To
Aus
terit
ies.
The
y
Can
Har
dly
Beli
eve
Tha
t
Any
thin
g
Whi
ch
Is
So
Far
Abo
ve
The
ir
Co
war
dice
, As
This
Pers
ecut
ion
Of
Self
,
Can
Be
Nec
essa
ry
And
Indi
spe
nsa
ble.
Use
ful
The
y
Are
Will
ing
To
Ad
mit
It
To
Be,
But
Sur
ely
Not
Nec
essa
ry;
For
In
Tha
t
Cas
e
Wh
ere
Sho
uld
The
y
Be?
And
Are
The
ir
Inte
llect
ual
Vie
ws
Of
Perf
ecti
on,
Or
The
ir
Sent
ime
ntal
Asp
irati
ons
Afte
r It,
To
End
In
Sm
oke
?
The
Thir
d
Clas
s
Co
mpr
ises
Tho
se
Wh
o
Hav
e
Gre
atly
Off
end
ed
God
,
And
The
refo
re
Thi
nk
Tha
t
The
y
Mus
t
Set
No
Bou
nds
To
The
ir
Aus
terit
ies.
Hen
ce
The
y
Go
Bey
ond
The
Lim
its
Of
Sag
e
Rea
son
On
One
Side
And
The
Insp
irati
ons
Of
Gra
ce
On
The
Oth
er.
The
Fou
rth
Clas
s
Nu
mbe
rs
Me
n
Of
Fier
y
Zeal
And
Hot
-
tem
pere
d
Ent
husi
asm
,
Wh
ose
Pea
ce
Is
In
War
And
The
ir
Rest
In
Stru
ggle
,
And
Wh
o
Sati
sfy
Nat
ure
By
The
Cha
stise
men
t Of
The
ir
Bod
ies.
But
Wh
en
The
Blo
od
Run
s Or
The
Fac
e
Gro
ws
Pale
,
The
y
Are
Mis
erab
ly
Dec
eive
d If
The
y
Con
side
r
Tha
t To
Be
A
Tru
e
Spir
itual
Mor
tific
atio
n
Whi
ch
Has
Onl
y
Bee
n
The
Rud
e
Sati
sfac
tion
Of
A
Nat
ural
And
Imp
ulsi
ve
Pass
ion.
Thir
d
Trea
tise.

Pra
yer.
P.
Cra
sset
S.j.

Cha
pter
I.
The
Exc
elle
nce
And
Nec
essit
y
Of
Me
ntal
Pra
yer.

Pra
yer,
The
Hol
y
Fath
ers
Tell
Us,
Is
An
Ele
vati
on
Of
Our
Sou
l To
God
By
The
Uni
on
Of
Our
Min
d
Wit
h
Sup
rem
e
Trut
h
And
Of
Our
Hea
rt
Wit
h
Sup
rem
e
Goo
dne
ss.
It Is
A
Res
pect
ful
Ho
mag
e
Whi
ch
We
Ren
der
To
The
Divi
ne
Gra
nde
ur
And
Maj
esty
By
The
Sub
mis
sion
Of
All
Our
Pow
ers.
St.
Chr
ysos
tom
, In
His
Bea
utif
ul
Ho
mili
es
On
Pra
yer,
Say
s
Tha
t
Pra
yer
Is
To
The
Sou
l
Wh
at
The
Ner
ves
Are
To
The
Bod
y,
Wal
ls
To
A
City
,
Ar
ms
To
A
Sol
dier,
Win
gs
To
A
Bird
,
Res
pira
tion
To
Ani
mal
s.
We
Jud
ge
A
Bod
y To
Be
Dea
d,
He
Say
s,
Wh
en
It
No
Lon
ger
Bre
athe
s,
And
We
Mus
t
Beli
eve
A
Sou
l To
Be
Dea
d
Wh
en
It
No
Lon
ger
Pra
ys.
To
Be
Sur
e,
He
Spe
aks
Of
Pra
yer
In
Gen
eral,
Inas
muc
h
As
It
Incl
ude
s
Me
ntal
And
Voc
al;
But
As
Me
ntal
Pra
yer
Is
The
Sou
l
And
The
Prin
cipa
l
Part
Of
This
Exe
rcis
e, If
It Is
Nec
essa
ry
To
Pra
y It
Is
Nec
essa
ry
To
Me
ditat
e,
Part
icul
arly
As
Voc
al
Pra
yer
Wit
hout
It Is
Not
Tru
e
Pra
yer,
But
A
Vai
n
And
Rep
rehe
nsib
le
Occ
upat
ion.
At
The
Sam
e
Tim
e, It
Is
Not
This
Kin
d
Of
Me
ditat
ion
Tha
t
We
Are
Abo
ut
To
Spe
ak
Of
Her
e,
But
Of
Pur
ely
Me
ntal
Pra
yer,
Whi
ch
Is
Und
oubt
edly
Pref
erab
le
To
Voc
al,
Exc
ept
Wh
ere
The
Latt
er Is
Of
Prec
ept
And
Of
Obli
gati
on.
Cert
ain
Cel
ebra
ted
Doc
tors
Quo
ted
By
Sua
rez
Beli
eve
d
Me
ntal
Pra
yer
To
Be
Nec
essa
ry
For
All
Clas
ses
Of
Pers
ons,
And
Tha
t
The
y
Cou
ld
Not
Be
Sav
ed
Wit
hout
It.
This
Is
Goi
ng
Too
Far.
It Is
Pro
babl
e
Tha
t
The
y
Mea
nt
By
Me
ditat
ion
The
Ele
vati
on
And
The
Refl
ecti
on
Nec
essa
ry
To
Rec
eive
The
Sacr
ame
nts
Wor
thily
, To
Con
ceiv
e
Sorr
ow
For
Our
Sins
, To
Ask
For
Extr
aord
inar
y
Gra
ces
Fro
m
God
,
And
To
Pro
duc
e,
At
Tim
es
Of
Prec
ept,
Act
s Of
Fait
h,
Hop
e,
And
Cha
rity.
Ho
wev
er
This
Ma
y
Be,
It
Can
not
Be
Den
ied
Tha
t
Me
ntal
Pra
yer
Is
Nec
essa
ry
To
Tho
se
Wh
o
Wis
h To
Lea
d, I
Do
Not
Say
Pio
us,
But
Eve
n
Chri
stia
n
Liv
es,
Wh
ethe
r
The
y
Are
Beg
inne
rs,
Or
Hav
e
Alre
ady
Ma
de
Con
side
rabl
e
Pro
gres
s,
Or
Hav
e
Atta
ined
Perf
ecti
on.
Beg
inne
rs
Mus
t
Acq
uire
Puri
ty
Of
Hea
rt
By
Fre
que
nt
Con
fess
ion
And
Con
tinu
al
Mor
tific
atio
n;
Con
fess
ion
Effa
ces
Sin
And
Mor
tific
atio
n
Des
troy
s Its
Prin
cipl
e;
No
w
Bot
h
Req
uire
The
Assi
stan
ce
Of
Me
ditat
ion.
A
Peni
tent
Mus
t
Hat
e
His
Sin,
And
To
Do
So
He
Mus
t
Und
erst
and
Its
Mal
ice.
Ho
w
Can
He
Und
erst
and
It
Wit
hout
Refl
ecti
on,
Wit
hout
Con
side
rati
on,
Wit
hout
Me
ditat
ion?
I
Do
Not
Spe
ak
Of
The
Exa
min
atio
n
Of
Con
scie
nce
He
Mus
t
Ma
ke
On
The
Co
mm
and
men
ts
Of
God
And
Of
The
Chu
rch,
Whi
ch
Is A
Ma
nner
Of
Me
ditat
ion
As
Prof
itabl
e As
It Is
Nec
essa
ry.
Neit
her
Can
We
Prac
tice
Mor
tific
atio
n
Wit
hout
The
Assi
stan
ce
Of
Me
ntal
Pra
yer,
For
Mor
tific
atio
n Is
A
Thi
ng
Tha
t
Doe
s
Viol
enc
e To
Nat
ure,
And
Is
Ver
y
Con
trar
y To
Our
Incl
inati
ons;
It
Ten
ds
To
Sub
due
And
Des
troy
Nat
ure;
And
As
The
Nat
ural
Insti
nct
Of
All
Cre
atur
es
Is
Self
-
pres
erva
tion
, It
Is
Evi
dent
Tha
t If
The
Sou
l
Doe
s
Not
Rise
Abo
ve
Itsel
f By
Mea
ns
Of
Pra
yer,
It
Can
not
Con
ceiv
e
Tha
t
Hol
y
Hatr
ed
So
Nec
essa
ry
To
Ena
ble
It
To
Den
y
Itsel
f
Wh
at It
Lov
es
And
To
Em
brac
e
Wh
at It
Fear
s.
Wh
at
We
Say
Of
Beg
inne
rs
App
lies
Als
o To
Tho
se
Mor
e
Adv
anc
ed
In
The
Spir
itual
Life
:
Wit
hout
Pra
yer
The
Firs
t
Can
not
Cut
Off
The
ir
Vic
es,
And
The
Sec
ond
Can
not
Acq
uire
Virt
ue.
It Is
In
Pra
yer
Tha
t
The
Sou
l
Dis
cov
ers
The
Bea
uty
Of
Virt
ue,
Is
Infl
ame
d
Wit
h
Lov
e
For
It,
And
Inci
ted
To
Prac
tice
It.
The
Gre
at
Car
dina
l
Bell
arm
ine,
As
Cel
ebra
ted
For
His
Piet
y
As
His
Lea
rnin
g,
Say
s
Tha
t It
Is
Pra
yer,
So
To
Spe
ak,
Whi
ch
Giv
es
Life
To
All
The
Oth
er
Virt
ues
And
Pres
erve
s
The
m
In
The
Sou
l.
It
Enli
ghte
ns
Our
Fait
h
By
Brin
ging
Us
In
Con
tact
Wit
h
Obj
ects
Fro
m
Whi
ch
The
Sen
ses
Ten
d To
Wit
hdra
w
Us
And
To
Whi
ch
The
y
Blin
d
Us.
It
Sust
ains
Our
Hop
e
By
Givi
ng
Us
Fam
iliar
Acc
ess
To
God
,
And
By
Unit
ing
Us
Wit
h
Our
Prin
cipl
e.
It
Cau
ses
Us
To
Rec
ogni
ze
The
Van
ity,
Inco
nsta
ncy,
And
Infi
delit
y
Of
Cre
atur
es;
Insp
ires
Us
Wit
h
Hor
ror
Of
The
Wor
ld,
And
Infl
ame
s Us
Wit
h
Lov
e
For
God
By
The
Kno
wle
dge
And
Exp
erie
nce
Whi
ch
It
Giv
es
Us
Of
His
Goo
dne
ss.
It
Giv
es
Us
A
Kno
wle
dge
Of
Our
selv
es,
Whi
ch
Tea
ches
Us
Wis
e
Les
sons
Of
Hu
mili
ty,
Ma
kes
Us
Rea
lize
And
App
reci
ate
Our
Not
hing
ness
,
And
Rev
eals
To
Us
The
Gre
atne
ss
And
San
ctity
Of
God
,
Bef
ore
Wh
om
Our
Ima
gina
ry
Virt
ues
Hav
e
No
Exis
tenc
e,
Bea
uty,
For
m,
Or
Mea
sure
.
Fina
lly
It
Lea
ds
Us
Into
Tho
se
Sacr
ed
Soli
tude
s
Wh
ere
The
Sou
l
Enj
oys
Its
God
In
The
Pea
ce
And
Rep
ose
Of
Hol
y
Rec
olle
ctio
n. It
Con
duct
s
Us,
In
Spir
it,
To
Hell
,
Wh
ere
We
Beh
old
The
Plac
e
Whi
ch
Mig
ht
Hav
e
Bee
n
Our
s;
To
The
Ce
met
ery,
To
Loo
k
Upo
n
Our
Fina
l
Rest
ing
Plac
e
On
Eart
h;
To
Hea
ven,
To
Beh
old
The
Thr
one
Whi
ch
Is
Des
tine
d
For
Us;
To
The
Vall
ey
Of
Josa
phat
, To
Beh
old
Our
Jud
ge;
To
Bet
hleh
em,
To
Loo
k
Upo
n
Our
Savi
or;
To
Tab
or,
To
Beh
old
Our
Lov
e;
To
Cal
vary
, To
Beh
old
Our
Exe
mpl
ar.
A
Vol
ume
Wo
uld
Har
dly
Suff
ice
To
Enu
mer
ate
All
The
Trea
sure
s Of
Gra
ce
Whi
ch
The
Fait
hful
Sou
l
Fin
ds
In
Me
ditat
ion,
And
The
Con
sola
tion
s In
All
Its
Tria
ls
Whi
ch
It
Rec
eive
s
Fro
m
God
.
No
Dou
bt
The
re
Are
Pers
ons
Wh
o
Are
Una
ble
To
Giv
eA
Con
side
rabl
e
Port
ion
Of
Tim
e
Eac
h
Day
To
Me
ditat
ion,
But
I
Am
Con
vinc
ed
Tha
t
We
Can
Nev
er
Atta
in
Chri
stia
n
Perf
ecti
on
Unl
ess
We
Sup
ply
For
Me
ditat
ion
In
So
me
Way
,
Eith
er
By
Pio
us
Rea
ding
, Or
The
Inst
ruct
ion
Of
Con
fess
ors,
Or
The
Tea
chin
g
Of
Ser
mon
s.
It Is
Not
Nec
essa
ry
To
De
mon
strat
e
Tha
t
The
Perf
ect
Mus
t Be
Sou
ls
Giv
en
To
Pra
yer,
Sinc
e It
Is
Pra
yer
Whi
ch
Unit
es
The
m
To
God
, In
Whi
ch
Uni
on
The
ir
Perf
ecti
on
Con
sists
.
Thu
s
The
re
Nev
er
Hav
e
Bee
n
Sain
ts
Wh
o
Wer
e
Not
Dev
oted
To
Pra
yer;
It
Was
The
ir
Occ
upat
ion
And
The
ir
Con
sola
tion
.
The
ir
Liv
es,
We
Ma
y
Say,
Wer
e
An
Unc
easi
ng
Pra
yer,
As
The
Son
Of
God
Co
mm
and
s;
The
ir
Eve
ry
Bre
ath
Was
A
Pra
yer,
Whi
ch
Ma
kes
Me
Con
clud
e
Wit
h
St.
Aug
usti
ne
Tha
t To
Liv
e
Wel
l
We
Mus
t
Pra
y
Wel
l;
Just
As
To
Pra
y
Wel
l
We
Mus
t
Liv
e
Wel
l.
This
Is A
Nec
essa
ry
Con
diti
on
Of
The
Pra
yer
Of
Whi
ch
We
Are
Trea
ting
.

Cha
pter
Ii.
Dis
posi
tion
s
For
Pra
yer.

Pov
erty
Is
Elo
que
nt;
To
Pra
y
Wel
l
We
Mus
t
Kno
w
Our
Mis
ery.
The
re Is
No
Adv
ocat
e At
The
Bar
Wh
o
Plea
ds
His
Cau
se
Bett
er
Tha
n
The
Poo
r
Ma
n
See
king
Reli
ef
In
His
Nec
essit
y
Fro
mA
Ric
h
Patr
on.
If
We
Are
Col
d In
Our
Pra
yer
It Is
Bec
ause
We
Do
Not
Rea
lize
Our
Mis
ery
Or
App
reci
ate
Our
Nee
d.
And
Yet,
Just
As
The
re Is
No
Ma
n
Wit
hout
Des
ires,
The
re Is
No
Ma
n
Wit
hout
Nee
ds.
The
Ric
h
Of
This
Wor
ld
Are
Full
Of
The
m;
Kin
gs
Are
Mor
e
Dep
end
ent
Tha
n
The
ir
Sub
ject
s;
The
y
Nee
d
Mor
e
Assi
stan
ce
Tha
nA
Poo
r
Wor
kma
n;
He
Is
Dep
end
ent
Onl
y
Upo
n
The
Lab
or
Of
His
Ow
n
Han
ds,
But
A
Sov
erei
gn
Is
Dep
end
ent
Upo
n
All
His
Sub
ject
s;
Whi
ch
Sho
ws
Tha
t
Exa
lted
Posi
tion
s
Are
Onl
yA
For
m
Of
Bril
liant
Ser
vitu
de.
It
Was
Dav
id's
App
reci
atio
n
Of
His
Mis
ery
Whi
ch
Ma
de
His
Pra
yer
So
Elo
que
nt,
So
Pow
erfu
l,
And
So
Con
stan
t.
It Is
The
Sam
e
Wit
h
The
Rest
Of
Ma
nkin
d;
As
The
re Is
No
One
Wit
hout
Nee
ds
The
re Is
No
One
Wh
o
Doe
s
Not
Kno
w
Ho
w
To
Pra
y
And
To
Rec
om
men
d
His
Nec
essit
ies
To
God
;
But
Ho
w
Ma
ny
Will
You
Fin
d
Wh
o
Kno
w
Ho
w
To
Con
vers
e
Wit
h
Him
?
Wh
en
Mos
es
Had
Con
vers
ed
Wit
h
God
He
Cou
ld
No
Lon
ger
Con
vers
e
Wit
h
Me
n,
And
He
Pra
yed
God
To
Dis
pen
se
Him
Fro
m
Bea
ring
His
Ord
ers
To
Pha
raoh
.
But
We
Fin
d,
On
The
Con
trar
y,
Ma
ny
Cle
ver
Min
ds
Wh
o
Con
vers
e
Bril
liant
ly
Wit
h
Me
n,
But
Fin
d It
Imp
ossi
ble
To
Con
vers
e
Wit
h
God
.
Wh
y Is
This
? It
Is
Bec
ause
The
ir
Hea
rts
Are
Eng
age
d In
Sin
And
Fill
ed
Wit
h
Aff
ecti
on
For
Cre
atur
es.
“wh
ere
The
Hea
rt Is
The
re Is
Its
Trea
sure
.”
We
Lik
e To
Con
vers
e
Wit
h
Tho
se
We
Lov
e,
Hen
ce It
Is
Not
Ast
onis
hing
Tha
t
One
Wh
o
Has
No
Lov
e
For
God
Sho
uld
Do
All
He
Can
To
Avo
id
His
Pres
enc
e
And
His
Co
mpa
ny.
But
Wh
en
A
Sou
l Is
Det
ach
ed
Fro
m
All
Cre
ated
Thi
ngs,
It Is
Imp
ossi
ble
To
Exp
ress
Or
Con
ceiv
e Of
The
Deli
ght
Whi
ch
It
Fin
ds
In
Pra
yer.
The
Apo
stles
For
mer
ly
Said
To
The
Son
Of
God
:
“lor
d,
Tea
ch
Us
To
Pray
.”
Stra
nge
Req
uest
!
The
re Is
Not
hing
Mor
e
Mis
erab
le
Tha
nA
Ma
n
Wh
o
Doe
s
Not
Rec
ogni
ze
His
Wre
tche
dne
ss;
He
Is
Full
Of
Nee
ds
And
Kno
ws
Not
Ho
w
To
Rev
eal
The
m.
Beh
old
The
Effe
ct
Of
Sin,
Whi
ch
Blin
ds
Our
Min
d
And
Deb
auc
hes
Our
Will
!
But
Wh
at Is
Still
Mor
e
Dep
lora
ble
Is
Tha
t
The
re
Are
Ma
ny
Wh
o
Rec
ogni
ze
The
ir
Mis
ery,
Yet
See
k
No
Reli
ef;
The
y
Feel
The
ir
Wre
tche
dne
ss
And
Can
not
Dec
lare
It;
The
y
Co
me
Bef
ore
God
And
Hav
e
Not
hing
To
Say
To
Him
.
The
ir
Pra
yer
Is A
Con
tinu
al
Dist
racti
on
Of
Min
d
And
Diss
ipati
on
Of
Hea
rt.
To
Re
med
y
An
Evil
So
Co
mm
on
And
So
Dep
lora
ble,
We
Wo
uld
Faci
litat
e
For
All
Sou
ls
The
Prac
tice
Of
Pra
yer.
We
Fin
d
Inn
ume
rabl
e
Prec
epts
Con
cern
ing
Pra
yer
In
Boo
ks;
The
Sho
rtest
Way
, In
My
Opi
nion
, Is
Tha
t Of
Det
ach
men
t
And
Mor
tific
atio
n.
Pra
yer
Is A
Fire
Tha
t Is
Fed
Wit
h
The
Wo
od
Of
The
Cro
ss.
Ho
w
Can
A
Hea
rt,
Agit
ated
By
Pass
ions
,A
Pre
y To
All
The
Des
ires
Of
A
Sen
sual
,
Ava
rici
ous,
Am
biti
ous
Nat
ure,
Re
mai
n At
Pea
ce
In
The
Pres
enc
e Of
God
?
Gra
ce
Is A
Qua
lity
So
Pur
e
And
So
Deli
cate
Tha
t It
Can
Hav
e
No
Inte
rcou
rse
Wit
h
The
Sen
ses.
The
refo
re
To
Rise
To
Hea
ven
We
Mus
t Be
Det
ach
ed
Fro
m
Eart
h,
And
To
Unit
e
Our
selv
es
Wit
h
God
In
Pra
yer
We
Mus
t
Sep
arat
e
Our
selv
es,
By
Mor
tific
atio
n,
Fro
m
All
Cre
atur
es.
Ho
w
Can
We
Prac
tice
Mor
tific
atio
n If
We
Do
Not
Kno
w
Ho
w
To
Pra
y?
You
Ask
,
For
Pra
yer
Is
As
Nec
essa
ry
To
Mor
tific
atio
n
As
Mor
tific
atio
n Is
To
Pra
yer.
Tru
e,
And
For
Tha
t
Rea
son
The
y
Mus
t
Nev
er
Be
Sep
arat
ed;
Ho
wev
er
Pain
ful
Or
Lab
orio
us
We
Fin
d
Pra
yer,
We
Mus
t
Nev
er
Aba
ndo
n It,
Inas
muc
h
As
This
Lab
or
Is
Ver
y
Gre
at
Mor
tific
atio
n,
And
Dis
pos
es
The
Sou
l To
Rec
eive
Gre
at
Gra
ces.
Wh
en
We
Prac
tice
Wh
at
We
Kno
w,
God
Tea
ches
Us
Wh
at
We
Do
Not
Kno
w.
Do
Wh
at
You
Can
And
God
Will
Do
Wh
at
You
Des
ire.
But
To
Do
Wh
at
We
Can
We
Mus
t
Kno
w
Wh
at
We
Oug
ht
To
Do.
Tha
t Is
Wh
at
We
Shal
l
Tea
ch
In
The
Foll
owi
ng
Cha
pter
s.

Cha
pter
Iii.
Vari
ous
Kin
ds
Of
Pra
yer.

The
re
Are,
Besi
des
Voc
al,
Sev
en
Deg
rees
Or
Kin
ds
Of
Me
ntal
Pra
yer.
The
Firs
t Is
Call
ed
Me
ditat
ion.
The
Sec
ond,
Aff
ecti
ve
Pra
yer.
The
Thir
d,
The
Pra
yer
Of
Sile
nce.
The
Fou
rth,
The
Pra
yer
Of
Uni
on.
The
Fift
h,
The
Pra
yer
Of
Priv
atio
n.
The
Sixt
h,
The
Pra
yer
Of
Tra
nsfo
rma
tion
.
The
Sev
enth
,
The
Pra
yer
Of
Qui
et.
In
The
Pra
yer
Call
ed
Me
ditat
ion
The
Sou
l
Con
side
rs,
Pon
ders
,
And
Dig
ests
Chri
stia
n
Trut
hs;
It
Dw
ells
Upo
n
The
Life
And
Dea
th
Of
Our
Lor
d,
Upo
n
His
Acti
ons,
His
Suff
erin
gs.
His
Doc
trin
e.
His
Exa
mpl
e.
This
Pra
yer,
The
Basi
s,
The
Fou
ndat
ion
Of
All
The
Oth
ers,
Is
The
Gat
e Of
The
San
ctua
ry
Thr
oug
h
Whi
ch
We
Mus
t
Ent
er.
It
Wo
uld
Be
Extr
eme
ly
Ras
h,
St.
Ber
nard
Tell
s
Us,
For
A
Ne
wly
Con
vert
ed
Sou
l To
See
k
The
Em
brac
e Of
The
Brid
egro
om
Bef
ore
It
Has
Kiss
ed
His
Feet
By
Pen
anc
e
And
His
Han
ds
By
The
Prac
tice
Of
Goo
d
Wor
ks.
Wh
en
It
Has
Lab
ored
Lon
g
And
Fait
hful
ly
In
The
Acq
uisit
ion
Of
Virt
ues,
The
n It
Ma
y
Sig
h
For
A
Fav
or
Whi
ch
We
Har
dly
Ven
ture
To
Des
ire
In
This
Life
, So
Mu
ch
Is It
Abo
ve
The
Mer
it
And
Con
diti
on
Of
Ma
n.
The
Sou
l,
The
refo
re,
Mus
t
Me
ditat
e
Bef
ore
It
Lov
es,
Mus
t
Lab
or
Bef
ore
It
Rest
s,
See
k
Bef
ore
It
Pos
sess
es.
But
Wh
en
The
Min
d,
Afte
r
The
Enj
oym
ent
Of
Gre
at
Lig
ht,
No
Lon
ger
Fin
ds
Wh
ere
with
To
Occ
upy
Itsel
f In
Me
ditat
ion,
The
n It
Ma
y
Pass
On
To
Aff
ecti
ve
Pra
yer,
Ince
ssan
tly
Sig
hing
And
Yea
rnin
g
For
This
Divi
ne
Brid
egro
om
Wh
ose
Wor
th It
Has
Lea
rned
And
Wh
ose
Goo
dne
ss It
Has
Exp
erie
nce
d.
Fro
m
This
Pra
yer
Of
Asp
irati
on
It
Pass
es
To
The
Pra
yer
Of
Sile
nce;
For
Wh
en
It Is
Wea
ried
Wit
h
Cryi
ng,
Spe
akin
g,
Me
ditat
ing,
Sig
hing
,
See
king
,
Call
ing,
The
re
Foll
ows
A
Sile
nce
In
The
Hea
ven
Of
Its
Sou
l,
By
Whi
ch
It
Lea
rns,
Lik
e St.
Aug
usti
ne,
Tha
t It
Is
See
king
Wit
hout
Tha
t
Whi
ch
It
Pos
sess
es
Wit
hin;
It Is
In
This
Mys
teri
ous
Sile
nce
Tha
t It
See
s
Thi
ngs
And
Hea
rs
Secr
ets
Whi
ch
It Is
Not
Per
mitt
ed
To
Rev
eal
To
Me
n.
This
Is A
Gre
at
Fav
or,
But
It Is
Foll
owe
d
By
A
Still
Gre
ater;
For
The
Min
d
Bei
ng,
As
It
Wer
e,
Exc
lude
d
Fro
m
This
Divi
ne
San
ctua
ry,
The
Spo
use
Ent
ers
The
Hea
rt;
All
The
Doo
rs
Of
Its
Inte
rior
And
Ext
erio
r
Bei
ng
Clo
sed,
He
Unit
es
Him
self
Wit
h
The
Sou
l By
A
Secr
et
Tou
ch
Whi
ch
St.
Lou
is
De
Bloi
s
Call
s
Sub
stan
tial.
For
The
Sou
l,
Afte
r
This
Uni
on,
Beli
eves
Fir
mly
Tha
t It
Has
Sub
stan
tiall
y
Tou
che
d
The
Divi
nity,
Inas
muc
h
As
It
Was
Not
Thr
oug
h
The
Sen
se
Of
Sig
ht,
Or
Hea
ring
, Or
Sme
ll,
Or
Tast
e,
Or
Spir
itual
Odo
r,
Tha
t It
Felt
God
Pres
ent,
But
By
Tha
t Of
Tou
ch,
Whi
ch
Has
This
In
Co
mm
on
Wit
h
The
Cor
pora
l
Sen
se
Tha
t It
Pro
duc
es
Im
med
iate
Con
tact
Wit
h
The
Obj
ect.
Just
As
A
Frie
nd,
Dur
ing
The
Nig
ht,
Feel
s
And
Kno
ws
Wh
en
His
Frie
nd
Tou
ches
Him
,
Tho
ugh
He
Doe
s
Not
See
m
To
See
Him
, So
The
Sou
l, Its
Min
d
Plu
nge
d In
Prof
oun
d
Obs
curi
ty,
Inse
nsib
ly
Feel
s In
Its
Hea
rt
And
Tou
ches
Its
Spo
use
Thr
oug
hA
Kno
wle
dge
Whi
ch
St.
Bon
ave
ntur
e
Call
s
Exp
eri
men
tal,
Im
med
iate,
And
Sub
stan
tial;
And
This
Uni
on,
Inex
plic
able
And
Eve
n
Inco
ncei
vabl
e To
Tho
se
Wh
o
Hav
e
Not
Exp
erie
nce
d It,
Is
The
Spir
itual
Mar
riag
e Of
The
Sou
l
Wit
h
God
,
The
Nup
tials
Of
The
La
mb
Whi
ch
Ren
der
It A
Frui
tful
Mot
her
In
Virt
ues,
Mer
its,
Goo
d
Wor
ks,
And
Spir
itual
Chil
dren
,
Whi
ch
It
Unc
easi
ngly
Pro
duc
es
Thr
oug
h
The
Unc
tion
Of
The
Wor
d,
Whi
ch
Is
Tha
t Of
Its
Divi
ne
Spo
use.
Bles
sed
Are
The
y
Wh
o
Are
Call
ed
To
This
Fea
st,
To
The
se
Nup
tials
Of
The
La
mb!
This
Ope
rati
on
End
ures
Onl
yA
Sho
rt
Tim
e,
But
The
Me
mor
y
Of
It Is
A
Bal
m
Whi
ch
Rej
oice
s
The
Min
d
And
The
Sen
ses,
Tho
ugh
The
y
Hav
e
Scar
cely
Any
Kno
wle
dge
Of
It.
The
Ber
eft
Spo
use,
At
Tho
ught
Of
It,
Sig
hs
Wit
hout
Wis
hing
To
Sig
h,
Wee
ps
Wit
hout
Wis
hing
To
Wee
p.
She
Re
mai
ns
So
Fill
ed
Wit
h
God
Tha
t
She
Can
not
Spe
ak;
And
Tho
ugh
The
Ope
rati
on
Is
Past
,
She
Can
not
Dou
bt
Tha
t
God
Is
In
Her
Hea
rt
And
Her
Hea
rt In
God
. In
The
Pres
enc
e Of
This
Divi
ne
Spo
use,
Wh
o
Rep
oses
In
The
Dep
th
And
The
Cen
ter
Of
Her
Sou
l,
She
Bec
ome
s
So
meti
mes
Infl
ame
d
Wit
hA
Lov
e So
Viol
ent
Tha
t If
She
Did
Not
Mo
dera
te
Her
Tra
nsp
orts
She
Wo
uld
Swo
on
Awa
y.
But,
Inas
muc
h
As
This
Stat
e Is
Infi
nitel
y
Deli
ghtf
ul
And
Ma
y
Be
Call
ed
Para
dise
On
Eart
h, If
It
Last
ed
For
A
Lon
g
Tim
e
The
Sou
l
Wo
uld
Not
Mer
it
Any
thin
g,
Any
Mor
e
Tha
n
The
Bles
sed
In
Hea
ven;
At
Lea
st,
Fin
ding
Its
Rep
ose
And
Hap
pine
ss
In
This
Life
, It
Wo
uld
Har
dly
Thi
nk
Of
The
Oth
er.
For
This
Rea
son
Our
Lor
d
Dep
rive
s
Sou
ls,
So
me
Sud
denl
y,
Oth
ers
Gra
dual
ly,
Of
The
se
Extr
aord
inar
y
Deli
ghts
And
Plu
nge
s
The
m
Into
A
Stat
e Of
Priv
atio
n.
It
Wo
uld
Be
Imp
ossi
ble
To
Dep
ict
The
Ast
onis
hme
nt
Of
The
Poo
r
Lov
ed
One
Wh
en
It
Fin
ds
Itsel
f
Sud
denl
y
Plu
nge
d
Into
This
Hor
ribl
e
Dar
kne
ss,
Aba
ndo
ned
To
The
Fur
y
Of
Its
Pass
ions
,
And
Thr
ust
Fro
m
Suc
hA
Para
dise
Into
An
Aby
ss
Of
Mis
ery.
At
Firs
t, It
Beli
eves
Itsel
f
Lost
And
Ima
gine
s It
Has
Co
mm
itted
A
Gre
at
Sin
Whi
ch
Has
Off
end
ed
Its
Spo
use
And
Obli
ged
Him
To
Wit
hdra
w
Fro
m
Its
Pres
enc
e. It
Wee
ps,
It
Sig
hs,
It
Gro
ans,
It
Lan
guis
hes;
It
Yea
rns
To
Ret
urn
To
Its
For
mer
Stat
e,
But
It
Can
not;
It
Fin
ds
An
Ar
med
Che
rubi
m
At
The
Gat
e Of
This
Para
dise
To
Ref
use
It
Entr
anc
e; It
Ma
kes
Stre
nuo
us
Effo
rts
To
Pro
duc
e
Act
s,
But
To
No
Effe
ct,
Inas
muc
h
As
Its
Spo
use,
Wh
o Is
Hid
den
In
Its
Hea
rt,
Hol
ds
Its
Pow
ers
Bou
nd,
And
Pre
vent
s
The
m
Fro
m
Bei
ng
Diff
use
d
Abr
oad.
Oh,
Wh
at
Nee
d
The
Sou
l
Has
At
Suc
h
Tim
es
Of
An
Exp
erie
nce
d
Pers
on
To
Ass
ure
It
Tha
t All
Is
Wel
l,
And
Tha
t It
Has
Ent
ered
Into
The
Life
Of
The
Spir
it
And
The
Kin
gdo
m
Of
Gra
ce,
Wh
ere
The
Sen
ses
Hav
e
No
Part
!
Wh
en
A
Sou
l Is
Fait
hful
And
Tra
nqui
l In
This
Stat
e Of
Priv
atio
n,
The
Divi
ne
Spo
use
Nev
er
Fail
s To
Ma
ke
Him
self
See
n
And
Felt
Lik
e
The
Sun
Whi
ch
Scat
ters
The
Clo
uds
Whi
ch
Con
ceal
ed
It;
This
Is
The
Mo
men
t Of
Ecst
asie
s
And
Rap
ture
;
The
Joy
Of
The
Sou
l Is
So
Gre
at
Tha
t It
Wo
uld
Be
Besi
de
Itsel
f,
Did
It
Not
Mo
dera
te
Its
Tra
nsp
orts
And
Per
mit
Itsel
f To
Be
Gui
ded.
It
Can
not
Con
ceiv
e
Ho
w It
Cou
ld
Hav
e
Beli
eve
d
Itsel
f
Sep
arat
ed
Fro
m
Him
Wh
o
Was
In
The
Dep
th
Of
Its
Hea
rt; It
Is
Fill
ed
Wit
h
Con
fusi
on
Bec
ause
Of
Its
Infi
delit
ies,
And
Afte
r
The
Exp
erie
nce
It
Has
Had
Of
Its
Lov
e, It
Pass
es
Into
The
Pra
yer
Of
Tra
nsfo
rma
tion
,
Wh
ere
It
Bec
ome
s
One
In
Spir
it
Wit
h
God
By
The
Ann
ihila
tion
Of
Its
Jud
gme
nt,
Its
Will
, Its
Act
s,
Its
Pow
ers,
And
Of
Its
Bei
ng,
So
To
Spe
ak;
Just
As
Wo
od
Afte
r
Bei
ng
Drie
d
And
Puri
fied
Is
Cha
nge
d
And
Con
vert
ed
Into
Fire
—
Wit
h
This
Diff
eren
ce,
Tha
t
The
Wo
od
Cha
nge
s Its
Nat
ure,
And
Tha
t Of
The
Sou
l Is
Pres
erve
d
Ho
wev
er
Pen
etrat
ed
It
Ma
y
Be
Wit
h
God
.
Hen
cefo
rth
Its
Pra
yer
Is
Tha
t Of
Swe
et
And
Tra
nqui
l
Rest
In
God
Wit
hout
Car
e,
Des
ire,
Mo
vem
ent,
Or
See
king
Of
Any
Kin
d,
Lik
e
The
Stre
ams
Whi
ch
At
The
End
Of
The
ir
Lon
g
Cou
rse
Rest
In
The
Bos
om
Of
The
Oce
an,
Lik
e
The
Bles
sed
Wh
o
Enj
oy
God
And
Are
Lost
, So
To
Spe
ak,
In
Him
,
And
Hav
e
No
Tho
ught
Or
Car
e
For
The
mse
lves
.
This
Is
The
Stat
e To
Whi
ch
The
Sou
l
Atta
ins
Wh
en
It Is
Fait
hful
To
The
Exe
rcis
e Of
Me
ditat
ion
And
The
Prac
tice
Of
Mor
tific
atio
n,
Wh
en
It
Aba
ndo
ns
Itsel
f To
The
Pro
vide
nce
Of
God
And
Reli
es
On
No
Cre
atur
e.
As
My
Aim
In
This
Trea
tise
Is
To
Inst
ruct
Onl
y
Beg
inne
rs
And
To
Faci
litat
e
For
The
m
The
Prac
tice
Of
Pra
yer,
I
Shal
l
Not
Dw
ell
Upo
n
The
Hig
her
Or
Extr
aord
inar
y
Pra
yer,
Or
Ho
w It
Mus
t Be
Reg
ulat
ed,
But
Onl
y
On
The
Ord
inar
y
Pra
yer
Call
ed
Me
ditat
ion.

Cha
pter
Iv.
Me
ditat
ion.

This
Pra
yer
Is
Nec
essa
ry
To
Beg
inne
rs
And
Req
uire
s
Rul
es,
Met
hod
s,
And
Prec
epts
; It
Is
Co
mpo
sed
Of
Fou
r
Part
s,
Call
ed
Pre
para
tion
,
Con
side
rati
on,
Aff
ecti
on,
And
Res
olut
ion.
This
Sub
ject
Is
Trea
ted
Of
At
Len
gth
By
All
The
.spir
itual
Fath
ers;
I
Giv
eA
Brie
f
Su
mm
ary
Of
It
For
The
Ben
efit
Of
Tho
se
Wh
o
Hav
e
Not
Rea
d
Or
Can
not
Rea
d
Full
er
Trea
tises
.

I.
Pre
para
tion
It Is
Tem
ptin
g
God
To
Beg
in
Our
Me
ditat
ion
Wit
hout
Pre
para
tion
,
And
Ma
nife
st
Wa
nt
Of
Res
pect
To
Pres
ent
Our
selv
es
Bef
ore
Him
Wit
h
Car
eles
s
Indi
ffer
enc
e.
As
Our
Inte
llige
nce
Is
Lim
ited,
We
Can
Do
Not
hing
Wel
l
Wit
hout
Pre
viou
s
Pre
para
tion
.
Gre
at
Acti
ons
Req
uire
Gre
at
Con
side
rati
on,
And
Gre
at
Ent
erpr
ises
Gre
at
Pre
para
tion
.
No
w
Wh
at Is
Gre
ater,
Nob
ler,
Mor
e
Imp
orta
nt,
Tha
n To
Con
vers
e
Wit
h
God
On
The
Aff
airs
Of
Our
Salv
atio
n?
The
refo
re
We
Mus
t
Nev
er
Go
To
Me
ditat
ion
Wit
hout
Pre
para
tion
.
Pre
para
tion
Is
Req
uire
d In
Eve
ryth
ing:
Arti
sts
Pre
pare
The
mse
lves
To
Exe
cute
The
ir
Con
cept
ions
;
Orat
ors
To
Deli
ver
The
ir
Dis
cour
ses;
Poli
ticia
ns
To
Carr
y
Out
The
ir
Poli
cy;
Wis
e
Me
n To
Carr
y
Out
The
ir
Des
igns
.
The
re
Are
Two
Kin
ds
Of
Pre
para
tion
:
One
Is
Re
mot
e,
The
Oth
er
Im
med
iate.
Re
mot
e
Pre
para
tion
Con
sists
In
Thr
ee
Thi
ngs:
1.
In
Kee
ping
The
Min
d
Rec
olle
cted
Dur
ing
The
Day
.
2.
In
Pres
ervi
ng
The
Hea
rt
Pur
e
Fro
m
Sin
And
Free
Fro
m
Pass
ion.
3.
In
Rea
ding
The
Sub
ject
Of
Me
ditat
ion.
As I
Am
Inst
ruct
ing
Beg
inne
rs, I
Do
Not
Pret
end
To
Lay
Do
wn
Rul
es
For
Perf
ect
Sou
ls.
The
re
Are
Mys
tics
Wh
o
Do
Not
Hes
itate
To
Say
Tha
t
The
y
Hav
e
No
Nee
d To
Pre
pare
The
mse
lves
For
Me
ditat
ion.
This
,I
Thi
nk,
Is
Spe
akin
g
Un
wis
ely;
The
y
Mea
n,
No
Dou
bt,
Tha
t
The
y
Are
Alw
ays
Pre
pare
d
For
Me
ditat
ion,
Whi
ch
Is
Tru
e,
For
The
y
Are
Alw
ays
Unit
ed
To
God
,
And
The
ir
Sub
ject
Is
Alw
ays
Pres
ent
In
The
ir
Min
ds
And
Is
Con
tain
ed
In
The
se
Thr
ee
Sig
nifi
cant
Wor
ds,
God
,
All,
Not
hing
.
As
To
The
Im
med
iate
Pre
para
tion
, It
Incl
ude
s
Thr
ee
Thi
ngs
Ver
y
Nec
essa
ry
To
A
Goo
d
Me
ditat
ion:
1. A
Liv
ely
Fait
h In
The
Pres
enc
e Of
God
,
Whi
ch
We
Ma
y
Call
The
Sou
l,
The
Sun
,
The
Fire
Of
Me
ditat
ion;
The
Sou
l
Whi
ch
Ani
mat
es
It,
The
Sun
Whi
ch
Enli
ghte
ns
It,
The
Fire
Whi
ch
Infl
ame
s It.
The
re
Are
Two
Wa
ys
Of
Plac
ing
Our
selv
es
In
The
Pres
enc
e Of
God
;
One
By
Con
side
ring
,
Lik
e St.
Step
hen,
Our
Lor
d,
Eith
er
In
Hea
ven,
Wh
enc
e
He
Loo
ks
Do
wn
Upo
n
Us,
Or
In
The
Bles
sed
Sacr
ame
nt,
Wh
ere
He
Liv
es
For
Us.
This
Rep
rese
ntati
on
Of
The
Sacr
ed
Hu
man
ity
Ma
y
Be
Use
ful
For
Beg
inne
rs,
Pro
vide
d It
Req
uire
No
Gre
at
Exe
rtio
n
Of
The
Min
d
Or
Effo
rt
Of
The
Ima
gina
tion
.
The
Oth
er
Ma
nner
Of
Plac
ing
Our
selv
es
In
The
Pres
enc
e Of
God
Is
Mor
e
Spir
itual
: It
Con
sists
In
Beli
evin
g
And
Rec
olle
ctin
g
Tha
t
We
Are
Bef
ore
God
And
Tha
t
God
Is
Bef
ore
Us;
Tha
t
We
Are
Wit
h
God
And
Tha
t
God
Is
Wit
h
Us;
Tha
t
We
Are
In
God
And
Tha
t
God
Is
In
Us;
Tha
t
His
Im
men
sity
Fills
All
Thi
ngs,
And
Tha
t
We
Are
Fill
ed
The
rewi
th
To
The
Ver
y
Dep
th
Of
Our
Bei
ng,
As
St.
Aug
usti
ne
Say
s;
Tha
t,
The
refo
re,
We
Can
Nev
er
Be
Sep
arat
ed
Fro
m
The
Bei
ng
Of
God
,
Tho
ugh
We
Ma
y
Sev
er
Our
selv
es
Fro
m
His
Lov
e.
2.
Afte
r
Plac
ing
You
rself
In
His
Pres
enc
e,
Ado
re
Him
Wit
h
Prof
oun
d
Res
pect
,
Pros
trati
ng
You
rself
,
Bod
y
And
Sou
l,
Bef
ore
Him
.
The
n
Off
er
Him
You
r
Me
ditat
ion
And
The
Tim
e
You
Inte
nd
To
Dev
ote
To
It,
Prot
esti
ng
Tha
t It
Is
For
Lov
e Of
Him
,
And
To
Plea
se
Him
,
Tha
t
You
Are
Abo
ut
To
Perf
orm
This
Acti
on;
Be
Pre
pare
d To
Spe
nd
The
Tim
e Of
Me
ditat
ion
In
Lig
ht
Or
In
Dar
kne
ss,
In
Con
sola
tion
Or
Des
olati
on,
See
king
No
Oth
er
Sati
sfac
tion
Tha
n
Tha
t Of
Plea
sing
God
.
This
Resi
gnat
ion
Is
Imp
orta
nt
For
Rec
eivi
ng
God
's
Gra
ces
And
Re
mai
ning
In
The
Stat
e In
Whi
ch
He
Ma
y
Plac
e
You
. If,
Wh
en
You
Hav
e
Don
e
You
r
Best
,
You
Lea
ve
Me
ditat
ion
Sati
sfie
d, It
Is A
Mar
k
Tha
t
You
Hav
e
Ent
ered
Upo
n It
Wit
hA
Pur
e
Inte
ntio
n;
But
If
You
Are
Sad
And
Des
pon
dent
, It
Is A
Mar
k
Tha
t
You
Hav
e
Sou
ght
You
r
Sati
sfac
tion
And
Not
Tha
t Of
God
.
3.
The
Last
Thi
ng
Req
uire
d
As
Pre
para
tion
Is
To
Inv
oke
The
Hol
y
Spir
it,
Ack
now
ledg
ing
Tha
t
You
Are
Not
Cap
able
Of
A
Goo
d
Tho
ught
If
He
Doe
s
Not
Insp
ire
It;
Of
App
lyin
g
You
r
Min
d If
He
Doe
s
Not
Rest
rain
It;
Of
Ele
vati
ng
You
r
Hea
rt If
He
Doe
s
Not
Attr
act
It;
Of
Lov
ing
Him
If
He
Doe
s
Not
Insp
ire
And
Ani
mat
e
You
.

Ii.
Con
side
rati
on.
The
Con
side
rati
on
For
ms,
So
To
Spe
ak,
The
Bod
y
Of
The
Me
ditat
ion.
The
Pro
phet
Jere
mia
s
Say
s
Tha
t
The
Wh
ole
Eart
h Is
Des
olat
e
Bec
ause
The
re Is
No
One
Tha
t
Ent
ers
Into
Him
self
And
Con
side
rs
The
Gre
at
Trut
hs
Of
Reli
gion
.
And
Dav
id
Tell
s
Us,
"Ble
ssed
Are
The
y
Wh
o
Sear
ch
The
Test
imo
nies
,
The
Co
mm
and
men
ts
Of
God
,
For
The
y
Will
Fin
d
The
Fou
ntai
n
Of
Livi
ng
Wat
er,
And
The
Trea
sure
s Of
Gra
ce
Con
tain
ed
In
The
m.”
"Ble
ssed
,"
He
Say
s
Else
whe
re,
"Is
The
Ma
n
Wh
o
Hat
h
Not
Wal
ked
In
The
Cou
nsel
Of
The
Ung
odly
,
Nor
Sto
od
In
The
Wa
y
Of
Sin
ners
,
Nor
Sat
In
The
Cha
ir
Of
Pest
ilen
ce:
But
His
Will
Is
In
The
Law
Of
The
Lor
d,
And
On
His
Law
He
Shal
l
Me
ditat
e
Day
And
Nig
ht.
And
He
Shal
l Be
Lik
eA
Tree
Whi
ch
Is
Plan
ted
Nea
r
The
Run
ning
Wat
ers,
Whi
ch
Shal
l
Brin
g
Fort
h Its
Frui
t, In
Due
Sea
son.
”
Thu
s
Doe
s
He
Beg
in
The
Firs
t Of
All
His
Can
ticle
s.
The
Ma
nner
Of
Ma
king
The
Con
side
rati
on
Vari
es
Acc
ordi
ng
To
The
Sub
ject
Of
The
Me
ditat
ion
And
The
Pers
on
Me
ditat
ing.
If
The
Sub
ject
Is
So
me
Mys
tery
Or
Acti
on
Of
Our
Lor
d's
Life
, We
Mus
t
Exa
min
e
All
The
Circ
ums
tanc
es;
For
Exa
mpl
e, If
We
Are
Me
ditat
ing
On
The
Pass
ion,
We
Mus
t
Con
side
r
Wh
o It
Is
Wh
o
Suff
ers,
Wh
at
He
Suff
ers,
Wh
ere
He
Suff
ers,
Ho
w
He
Suff
ers,
For
Wh
at
Pur
pos
e
He
Suff
ers.
If It
Is A
Virt
ue
Upo
n
Whi
ch
We
Are
Me
ditat
ing,
We
Mus
t
Con
side
r Its
Nat
ure,
Its
Cha
ract
erist
ics,
Its
Bea
uty,
Its
Adv
anta
ges,
Its
Nec
essit
y,
The
Mea
ns
Of
Acq
uiri
ng
It,
And
The
Occ
asio
ns
Of
Prac
ticin
g It.
If It
Is A
Vic
e
Upo
n
Whi
ch
We
Are
Me
ditat
ing,
We
Mus
t
End
eav
or
To
Lea
rn
The
Mal
ice
Of
It,
The
Evil
Effe
cts
Of
It,
And
The
Re
med
ies
To
Be
App
lied
To
It.
In
Reg
ard
To
The
Pers
on
Me
ditat
ing,
The
re
Are
Peo
ple
Wh
o
Can
not
Rea
dily
Dis
cour
se
In
Me
ditat
ion,
Eith
er
Bec
ause
The
y
Are
Con
vinc
ed
Of
All
The
Chri
stia
n
Trut
hs,
Or
Bec
ause
The
y
Hav
e
No
Faci
lity
In
Rea
soni
ng,
Or
Bec
ause
Of
A
Dull
Inte
llige
nce
Or
A
Too
Liv
ely
Ima
gina
tion
.
The
y
Wh
o
Are
Con
vinc
ed
Of
The
Trut
hs
Of
Reli
gion
Sho
uld
Giv
e
The
mse
lves
Mor
e To
Aff
ecti
ons
Tha
n
Con
side
rati
ons.
The
y
Wo
uld
Do
Wel
l
Als
o
So
meti
mes
To
Re
mai
n
Qui
etly
In
The
Pres
enc
e Of
God
,
List
enin
g To
His
Voi
ce
In
The
Dep
th
Of
The
ir
Sou
l,
Or
Sitti
ng
At
His
Feet
Lik
e
Ma
gdal
en,
Or
Wai
ting
,
Lik
e
The
Para
lytic
,
Unti
l
The
Wat
ers
Are
Stirr
ed,
Sen
ding
Fort
h
Lov
ing
Sig
hs
Fro
m
Tim
e To
Tim
e,
And
Beg
ging
Our
Lor
d To
Giv
e
The
m
His
Lov
e.
The
y
Wh
o
Hav
e
Diff
icult
y In
Rea
soni
ng
Or
Dis
cour
sing
Ma
y
Ma
ke
Use
Of
The
Met
hod
Of
Lou
is
De
Gre
nad
a Or
Of
St.
Fra
ncis
De
Sale
s,
Wh
o
Cou
nsel
Beg
inne
rs
To
Kee
pA
Boo
k
Bef
ore
The
ir
Eye
s,
To
Rea
d
The
Firs
t
Poi
nt,
And
If It
Sug
gest
No
Goo
d
Tho
ught
s,
To
Beg
in
Aga
in
And
To
Rea
d
The
Firs
t
Two
Lin
es
Wit
h
Gre
at
Atte
ntio
n,
As
If It
Wer
e
Our
Lor
d
Him
self
Wh
o
Spo
ke
In
The
m;
The
n To
Pau
se
And
Pon
der
A
Littl
e
Upo
n
Wh
at
The
y
Hav
e
Rea
d,
And
To
Pro
duc
e
So
me
Aff
ecti
on
Con
for
mab
le
To
The
Sub
ject;
Afte
r
The
se
Two
Lin
es,
To
Rea
d
Two
Mor
e,
Con
side
ring
The
Trut
h
Pro
pos
ed
In
The
m,
Refl
ecti
ng
Upo
n
The
ir
Liv
es
And
Pro
duci
ng
Sent
ime
nts
Of
Grat
itud
e Or
Of
Sorr
ow
For
The
ir
Sins
.
Wh
en
The
y
Fin
d
So
met
hing
Whi
ch
Tou
ches
The
m,
The
y
Sho
uld
Pau
se,
And
Bef
ore
Goi
ng
Any
Furt
her,
Deri
ve
All
The
Prof
it
The
y
Can
Fro
m
It.
If
The
y
Fin
d
Not
hing
To
Occ
upy
The
m,
Let
The
m
Hav
e
Rec
ours
e To
Oth
er
Met
hod
s,
Whi
ch
We
Shal
l
Tea
ch
Late
r
On.
Pers
ons
Pos
sess
ed
Of
A
Liv
ely
Ima
gina
tion
Sho
uld
Fix
The
Min
d
Upo
n
So
me
Mys
tery,
Or
Plac
e,
Or
Fig
ure,
Rep
rese
ntin
g
The
Mys
tery
As
Act
uall
y
Taki
ng
Plac
e
Bef
ore
The
m.
Thu
s, If
The
Nati
vity
Of
Our
Lor
d Is
The
Sub
ject
Of
Our
Me
ditat
ion,
We
Mus
t
Ima
gine
Our
selv
es
In
The
Stab
le
Of
Bet
hleh
em;
If
His
Dea
th,
Upo
n
Cal
vary
; If
His
Tra
nsfi
gura
tion
,
Upo
n
Tab
or.
If
We
Me
ditat
e
Upo
n
Hell
, We
Mus
t
Des
cen
d In
Spir
it
To
This
Plac
e Of
Tor
men
t; If
Upo
n
Dea
th,
We
Mus
t
Pict
ure
Our
selv
es
Upo
n
Our
Bed
Abo
ut
To
Ren
der
Up
Our
Sou
l To
God
.
If It
Is A
Trut
h
We
Are
Con
side
ring
, We
Mus
t
Ima
gine
Our
Lor
d
Inst
ruct
ing
Us,
Or
Thi
nk
Of
Him
Und
er
So
me
Fig
ure
Rel
atin
g To
The
Trut
h
We
Are
Con
tem
plati
ng.
This
Kin
d
Of
Rep
rese
ntati
on
Ser
ves
To
Fix
The
Ima
gina
tion
,
And
St.
Igna
tius
Ma
kes
It A
Prel
ude
To
The
Con
side
rati
on.
But
We
Mus
t
Be
war
e,
As I
Hav
e
Said
, Of
For
cing
The
Min
d;
On
The
Con
trar
y, If
At
The
Beg
inni
ng
Of
The
Me
ditat
ion
We
Feel
Dra
wn
To
The
Pres
enc
e Of
God
, We
Mus
t
Re
mai
n
The
re
Wit
hout
Ent
erin
g
Into
The
Sub
ject.
If
The
Sam
e
Hap
pen
s
Dur
ing
The
Me
ditat
ion,
We
Mus
t
Cea
se
To
Dis
cour
se,
And
Aba
ndo
n
Our
selv
es
To
The
Ope
rati
on
Of
The
Hol
y
Spir
it.
This
Is
The
Adv
ice
Giv
en
By
St.
Igna
tius
Him
self
In
His
Exe
rcis
es.

Iii.
Aff
ecti
ons.
Con
side
rati
ons
Are
For
med
By
The
Und
erst
andi
ng,
And
Aff
ecti
ons
By
The
Will
.
Ster
ile
Refl
ecti
ons
Ser
ve
Onl
y To
Ma
ke
A
Ma
n
Vai
n
And
Wic
ked,
But
Aff
ecti
onat
e
Refl
ecti
ons
Ma
ke
Him
Hu
mbl
e
And
Hol
y.
The
Lig
ht
Of
The
Sun
Wo
uld
Be
A
Vai
n
Orn
ame
nt
To
The
Eart
h If
It
Did
Not
hing
But
She
d Its
Lig
ht
Upo
n It:
It
Mus
t
Als
o
War
m
And
Fru
ctif
y It.
As
God
Des
ires
Prin
cipa
lly
Our
Hea
rts,
Aff
ecti
ons
Are
Mu
ch
Mor
e
Nob
le
And
Mor
e
Nec
essa
ry
Tha
n
Con
side
rati
ons.
Aff
ecti
ons
Are
The
Goo
d
Des
ires
And
Mo
vem
ents
Of
The
Sou
l
Pro
duc
ed
By
The
Con
side
rati
on
Of
So
me
Sub
ject;
Suc
h
Are
The
Act
s Of
All
The
Virt
ues,
Of
Fait
h,
Of
Hop
e,
Of
Cha
rity,
Of
Ado
rati
on,
Of
Ad
mir
atio
n,
Of
Prai
se,
Of
Tha
nks
givi
ng,
Of
Off
erin
g
Of
One
's
Self
, Of
Sorr
ow
For
Sin,
Of
Con
fusi
on
At
Our
Past
Life
,
Etc.
As
It Is
By
Mea
ns
Of
Suc
h
Act
s
Tha
t
The
Hea
rt Is
Det
ach
ed
Fro
m
Cre
atur
es
And
Unit
ed
Wit
h
God
, We
Mus
t
End
eav
or
To
Pro
duc
e
The
m
As
Mu
ch
As
Pos
sibl
e,
Wit
hout
,
Ho
wev
er,
Ma
king
Any
Viol
ent
Effo
rt. If
You
Can
not
Pro
duc
e
Act
s Of
Cha
rity,
Pro
duc
e
Act
s Of
Hu
mili
ty;
This
Virt
ue,
St.
Ber
nard
Say
s,
Co
mpe
nsat
es
For
Wa
nt
Of
Cha
rity.
Suff
er If
You
Can
not
Pra
y;
Ma
ke
A
Me
ditat
ion
Of
Pati
enc
e
Inst
ead
Of
Con
sola
tion
.
Abo
ve
All,
Be
At
Pea
ce
And
Do
Not
Be
Tro
uble
d,
But
Be
Con
vinc
ed
Tha
t
The
Mos
t
Exc
elle
nt
Of
All
Pra
yers
Is
To
Do
The
Will
Of
God
,
And
To
Be
Sati
sfie
d
Wh
erev
er
He
Plac
es
You
.

Iv.
Res
olut
ions
.
Our
Res
olut
ions
Are
The
Mos
t
Imp
orta
nt
Of
All
The
Aff
ecti
ons
Of
The
Sou
l,
And
Mus
t Be
Ma
de
Wh
ethe
r
The
Me
ditat
ion
Has
Bee
n
One
Of
Con
sola
tion
Or
One
Of
Dry
ness
.
The
re
Are
So
me
Wh
o
Spe
nd
The
Tim
e Of
Pra
yer
In
Lea
rned
Spe
cula
tion
s;
Oth
ers
In
Ten
der
Aff
ecti
onat
e
Sent
ime
nts;
Oth
ers
In
Obs
curi
ty
Of
Min
d;
Oth
ers
In
Dry
ness
And
Ari
dity
Of
Hea
rt;
So
me
Are
Alw
ays
Mo
ved
To
Tear
s,
Oth
ers
Nev
er
Wee
p.
Oth
ers,
Aga
in,
Hav
eA
Co
mpl
ace
nt
Ad
mir
atio
n
For
Virt
ue,
But
Nev
er
Co
me
To
The
Prac
tice
Of
It;
Oth
ers
Ma
ke
Ma
ny
And
Exc
elle
nt
Res
olut
ions
,
But
Whi
ch
Are
Nev
er
Foll
owe
d
By
Any
Res
ults.
Aris
totle
Say
s
Tha
t
The
y
Wh
o
Stu
dy
Ethi
cs
Wit
hout
Bei
ng
Any
The
Bett
er
The
refo
r
Are
Lik
eA
Sick
Ma
n
Wh
o
Deli
ghts
To
Hea
r
His
Phy
sici
an
Dis
cour
se
Upo
n
His
Mal
ady
But
Will
Tak
e
No
Re
med
y.
A
Me
ditat
ion
Wit
hout
Frui
t Is
An
Am
use
men
t Of
The
Min
d
And
A
Ver
y
Dan
gero
us
For
m
Of
Idle
ness
. We
Mus
t
Not
Jud
ge
Of
Me
ditat
ion
By
The
Ten
der
Sent
ime
nts
We
Hav
e
Exp
erie
nce
d,
But
By
The
Prof
it
We
Hav
e
Deri
ved
Fro
m
It,
Or
At
Lea
st
By
The
Sinc
ere
Des
ire
We
Hav
e To
Do
Goo
d
And
To
Prac
tice
Virt
ue.
Wh
en
You
Lea
ve
Me
ditat
ion,
Ho
wev
er
Dry
It
Ma
y
Hav
e
Bee
n,
Wit
h
The
Des
ire,
The
Res
olut
ion,
To
Cor
rect
You
r
Faul
ts
And
To
Do
God
's
Will
,
You
r
Tim
e
Has
Not
Bee
n
Lost
.
The
Sacr
ame
nts
Do
Not
Ren
der
Us
Imp
ecca
ble,
Mu
ch
Les
s
Me
ditat
ion;
But
It
Oug
ht
To
Pre
vent
Our
Fall
ing
So
Fre
que
ntly
Or
So
Grie
vou
sly,
And
Inci
te
Us
To
Gre
ater
Ard
or
In
The
Prac
tice
Of
Virt
ue.
The
re
Are
Two
Kin
ds
Of
Res
olut
ions
;
One
Gen
eral,
The
Oth
er
Part
icul
ar.
Gen
eral
Res
olut
ions
Are,
For
Exa
mpl
e,
To
Lov
e
God
Wit
h
Our
Wh
ole
Hea
rt,
To
Prac
tice
Virt
ue,
To
Avo
id
Ang
er,
To
Con
for
m
Our
selv
es
In
All
Thi
ngs
To
The
Will
Of
God
.
Part
icul
ar
Res
olut
ions
Det
erm
ine
The
Tim
e,
Plac
e,
Circ
ums
tanc
es;
As,
For
Inst
anc
e,
To
Mor
tify
Our
selv
es
On
Cert
ain
Occ
asio
ns;
To
Prac
tice
Mee
kne
ss
And
Pati
enc
e
Und
er
Cert
ain
Circ
ums
tanc
es;
To
Con
for
m
Our
Will
To
Tha
t Of
God
In
So
me
Los
s,
Hu
mili
atio
n,
Or
Sick
ness
.
Gen
eral
Res
olut
ions
Are
Not
Bad
,
But
We
Mus
t
Ma
ke
Spe
cial
One
s
Als
o,
Part
icul
arly
Aga
inst
The
Vic
e To
Whi
ch
We
Are
Mos
t
Add
icte
d,
And
To
Whi
ch
We
Mus
t
Lay
Sieg
e In
Me
ditat
ion,
Dire
ctin
g
All
Our
Batt
erie
s
Aga
inst
It.
At
Oth
er
Tim
es
We
Ma
y
Res
olve
To
Perf
orm
A
Cert
ain
Nu
mbe
r Of
Act
s Of
Virt
ue
Dur
ing
The
Day
; If
You
Deri
ve
This
Frui
t
Fro
m
Me
ditat
ion
You
Hav
e
No
Rea
son
To
Fear
Tha
t It
Is
Not
Wel
l
Ma
de.
But
Bea
r In
Min
d
Fou
r
Thi
ngs:
Firs
t,
Tha
t
Our
Aff
ecti
ons,
Wh
ethe
r
Swe
et
And
Sen
sibl
e Or
Dry
And
Col
d,
Mus
t Be
Foll
owe
d
As
Mu
ch
As
Pos
sibl
e
By
Res
olut
ions
,
Whi
ch
Are
The
ir
Pro
per
Frui
t.
Sec
ond,
Tha
t
We
Mus
t
Not
Ma
ke
Ma
ny
Res
olut
ions
At
A
Tim
e,
But
Con
fine
Our
selv
es
To
One
Wel
l
Fixe
d In
Our
Min
d. A
Skil
lful
Spo
rtsm
an
Nev
er
Goe
s
Afte
r
Sev
eral
Har
es
At
A
Tim
e;
He
Con
fine
s
Him
self
To
One
.
Thir
d,
Tha
t
We
Mus
t
Beg
in
By
Wh
at Is
Eas
y
Bef
ore
Und
erta
king
Wh
at Is
Diff
icult
;
Cor
rect
Our
Ext
erio
r
Bef
ore
Ref
orm
ing
Our
Inte
rior;
For
He
Wh
o Is
Not
Fait
hful
In
Littl
e
Thi
ngs
Will
Not
Be
In
Gre
at;
Whi
le,
On
The
Con
trar
y, If
You
Acq
uit
You
rself
Fait
hful
ly
In
Littl
e
Thi
ngs
God
Will
Hel
p
You
To
Acc
omp
lish
Gre
at.
Fou
rth,
Tha
t
We
Mus
t
Not
Ma
ke
Res
olut
ions
For
Life
,
But
So
meti
mes
For
A
Mo
nth,
Or
A
Wee
k,
And
Chi
efly
For
The
Pres
ent
Day
; If
We
Fail
In
Carr
ying
Out
Our
Res
olut
ion,
And
We
Fall
As
Bef
ore,
We
Mus
t
Not
Los
e
Cou
rage
,
But
Rise
At
Onc
e
And
Rep
air
Our
Faul
t At
The
Firs
t
Opp
ortu
nity.

V.
Con
clus
ion.
The
Con
clus
ion
Or
Coll
oqu
y
Incl
ude
s
Thr
ee
Thi
ngs:
Tha
nks
givi
ng,
Off
erin
g
Of
Our
selv
es,
And
Peti
tion
.
We
Mus
t
Firs
t
Tha
nk
God
For
The
Hon
or
Of
Bei
ng
Allo
wed
In
His
Pres
enc
e,
For
The
Lig
hts
We
Hav
e
Rec
eive
d,
And
The
Goo
d
Des
ires
He
Has
Insp
ired
.
Sec
ond,
We
Mus
t
Off
er
Him
Our
Sou
l,
Our
Bod
y,
Our
Min
d,
Our
Hea
rt,
All
Tha
t
We
Pos
sess
, All
Tha
t
We
Hop
e
For,
Part
icul
arly
The
Goo
d
Res
olut
ions
We
Hav
e
For
med
In
Me
ditat
ion.
Thir
d,
We
Mus
t
Ask
His
Bles
sing
And
The
Gra
ce
To
Acc
omp
lish
Wh
at
He
Insp
ires,
Rep
rese
ntin
g To
Him
Our
Wea
kne
ss,
Our
Inco
nsta
ncy,
Our
Infi
delit
y,
Our
Mal
ice;
Add
ress
ing
Our
selv
es
So
meti
mes
To
Our
Lor
d,
So
meti
mes
To
His
Bles
sed
Mot
her,
So
meti
mes
To
The
Sain
ts
To
Wh
om
We
Hav
e
Mos
t
Dev
otio
n,
And
Wh
o
Exc
elle
d In
The
Virt
ue
We
Nee
d.
Fou
rth,
Afte
r
Me
ditat
ion
We
Mus
t
End
eav
or
To
Kee
p
Our
selv
es
In
The
Pres
enc
e Of
God
And
To
Pres
erve
A
Rec
olle
cted
Spir
it,
Fre
que
ntly
Ret
urni
ng
Dur
ing
The
Day
To
Wh
at
Has
Tou
che
d
Us
Mos
t,
Tha
t
We
Ma
y
Thu
s
Pres
erve
Our
Dev
otio
n
And
Be
Con
stan
tly
Re
min
ded
Of
Our
Res
olut
ion.
This
Is
Wh
at
St.
Fra
ncis
De
Sale
s
Call
s
The
Spir
itual
Bou
quet
.

Cha
pter
V.
Dist
racti
ons.

St.
Bon
ave
ntur
e
Trul
y
Say
s
Tha
t
Spir
itual
Exe
rcis
es
Con
sist
In
Kno
win
g
Thr
ee
Thi
ngs:
Wh
at
God
Is,
Wh
at
Ma
n Is,
And
Ho
w
Ma
n Is
To
Unit
e
Him
self
Wit
h
God
.
The
re
Are
Sev
eral
Kin
ds
Of
Uni
on,
One
Of
Whi
ch
Is
Pra
yer;
But
It Is
Diff
icult
To
Pres
erve
It,
For
The
Rea
son
Tha
t
The
Evil
One
Doe
s
All
He
Can
To
Dist
urb
It:
He
Tor
men
ts
Us
Wit
h
Dist
racti
ons
And
Evil
Tho
ught
s;
The
n
He
Pers
uad
es
Us
Tha
t
We
Oug
ht
To
Aba
ndo
n
Pra
yer,
Tha
t
We
Are
Losi
ng
Our
Tim
e;
Tha
t To
Pra
y
As
We
Pra
y Is
Not
To
Plea
se
But
To
Off
end
God
;
Tha
t It
Is
Bett
er
Not
To
Pra
y At
All
Tha
n To
Pra
y
Wit
h
So
Mu
ch
Irre
vere
nce;
Tha
t
Our
Min
d Is
Too
Acti
ve,
Our
Ima
gina
tion
Too
Liv
ely,
Our
Occ
upat
ions
Too
Nu
mer
ous,
Tha
t
We
Can
not
Rea
son
And
Dis
cour
se
On
Suc
h
Sub
ject
s;
Tha
t
God
Is
Col
d
And
Indi
ffer
ent
To
Us;
Tha
t It
Is
Bett
er
To
Lea
ve
This
Exe
rcis
e To
Tho
se
Wh
o
Hav
e
Littl
e
Else
To
Do,
And
Con
tent
Our
selv
es
Wit
h
Ord
inar
y
Dev
otio
ns.
Cre
dulo
us
Sou
ls
Are
Onl
y
Too
Ofte
n
Dec
eive
d
By
Suc
h
Tem
ptati
ons,
And
Aba
ndo
n
God
Thr
oug
h
Fear
Of
Dis
plea
sing
Him
.
To
Re
med
y
So
Gre
at
An
Evil
, We
Mus
t Be
Con
vinc
ed
Of
Thr
ee
Thi
ngs:
Firs
t,
Tha
t Of
All
The
Re
med
ies
Whi
ch
We
Ma
y
App
ly
To
Dist
racti
ons
In
Pra
yer
The
Wor
st
And
The
Mos
t
Per
nici
ous
Is
To
Aba
ndo
n
Me
ditat
ion;
The
Evil
One
Urg
es
It,
Kno
win
g
Tha
t
Wh
en
He
Has
Cut
Off
The
Sou
rce
Of
Gra
ce
The
Sou
l
Mus
t
Lan
guis
h
And
Die
For
Wa
nt
Of
Nou
rish
men
t.
Sec
ond,
Tha
t
The
re Is
A
Gre
at
Diff
eren
ce
Bet
wee
n
Con
sola
tion
And
Dev
otio
n:
Con
sola
tion
Usu
ally
Has
To
Do
Wit
h
The
Sen
ses,
Dev
otio
n
Has
Its
Seat
In
The
Hea
rt;
Con
sola
tion
Pass
es
Awa
y,
Dev
otio
n
Re
mai
ns;
We
Ma
y
Hav
e
Con
sola
tion
Wit
hout
Dev
otio
n,
As
We
Ma
y
Als
o
Hav
e
Dev
otio
n
Wit
hout
Con
sola
tion
.
Wh
en
A
Sou
l In
Gre
at
Ari
dity
Is
Con
tent
ed
And
Aba
ndo
ns
Itsel
f To
The
Will
Of
God
, It
Pos
sess
es
Dev
otio
n In
A
Sov
erei
gn
Deg
ree;
For
Tru
e
Dev
otio
n,
Acc
ordi
ng
To
St.
Tho
mas
, Is
A
Fir
m
Dis
posi
tion
Of
The
Will
To
Do
Gen
erou
sly,
Pro
mpt
ly,
And
Con
stan
tly
All
Tha
t
God
Ask
s Of
It.
Thu
s
We
Ma
y
Say
Tha
t
The
re Is
No
One
Mor
e
Dev
out
Tha
n
One
Wh
o
Has
No
Con
sola
tion
,
Wh
o
Feel
s
No
Dev
otio
n,
Pro
vide
d
He
Is
Fait
hful
To
Me
ditat
ion,
And
Is
Con
tent
Wit
h
Wh
atev
er
Dis
posi
tion
God
Sen
ds
Him
,
Wh
ethe
r To
Pun
ish
Him
Or
To
San
ctif
y
Him
.
Thir
d,
Tha
t
Dist
racti
ons
And
Dry
ness
Are
By
No
Mea
ns
The
Un
miti
gate
d
Evil
s
We
Ima
gine
,
But,
On
The
Con
trar
y, A
Prec
ious
Min
e
Cap
able
Of
Aff
ordi
ng
Us
Ric
h
Trea
sure
, If
We
Onl
y
Use
The
m
Ari
ght.

Cha
pter
Vi.
Cau
ses
Of
Dist
racti
ons
And
Ari
dity.

I
Sho
uld
Nee
dA
Lar
ge
Vol
ume
To
Giv
e
All
Tha
t
The
Fath
ers
Hav
e
Said
On
This
Sub
ject.
St.
Bon
ave
ntur
e
Esti
mat
es
Six
Cau
ses,
Ger
son
Sev
ente
en;
The
y
Ma
y
Be
Red
uce
d,
Ho
wev
er,
To
Thr
ee:
God
,
Ma
n,
And
The
Evil
One
.
All
Tha
t
God
Doe
s Is
For
Our
Goo
d;
His
Obj
ect
Is
Our
Salv
atio
n,
Wh
ethe
r He
Re
mai
ns
Wit
h
Us
Or
Wh
ethe
r He
Wit
hdra
ws
Fro
m
Us.
The
Abs
enc
e Of
The
Sun
Is
Alm
ost
As
Nec
essa
ry
To
The
Eart
h
As
Its
Pres
enc
e;
One
Ma
kes
The
Day
And
The
Oth
er
The
Nig
ht;
The
Nig
ht Is
Not
As
Bea
utif
ul
As
The
Day
,
But
It Is
Quit
e As
Nec
essa
ry.
No
w
God
Wit
hdra
ws
Fro
m
Us
In
Pra
yer
For
Sev
eral
Rea
sons
.
The
Firs
t Is
To
Kee
p
Us
Hu
mbl
e.
Prid
e Is
A
Stra
nge
Thi
ng
In
Ma
n;
He
Can
Do
Not
hing
Of
Him
self
And
Yet
He
Prid
es
Him
self
On
All
Tha
t He
Acc
omp
lish
es;
He
Is
Not
hing
But
Mis
ery,
Yet
Thi
nks
He
Has
No
Nee
d
Of
Mer
cy.
If
God
Best
ows
Any
Fav
or
Upo
n
Him
He
Thi
nks
It
The
Res
ult
Of
His
Ow
n
Mer
it
Or
Lab
or,
And
Rob
s Its
Aut
hor
Of
The
Glo
ry
Due
Him
; If
He
Cat
ches
A
Fish
, He
Off
ers
Sacr
ifice
, As
A
Pro
phet
Say
s,
To
His
Net
Inst
ead
Of
To
God
; If
He
Gai
ns A
Vict
ory,
Inst
ead
Of
Kiss
ing
The
Han
d
Of
The
Lor
d
Wh
o
Has
Wo
n It,
He
Kiss
es
His
Ow
n,
Whi
ch
Job
Say
s Is
A
Grie
vou
s
Sin,
An
Imp
iety
Lik
e To
Tha
t Of
A
Ma
n
Wh
o
Den
ies
God
.
No
w It
Is
To
Ma
ke
Ma
n
Kno
w
His
Mis
ery
And
His
Dep
end
enc
e
Tha
t
God
Wit
hdra
ws
His
Con
sola
tion
s;
He
Dep
rive
s
Him
Of
Ten
der
And
Sen
sibl
e
Gra
ces
To
Ma
ke
Him
Feel
The
Nee
d
Of
The
m;
In
Dar
kne
ss
He
Dis
cov
ers
Wh
at
He
Is;
In
Ari
dity
He
Lea
rns
To
App
reci
ate
And
To
Ask
For
Wh
at
He
Has
Not.
“my
God
,"
Said
The
Gre
at
St.
Aug
usti
ne,
“let
Me
Kno
w
Mys
elf
And
Let
Me
Kno
w
The
e.”
We
Can
not
Kno
w
God
If
We
Do
Not
Kno
w
Our
selv
es,
And
We
Lea
rn
To
Kno
w
Our
selv
es
In
The
Sch
ool
Of
Pov
erty.
Her
e
We
Als
o
Lea
rn
The
Val
ue
Of
Gra
ce.
Thi
ngs
Are
Val
ued
In
Pro
port
ion
To
The
ir
Rari
ty.
“ab
und
anc
e,”
Tert
ullia
n
Say
s,
“im
pair
s
And
Viti
ates
Itsel
f;”
To
Kno
w
The
Wor
th
Of
A
Pos
sess
ion
We
Mus
t
Hav
e
Lost
It. If
We
Alw
ays
Had
This
Ma
nna
Fro
m
Hea
ven,
Per
hap
s
We
Sho
uld
Wea
ry
Of
It
Lik
e
The
Jew
s;
But
Wh
en
We
Are
Dep
rive
d
Of
It
We
Beg
in
To
App
reci
ate
Its
Wor
th;
Con
seq
uent
ly
We
See
k It
Mor
e
Fer
vent
ly,
We
Ask
For
It
Mor
e
Hu
mbl
y,
We
Fin
d It
Wit
h
Gre
ater
Plea
sure
. We
Gua
rd It
Wit
h
Gre
ater
Circ
ums
pect
ion,
Fear
,
And
Wat
chfu
llne
ss.
“i
Fear
Mu
ch,”
Say
s St.
Ber
nard
,
“tha
t
Ung
rate
ful
Sou
ls
Will
Be
Aba
ndo
ned
By
Gra
ce,
Whi
ch
The
y
Reg
ard,
Not
As
A
Fav
or,
But
As
A
Rig
htfu
l
Pos
sess
ion
Of
Whi
ch
The
y
Are
Sov
erei
gn
Mas
ter
And
Pro
prie
tor.”
The
Sain
t
Ref
ers
To
The
Gra
ce
Of
Dev
otio
n
Of
Whi
ch
God
Fre
que
ntly
Dep
rive
s
Sou
ls,
Lea
ving
The
m
Alw
ays
Wh
at Is
Nec
essa
ry
To
Resi
st
Tem
ptati
on
And
To
Do
His
Will
.
This
Priv
atio
n Is
Pain
ful,
But
At
The
Sam
e
Tim
e
Nec
essa
ry
Not
Onl
y To
Kee
p
Us
Hu
mbl
e
And
Ma
ke
Us
App
reci
ate
Gra
ce,
But
Als
o To
Ena
ble
Us
To
Incr
ease
Our
Mer
its;
For,
As I
Shal
l
Sho
w
Pres
entl
y,
We
Mer
it
But
Littl
e In
Me
ditat
ion
Or
Pra
yer
Fill
ed
Wit
h
Ten
der
Aff
ecti
onat
e
Sent
ime
nts;
It Is
Not
A
Stat
e
Whi
ch
Rais
es
The
Sou
l
Abo
ve
Itsel
f; It
Is
Grat
ifyi
ng
And
Sati
sfie
s
Nat
ure;
The
Stat
e In
Whi
ch
We
Mer
it Is
Tha
t Of
Pur
e
Lov
e,
Of
Hu
mili
ty,
Of
Pati
enc
e,
And
Rar
ely
Is
Cha
rity
Pur
e In
Sen
sibl
e
Fer
vor,
Hu
mbl
e In
Ele
vati
on,
Pati
ent
In
Plea
sure
s.
It Is
For
This
Rea
son
Tha
t
Our
Lor
d,
As
He
One
Day
Tol
d
St.
Tere
sa,
Lea
ves
Sou
ls In
Dar
kne
ss,
Des
olati
on,
And
Ari
dity.
The
Sain
t
Was
Ast
onis
hed
To
Hea
r
Enli
ghte
ned
Sou
ls
Co
mpl
ain
Of
Ari
dity,
Kno
win
g It
To
Be
A
Stat
e In
Whi
ch
The
Sou
l
Giv
es
Gre
ater
Hon
or
To
God
,
Acq
uire
s
Mor
e
Mer
it,
And
Prac
tice
s
All
Virt
ues
Wit
h
Gre
ater
Perf
ecti
on.
It Is
Als
oA
Tim
e
Wh
en
God
Rec
ogni
zes
Tho
se
Wh
o
Are
Fait
hful
To
Him
And
Wh
o
Trul
y
Lov
e
Him
.
Ma
ny,
In
The
Abu
nda
nce
Of
Gra
ce,
Dec
lare,
Lik
e
Dav
id,
Cha
t
Not
hing
Shal
l
Eve
r
Cha
nge
Or
Ove
rco
me
The
m,
And
No
Soo
ner
Do
The
y
Los
e
The
ir
Abu
nda
nce
Tha
n
The
y
Are
Im
med
iatel
y
Cast
Do
wn
And
Tro
uble
d.
Oth
ers,
At
The
Fest
ival
Boa
rd,
Dec
lare,
Lik
e St.
Pete
r,
Tha
t
The
y
Will
Nev
er
Den
y
The
ir
Mas
ter,
But
Wh
en
Tem
ptati
on
Co
mes
Aba
ndo
n
Him
Lik
e
The
Apo
stle.
The
Wea
kne
ss
Of
Ma
n Is
Inco
ncei
vabl
e
And
His
Pres
ump
tion
Still
Mor
e
So.
He
Blin
ds
Him
self
Wit
h
His
Ow
n
Lig
hts,
He
For
gets
His
Pov
erty
The
Mo
men
t He
Has
Left
It,
He
Is
No
Soo
ner
Rest
ored
To
Hea
lth
Tha
n
He
Ima
gine
s
Him
self
Im
mor
tal;
Hen
ce
God
Affl
icts
And
Trie
s
Us,
Not
To
Lea
rn
Wh
at
We
Are,
For
Tha
t Is
Wel
l
Kno
wn
To
Him
,
But
To
Ma
ke
Us
Kno
w
Our
selv
es.
Thu
s
Did
He
Try
Abr
aha
m,
Rec
ogni
zing
His
Ser
vant
's
Fide
lity
In
His
Pro
mpt
Obe
dien
ce.
''bec
ause
Tho
u
Was
t
Acc
epta
ble
To
God
,"
Said
The
Ang
el
Rap
hael
To
Tob
ias,
“it
Was
Nec
essa
ry
Tha
t
Tem
ptati
on
Sho
uld
Pro
ve
The
e.”
The
refo
re
We
Hav
e
No
Rea
son
To
Dre
ad
The
se
Stat
es
Of
Ari
dity
As
We
Do,
Sinc
e
God
Per
mits
The
m
To
Kee
p
Us
Hu
mbl
e,
To
Pro
ve
Our
Lov
e,
To
Ma
ke
Us
App
reci
ate
Gra
ce,
And
To
Incr
ease
Our
Mer
its.
No
Dou
bt
So
me
Will
Say,
“i
Sho
uld
Hav
e
No
Diff
icult
y In
Bea
ring
This
Stat
e If
I
Wer
e
Sur
e It
Ca
me
Fro
m
God
;
But
Wh
at
Tro
uble
s
Me
Is
Tha
t
The
se
Dist
racti
ons
Co
me
Thr
oug
h
My
Ow
n
Faul
t,
Thr
oug
h
My
Neg
lige
nce
And
In
Pun
ish
men
t
For
My
Infi
delit
ies.
”
Eve
n If
This
Wer
e
Tru
e,
You
Mus
t
Not
Los
e
Cou
rage
,
But
Pati
entl
y
End
ure
The
Tria
l
You
Thi
nk
You
Hav
e
Mer
ited,
Ma
king
Up
By
You
r
Hu
mili
ty
For
Wh
at
You
Lac
k In
Cha
rity.
It Is
Tru
e
Tha
t
Dist
racti
ons
Do
Fre
que
ntly
Co
me
Fro
m
Our
selv
es,
Fro
m
The
Acti
vity
Of
Our
Min
d,
Fro
m
The
Stre
ngth
Of
Our
Pass
ions
,
Fro
m
Bod
ily
Infir
mity
,
Fro
mA
Wa
nder
ing
Ima
gina
tion
, Or
As
The
Res
ult
Of
Unf
aith
full
ness
Or
Of
Atta
chm
ent
To
Cre
atur
es.
But
All
The
se
Dist
racti
ons
Are
Inn
oce
nt,
Pro
vide
d
We
Do
Not
Dw
ell
Upo
n
The
m.
Onl
y
Tho
se
Whi
ch
Hav
e
The
ir
Seat
In
The
Hea
rt
Are
Cul
pabl
e,
For
The
se
Are
Deli
bera
te
And
Vol
unta
ry,
At
Lea
st In
The
ir
Prin
cipl
e.
Still
Ano
ther
Sou
rce
Is
Diss
ipati
on
Of
Min
d
Dur
ing
The
Day
; If
We
Are
Con
stan
tly
Occ
upie
d
Wit
h
Vai
n
And
Diss
ipati
ng
Refl
ecti
ons,
It Is
Diff
icult
To
Rid
Our
selv
es
Of
The
m
Dur
ing
Pra
yer.
Hen
ce
The
Fath
ers
And
The
Mas
ters
Of
The
Spir
itual
Life
Tell
Us
Tha
t
We
Mus
t
Dis
poss
ess
Our
selv
es
Of
All
Eart
hly
Thi
ngs
If
We
Wo
uld
Be
Fill
ed
Wit
h
Spir
itual
,
And
Tha
t
We
Mus
t
Kee
p
Our
selv
es
Dur
ing
The
Day
Wh
at
We
Wo
uld
Be
In
Pra
yer.
Wh
en I
Say
This
I
Ref
er
Part
icul
arly
To
The
Hea
rt
And
Not
To
The
Min
d.
The
re
Are
Pers
ons
Wh
ose
Onl
y
Effo
rts
Are
Aga
inst
The
ir
Tho
ught
s,
And
Wh
o
Nev
er
Thi
nk
Of
Co
mba
ting
The
ir
Pass
ions
.
The
ir
Hea
rts
Are
Fill
ed
Wit
h
Eart
hly
Atta
chm
ents
,
Dis
quie
ting
Des
ires,
And
Yet
The
y
Hop
e To
Enj
oy
The
Rep
ose
And
Pea
ce
Of
Det
ach
ed
Sou
ls.
This
Can
not
Be.
The
y
Mus
t
Dis
poss
ess
The
Hea
rt
To
Free
The
Min
d,
The
y
Mus
t Be
Free
Fro
m
The
Tyr
ann
y
Of
Pass
ions
To
Pra
y
Wit
hout
Dist
racti
ons;
For
The
Hea
rt
Foll
ows
Its
Trea
sure
,
And
Is
Wo
nt
To
Dw
ell
On
Wh
at It
Lov
es.
The
re Is
A
Cert
ain
Stat
e
Wh
ere
The
Sou
l Is
So
Full
y
Con
vinc
ed
Of
The
Bea
uty
And
Exc
elle
nce
Of
The
Chri
stia
n
Virt
ues
Tha
t It
Can
No
Lon
ger
Rea
son
In
Me
ditat
ion,
And
As
It
Has
Lab
ored
Mu
ch
It
Ask
s
Onl
y To
Rest
,
Eve
n
As
The
Bel
ove
d
Dis
cipl
e
Wh
o
Rep
ose
d
On
The
Bre
ast
Of
His
Mas
ter
Whi
le
The
Oth
ers
Part
ook
Of
The
Rep
ast
Pre
pare
d
For
The
m.
The
Dist
racti
ons
Whi
ch
Aris
e In
This
Stat
e
Do
Not
Co
me
Fro
m
An
Evil
Sou
rce;
The
y
Are,
On
The
Con
trar
y, A
Mar
k
Of
Rob
ust
Spir
itual
Hea
lth,
And
Indi
cate
Tha
t
The
Sou
l
Nee
ds
Cha
nge
Of
Dis
posi
tion
And
Met
hod.
Thu
s, If
You
r
Hea
rt Is
Det
ach
ed
Fro
m
Cre
atur
es,
And
If
You
Are
Fait
hful
To
You
r
Spir
itual
Exe
rcis
es,
This
Stat
e Of
Ari
dity
And
Dry
ness
Will
Aff
ord
You
A
Ric
h
Har
vest
Of
Gra
ce
And
Cau
se
You
To
Exc
laim
Wit
h
The
Wis
e
Ma
n: “i
Hav
e
Lab
ored
A
Littl
e
And
Hav
e
Fou
nd
Mu
ch
Rest
To
Mys
elf.”
Bles
sed
Inde
ed
Are
The
y
Wh
o
Die
In
The
Lor
d;
The
y
Will
Fin
d
The
Trea
sure
Of
The
ir
Goo
d
Wor
ks,
The
y
Will
Enj
oy
The
Frui
t Of
The
ir
Lab
ors,
The
God
Of
Pea
ce
Will
Wip
e
Awa
y
The
ir
Tear
s,
The
y
Will
Nev
er
Mor
e
Kno
w
Car
e Or
Ang
uish
,
Grie
f Or
Pain
.
A
Thir
d
Cau
se
Of
Our
Dist
racti
ons
Is
The
Evil
One
. He
App
reci
ates
The
Prof
it A
Sou
l
Deri
ves
Fro
m
Pra
yer;
Hen
ce
He
Lea
ves
Not
hing
Und
one
To
Ma
ke
Us
Wea
ry
Of
It,
To
Ma
ke
Us
Aba
ndo
n It.
To
This
End
He
Pers
uad
es
Us
Tha
t It
Is A
Was
te
Of
Tim
e,
Tha
t
Pra
yer
Suc
h
As
Our
s,
Inst
ead
Of
Plea
sing
,
Off
end
s
God
; Or
He
Ove
rwh
elm
s Us
Wit
h
Dro
wsi
ness
,
Plu
nge
s Us
Into
Mel
anc
holy
,
Fills
Us
Wit
h
Vex
atio
n,
Har
asse
s Us
Wit
h
Abo
min
able
Tho
ught
s; If
We
Yiel
d To
The
Latt
er
He
Has
Acc
omp
lish
ed
His
Pur
pos
e; If
The
y
Fill
Us
Wit
h
Hor
ror,
He
Pers
uad
es
Us,
By
Exa
gger
atin
g
Our
Ave
rsio
n
And
Fear
,
Tha
t
We
Hav
e
Sov
erei
gnly
Dis
plea
sed
God
,
And
Tha
t To
Rid
Our
selv
es
Of
Suc
h
Abo
min
atio
ns
We
Mus
t
Aba
ndo
n
Me
ditat
ion,
Sinc
e It
Is
The
n
Tha
t
The
se
Pha
nto
ms
Tak
e
Pos
sess
ion
Of
Our
Min
d
And
Ima
gina
tion
.
Ala
s!
Onl
y
Too
Ma
ny
Sou
ls
Are
Dec
eive
d
By
The
se
Sug
gest
ions
Of
The
Evil
One
,
And
Fly,
Lik
e
Cai
n,
Fro
m
The
Pres
enc
e Of
God
.
No
w
Tha
t
We
Hav
e
Lea
rned
The
Cau
ses
Of
This
Evil
,
Let
Us
End
eav
or
To
App
ly
The
Pro
per
Re
med
y.

Cha
pter
Vii.
We
Mus
t
Nev
er
Be
Tro
uble
d
Bec
ause
Of
Dist
racti
ons
And
Ari
dity.

In
Ord
er
To
Bea
r
Joyf
ully,
Or
At
Lea
st
Pati
entl
y,
The
Priv
atio
n
Of
Sen
sibl
e
Swe
etne
ss
And
Divi
ne
Con
sola
tion
s,
We
Mus
t Be
Con
vinc
ed
Of
Two
Trut
hs:
One
Is,
Tha
t
The
Evil
Of
The
se
Stat
es
Of
Des
olati
on
And
Dry
ness
Is
Not
Wh
at
We
Ima
gine
;
And
The
Oth
er,
Tha
t
The
y
Ben
efit
The
Sou
l
And
Ena
ble
It
To
Acq
uire
Mu
ch
Mer
it.

The
Firs
t
Trut
h
Doe
s
Not
Nee
d To
Be
Pro
ved,
But
Illus
trate
d.
The
re Is
No
Dou
bt
Tha
tA
Sin
To
Be
Suc
h
Mus
t Be
Vol
unta
ry;
Hen
ce
You
r
Dist
racti
ons,
If
You
Do
Not
Yiel
d To
The
m,
Can
not
But
Be
Inn
oce
nt,
Eve
n
Tho
ugh
The
y
Con
tinu
e
All
The
Tim
e Of
You
r
Me
ditat
ion.
You
Will
Tell
Me,
Per
hap
s,
Tha
t
The
y
Are
Vol
unta
ry
As
To
The
ir
Cau
se,
And
Tha
t
You
Giv
e
Occ
asio
n To
The
m;
But
Eve
n
Tho
ugh
This
Be
Tru
e, It
Is
No
Rea
son
For
Yiel
ding
To
Dis
cour
age
men
t
And
Aba
ndo
ning
Pra
yer;
For
Eith
er
You
Kno
w
Or
You
Do
Not
Kno
w
The
ir
Cau
se.
If
You
Do
Not
Kno
w
It,
You
Mus
t
Reg
ard
The
m
As
A
Tem
ptati
on
Of
The
Evil
One
,A
Dis
posi
tion
Of
Gra
ce,
A
Tria
l Of
You
r
Virt
ue,
An
Occ
asio
n
Of
Mer
it, A
Phy
sica
l
Infir
mity
,
Non
e Of
Whi
ch
Pre
vent
You
r
Pra
yer
Fro
m
Bei
ng
A
Ver
y
Plea
sing
Sacr
ifice
To
God
.
If
You
Rec
ogni
ze
The
Cau
se,
Ask
Par
don
Of
God
For
It
And
Pro
mis
e To
Re
mov
e It,
Acc
ept
Wh
at
You
Suff
er
In A
Spir
it
Of
Pen
anc
e,
And
Beli
eve
Me,
You
Will
Ma
ke
An
Exc
elle
nt
Me
ditat
ion.
It Is
An
Un
wis
e
Pro
cee
ding
To
App
ly
One
Evil
To
Re
med
y
Ano
ther.
If
You
Hav
e
Yiel
ded
Unr
estr
aine
dly
Dur
ing
The
Day
To
Diss
ipati
on
Of
Min
d Is,
It
Any
Rea
son
For
Flyi
ng
Fro
m
God
Afte
r
You
Hav
e
Off
end
ed
Him
?
Sho
uld
We
Aba
ndo
n
Our
selv
es
To
The
Wil
ds
Of
The
For
est
Bec
ause
We
Hav
e
Wa
nder
ed
Eve
r So
Littl
e
Fro
m
The
Rig
ht
Path
? It
Is A
Mis
take
To
Thi
nk
Tha
t
Dist
racti
ons
Alw
ays
Co
me
Fro
m
Diss
ipati
on
Of
Hea
rt. I
Hav
e
Sho
wn
The
Con
trar
y In
The
Prec
edin
g
Cha
pter,
And
Eve
n
Wer
e It
The
Cas
e,
Wh
at
Doe
s It
Ava
il
To
Be
Tro
uble
d?
Tro
uble
Incr
ease
s
Inst
ead
Of
Les
seni
ng
The
Evil
,
Besi
des
Add
ing
To
The
Dist
urba
nce
Of
You
r
Min
d,
Inst
ead
Of
Rest
orin
g It
To
Rec
olle
ctio
n.
You
Say
Tha
t
You
Do
Not
hing
In
Me
ditat
ion.
I
Can
not
Agr
ee
Wit
h
You
.I
Am
Of
The
Opi
nion
, On
The
Con
trar
y,
Tha
t
You
Nev
er
Acc
omp
lish
Mor
e
Tha
n
Wh
en
You
Thi
nk
You
Hav
e
Don
e
Not
hing
. To
Con
vinc
e
You
Of
This
Sec
ond
Trut
h, I
Mus
t
Obs
erve
Aga
in
Tha
t,
The
Tim
e Of
Con
sola
tion
,
Tho
ugh
Mor
e
Plea
sing
Tha
n
Tha
t Of
Des
olati
on,
Is
Not
A
Tim
e In
Whi
ch
We
Acc
omp
lish
Mos
t
For
Our
Spir
itual
Inte
rest
s Or
Acq
uire
Mos
t
Mer
its.
In
Con
sola
tion
We
Rec
eive
God
's
Fav
ors,
In
Des
olati
on
We
Giv
e
Him
Wh
at
He
Ask
s Of
Us;
In
One
We
Plan
, In
The
Oth
er
We
Lab
or;
In
The
Firs
t
We
Enj
oy
God
, In
The
Sec
ond
We
Co
mba
t
For
Him
.
Do
You
Not
Thi
nk
It Is
Hig
her
And
Nob
ler
To
Giv
e
Tha
n To
Rec
eive
; To
Lab
or
Tha
n To
Slee
p;
To
Co
mba
t
Tha
n To
Foll
ow
Our
Plea
sure
? To
Resi
st
Tem
ptati
on
Is
To
Suff
er A
Spe
cies
Of
Mar
tyrd
om
For
The
Fait
h,
For
Cha
rity,
For
Reli
gion
,
For
Just
ice.
It Is
To
Sacr
ifice
Our
Sou
l,
Our
Bod
y,
Our
Hea
rt,
Our
Min
d,
And
All
Our
Pass
ions
To
The
Glo
ry
Of
God
,
Wh
o
Wit
ness
es
Our
Co
mba
ts,
Eve
r
Rea
dy
To
Cro
wn
Our
Pati
enc
e. It
Is
To
Pro
duc
e, In
The
Nob
lest
And
Mos
t
Her
oic
Ma
nner
,
Act
s Of
All
The
Virt
ues:
Of
Fait
h In
Dar
kne
ss
Of
Spir
it,
Of
Hop
e In
Aba
ndo
nme
nt,
Of
Cha
rity
In
Wea
rine
ss,
Of
Pov
erty
In
Spir
itual
Des
titut
ion,
Of
Pati
enc
e In
Suff
erin
g:
This
Is
Wh
at
You
Do,
And
You
Call
It
Not
hing
!A
Sou
l,
As I
Hav
e
Alre
ady
Said
,
Mer
its
Har
dly
Any
thin
g In
Con
sola
tion
. It
Can
not
Be
Sur
e Of
Pro
duci
ng
A
Sin
gle
Act
Of
Sup
erna
tura
l
Virt
ue;
For
We
Call
Sup
erna
tura
l
Tha
t
Whi
ch
Is
Abo
ve
Nat
ure,
Whi
ch
Sur
pass
es
Its
Pow
ers.
Ma
n
Nat
ural
ly
Beli
eves
Onl
y
Tha
t
Whi
ch
He
Und
erst
and
s,
Hop
es
For
Onl
y
Tha
t
Whi
ch
Is
Pos
sibl
e To
Him
,
Lov
es
Onl
y
Tha
t
Whi
ch
Plea
ses
Him
.
Hen
ce
His
Fait
h Is
Sup
erna
tura
l
Wh
en
He
Beli
eves
Wh
at
He
Doe
s
Not
Und
erst
and;
His
Hop
e Is
Sup
erna
tura
l
Wh
en
He
Hop
es
For
Tha
t
Whi
ch
He
Can
not
Acc
omp
lish
Or
Co
mpa
ss;
His
Cha
rity
Is
Sup
erna
tura
l
Wh
en,
For
Lov
e Of
God
, He
Lov
es
Tha
t
Whi
ch
Doe
s
Not
Plea
se
Him
. To
Beli
eve
In
The
Mid
st
Of
Spir
itual
Dar
kne
ss,
To
Hop
e In
The
Mid
st
Of
Infir
mity
, To
Lov
e
Des
pite
All
Obs
tacl
es,
Is
To
Perf
orm
Act
s Of
Virt
ue
Whi
ch
Are
Bey
ond
The
Pow
er
Of
Nat
ure,
And
Whi
ch
Can
Be
Don
e
Onl
y
Thr
oug
h
The
Assi
stan
ce
Of
God
.
And
This
Is
Wh
at A
Sou
l
Doe
s
Whi
ch
Con
tinu
es
Fait
hful
And
Pea
cefu
l In
The
se
Pain
ful
Stat
es
Of
Priv
atio
n
And
Ari
dity
: It
Beli
eves
A
God
Pres
ent
Wh
om
It
Can
not
See;
It
Hop
es
In
Him
Aga
inst
All
Hop
e; It
Aba
ndo
ns
Itsel
f To
One
By
Wh
om
It
Beli
eves
It
Self
Aba
ndo
ned;
It
Lov
es
Him
Des
pite
The
Wea
rine
ss
And
Ang
uish
In
Whi
ch
He
Plu
nge
s It;
It
Bo
ws
To
His
Sev
ere
And
Cru
cify
ing
Des
igns
; It
Suff
ers
A
Mar
tyrd
om
Of
Lov
e; It
Hu
mbl
es
Itsel
f At
Sig
ht
Of
Its
Mis
ery;
It Is
Con
tent
Wit
h Its
Pov
erty
And
Bles
ses
God
,
Lik
e
Job,
Wh
en
It
Beh
olds
Itsel
f
Des
poil
ed
Of
All
Its
Spir
itual
Pos
sess
ions
,
Cov
ered
Wit
h
Wo
und
s
And
Ulc
ers,
And
Pers
ecut
ed
By
Dev
ils,
Stri
ving
To
Ma
ke
It
Bre
ak
Fort
h
Into
Mur
mur
s
And
Co
mpl
aint.
Oh,
If A
Sou
l
Kne
w
Ho
w It
Hon
ors
God
In A
Pra
yer
Of
Pati
enc
e, If
It
Kne
w
The
Trea
sure
s Of
Mer
it It
Am
asse
s
Eve
ry
Mo
men
t, It
Wo
uld
Nev
er
Wis
h To
Cha
nge
This
Stat
e!
Not
Tha
t
We
Mus
t
Rej
ect
Con
sola
tion
Wh
en
God
Off
ers
It; It
Is A
Hea
venl
y
De
w
Nec
essa
ry
To
Ten
der
Sou
ls
Not
Yet
Fir
mly
Roo
ted
In
Virt
ue;
Onl
y
We
Mus
t
End
eav
or
Not
To
Be
Atta
che
d To
It.
The
Pea
ce
Of
Gre
at
Sou
ls Is
Not
Fou
nde
d
Upo
n
The
se
Sen
sibl
e
Fav
ors,
But
Upo
n
The
Ord
er
And
Goo
d
Plea
sure
Of
God
,
Wh
ose
Will
Con
stitu
tes
The
ir
Hap
pine
ss
And
The
ir
Onl
y
Con
sola
tion
.
The
irs
Is A
Life
Of
The
Spir
it
And
Of
Gra
ce
Uni
nflu
enc
ed
By
Nat
ure
And
The
Thi
ngs
Of
Sen
se.
No
w,
Wh
at Is
Mor
e
Nat
ural
Tha
n To
Beli
eve
Tha
t
Whi
ch
We
See
? To
Hop
e
For
Tha
t
Whi
ch
We
Ma
y
Tou
ch?
Wh
o
Wo
uld
Not
Beli
eve
God
Pres
ent
If
He
Felt
His
Divi
ne
Ope
rati
ons
In
His
Hea
rt?
Wh
o
Wo
uld
Not
Hop
e In
God
If
He
Exp
erie
nce
d
His
Car
esse
s?
Wh
o
Wo
uld
Not
Lov
e
God
If
He
Wer
e
Unc
easi
ngly
Con
sole
d
By
Him
?
It Is
Not
In
Lig
ht,
The
refo
re,
Tha
t
We
Prac
tice
Sup
erna
tura
l
Fait
h,
But
In
Dar
kne
ss.
It Is
Not
Wh
en
God
Flat
ters
Us
Tha
t
Our
Hop
e Is
Divi
ne,
But
Wh
en
He
Affl
icts
Us.
It Is
Not
In
Con
sola
tion
Tha
t
We
Lov
e
God
Wit
hA
Pur
e
Lov
e,
But
In
Des
olati
on.
Yes,
Beli
eve
Me,
You
Nev
er
Do
Mor
e
Tha
n
Wh
en
You
Thi
nk
You
Hav
e
Don
e
Not
hing
;
You
Nev
er
Mer
it
Mor
e
Tha
n
Wh
en
You
Thi
nk
You
Hav
e
Mer
ited
Not
hing
,
Inas
muc
h
As
In
The
se
Pain
ful
Stat
es
We
Pro
duc
e,
As I
Hav
e
Sho
wn,
Act
s Of
Divi
ne
Fait
h,
Of
Sup
erna
tura
l
Hop
e,
Of
Pur
e
Cha
rity,
Of
Gen
eral
Mor
tific
atio
n,
Of
Chri
stia
n
Hu
mili
ty,
Of
Blin
d
Obe
dien
ce,
And
Of
Her
oic
Pati
enc
e: It
Is
The
n
Tha
t
Ma
n
Pay
s
God
The
Ho
mag
e Of
His
Wh
ole
Bei
ng,
And
Off
ers
Him
The
Sacr
ifice
Of
All
His
Pass
ions
.
The
n
Wh
y
Sho
uld
We
Be
Tro
uble
d,
Or
Los
e
Cou
rage
, Or
Aba
ndo
n
Me
ditat
ion?
You
Can
not,
You
Tell
Me,
Thi
nk
Of
God
.
The
n
Be
Sati
sfie
d To
Lov
e
Him
And
To
Con
for
m
Our
Will
To
His,
Acc
epti
ng
The
Stat
e In
Whi
ch
He
Plac
es
You
.
You
r
Min
d
Wa
nder
s?
The
re Is
No
Gre
at
Har
m
In
Tha
t,
Pro
vide
d
You
Do
Not
Let
You
r
Hea
rt
Foll
ow,
But
Kee
p It
Stea
dfas
t.
Ala
s! I
Hav
e
No
Con
sola
tion
In
Pra
yer.
Wh
at,
Is It
For
Tha
t
Tha
t
You
Co
me
To
Me
ditat
ion?
Do
You
Des
erve
Tha
t
God
Sho
uld
Con
sole
You
,
You
Wh
o
Hav
e So
Grie
vou
sly
Off
end
ed
Him
,
And
Wh
ose
Plac
e Is
Am
ong
The
Rep
roba
te?
But
Wh
at
Gre
ater
Con
sola
tion
Can
The
re
Be
Tha
n To
Do
God
's
Will
, To
Be
In
His
Pres
enc
e,
To
Ma
nife
st
You
r
Fide
lity
And
You
r
Lov
e
For
Him
?
I
Am
Alw
ays
Dist
ract
ed.
If
You
r
Dist
racti
ons
Are
Vol
unta
ry,
You
Off
end
Him
; If
The
y
Are
Aga
inst
You
r
Will
,
You
Hon
or
Him
,
You
Plea
se
Him
,
You
Lov
e
Him
:
Eve
ryth
ing
Is
Plea
sing
To
God
Exc
ept
Sin,
And
The
re
Can
Be
No
Sin
Wh
en
The
Will
Is
Lac
king
.A
Pra
yer
Of
Suff
erin
g Is
Bett
er
Tha
nA
Pra
yer
Of
Enj
oym
ent.
It Is
A
Swe
et
Perf
ume
Whi
ch
Rise
s To
Hea
ven
And
Fills
Para
dise
Wit
h Its
Fra
gran
ce.
Let
Us
Kee
p
The
se
Wor
ds
Of
St.
Ang
usti
ne
Alw
ays
In
Min
d:
"Yo
u
Plea
se
God
If
God
Plea
ses
You
; He
Is
Sati
sfie
d
Wit
h
You
If
You
Are
Sati
sfie
d
Wit
h
Him
.”
I
Am
Sati
sfie
d
Wit
h
God
,
But
I
Am
Not
Sati
sfie
d
Wit
h
Mys
elf.
And
Wh
y
Are
You
Not
Sati
sfie
d
Wit
h
You
rself
,
Unl
ess
You
Tak
e
Plea
sure
In
Bei
ng
Mis
erab
le?
You
Are
Tol
d
Tha
t
God
Is
Sati
sfie
d
Wit
h
You
Pro
vide
d
You
Are
Sati
sfie
d
Wit
h
Him
,
And
You
Do
Not
hing
But
Wor
ry
And
Mur
mur
. It
Is
Not
Aga
inst
You
rself
Tha
t
You
Mur
mur
,
But
Aga
inst
God
,
For
Lea
ving
You
Wit
hout
Con
sola
tion
,
For
Not
Trea
ting
You
, It
See
ms,
Acc
ordi
ng
To
You
r
Mer
its.
Mor
eov
er,
Sinc
e
You
Do
Wh
at
You
Can
,I
Do
Not
See
Wh
at
Rea
son
You
Hav
e To
Be
Diss
atisf
ied
Wit
h
You
rself
.
Far
Fro
m
It,
You
Rep
ly;
It
See
ms
To
Me
Tha
tI
Nev
er
Do
All
Tha
tI
Mig
ht.
You
Tak
e
Plea
sure
In
Tor
men
ting
You
rself
.
Tell
Me,
Cou
ld
You
Do
Mor
e
Tha
n
You
Are
Doi
ng
At
Pres
ent?
If
You
Cou
ld,
Wh
y
Do
You
Not
Do
It?
If
You
Cou
ld
Not,
Wh
y
Are
You
Tro
uble
d?
The
Enj
oym
ent
Of
God
Con
stitu
tes
The
Hap
pine
ss
Of
Hea
ven
And
Eart
h,
Wit
h
This
Diff
eren
ce
—
The
Hap
pine
ss
Of
Hea
ven
Is
Una
lloy
ed,
Tha
t Of
Eart
h Is
Min
gled
Wit
h
Sorr
ow;
In
Hea
ven
We
Shal
l
Wor
ship
A
God
Of
Hap
pine
ss,
On
Eart
h
Our
God
Is A
Ma
n
Of
Sorr
ows
.
Our
Uni
on
Wit
h
God
In
This
Life
Mus
t
Res
emb
le
Tha
t Of
The
Sacr
ed
Hu
man
ity
Wit
h
The
Wor
d:
The
Sup
erio
r
Part
Of
The
Hu
man
ity
Was
Hap
py,
The
Infe
rior
Suff
ered
; Its
Mo
men
ts
Of
Hap
pine
ss
Wer
e
Few
, Its
Hea
rt
Was
Con
tinu
ally
Plu
nge
d In
An
Oce
an
Of
Bitt
erne
ss,
For
It
Had
Co
me
To
Exp
iate
In
Suff
erin
g
The
Plea
sure
Whi
ch
Me
n
Tak
e In
Sin.
This
Is
The
Stat
e Of
Hol
y
Sou
ls In
This
Life
:
Acc
ordi
ng
To
The
Spir
it
Not
hing
Cou
ld
Be
Mor
e
Plea
sing
,
Acc
ordi
ng
To
The
Sen
ses
Not
hing
Mor
e
Pain
ful.
It Is
Tru
e
Tha
t
God
,
Fro
m
Tim
e To
Tim
e,
Per
mits
The
m
To
Tast
e
Tha
t
Hap
pine
ss
Whi
ch
Eye
Hat
h
Not
See
n,
Whi
ch
Ear
Hat
h
Not
Hea
rd,
And
Whi
ch
Hat
h
Not
Ent
ered
Into
The
Hea
rt
Of
Ma
n;
But
This
End
ures
Onl
y
For
A
Sho
rt
Tim
e,
For
This
Life
Is A
Tim
e Of
Pro
bati
on
And
Mer
it.
The
Kin
gdo
m
Of
God
, St.
Paul
Tell
s
Us,
Doe
s
Not
Con
sist
In
The
se
Sen
sibl
e
Con
sola
tion
s,
But
In
Just
ice
And
Pea
ce
And
Joy
In
The
Hol
y
Gho
st,
Wh
o
Pea
cefu
lly
Dw
ells
In A
Hea
rt.
The
refo
re,
Tho
ugh
You
Are
Dist
ract
ed
In
Min
d, If
You
r
Hea
rt
Onl
y
Re
mai
ns
Stea
dfas
t,
You
Hav
e
Not
hing
To
Fear
.
You
r
Mis
take
Is,
Tha
t
You
Con
fou
nd
The
se
Two
Kin
ds
Of
Dist
racti
ons,
And
You
Do
Not
Dist
ingu
ish
Bet
wee
n
Two
Kin
ds
Of
Uni
on;
One
Of
The
Hea
rt,
And
The
Oth
er
Of
The
Min
d.
Be
Con
vinc
ed
Of
This
,
Tha
t
You
Ma
y
Be
Inti
mat
ely
Unit
ed
Wit
h
God
In
Hea
rt,
Tho
ugh
You
r
Min
d
Ma
y
Be
Dist
ract
ed,
And
Tha
t All
The
Inv
olun
tary
Dist
racti
ons
In
The
Wor
ld
Can
not
Dist
ract
You
And
Sep
arat
e
You
Fro
m
His
Lov
e.

I
Und
erst
and
This
Perf
ectl
y,
So
me
Goo
d
Sou
ls
Will
Say,
And
Yet
I
Am
Not
Sati
sfie
d;
The
re Is
A
Feel
ing
Of
Dis
quie
t In
The
Dep
th
Of
My
Hea
rt
Whi
ch
Fills
My
Me
ditat
ion
Wit
h
Bitt
erne
ss.
Wh
enc
e Is
This
?
The
Cau
se
Is
Not
Diff
icult
To
Fin
d;
You
Do
Not
Co
me
To
Me
ditat
ion
Alo
ne,
Self
-
will
Acc
omp
anie
s
You
.
You
Wis
h To
Giv
e
Uni
nter
rupt
ed
Atte
ntio
n
And
You
Are
Not
Will
ing
To
Suff
er
Dist
racti
ons;
You
Wa
nt
To
Bur
n
Wit
h
Fer
vor
And
You
Are
Not
Will
ing
To
End
ure
Col
dne
ss;
You
Wis
h To
Enj
oy
Lig
ht
And
You
Are
Not
Will
ing
To
Be
Left
In
Dar
kne
ss;
You
Wis
h
And
You
Do
Not
Wis
h;
You
Do
Not
Fin
d
Tha
t
Whi
ch
You
Wis
h,
And
You
Fin
d
Tha
t
Whi
ch
You
Do
Not
Wis
h.
Wh
at
Wo
nder
Tha
t
You
Are
Tro
uble
d!
Ban
ish
This
Self
-
will
,
And
You
r
Tro
uble
Will
Cea
se;
Puri
fy
You
r
Inte
ntio
n
Bef
ore
Ent
erin
g
Upo
n
Me
ditat
ion;
Do
Not
See
k
You
r
Ow
n
Sati
sfac
tion
,
But
Tha
t Of
God
;
Acc
ept
Wh
atev
er
Stat
e It
Ma
y
Plea
se
Him
To
Plac
e
You
In,
And
Be
Con
vinc
ed
Tha
t All
Stat
es
Are
Goo
d In
Whi
ch
The
re Is
No
Sin;
Tha
t
You
Can
Fin
d
God
Wh
erev
er
Self
Is
Not
To
Be
Fou
nd;
Tha
t He
Fills
You
r
Hea
rt In
Pro
port
ion
As
You
Em
pty
It
Of
All
Eart
hly
Thi
ngs;
Tha
t
Bei
ng
Spir
it.
He
Wis
hes
To
Be
Ado
red
In
Spir
it;
Tha
t
Sen
sibl
e
Uni
ons
Are
Dan
gero
us;
Tha
t
Frui
tfull
ness
Foll
ows
Ster
ility
;
Tha
t
Afte
r
The
Nig
ht
Co
mes
The
Mor
ning
,
And
Tha
t
The
Best
Of
All
Pra
yers
Is
To
Die
To
You
r
Des
ires
And
To
Mor
tify
You
r
Pass
ions
. In
This
Wa
y
You
Will
Rest
ore
Pea
ce
To
You
r
Sou
l
And
Diss
ipat
e
The
Glo
om
Whi
ch
Pos
sess
es
It.
But
As
All
Dist
racti
ons
Do
Not
Co
me
Fro
m
The
Sam
e
Cau
ses,
The
re
Are
Still
Oth
er
Re
med
ies
To
Be
App
lied.

Cha
pter
Viii.
Re
med
ies
For
Dist
racti
ons.

Eve
ry
One
Co
mpl
ains
Of
Dist
racti
ons,
And
Few
Are
Will
ing
To
App
ly
The
Re
med
y.
We
Lik
e
The
Cau
se
And
Disl
ike
The
Effe
ct;
We
Wis
h To
Be
Rec
olle
cted
In
Pra
yer
And
Diss
ipat
ed
At
All
Oth
er
Tim
es.
Is
Not
This
Des
irin
g
Wh
at Is
Imp
ossi
ble?
We
Hav
e
Said
Tha
t
Dist
racti
ons
Co
me
Fro
m
Thr
ee
Sou
rces
—
Fro
m
God
,
Fro
m
Ma
n,
And
Fro
m
The
Evil
One
.
Wh
en
The
y
Co
me
Fro
m
God
We
Mus
t
End
ure
The
m;
Wh
en
The
y
Co
me
Fro
m
The
Evil
One
We
Mus
t
Rep
el
The
m;
Wh
en
The
y
Co
me
Fro
m
Ma
n
We
Mus
t
App
ly A
Re
med
y.
The
re
Are
Two
Kin
ds
Of
Re
med
ies.
The
Firs
t
Prec
ede
Pra
yer,
The
Oth
ers
Acc
omp
any
It.
The
Re
med
ies
Whi
ch
Prec
ede
It
Are
Nu
mer
ous;
Am
ong
Oth
ers,
Rec
olle
ctio
n
Of
Min
d,
Puri
ty
Of
Hea
rt,
Mor
tific
atio
n
Of
The
Sen
ses,
Vict
ory
Ove
r
The
Pass
ions
,
Flig
ht
Fro
m
Co
mpa
nion
s,
Det
ach
men
t
Fro
m
All
Pos
sess
ions
,
Hon
ors,
And
Cre
ated
Plea
sure
s,
Inte
rior
Sile
nce,
And
The
Ann
ihila
tion
Of
All
Des
ires.
It Is
Ast
onis
hing
,
Say
s
Pop
e St.
Gre
gory
,
Tha
t
We
Wh
o
Are
So
Un
mor
tifie
d
Pres
ume
To
Asp
ire
To
Con
tem
plati
on.
We
Are
Full
Of
Our
selv
es
And
We
Wo
uld
Be
Fill
ed
Wit
h
God
!
We
Exe
rcis
e
No
Rest
rain
t
Ove
r
Eith
er
Our
Bod
y
Or
Our
Hea
rt;
We
Gra
nt
Our
Sen
ses
All
Tha
t
The
y
Ask
;
We
Grat
ify
Our
Eye
s
Wit
h
Curi
ous
Obj
ects
,
Our
Min
d
Wit
h
Inn
ume
rabl
e
Van
ities
;
We
Spe
nd
Our
Tim
e In
Vai
n
And
Idle
Con
vers
atio
ns;
We
Giv
e
Our
selv
es
Up
To
Diss
ipati
on
Of
Hea
rt
Eve
ry
Day
,
And
We
Thi
nk
We
Can
Esta
blis
h
Our
selv
es
In
Rec
olle
ctio
n At
Onc
e
And
Wh
en
We
Will
.
This
Is
Imp
ossi
ble.
To
Esta
blis
h
And
Pres
erve
Our
selv
es
In
Inte
rior
Pea
ce,
We
Mus
t Be
Eve
r
On
Our
Gua
rd
And
Con
tinu
ally
Wat
ch
Ove
r
The
Mo
vem
ents
Of
Our
Hea
rt.
The
re
Are
Few
Pers
ons
Trul
y
Dea
d To
All
The
ir
Des
ires;
Hen
ce
The
Maj
orit
y, In
Pra
yer,
Are
Lik
eA
Shi
p
Tos
sed
On
The
Wa
ves
And
Imp
elle
d
Hith
er
And
Thit
her
By
Eve
ry
Win
d.
Yet
Suc
h
Sou
ls
Oug
ht
Not
For
This
Rea
son
To
Aba
ndo
n
Pra
yer;
The
y
Hav
e
Gre
ater
Nee
d
Of
It
Tha
n
The
y
Wh
o
Are
Qui
etly
Anc
hore
d,
So
To
Spe
ak,
In
The
Spir
itual
Hav
en.
But
Wh
at
Mus
tI
Do,
You
Ask
, To
Ban
ish
The
se
Imp
ortu
nate
Tho
ught
s?
You
Mus
t,
Firs
t,
Plac
e
You
rself
In
The
Pres
enc
e Of
God
And
Ren
ew
The
Tho
ught
Of
It
Fro
m
Tim
e To
Tim
e.
Sec
ond,
Wh
en
You
Go
To
Pra
yer
You
Mus
t
Free
You
r
Min
d
Of
All
Aff
airs
Lik
ely
To
Dist
ract
It,
And
Con
ceiv
eA
Gre
at
Des
ire
To
Con
vers
e
Wit
h
God
;
The
n
Tur
n To
You
r
Sub
ject,
And
Pro
pos
e To
You
rself
The
Trut
h
Upo
n
Whi
ch
You
Wis
h To
Me
ditat
e.
I
Do
This
,
You
Ans
wer,
But
To
No
Pur
pos
e As
Far
As
My
Min
d Is
Con
cern
ed;
It Is
Imp
ossi
ble
To
Kee
p It
A
Mo
men
t In
The
Pres
enc
e Of
God
; It
Is
An
Idle
Tru
ant
Con
stan
tly
Esc
apin
g
And
Ret
urni
ng
Onl
y At
Lon
g
Inte
rval
s.
This
Is
Wh
at
Ma
kes
Me
Wea
ry
Of
Pra
yer
And
Lea
ds
Me
To
Thi
nk I
Am
Not
Fitt
ed
For
It.
This
Is A
Co
mm
on
Co
mpl
aint
Wit
hA
Gre
at
Ma
ny
Sou
ls.
The
Wa
y To
Re
med
y
The
Evil
Is
To
Fin
d
The
Mea
ns
Of
Occ
upyi
ng
Our
Min
ds
And
Enk
indl
ing
Our
Hea
rts
In
This
Tim
e Of
Diss
ipati
on,
Col
dne
ss
And
Dry
ness
.
Cha
pter
Ix.
Firs
t
Mea
ns
Of
Dev
otio
n.

Perf
ect
Pra
yer
Doe
s
Not
Con
sist
In
Thi
nkin
g
Mu
ch,
But
In
Lov
ing
Mu
ch;
And
,
Gen
erall
y
Spe
akin
g,
Acti
vity
In
Pra
yer
Doe
s
Not
Equ
al
Pass
ive
End
uran
ce.
The
re Is
A
Spe
cies
Of
Con
tem
plati
on
In
Whi
ch
The
Sou
l
Suff
ers
Divi
ne
Thi
ngs;
Suff
ers
The
Wa
nder
ings
Of
The
Min
d,
The
Wea
rine
ss
And
Des
pon
den
cy
Of
The
Hea
rt,
The
Foll
ies
Of
The
Ima
gina
tion
,
The
Har
assi
ng
Tem
ptati
ons
Of
The
Evil
One
.
This
Is
To
Suff
er
Divi
ne
Thi
ngs;
It Is
A
Kin
d
Of
Con
tem
plati
on
Whi
ch
Is
Not
Plea
sing
To
Nat
ure,
But
Whi
ch
Is
Ver
y
Mer
itori
ous
And
Whi
ch
Giv
es
Gre
at
Hon
or
To
God
.
But
Besi
des
This
Exe
rcis
e Of
Pati
enc
e
The
re
Are
Exc
elle
nt
Prac
tice
s
Whi
ch
Will
Ena
ble
Us
To
Spe
nd
The
Tim
e Of
Pra
yer
Pea
cefu
lly
And
Prof
itabl
y,
Sho
uld
We
Fin
d
Our
selv
es
Una
ble
To
App
ly
Our
Min
d To
Our
Sub
ject.
The
Firs
t
Mea
ns
Of
Dev
otio
n Is
A
Ma
nner
Of
Pra
yer,
Part
ly
Me
ntal
And
Part
ly
Voc
al,
Whi
ch
St.
Igna
tius
Tea
ches
In
His
Exe
rcis
es,
And
Whi
ch
St.
Tere
sa
Tell
s Us
She
Use
d To
Adv
anta
ge
For
A
Lon
g
Tim
e. It
Con
sists
In
Rec
itin
g
Slo
wly
So
me
Voc
al
Pra
yer
And
Pau
sing
Upo
n
Eac
h
Wor
d To
Deri
ve
Fro
m It
All
The
Spir
itual
Sust
ena
nce
It
Ma
y
Aff
ord
Us.
Thu
s,
Wh
en
You
Say
The
Lor
d's
Pra
yer,
Pau
se
Afte
r
The
Wor
ds
Our
Fath
er
And
End
eav
or
To
App
reci
ate
The
Ten
dern
ess
And
Lov
e
Whi
ch
The
Titl
e
Imp
lies.
The
n
Ma
ke
An
Act
Of
Fait
h In
God
As
You
r
Fath
er.
Con
side
r By
Ho
w
Ma
ny
Titl
es
You
Are
His
Chil
d—
Viz.
, By
Cre
atio
n,
By
Con
serv
atio
n,
And
By
Just
ifica
tion
.
The
n
Add
ress
You
r
Sou
l
Thu
s:
My
Sou
l, If
God
Is
Thy
Fath
er,
Wh
y
Dos
t
Tho
u
Not
Lov
e
Him
? If
God
Is
Thy
Fath
er,
Wh
y
Dos
t
Tho
u
Not
Hop
e In
Him
?
Wh
y
Dos
t
Tho
u
Not
Ma
ke
Kno
wn
To
Him
Thy
Nee
ds?
God
Is
Thy
Fath
er
And
Tho
u
Fear
est
To
Die
Of
Hun
ger?
He
Has
Giv
en
His
Blo
od
For
The
e
And
Tho
u
Thi
nke
st
He
Ma
y
Ref
use
The
e
Bre
ad?
O
My
God
And
My
Fath
er, I
Hop
e In
The
e! O
Best
Of
Fath
ers,
Wh
at
An
Un
wor
thy
Chil
d
Tho
u
Has
t! I
Am
Trul
y
Grie
ved
For
Hav
ing
Off
end
ed,
Pers
ecut
ed,
Dis
hon
ored
The
e As
I
Hav
e
Sinc
eI
Ca
me
Into
This
Wor
ld.
Fath
er, I
Hav
e
Sin
ned
Aga
inst
The
e,
And
I
Am
Not
Wor
thy
To
Be
Call
ed
Thy
Chil
d;
But
Let
Me
Be
Nu
mbe
red
Am
ong
Thy
Ser
vant
s. I
Will
Cea
se
To
Off
end
The
e;
Hen
cefo
rth I
Am
Det
erm
ined
To
Lov
e
The
e.
If
The
se
Wor
ds
Ser
ve
To
Occ
upy
You
, Do
Not
Go
Any
Furt
her.
Wh
en
You
Hav
e
Gat
here
d
Fro
m
The
m
All
The
y
Aff
ord
You
,
Pass
On
To
The
Nex
t,
Wh
o
Art
In
Hea
ven
And
Con
side
r
Ho
w
Gre
at
And
Pow
erfu
l
God
Is
Wh
o
Dw
ells
In
This
Ma
gnif
icen
t
Hea
ven;
Tha
t
This
Bea
utif
ul
Para
dise
,
This
Ma
gnif
icen
t
Dw
ellin
g, Is
You
r
Inhe
rita
nce,
And
Tha
t,
The
refo
re,
You
Mus
t
Not
Fix
You
r
Hea
rt
Upo
n
The
Palt
ry
Thi
ngs
Of
Eart
h.
Dev
elop
This
Eva
ngel
ical
Fiel
d,
And
It
Will
Aff
ord
You
A
Trea
sure
Of
Gra
ce
Whi
ch
Will
Enri
ch
You
And
Ope
n To
You
A
Sou
rce
Of
Livi
ng
Wat
er
Whi
ch
Will
Refr
esh
You
.
Afte
r
The
"Ou
r
Fath
er "
You
Ma
y
Tak
e
The
"
Hail
,
Mar
y,"
Or
The
"Cr
eed,
" Or
A
Psal
m,
And
Ana
lyze
It In
The
Sam
e
Way
.
You
Ma
y
Als
o
Rec
ite
The
Lita
ny
Of
The
Hol
y
Na
me
Of
Jesu
s,
And
,
Pau
sing
Upo
n
Eac
h
Titl
e
Giv
en
The
Son
Of
God
,
Pro
duc
e
Act
s Of
Fait
h,
Of
Hop
e,
Of
Lov
e,
Of
Con
triti
on,
Of
Tha
nks
givi
ng,
Or
Of
Any
Goo
d
Sent
ime
nt
The
Wor
ds
Sug
gest
.
For
Exa
mpl
e,
Wh
en
You
Say,
Jesu
s,
God
Of
Pea
ce,
Hav
e
Mer
cy
Me,
Pau
se
And
Con
side
r
Tha
t
Jesu
s Is
A
God
Of
Pea
ce,
Tha
t He
Onl
y
Can
Giv
e
Pea
ce
To
You
r
Hea
rt.
The
n
Say,
O
My
Sou
l,
Wh
y
Dos
t
Tho
u
See
k To
Fin
d
Pea
ce
Am
ong
Cre
atur
es?
O
God
Of
Pea
ce,
Giv
e
Pea
ce
To
My
Poo
r
Hea
rt,
For
It Is
Fre
que
ntly
Tro
uble
d
And
Dis
quie
ted.
Oh,
Wh
en
Shal
lI
Rest
In
Thy
Hea
rt,
Whi
ch
Is
The
Cen
ter
Of
My
Pea
ce?
O
Swe
et
Jesu
s,
Giv
e
Me
Thy
Pea
ce,
Thy
Lov
e,
Thy
Bles
sing
;
Spe
ak,
And
Co
mm
and
The
Wa
ves
To
Be
Still
;
App
ease
This
Tem
pest
,
Whi
ch
Hin
ders
Thy
Rep
ose
And
Min
e! O
My
Sou
l,
Lov
e
Onl
y
Jesu
s,
Sinc
e
He
Onl
y
Can
Giv
e
The
e
Pea
ce
And
Sati
sfy
Thy
Des
ires.
You
Will
Fin
d
This
Ma
nner
Of
Pra
yer
Mos
t
Prof
itabl
e,
And
It
Ma
y
Als
o
Ser
ve
To
Exc
ite
You
r
Dev
otio
n
Afte
r
Co
mm
unio
n.
You
Can
not
Fail
,
Am
ong
All
The
se
Bea
utif
ul
Titl
es
Of
The
Son
Of
God
, To
Fin
d
One
Whi
ch
Tou
ches
You
r
Hea
rt
And
App
eals
To
The
Pres
ent
Posi
tion
Of
You
r
Sou
l.
Wh
en
You
Hav
e
Fou
nd
It,
Let
You
r
Min
d
Dw
ell
Upo
n It
Lik
eA
Bee
Upo
nA
Flo
wer,
Extr
acti
ng
Fro
m It
All
The
Hon
ey
Of
Dev
otio
n It
Con
tain
s.
You
Ma
y
Als
o
Rea
d
Wit
h
Res
pect
And
Atte
ntio
n
Dev
out
Sent
enc
es
Fro
m
Scri
ptur
e Or
Fro
m
The
Imit
atio
n;
The
y
Cert
ainl
y
Will
Aff
ord
You
Tho
ught
s
Whi
ch
Will
Exc
ite
You
r
Dev
otio
n
Eith
er
Dur
ing
Me
ditat
ion
Or
Afte
r
Co
mm
unio
n.

Cha
pter
X.
Sec
ond
Mea
ns
Of
Dev
otio
n.

As
The
End
Of
Pra
yer
Is
To
Cor
rect
Our
Faul
ts,
We
Sho
uld
Con
side
r
Tha
t As
The
Best
Pra
yer
Whi
ch
Insp
ires
Us
Wit
h
The
Gre
ates
t
Hor
ror
Of
Sin
And
The
Gre
ates
t
Des
ire
To
Avo
id
It.
Pra
yer,
It
See
ms
To
Me,
Ma
y
Be
Co
mpa
red
To
An
Ora
nge
Tree
Whi
ch
Bea
rs
Lea
ves,
Flo
wer
s,
And
Frui
t;
The
re
Are
So
me
Pers
ons
Wh
o
Am
use
The
mse
lves
Wit
h
Cull
ing
The
Lea
ves,
Oth
ers
Wit
h
Wre
athi
ng
The
Flo
wer
s
Into
Bou
quet
s,
But
The
Wis
est
Gat
her
The
Frui
t
And
Eat
It
Wit
h
Plea
sure
.
No
w
The
Frui
t Of
Pra
yer
Con
sists
,
Prin
cipa
lly,
In A
Kno
wle
dge
Of
Our
Faul
ts
And
In
The
Res
olut
ion
To
Cor
rect
The
m;
Thu
s
We
Ma
ke
A
Goo
d
Me
ditat
ion
Wh
en
We
Ma
ke
A
Goo
d
Exa
min
atio
n
Of
Con
scie
nce.
St.
Igna
tius
Has
Als
o
Tau
ght
Us
This
Ma
nner
Of
Pra
yer.
He
Tell
s
Pers
ons
Not
Yet
Acc
usto
med
To
Me
ditat
e,
And
Wh
o
Are
Des
irou
s To
Beg
in A
Ne
w
Life
, To
Exa
min
e
The
ir
Con
scie
nce
On
The
Co
mm
and
men
ts
Of
God
And
The
Chu
rch;
To
Dw
ell
Upo
n
Eac
h
One
For
A
Sho
rt
Tim
e,
Con
side
ring
Wh
at It
Co
mm
and
s,
And
Ho
w
Just
,
Salu
tary,
Eas
y,
And
Rea
son
able
It
Is;
The
n To
Con
side
r
Ho
w
The
y
Hav
e
Obs
erve
d It,
And
At
Sig
ht
Of
The
ir
Fail
ings
Aga
inst
It
To
Ma
ke
Act
s Of
Con
triti
on
For
The
Past
And
To
Res
olve
To
Do
Bett
er
For
The
Fut
ure.
We
Ma
y
Ma
ke
The
Sam
e
Exa
min
atio
n
On
The
Sev
en
Dea
dly
Sins
, By
Con
side
ring
The
ir
Mal
ice
And
Con
ceiv
ing
Gre
at
Sorr
ow
For
Hav
ing
Off
end
ed
God
So
Grie
vou
sly.
Pers
ons
Acc
usto
med
To
Ma
ke
Me
ditat
ion
Ma
y
Hav
e
Rec
ours
e,
Wit
h
Adv
anta
ge,
To
This
Re
med
y
Wh
en
The
y
Fin
d
The
mse
lves
In A
Stat
e Of
Dry
ness
Or
Des
olati
on.
Let
The
m
Con
side
r
The
ir
Ow
n
Sins
,
Part
icul
arly
The
Vic
e To
Whi
ch
The
y
Are
Mos
t
Add
icte
d;
Let
The
m
Sear
ch
The
Cau
ses
And
The
Evil
Effe
cts
Of
The
ir
Sins
,
And
,
Afte
r
Con
ceiv
ing
A
Hor
ror
Of
The
m,
Det
erm
ine
Upo
n
The
Mea
ns
Of
Avo
idin
g
The
m
In
Fut
ure.
If
The
y
Lea
ve
Me
ditat
ion
Fir
mly
Res
olve
d To
Ado
pt
The
se
Mea
ns
Of
Am
end
men
t,
The
y
Ma
y
Be
Sur
e
Tha
t
The
y
Hav
e
Ma
de
An
Exc
elle
nt
Pra
yer.
The
re
Are
Oth
ers
Wh
o
Fin
d
Mu
ch
Prof
it
And
Con
sola
tion
In
Dw
ellin
g
On
The
Gra
ces
God
Has
Con
ferr
ed
Upo
n
The
m,
And
The
Dan
gers
Fro
m
Whi
ch
He
Has
Deli
vere
d
The
m.
Tho
se
Wh
o
Are
Mor
e
Adv
anc
ed
In
Pra
yer
Ma
y
Ma
ke
Use
Of
This
Con
side
rati
on
To
Exc
ite
The
ir
Lov
e
For
God
And
The
ir
Sorr
ow
For
The
ir
Sins
,
Con
trast
ing
The
Ben
efits
The
y
Hav
e
Rec
eive
d
Fro
m
Him
Wit
h
The
ir
Indi
ffer
enc
e,
The
ir
Col
dne
ss,
The
ir
Co
war
dice
,
The
ir
Infi
delit
ies,
And
The
ir
Ingr
atitu
de:
This
Will
Cert
ainl
y
Aff
ord
Occ
upat
ion
For
The
Spa
ce
Of
Half
An
Hou
r.

Cha
pter
Xi.
Thir
d
Mea
ns
Of
Dev
otio
n.

A
Sou
l
So
meti
mes
Fin
ds
Itsel
f In
Cert
ain
Stat
es
In
Whi
ch
Not
hing
Can
Con
sole
It;
Eve
ryth
ing
Grie
ves
And
Affl
icts
It; It
See
ms
To
Be
Sus
pen
ded,
As
The
Pati
ent
Job
Say
s,
Bet
wee
n
Hea
ven
And
Eart
h,
Una
ble
To
Deri
ve
Con
sola
tion
Fro
m
Eith
er.
St.
Ber
nard
,
Wh
o
Exp
erie
nce
d
Suc
hA
Stat
e,
Giv
es
An
Ad
mir
able
Pict
ure
Of
Its
Mis
ery,
Whi
ch
Oug
ht
To
Con
sole
All
Suff
erer
s.
Per
hap
s
The
Mos
t
Grie
vou
s
Suff
erin
g
Of
The
Sou
l In
The
se
Stat
es
Of
Dar
kne
ss
And
Des
olati
on
Is
The
Tem
ptati
ons
Whi
ch
Are
So
Viol
ent
Tha
t It
Can
not
Be
Sur
e
Tha
t It
Has
Not
Con
sent
ed
To
The
m. I
Cou
ld
Bea
r
This
Ang
uish
, It
Say
s, If
I
Wer
e
Sur
eI
Did
Not
Con
sent
To
The
se
Abo
min
atio
ns;
But
It
See
ms
To
Me
Tha
tI
Utte
r
All
The
se
Tho
ught
s
Tha
t
Ass
ault
My
Min
d,
Tha
tI
Con
sent
To
All
Tha
tI
Feel
.
The
re
Are
Two
Re
med
ies
For
The
Suff
erin
g
Cau
sed
By
This
Cru
el
Unc
ertai
nty.
One
Is
To
Sub
mit
Our
Jud
gme
nt
To
Tha
t Of
Our
Dire
ctor,
To
Fear
Onl
y
Wh
at
He
Fear
s,
And
To
Des
pise
All
Tha
t He
Des
pise
s.
The
re Is
No
Safe
Path
In
The
Spir
itual
Life
But
Tha
t Of
Sub
mis
sion
And
Obe
dien
ce.
The
Oth
er
Re
med
y Is
To
Hav
e
So
me
Ext
erio
r
Sig
n To
Indi
cate
Tha
t
We
Em
brac
e
Wh
at Is
Goo
d
And
Rej
ect
Wh
at Is
Evil
.
Thu
s,
So
me
Sou
ls
Fin
ding
The
mse
lves
Viol
entl
y
Tem
pted
, Or
Una
ble
To
Pro
duc
e
Any
Of
The
Act
s
Pro
per
To
Me
ditat
ion,
Tak
eA
Cru
cifi
x
And
Say:
“my
God
,I
Dec
lare
Bef
ore
Hea
ven
And
Eart
h
Tha
t
Wh
ene
ver
I
Kiss
My
Cru
cifi
x It
Is
To
Ado
re
The
e;
Wh
ene
ver
I
Pres
s It
To
My
Hea
rt, It
Is
To
Prot
est
Tha
tI
Lov
e
The
e.
Wh
ene
ver
I
Bo
w
My
Hea
d,
Dei
gn
To
Acc
ept
It
As
An
Act
Of
Hu
mili
ty;
Wh
ene
ver
I
Stri
ke
My
Bre
ast,
As
An
Act
Of
Con
triti
on;
Wh
ene
ver
I
Rais
e
My
Eye
s To
Hea
ven,
As
An
Act
Of
Resi
gnat
ion
To
Thy
Ado
rabl
e
Will
.
Wh
en I
Utte
r
The
Na
me
Of
Jesu
s, It
Is
To
Prot
est
Tha
tI
Rej
ect
All
The
Sug
gest
ions
Of
The
Evil
One
,
And
Tha
tI
Det
est
All
Tha
t
Dis
plea
ses
The
e.”
God
, As
You
Kno
w,
Doe
s
Not
Nee
d
The
se
Ext
erio
r
Sig
ns
To
Und
erst
and
The
Dis
posi
tion
s Of
You
r
Hea
rt;
He
Kno
ws,
Wit
hout
Our
Tell
ing
Him
Wh
at
We
Wis
h
And
Wh
at
We
Do
Not
Wis
h:
This
,
The
refo
re,
Is
Onl
y To
Rea
ssur
e
Tim
id
Sou
ls
And
To
Rest
ore
The
ir
Pea
ce
Of
Min
d;
For,
As
The
Bod
y
Act
s
Onl
y
Thr
oug
h
The
Imp
ulse
Of
The
Sou
l,
The
se
Ext
erio
r
Act
s
Mus
t
Nec
essa
rily
Pro
cee
d
Fro
m
The
Hea
rt
Eve
n
Tho
ugh
It
See
m
To
Hav
e
No
Part
In
The
m.
And
As
God
Is
Sati
sfie
d
Wit
h
Our
Goo
d
Des
ires,
You
Will
Hav
e
The
Mer
it
Of
Act
s
Tha
t
You
Can
not
Ma
ke,
And
Spe
nd
The
Tim
e Of
Me
ditat
ion
Mos
t
Prof
itabl
y.
Oth
ers,
Aga
in,
Ado
pt
Still
Ano
ther
Met
hod:
The
ir
Pra
yer
Is
One
Of
Des
ire
Wh
en
The
y
Feel
Una
ble
To
Pra
y
As
The
y
Wo
uld
Wis
h. If
The
y
Fin
d
The
mse
lves
Con
stan
tly
Dist
ract
ed
And
Una
ble
To
Pres
erve
The
ir
Rec
olle
ctio
n,
Or
To
Free
The
mse
lves
Fro
mA
Stat
e Of
Col
dne
ss
And
Indi
ffer
enc
e,
Or
To
Exc
ite
Any
Pio
us
Sent
ime
nts
In
The
ir
Hea
rts,
The
y
Rais
e
The
ir
Eye
s To
Hea
ven
And
Say:
“my
God
,I
Wo
uld,
In
Trut
h,
Do
Mor
e
For
The
e
Tha
nI
Do.
Oh,
Tha
tI
Cou
ld
Lov
e
The
e
Wit
h
My
Wh
ole
Hea
rt!
Oh,
Tha
tI
Cou
ld
Prai
se
And
Hon
or
The
e
Lik
e
The
Bles
sed
In
Hea
ven!
Wo
uld
Tha
tI
Cou
ld
Ma
ke
My
Pra
yer
Lik
e
Tha
t Of
The
Ma
ny
Goo
d
Reli
giou
s
No
w
In
Pra
yer
Bef
ore
The
e!
My
God
,I
Am
Not
Wor
thy
To
Assi
st
At
The
Ban
quet
Of
Pra
yer
Wit
h
The
m;
Gra
nt
Me
But
The
Cru
mbs
Whi
ch
Fall
Fro
m
The
ir
Tabl
e.
Oh,
Tha
tI
Cou
ld
Pra
y
Wit
h
The
ir
Fer
vor
And
Atte
ntio
n! I
Off
er
The
e
The
ir
Pra
yer
And
Tha
t Of
Thy
Bel
ove
d
Son
To
Co
mpe
nsat
e
For
All
Tha
t
Min
e
Lac
ks.”
This
Is
An
Exc
elle
nt
And
Mos
t
Mer
itori
ous
Pra
yer;
It Is
Lik
e
Tha
t Of
The
Cou
ntry
man
Tra
veli
ng
Wit
h
St.
Igna
tius.
On
The
ir
Arri
val
At
An
Inn,
The
Sain
t
And
His
Co
mpa
nion
s
Kne
lt
Do
wn
To
Pra
y;
The
Goo
d
Ma
n
Fell
On
His
Kne
es
And
Said
:
"My
God
,I
Des
ire
To
Do
Wh
at
The
se
Hol
y
Me
n
Are
Doi
ng,
And
To
Pra
y
As
The
y
Pray
.”
God
Re
war
ded
The
Goo
d
Ma
n's
Hu
mili
ty
Wit
hA
Gre
at
Gift
Of
Pra
yer.

Cha
pter
Xii.
Fou
rth
Mea
ns
Of
Dev
otio
n.

You
Will
Tell
Me,
No
Dou
bt,
Tha
t
The
se
Des
ires
Are
Soo
n
Ove
r,
And
Tha
t
You
Do
Not
Kno
w
Wh
at
To
Do
Wit
h
The
Rest
Of
The
Tim
e;
But
The
re
Are
Still
Ma
ny
Oth
er
Wa
ys
Of
Spe
ndin
g It
Wit
h
Gre
at
Mer
it.
Do
As
The
Son
Of
God
Did
In
The
Gar
den
Of
Oliv
es;
He
Spe
nt
Sev
eral
Hou
rs
Rep
eati
ng
The
Sam
e
Wor
ds: ''
Fath
er,
Not
My
Will
But
Thi
ne
Be
Don
e.”
You
Can
not
Thi
nk
A
Pra
yer
Un
wor
thy
Of
You
Whi
ch
Was
Wor
thy
Of
God
And
Whi
ch
Has
Bee
n
Con
secr
ated
By
His
Hea
rt
And
His
Lips
. It
Is A
Pra
yer
Of
Uni
on
Tha
n
Whi
ch
You
Cou
ld
Off
er
Non
e
Mor
e
Perf
ect.
The
n
Rec
all
To
Min
d
All
Tha
t
Grie
ves
And
Affl
icts
You
,
And
Say
Wit
h
Prof
oun
d
Res
pect
:
“my
God
,
Beh
old
This
Cha
lice
Of
Wea
rine
ss
And
Des
olati
on
In
Whi
ch
My
Lips
Are
Stee
ped,
And
Whi
ch
Is
In
Trut
h
Mos
t
Bitt
er. I
Beg
The
e, If
It
Be
Pos
sibl
e,
Let
It
Pass
Fro
m
Me,
But
Not
My
Will
But
Thi
ne
Be
Don
e.
“mv
God
,
Beh
old
This
Cha
lice
Of
Sorr
ow
And
Hu
mili
atio
n
Whi
ch
Is
Pres
ente
d To
Me;
My
Hea
rt
Fain
ts
And
Qua
ils
At
Sig
ht
Of
It. I
Bes
eec
h
The
e
Tha
tI
Ma
y
Not
Dri
nk
It,
Yet
Not
My
Will
But
Thi
ne
Be
Don
e.
“my
Fath
er
And
My
God
,I
Am
Thr
eate
ned
Wit
hA
Grie
vou
s
Mal
ady;
It
App
alls
And
Terr
ifies
Me.
If It
Be
Pos
sibl
e,
Let
This
Cha
lice
Pass
Fro
m
Me,
Yet
Not
Mv
Will
But
Thi
ne
Be
Don
e.”
Brin
g To
Min
d In
This
Wa
y
All
Tha
t
Tro
uble
s
You
Or
Is
Lik
ely
To
Grie
ve
You
,
And
,
Des
pite
The
Rep
ugn
anc
e Of
The
Sen
ses,
Con
for
m
You
rself
To
The
Will
Of
God
.I
Do
Not
Kno
w
Tha
t
You
Cou
ld
Off
er A
Bett
er
Pra
yer
Tha
n
This
.

Cha
pter
Xiii
.
Fift
h
Mea
ns
Of
Dev
otio
n.

If
You
Can
not
Con
vers
e
Wit
h
God
,
Invi
te
Cre
atur
es
To
Prai
se
And
Bles
s
Him
Wit
h
You
:
This
Will
Not
Be
A
Dist
racti
on,
But
A
Hol
y
Occ
upat
ion
Whi
ch
Is
The
The
me
Of
Our
Mos
t
Bea
utif
ul
Can
ticle
s.
Say,
For
Exa
mpl
e:
“all
Ye
Wor
ks
Of
The
Lor
d,
Bles
s
Him
,
Prai
se
Him
,
And
Glo
rify
Him
For
ever
.
Ang
els
Of
Hea
ven,
Bles
s
And
Prai
se
God
, Ye
Son
s Of
Eart
h,
Cha
nt
The
Prai
ses
Of
You
r
Savi
or
And
Lor
d;
Lov
e
Him
Wit
h
All
You
r
Hea
rts.”
Brin
g
Bef
ore
You
In
This
Wa
y
The
Wh
ole
Uni
vers
e,
And
Invi
te
All
Cre
atur
es,
Ani
mat
e
And
Inan
imat
e,
To
Bles
s
God
Lik
e
The
Me
n In
The
Fier
y
Fur
nac
e.
Unit
e
You
rself
Wit
h
This
Con
cert
Of
Lov
ing
Prai
se,
And
Hon
or
God
To
The
Best
Of
You
r
Pow
er
By
You
r
Hu
mili
ty
And
You
r
Pati
enc
e.
Bles
s
And
Ext
ol
His
Infi
nite
Perf
ecti
ons.
His
Goo
dne
ss,
His
Bea
uty,
His
Wis
dom
,
His
Pow
er.
His
Mu
nifi
cen
ce.
His
Mer
cy,
His
Just
ice,
His
Mee
kne
ss,
His
Pati
enc
e,
His
Gra
nde
ur,
His
Maj
esty,
His
Ma
gnif
icen
ce.
Con
side
r
The
se
Attr
ibut
es
One
By
One
And
Off
er
The
m
The
Ho
mag
e Of
You
r
Hea
rt,
Sayi
ng:
“o
My
God
,
Ho
w
Lov
ing
Tho
u
Art!
Oh,
Ho
w
Gre
at Is
Thy
Bea
uty!
Ho
w
Gre
at Is
Thy
Goo
dne
ss!
Ho
w
Gre
at
And
Pow
erfu
l
Tho
u
Art!
”
End
eav
or
To
Be
Pen
etrat
ed
Wit
h
The
Ad
mir
atio
n
Whi
ch
The
se
Wor
ds
Are
Fitt
ed
To
Exc
ite,
And
Say:
“ble
ss
The
Lor
d, O
My
Sou
l:
And
Let
All
Tha
t Is
Wit
hin
Me
Bles
s
His
Hol
y
Na
me.
Bles
s
The
Lor
d, O
My
Sou
l:
And
For
get
Not
All
Tha
t He
Hat
h
Don
e
For
The
e:
He
For
give
th
All
Thy
Iniq
uitie
s:
He
Hea
leth
All
Thy
Dis
ease
s.
He
Hat
h
Red
eem
ed
Thy
Life
Fro
m
Des
truc
tion
: He
Hat
h
Cro
wne
d
The
e
Wit
h
Mer
cy
And
Co
mpa
ssio
n:
He
Ren
ews
Thy
Stre
ngth
Lik
e
The
Eag
le's.
”
Con
tinu
e In
This
Wa
y
Wit
h
All
The
Perf
ecti
ons
Of
God
,
Pau
sing
Upo
n
Tho
se
Whi
ch
Ma
ke
Mos
t
Imp
ress
ion
On
You
r
Hea
rt.
But
The
Mos
t
Bea
utif
ul
And
Mos
t
Con
soli
ng
Pra
yer
For
A
Sorr
owf
ul
And
Des
pon
dent
Sou
l Is
To
Go
In
Spir
it
To
All
The
Sce
nes
Of
Our
Lor
d's
Life
And
To
Tha
nk
Him
For
All
Tha
t He
End
ured
For
Us.
Ent
er
In
Spir
it
Into
The
Stab
le
Of
Bet
hleh
em,
And
Ado
re
Him
Wit
h
The
She
pher
ds;
Ad
mir
e
His
Hu
mili
ty,
Lov
e
His
Mee
kne
ss,"
Hop
e In
His
Goo
dne
ss,
Dra
w
Nea
r To
The
Ma
nger
,
And
If
You
Fin
d
You
rself
Inca
pabl
e Of
Any
Goo
d
Tho
ught
,
Re
me
mbe
r
Tha
t
The
Ani
mal
s
Hon
ored
Him
By
The
ir
Mer
e
Pres
enc
e As
Best
The
y
Cou
ld.
Rep
eat
The
Swe
et
Can
ticle
Of
The
Ang
els;
Giv
e
Glo
ry
To
God
,
And
Ask
Pea
ce
For
You
r
Hea
rt.
The
n
Fro
m
The
Mys
tery
Of
The
Nati
vity
Pass
On
To
The
Ado
rati
on
Of
The
Ma
gi;
Go
To
The
Tem
ple
And
Off
er
The
Infa
nt
Savi
or
To
God
Wit
h
Mar
y;
Fly
Wit
h
Him
Into
Egy
pt;
Shu
t
You
rself
Up
Wit
h
Him
In
The
Poo
r
Hou
se
Of
Naz
aret
h;
Stu
dy
His
Life
The
re;
The
n
His
Pub
lic
Life
,
His
Fast
ing
In
The
Des
ert,
His
Prea
chin
g In
Jud
ea,
His
Wal
king
Upo
n
The
Wat
ers,
His
Hea
ling
Of
The
Sick
,
His
Rais
ing
Of
The
Dea
d.
But,
Abo
ve
All,
Foll
ow
Him
Thr
oug
h
All
The
Stat
ions
Of
His
Pass
ion,
Fro
m
The
Gar
den
Of
Oliv
es
To
Mo
unt
Cal
vary
;
Tha
nk
Him
For
All
Tha
t He
End
ured
For
You
;
Hea
r
His
Gen
tle
Rep
roac
h To
His
Slee
ping
Dis
cipl
es:
"W
hat?
Cou
ld
You
Not
Wat
ch
One
Hou
r
Wit
h
Me?
Wat
ch
Ye,
And
Pra
y
Tha
t Ye
Ent
er
Not
Into
Tem
ptati
on.”
A
Suff
erin
g
Sou
l
Will
Fin
d
Ines
tima
ble
Con
sola
tion
In
Con
tem
plati
ng
The
se
Sorr
owf
ul
Mys
terie
s.

Cha
pter
Xiv.
Sixt
h
Mea
ns
Of
Dev
otio
n.

Wh
en
We
Hav
e
Lea
rned
Ho
w
To
Lov
e
God
We
Hav
e
Acq
uire
dA
Nob
le
Scie
nce.
The
re
Are
Ma
ny
Wh
o
Can
not
Me
ditat
e,
But
Few
Wh
o
Can
not
Sen
d
Fort
h
Lov
ing
Sig
hs.
The
se
Sig
hs,
Whi
ch
Voi
ce
The
Yea
rnin
g
Lov
e Of
The
Sou
l,
Are
In
Rea
lity
The
Mos
t
Bea
utif
ul,
The
Mos
t
Fer
vent
,
The
Mos
t
Elo
que
nt
Of
All
Pra
yers
:
The
y
Are
The
Pra
yer
Of
Sou
ls
Wo
und
ed
By
The
Lov
e Of
God
,
And
Asp
irin
g To
Uni
on
Wit
h
Him
;
The
y
Can
No
Lon
ger
Spe
ak;
The
ir
Lov
e Is
Pou
red
Fort
h In
Sig
hs.
“da
ught
ers
Of
Jeru
sale
m,”
The
y
Cry,
“sta
y
Me
Up
Wit
h
Flo
wer
s,
Co
mpa
ss
Me
Abo
ut
Wit
h
App
les,
Bec
ause
I
Lan
guis
h
Wit
h
Lov
e.”
This
Is
All
Tha
t
Bre
aks
Fro
m
Tim
e To
Tim
e
The
Bea
utif
ul
Sile
nce
Of
The
Sou
l
Wh
ere
The
Hea
rt
Alo
ne
Spe
aks
And
Wh
ere
Its
Eve
ry
Bre
ath
Is A
Sig
h
Of
Lov
e.
No
w,
Tho
ugh
This
Pra
yer
Is
The
Fina
l
Dis
posi
tion
For
Uni
on
Wit
h
God
,
And
The
Occ
upat
ion
Of
Tho
se
Wh
o
Can
No
Lon
ger
Me
ditat
e,
Yet
All
Sou
ls
Can
Prac
tice
It: It
Con
stitu
tes
Wh
at
We
Call
Ejac
ulat
ory
Pra
yers
,
Whi
ch
Are
Lov
ing
Dart
s
Whi
ch
Spe
ed
Fro
m
Our
Hea
rt
To
The
Ver
y
Hea
rt
Of
God
.
It Is
Als
oA
Pra
yer
Whi
ch
Kno
ws
Neit
her
Art
Nor
Met
hod;
It Is
Tau
ght
By
Lov
e;
To
Prac
tice
It
The
Hea
rt
Mus
t Be
In
No
Wa
y
Con
strai
ned,
But
Left
Free
To
Say
To
God
All
Tha
t It
Will
s.
The
Lan
gua
ge
Of
Lov
e,
St.
Ber
nard
Say
s, Is
Bar
baro
us
To
One
Wh
o
Und
erst
and
s It
Not;
But
It Is
The
Lan
gua
ge
Of
The
Cou
rt
Of
Hea
ven,
Wh
ere
Cha
rity
Rei
gns.
Tho
ugh
Spo
ntan
eou
s
Act
s
Are
Alw
ays
Best
, We
Are
Not
Obli
ged
To
Refr
ain
Fro
m
See
king
To
Ma
ke
Oth
ers,
Part
icul
arly
At
Sea
son
able
Tim
es.
For
Exa
mpl
e,
Wh
en
We
Are
Suff
erin
g
Fro
m
Ari
dity
Or
Dist
racti
ons,
Or
Wh
en
We
Fin
d
Not
hing
To
Occ
upy
Us,
The
n
The
Sou
l
Sho
uld
See
k Its
Ent
ertai
nme
nt
In
Lov
ing.
The
Asp
irati
ons
Sho
uld
Be
Sho
rt,
Part
icul
arly
Wh
en
The
y
Co
me
Fro
mA
Hea
rt
Wo
und
ed
Wit
h
The
Dart
Of
Lov
e.
O
My
God
And
My
All,
Wh
en
Shal
lI
Be
Wh
olly
Thi
ne?
Wh
en
Wilt
Tho
u
Be
Wh
olly
Min
e?
O
God
Of
My
Sou
l,
Ho
w
Hap
py I
Am
To
Be
Thi
ne!
O
My
Glo
ry,
My
Life
,
Wh
y
Can
I
Not
Lov
e
The
e As
Tho
u
Sho
ulds
t Be
Lov
ed?
My
God
,
My
God
,
Wh
y
Has
t
Tho
u
Fors
ake
n
Me?
Ah!
I
Nee
d
Not
Ask
,I
Hav
e
Trul
y
Des
erve
d To
Be
Aba
ndo
ned.
My
Hea
rt Is
Rea
dy,
My
God
;
My
Hea
rt Is
Rea
dy:
Not
My
Will
But
Thi
ne
Be
Don
e.
O
Jesu
s,
Loo
k
Upo
n
Me
Wit
h
Co
mpa
ssio
n
And
Bles
s
Me.
Oh,
Wh
y
Did
I
Eve
r
Off
end
The
e,
God
Of
My
Hea
rt
And
Fath
er
Of
My
Life
?
Oh,
Wh
en
Shal
lI
Lov
e
The
e,
Wh
en
Shal
lI
Em
brac
e
The
e,
Wh
en
Shal
lI
Pos
sess
The
e?
In
This
Wa
y
We
Ma
y
Pro
duc
e
Any
Nu
mbe
r Of
Asp
irati
ons
Acc
ordi
ng
To
The
Dis
posi
tion
Of
Our
Sou
l;
And
Eve
n
Tho
ugh
In
Tim
es
Of
Ari
dity
We
See
m
Not
To
Feel
The
Sent
ime
nts
Whi
ch
The
y
Exp
ress
,
The
y
Will
,
Nev
erth
eles
s,
Be
Plea
sing
To
God
.

Cha
pter
Xv.
Sev
enth
Mea
ns
Of
Dev
otio
n.
I
Mus
t
Rep
eat
Aga
in
Tha
t
The
End
Of
Me
ditat
ion
Is,
Not
To
Me
ditat
e,
But
To
Lov
e;
Hen
ce
Aff
ecti
ons,
As
The
y
Det
ach
The
Hea
rt
Fro
m
Cre
atur
es
And
Unit
e It
Wit
h
God
,
Ava
il
Mor
e
Tha
n
Spe
cula
tion
s
And
Rea
soni
ng.
We
Can
not
Lov
e
Wit
hout
Mer
itin
g,
But
Our
Me
ditat
ions
Are
Not
Alw
ays
An
Occ
asio
n
Of
Mer
it.
Me
ditat
ion
Is A
Mea
ns
Of
Exc
itin
g
Aff
ecti
on.
Wh
en
We
Hav
e
Atta
ined
The
End
,
The
Mea
ns
Are
No
Lon
ger
Nec
essa
ry;
If
You
Can
Lov
e, I
Dis
pen
se
You
Fro
m
Me
ditat
ing.
Lov
e Is
The
Dis
posi
tion
,
The
Occ
upat
ion,
Of
Sou
ls
Wh
o
Hav
e
Lon
g
Resi
sted
The
ir
Pass
ions
,
Wh
o
Are
Pers
uad
ed
Of
All
The
Trut
hs
Of
Reli
gion
,
And
Wh
o
Hav
e
Ma
de
Mu
ch
Pro
gres
s In
Virt
ue;
Suc
h
Sou
ls,
As I
Hav
e
Said
,
Hav
e
Not
hing
Mor
e To
Do
But
Pou
r
Fort
h
The
ir
Lov
e In
Sig
hs
And
Des
ires
Till
The
y
Fin
d
The
Obj
ect
Of
The
ir
Des
ires
In
The
Enj
oym
ent
Of
The
Bel
ove
d.
It Is
But
A
Mo
men
t—
A
Mo
men
t So
Brie
f
And
Yet
So
Lon
g!
Sou
ls
Adv
anc
ed
In
Pra
yer
Hav
e
No
Nee
d
Of
Met
hod
Or
Rul
e In
The
Pro
duct
ion
Of
The
se
Aff
ecti
ons;
The
y
Sho
uld
Sim
ply
Aba
ndo
n
The
ir
Hea
rt
To
The
Imp
ress
ions
Of
Lov
e
And
The
Mo
vem
ents
Of
The
Hol
y
Spir
it.
But
Beg
inne
rs
Wh
o
Fin
d
The
mse
lves
Una
ble
To
Me
ditat
e
Sho
uld,
Unti
l
The
y
Are
Mor
e
Acc
usto
med
To
The
Exe
rcis
e Of
Pra
yer,
Hav
e
Rec
ours
e To
A
Boo
k
Con
taini
ng
All
The
se
Act
s Of
The
Vari
ous
Virt
ues.

Cha
pter
Xvi.
Last
Mea
ns
Of
Dev
otio
n.

Tho
ugh
The
Prac
tice
s
Tau
ght
In
The
Prec
edin
g
Cha
pter
s
Are
Fitt
ed
To
Occ
upy
The
Mos
t
Dist
ract
ed
Min
d
And
To
Infl
ame
The
Mos
t
Tepi
d
Hea
rt,
Yet,
As
The
re
Are
Stat
es
Wh
ere
The
Sou
l Is
Una
ble
Eith
er
To
Thi
nk
Of
Or
To
Spe
ak
To
God
,
And
Feel
s
The
Utm
ost
Ave
rsio
n
For
Pio
us
Exe
rcis
es,
Our
Fina
l
Cou
nsel
Is
To
Ma
ke,
In
Suc
h
Cas
e,
An
Exe
rcis
e Of
Hu
mili
ty
And
Pati
enc
e.
The
Pra
yer
Of
The
Hu
mbl
e Is
So
Pow
erfu
l
Bef
ore
God
Tha
t It
Ma
y
Be
Said
To
Be
Irre
sisti
ble.
Ach
az
Was
A
Wic
ked
Kin
g;
But
Wh
en
He
Hu
mbl
ed
Him
self,
God
Was
Co
mpe
lled,
As
It
Wer
e,
To
Lay
Do
wn
His
Ar
ms,
And
Wh
en
Urg
ed
By
A
Pro
phet
To
Pun
ish
Him
He
Dec
lare
d
Tha
t,
Ach
az
Hav
ing
Hu
mbl
ed
Him
self,
It
Was
Not
In
His
Pow
er.
But
Wh
en
Pati
enc
e Is
Unit
ed
Wit
h
Hu
mili
ty,
The
re Is
No
Ang
er
Whi
ch
It
Will
Not
App
ease
, No
Sco
urge
Whi
ch
It
Will
Not
Ave
rt,
No
Gra
ce
Whi
ch
It
Will
Not
Obt
ain,
No
Pow
er
Whi
ch
It
Will
Not
Dis
arm
, No
Stre
ngth
And
Con
sola
tion
Whi
ch
It
Will
Not
Mer
it.
Oh,
Ho
w
Pow
erfu
l In
Hea
ven
Is
The
Cry
Of
A
Hu
mbl
e
Sou
l!
Ho
w It
For
ces
God
's
Mer
cy
And
Goo
dne
ss!”
bles
sed,
"
Say
s St.
Paul
,
“be
The
God
And
Fath
er
Of
Our
Lor
d
Jesu
s
Chri
st,
The
Fath
er
Of
Mer
cies
And
The
God
Of
All
Co
mfo
rt,
Wh
o
Co
mfo
rtet
h
Us
In
All
Our
Trib
ulati
ons.
”
St,
Ber
nard
Bid
s Us
Obs
erve
The
Wor
ds
Of
The
Apo
stle:
God
Is
Not
The
Fath
er
Of
Spe
cial
Mer
cy,
But
Of
Ma
ny
Mer
cies
; He
Is
Not
The
God
Of
Spe
cial
Co
mfo
rt,
But
Of
All
Co
mfo
rt;
He
Co
mfo
rts
Us
Not
In
Spe
cial
Trib
ulati
on,
But
In
All
Our
Trib
ulati
ons;
He
Is
The
Plen
itud
e Of
Goo
dne
ss,
Cha
rity,
And
Mer
cy,
Des
irin
g
Onl
y To
Be
Pou
red
Upo
n
Us.
No
w,
Upo
n
Wh
om
Of
All
Me
n
Doe
s
God
Loo
k
Wit
h
Mos
t
Plea
sure
?
Upo
n
The
Hu
mbl
e In
Min
d
And
Hea
rt,
Wh
o
Beli
eve
The
mse
lves
Un
wor
thy
Of
All
Con
sola
tion
,
And
Wh
o
Feel
It
Too
Gre
at
An
Hon
or
Tha
t He
Suff
ers
The
m
In
His
Pres
enc
e.
The
Stre
ams
Of
Divi
ne
Con
sola
tion
Flo
w
Not
Upo
n
The
Mo
unta
ins,
Say
s St.
Ber
nard
,
But
In
The
Vall
eys.
Pati
enc
e Is
A
Virt
ue
Wh
ose
Wor
k Is
To
Fini
sh
And
Perf
ect
—
Tha
t Is,
To
Imp
art
Perf
ecti
on
To
Its
Pos
sess
or,
As
St.
Jam
es
Say
s.
If It
Is
God
's
Glo
ry
We
Are
See
king
In
Pra
yer,
The
re Is
Not
hing
Whi
ch
Hon
ors
Him
So
Mu
ch
As
Hu
mbl
e
Pati
enc
e
And
Pati
ent
Hu
mili
ty;
If It
Is
Our
Ow
n
Mer
it,
The
re
Can
Be
No
Mer
it
Wit
hout
Hu
mili
ty
And
Pati
enc
e; If
It Is
Our
Perf
ecti
on,
Hu
mili
ty
Mus
t Be
Its
Fou
ndat
ion,
And
Pati
enc
e Its
Cro
wni
ng
Glo
ry.
We
Can
not
Alw
ays
Dis
cour
se
In
Me
ditat
ion,
We
Can
not
Alw
ays
Rea
son,
We
Can
not
Alw
ays
Wee
p;
But
We
Can
Alw
ays
Hu
mbl
e
Our
selv
es.
We
Can
not
Alw
ays
Hav
e
Con
sola
tion
,
But
Wh
o Is
The
re
Tha
t
Can
not
Alw
ays
Prac
tice
Pati
enc
e?
Hu
mbl
e
You
rself
,
The
n.
Chri
stia
n
Sou
l,
Wh
en
You
r
Me
ditat
ions
See
m
To
You
Col
d
And
Frui
tless
;
Wh
en
You
Are
Ass
aile
d
By
Dist
racti
ons
And
Tem
ptati
ons;
Hu
mbl
e
You
rself
In
All
You
r
Tria
ls;
Ack
now
ledg
e
Tha
t
You
Can
Do
Not
hing
Wit
hout
The
Assi
stan
ce
Of
God
's
Gra
ce,
Tha
t
You
Are
Not
hing
But
Ign
oran
ce,
Wea
kne
ss,
And
Mal
ice.
Do
Not
Be
Sati
sfie
d
Wit
h
Ack
now
ledg
ing
Tha
t Of
You
rself
You
Can
Do
Not
hing
,
But
Con
fess
Tha
t
You
Des
erve
Not
hing
But
Cha
stise
men
t;
Be
war
e Of
Co
mpl
aini
ng
Or
Mur
mur
ing
As
If
God
Trea
ted
You
Wit
h
Mor
e
Sev
erit
y
Tha
n
You
Des
erve
.
Des
cen
d In
Spir
it
Into
Hell
,
And
Con
side
r
Wh
ethe
r
You
r
Pres
ent
Posi
tion
,
You
r
Pres
ent
Tria
ls,
Are
Not
Mor
e
End
urab
le
Tha
n
Tha
t
Whi
ch
You
r
Sins
Pre
pare
d
For
You
The
re.
Is It
Not
God
's
Pres
enc
e
Whi
ch
Con
stitu
tes
Para
dise
?
The
Sain
t's
Enj
oym
ent
Of
This
Pres
enc
e Is
Una
lloy
ed;
If
You
rs Is
Min
gled
Wit
h
Tria
ls
And
Diff
icult
ies,
It
Has
The
Adv
anta
ge
Of
Aff
ordi
ng
You
Ne
w
Mer
its
And
Gra
ces.
Avo
id
Idle
ness
. At
The
Sam
e
Tim
e
Be
Con
vinc
ed
Tha
t
You
Are
Not
Idle
Wh
en
You
Are
Not
Vol
unta
rily
Dist
ract
ed;
Tha
t
You
Acc
omp
lish
Mu
ch
Wh
en
You
Suff
er
Mu
ch;
Tha
tA
Pra
yer
Of
Con
sola
tion
Is
Not
Equ
al
To
A
Pra
yer
Of
Pati
enc
e;
And
Tha
t If
You
Do
Wh
at
You
Can
,
God
Will
Giv
e
You
Wh
at
You
Des
ire.
Gre
at
Gra
ces
Are
The
Res
ult
Of
Gre
at
Stru
ggle
s;
Gre
at
Con
sola
tion
s
Foll
ow
Gre
at
Tem
ptati
ons.
St.
Tere
sa
Was
Sixt
een
Yea
rs
Prac
ticin
g
The
Pra
yer
Of
Pati
enc
e,
And
Mer
ited
By
Her
Fide
lity
To
Rec
eive
A
Gre
at
Gift
Of
Pra
yer
And
Extr
aord
inar
y
Co
mm
unic
atio
ns
Fro
m
God
. If
She
Had
Lost
Cou
rage
, If
She
Had
Aba
ndo
ned
Me
ditat
ion,
She
Nev
er
Wo
uld
Hav
e
Atta
ined
The
Pra
yer
Of
Uni
on.
But
You
Tell
Me
God
Has
Aba
ndo
ned
You
So
Lon
g;
Tha
t
You
Are
Lik
e
The
Mo
unta
ins
Of
Gel
boe
—
Cur
sed
By
God
—
Upo
n
Whi
ch
Neit
her
The
Rai
n
Nor
The
De
w
Of
Hea
ven
Eve
r
Fell
;
Tha
t
God
Is
Dis
plea
sed
Wit
h
You
. Do
Not
Hee
d
The
se
Dis
cour
agin
g
Tho
ught
s.
God
Is
Lea
ding
You
Thr
oug
h
This
Har
d
And
Sto
ny
Des
ert
To
The
Pro
mis
ed
Lan
d
Flo
win
g
Wit
h
Mil
k
And
Hon
ey.
He
Is
Esta
blis
hing
You
In
Hu
mili
ty
In
Ord
er
To
Fit
You
To
Rec
eive
The
Gre
at
Fav
ors
He
Inte
nds
To
Best
ow
Upo
n
You
. He
Is
Des
poil
ing
You
In
Ord
er
To
Enri
ch
You
,
And
To
Ma
ke
You
Mer
it
Wh
at
He
Yea
rns
To
Giv
e
You
.
You
r
Wh
ole
Dut
y
Con
sists
In
Fide
lity,
And
In
Nev
er
Aba
ndo
ning
Me
ditat
ion,
Ho
wev
er
Pain
ful
Or
Diff
icult
You
Fin
d It.
If,
Wh
en
You
Are
Una
ble
To
Pray
,
The
Evil
One
Ask
s
You
Wh
at
You
Are
Doi
ng,
Tell
Him
.
Tha
t
You
Are
Doi
ng
The
Will
Of
God
;
Tha
t
You
Pers
ever
e In
This
Pres
ent
Dut
y
Bec
ause
He
Co
mm
and
s It;
Tha
t It
Is
Onl
y
Too
Gre
at
An
Hon
or
To
Be
Allo
wed
In
His
Pres
enc
e;
And
Tha
t, If
You
Can
Do
Not
hing
,
You
Will
At
Lea
st
Lea
rn
To
Suff
er.
Hap
py
Sou
l
Tha
t
Can
Say
At
The
Hou
r Of
Dea
th,
“i
Hav
e
Nev
er,
Wh
atev
er
My
Occ
upat
ions
Or
Dist
racti
ons,
Fail
ed
To
Ma
ke
My
Me
ditat
ion.
”I
Am
Sur
e
Tha
tA
Sou
l
Tha
t
Can
Say
This
Will
Not
Wai
t
Unti
l
The
Hou
r Of
Dea
th
To
Be
Intr
odu
ced
Into
The
Pro
mis
ed
Lan
d.
So
me
Will
Tell
You
Tha
t
The
y
Lea
ve
God
For
God
—
Tha
t Is,
To
Ser
ve
Him
, To
Prea
ch,
To
Hea
r
Con
fess
ions
, To
Visi
t
The
Poo
r,
To
Co
mfo
rt
The
Sick
.
Ala
s! I
Fear
The
y
Lea
ve
God
To
See
k
The
mse
lves
.A
Goo
d
Me
ditat
ion
Fur
nish
es
Mat
ter
For
A
Goo
d
Ser
mon
;
Our
Hea
rts
Mus
t Be
Fill
ed
Wit
h
Tha
t
Whi
ch
We
Wo
uld
Imp
art
To
Oth
ers;
We
Mus
t Be
Unit
ed
Wit
h
God
To
Win
Oth
ers
To
Him
.
Can
We
Sav
e
Sou
ls
Wit
hout
The
Assi
stan
ce
Of
Gra
ce?
And
Is
Not
Me
ditat
ion
The
Cha
nnel
Thr
oug
h
Whi
ch
It
Flo
ws
To
Us?
So
me
Alle
ge,
In
Ext
enu
atio
n,
The
ir
Inab
ility
To
Me
ditat
e;
But
This
Is,
In
Trut
h,
Onl
yA
Wa
nt
Of
Fait
h,
Of
Con
fide
nce,
Of
Cha
rity.
It Is
Not
Tem
ptin
g
God
To
Do
Wh
at
He
Co
mm
and
s,
And
To
Unit
e
Our
selv
es
Wit
h
Him
By
Mea
ns
Of
Pra
yer.
It Is
Tem
ptin
g
Him
, On
The
Con
trar
y,
To
Exp
ect
His
Bles
sing
And
His
Assi
stan
ce
Wh
en
We
Aba
ndo
n
The
Mea
ns
He
Has
Pres
crib
ed
For
Obt
aini
ng
The
m;
It Is
Fig
htin
g
Wit
hout
Ar
ms,
Gui
ding
Wit
hout
Lig
ht.
In
Fact
The
re Is
Mu
ch
Rea
son
To
Fear
Tha
t
The
se
Pers
ons
So
Zeal
ous
For
The
Glo
ry
Of
God
Are
Ove
r
Zeal
ous
Abo
ut
The
mse
lves
,
And
Wo
uld
Rat
her
Los
e
The
ir
Me
ditat
ion
Tha
n
Ris
k
Losi
ng
A
Littl
e Of
The
ir
Rep
utati
on.
O
My
God
,
One
Los
es
Not
hing
In
Thy
Ser
vice
;
Too
Mu
ch
Dos
t
Tho
u
Hon
or
Tho
se
Wh
o
Hon
or
The
e. I
Shal
l
Alw
ays
Kee
p In
Min
d
This
Ma
xim
Of
One
Of
Thy
Fait
hful
Ser
vant
s: "I
Wo
uld
Rat
her
Los
e
My
Rep
utati
on
Tha
n
My
Me
ditat
ion,
And
Prea
ch
A
Poo
r
Ser
mon
Tha
n
Ma
ke
A
Bad
Me
ditat
ion.
”
The
n
Be
Fait
hful
,
Dev
out
Sou
l,
To
You
r
Spir
itual
Exe
rcis
es,
Wh
atev
er
Rep
ugn
anc
e
You
Ma
y
Exp
erie
nce,
Ho
wev
er
Nu
mer
ous
You
r
Occ
upat
ions
.
Wh
en
You
Fall
Into
So
me
Infi
delit
y,
Do
Not
Los
e
Cou
rage
,
But
Rep
air
It
By
You
r
Pati
enc
e.
Our
Ho
mag
e Is
Due
To
The
Just
ice
Of
God
As
Wel
l As
To
His
Oth
er
Perf
ecti
ons;
Our
Suff
erin
g
Pay
s
This
Ho
mag
e.
His
Just
ice
Deb
ars
Us
Fro
m
His
Mer
cifu
l
Gra
ces,
But
Wh
en
It Is
Sati
sfie
d,
God
Is
Free
To
Lav
ish
His
Fav
ors
Upo
n
Us.
Our
Hu
mili
ty
And
Pati
enc
e
Sati
sfy
His
Just
ice;
The
y
Are
The
Vict
ims
To
Be
Im
mol
ated
On
Its
Alta
r;
Hen
ce
We
Are
Gai
ning
Im
mea
sura
bly
Wh
en
We
Thi
nk
All
Is
Lost
.
Fina
lly,
Re
me
mbe
r
Tha
t
Wh
ere
The
re Is
Lea
st
Of
Nat
ure
Gra
ce
Rea
ps
The
Ric
hest
Har
vest
s;
Tha
t
The
Ope
rati
ons
Of
God
Are
Onl
y
The
Pur
er
For
Bei
ng
Les
s
Sen
sibl
e;
Tha
t
You
Are
Nev
er
Nea
rer
To
God
Tha
n
Wh
en
You
Thi
nk
You
rself
Furt
hest
Fro
m
Him
;
And
Tha
t If
You
Are
Fait
hful
In
This
Pur
gato
ry
Of
Des
olati
on
You
Will
Ent
er
Bef
ore
You
Die
Into
The
Para
dise
Of
Con
sola
tion
,
Wh
ere
You
Will
Sin
g
The
Prai
ses
Of
God
,
And
Wh
ere
You
Will
Say,
Wit
h
The
Son
Of
Sira
ch:
"Be
hold
Wit
h
You
r
Eye
s
Ho
wI
Hav
e
Lab
ored
A
Littl
e
And
Hav
e
Fou
nd
Mu
ch
Rest
To
Mys
elf.”

Fou
rth
Trea
tise.
The
Dev
otio
n
Of
Cal
vary
.
P.
Cra
sset
S.j.

Firs
t
Inst
ruct
ion.
Ho
w
Imp
orta
nt It
Is
To
Me
ditat
e
On
The
Pass
ion
Of
Our
Lor
d
Jesu
s
Chri
st.

I
Call
The
Dev
otio
n
Of
Cal
vary
Me
ditat
ion
On
The
Pass
ion
Of
Our
Savi
or.
The
Prin
ce
Of
The
Apo
stles
,
Inst
ruct
ing
The
Fait
hful
And
Des
irin
g To
Ren
der
The
m
Vict
orio
us
Ove
r
All
Evil
Spir
its,
Rec
om
men
ds
The
m
Abo
ve
All
Thi
ngs
To
Ar
m
The
mse
lves
Wit
h
The
Tho
ught
Of
The
Suff
erin
gs
Of
The
Son
Of
God
As
Wit
hA
Buc
kler
Imp
ervi
ous
To
All
The
ir
Atta
cks.
“chr
ist,"
He
Say
s,
"Ha
ving
Suff
ered
In
The
Fles
h,
Be
You
Als
o
Ar
med
Wit
h
The
Sam
e
Tho
ught
.”
St.
Paul
,
Writ
ing
To
The
Heb
rew
s,
Exh
orts
The
m
To
Use
The
Sam
e
Ar
ms
Bot
h To
Def
end
The
mse
lves
In
Co
mba
t
And
To
Stre
ngth
en
The
m
In
Tria
ls.
“thi
nk
Dili
gent
ly
Upo
n
Him
Tha
t
End
ured
Suc
h
Opp
ositi
on
Fro
m
Sin
ners
Aga
inst
Him
self,
Tha
t
You
Be
Not
Wea
ried
,
Fain
ting
In
You
r
Min
ds.”
In
Trut
h,
The
Tho
ught
Of
A
God
Dyi
ng
For
Sin
ners
Det
ach
es
The
Hea
rt
Fro
m
Aff
ecti
on
For
The
Wor
ld,
Insp
ires
It
Wit
h
Hor
ror
For
The
Plea
sure
s Of
Sen
se,
Ren
ders
The
Tria
ls
Of
This
Life
Swe
et
And
Plea
sing
; It
Hea
ls
The
Wo
und
s Of
The
Sou
l By
The
Prec
ious
Blo
od
Whi
ch
Flo
ws
Fro
m
Tho
se
Of
His
Bod
y; It
Con
quer
s
The
Tem
ptati
ons
Of
The
Evil
One
And
Puts
Him
To
Flig
ht;
It
Fills
The
Chri
stia
n
Wit
h
Divi
ne
Con
sola
tion
s; It
Enli
ghte
ns
His
Min
d
And
Insp
ires
Him
Wit
h
Fir
m
Hop
e Of
His
Salv
atio
n,
Thr
oug
h
The
Kno
wle
dge
It
Giv
es
Him
Of
God
's
Goo
dne
ss
And
Of
The
Infi
nite
Pric
e Of
The
Blo
od
She
d
For
Him
On
The
Cro
ss.
It Is
A
Dev
otio
n
So
Dea
r To
The
Hea
rt
Of
Our
Divi
ne
Mas
ter
Tha
t He
Insti
tute
d
The
Gre
at
Sacr
ifice
Of
Our
Alta
rs
To
Per
petu
ate
The
Me
mor
y
Of
It;
And
St.
Paul
,
His
Dis
cipl
e,
Afte
r
Bei
ng
Rais
ed
To
The
Thir
d
Hea
ven,
Prot
ests
Tha
t He
Kno
ws
Not
hing
But
"Jes
us
Chri
st,
And
Him
Cru
cifie
d;"
As
If
He
Lea
rned
In
His
Exa
lted
Stat
e
Not
hing
Gre
ater,
Mor
e
Sub
lime
,
And
Mor
e
Nec
essa
ry
To
The
Wor
ld
Tha
n
The
Kno
wle
dge
Of
Jesu
s
Cru
cifie
d
And
The
Dev
otio
n
Of
Cal
vary
.
Yet
This
Kno
wle
dge
Is
Not
To
The
Tast
e Of
All.
The
re
Are
So
me
Wh
o, It
Wo
uld
See
m,
Can
not
Ada
pt
The
mse
lves
To
This
Dev
otio
n,
So
meti
mes
Bec
ause
The
ir
Hea
rts
Are
Atta
che
d To
Wor
ldly
Pos
sess
ions
,
Hon
ors,
And
Van
ities
; Or
The
y
Are
Eag
er
For
The
Plea
sure
s Of
The
Sen
ses,
Whi
ch
Are
Not
To
Be
Fou
nd
On
Cal
vary
; Or
The
y
Can
not
Bea
r
The
Rep
roac
h
Of
This
Gre
at
Exa
mpl
e Of
Pati
enc
e;
Or,
Fina
lly,
Bec
ause
The
y
Can
not
App
ly
The
ir
Min
ds
To
The
se
Sorr
owf
ul
Mys
terie
s,
Or
The
y
Do
Not
Mo
ve
The
ir
Hea
rts.
This
Is
The
Usu
al
Co
mpl
aint
Of
Cert
ain
Pio
us
Pers
ons
Wh
o,
Wit
h
Stra
nge
Inco
nsis
tenc
y,
See
k
Onl
y
Con
sola
tion
In
Me
ditat
ing
On
The
Pass
ion
Of
Our
Lor
d,
And
Wo
uld
Dri
nk
The
Deli
ciou
s
Win
e Of
Gra
ce
Con
tem
plati
ng
The
ir
Savi
or's
Bitt
er
Dra
ught
Of
Vin
egar
And
Gall
.
To
Assi
st
Sou
ls
Asp
irin
g To
Perf
ecti
on
Wh
o
Fin
d It
Diff
icult
To
Me
ditat
e
And
To
App
ly
The
ir
Min
ds, I
Hav
e
Und
erta
ken
In
This
Littl
e
Wor
k To
Giv
e
An
Eas
y
And
Prof
itabl
e
Ma
nner
Of
Con
side
ring
The
Suff
erin
gs
Of
Our
Lor
d.

Sec
ond
Inst
ruct
ion.
A
Ne
w
Ma
nner
Of
Me
ditat
ing
On
The
Pass
ion.

The
Mas
ters
Of
The
Spir
itual
Life
Tea
ch
Sev
eral
Wa
ys
Of
Me
ditat
ing
Wit
h
Frui
t On
The
Pass
ion
Of
Our
Savi
or.
The
Firs
t Is
Tha
t Of
St.
Ber
nard
,
Wh
o
Wis
hes
Us
To
Con
side
r It,
Not
As
So
met
hing
Tha
t Is
Past
,
But
As
Act
uall
y
Pres
ent
Bef
ore
Us.
This
Is
Als
o
The
Ma
nner
Of
The
Chu
rch:
She
Rep
rese
nts
All
The
Mys
terie
s Of
Our
Reli
gion
To
Us
As
Taki
ng
Plac
e
The
Day
She
Co
mm
emo
rate
s
The
m:
"Thi
s
Day
,"
She
Say
s,
"Is
Bor
n
Unt
o
You
A
Savi
or.”
Tod
ay
He
Die
d
On
The
Cro
ss;
Tod
ay
He
Ros
e
Fro
m
The
Dea
d;
Tod
ay
He
Asc
end
s
Into
Hea
ven.
The
Sec
ond
Is
To
Beli
eve
Tha
t He
Suff
ered
Not
Onl
y
For
All
Me
n In
Gen
eral
But
For
Eac
h
One
Of
Us
In
Part
icul
ar;
Tha
t He
Tho
ught
Of
Us
In
The
Mid
st
Of
His
Gre
ates
t
Suff
erin
gs;
Tha
t
We
Wer
e
Con
tinu
ally
Pres
ent
To
Him
Thr
oug
h
All
His
Pass
ion.
It
Was
Afte
r
This
Ma
nner
Tha
t St.
Paul
Me
ditat
ed
On
This
Gre
at
Sacr
ame
nt
Of
Piet
y:
"He
Lov
ed
Me,
"
He
Say
s,
"An
d
Deli
vere
d
Him
self
For
Me.
”
The
Thir
d
Ma
nner
Of
Me
ditat
ing
On
The
Pass
ion
Is
Tau
ght
Us
By
St.
Bon
ave
ntur
e,
Tha
t
Gre
at
Lov
er
Of
The
Cro
ss
And
Glo
riou
s
Imit
ator
Of
Jesu
s
Cru
cifie
d.
He
Wo
uld
Hav
e
Us,
Afte
r
Con
side
ring
All
The
Suff
erin
gs
Of
Our
Savi
or,
Ent
er
Into
Our
selv
es
And
Rec
ogni
ze
Tha
t
We
Are
The
Cau
se
Of
All
Tha
t He
End
ured
,
Tha
t It
Was
Our
Sins
Whi
ch
Cau
sed
Him
To
Die
On
The
Cro
ss.
This
Trut
h
Of
Fait
h Is
Fitt
ed
To
Mo
ve
The
Har
dest
Hea
rt.
The
Fou
rth
And
Easi
est
Ma
nner
Con
sists
In
Pon
deri
ng
All
The
Circ
ums
tanc
es
Of
The
Pass
ion
Pres
ente
d In
The
se
Bea
utif
ul
Lin
es,
Whi
ch I
Fou
nd
In
The
Wor
ks
Of
P.
Suff
ren,
Wh
o, I
Thi
nk,
Is
The
Aut
hor:
Rec
olle
ct.
Rec
olle
ct,
Aga
in,
Aga
in,
O
Ye
Blo
od-
bou
ght
Son
s Of
Me
n!
Wh
o
This
Suff
erer
?
Chri
st,
The
Wor
d,
The
Wis
dom
Of
The
Fath
er,
God
.
Wh
at
The
Suff
erin
g?
Sco
urge
And
Spe
ar,
Tho
rns
And
Spit
ting
,
Cro
ss
And
Bier
.
For
Wh
om
This
Wo
e?
Oh,
Thi
nk
Aga
in!
For
Our
Salv
atio
n,
For
Us
Me
n.
Wh
y
This
Suff
erin
g?
So
Tha
t
We
Suff
er
Not
Eter
nall
y.
Fro
m
Wh
om
Co
mes
This
Sor
e
Dist
ress
?
Fro
m
The
Me
n
He
Die
d To
Bles
s.
Wh
en
This
Suff
erin
g?
In
The
Hou
r
Of
His
Ma
nho
od's
Bril
liant
Flo
w'r.
Wh
ere
This
Suff
erin
g?
In
Tha
t
Tow
n,
The
Cen
ter
Of
Eart
h's
Tru
e
Ren
own
.
Ho
w
He
Suff
ered
Tell
Tod
ay!
Ah!
No
Hu
man
Ton
gue
Can
Say.
Stro
ng,
Lov
ing,
Mut
e, In
Pati
ent
Wis
e,
Mee
kly,
Obe
dien
tly,
He
Die
s.
O
Ye
Blo
od-
bou
ght
Son
s Of
Me
n!.
Seei
ng
You
r
God
End
ure
Suc
h
Pain
,
Lea
rn
To
Foll
ow
His
Ble
edin
g
Feet
,
And
Kiss
The
Cro
ss,
And
Fin
d It
Swe
et.

Besi
des
The
se
Fou
r
Wa
ys
Of
Me
ditat
ing
On
The
Pass
ion
The
re Is
Still
Ano
ther,
Whi
ch
See
ms
To
Me
Easi
er
And
Per
hap
s
Sim
pler
Tha
n
Tho
se
We
Hav
e
Just
Bee
n
Con
side
ring
. It
Con
sists
In
App
lyin
g
The
Rea
son
And
Two
Of
The
Sen
ses,
Sig
ht
And
Hea
ring
.
To
Und
erst
and
It
We
Mus
t
Ima
gine
We
Are
Assi
stin
g At
A
Tra
ged
y,
Wh
ere
We
Do
Thr
ee
Thi
ngs:
We
Loo
k,
We
List
en,
And
We
Thi
nk.
We
Loo
k At
Wh
at
The
Act
ors
Are
Doi
ng;
We
List
en
To
Wh
at
The
y
Say;
And
We
Refl
ect
On
The
ir
Acti
ons
And
The
ir
Wor
ds.
It Is
Thr
oug
h
The
se
Two
Sen
ses
Tha
t
The
Plea
sure
And
Pain
Of
Suc
h
Spe
ctac
les
Ent
er.
We
Wee
p
Wh
en
We
See
A
Gre
at
Prin
ce
Unj
ustl
y
Pers
ecut
ed;
We
Rej
oice
Wh
en
The
Sce
ne
Cha
nge
s
And
Fort
une
Bec
ome
s
Mor
e
Fav
orab
le
To
Him
.
The
n
The
Min
d
Res
olve
s To
Prac
tice
His
Virt
ues
And
To
Imit
ate
His
Exa
mpl
e,
Whi
ch
Is
The
Obj
ect
Of
The
Tra
ged
y.
St.
Gre
gor
y
Naz
ianz
en
Has
Writ
ten
A
Tra
ged
y In
Vers
e
On
The
Pass
ion
Of
Our
Lor
d
Jesu
s
Chri
st.
Wh
en
You
Go
To
Me
ditat
ion
Pers
uad
e
You
rself
Tha
t
You
Are
Abo
ut
To
Assi
st
At
This
Tra
ged
y,
At
Whi
ch
The
Ang
els
We
pt,
The
Sun
Was
Dar
ken
ed,
The
Roc
ks
Wer
e
Ren
t
And
Tre
mbl
ed
To
The
ir
Ver
y
Fou
ndat
ion.
We
Mus
t
Loo
k At
Wh
at
Tak
es
Plac
e In
Eac
h
Sce
ne;
Hea
r
Wh
at Is
Said
;
And
Refl
ect
Upo
n
Wh
at
We
See
And
Upo
n
Wh
at
We
Hea
r.
St.
Aug
usti
ne
Say
s
Tha
t
Wh
en
The
Ro
man
Stag
e
Rep
rese
nted
A
Stru
ggle
Bet
wee
n
Two
Frie
nds
Wh
o
Wis
hed
To
Die
One
For
The
Oth
er,
The
Spe
ctat
ors
Wer
e
Mo
ved
To
Tear
s.
And
Can
We
Beh
old
Un
mov
ed
The
Son
Of
God
,
The
Mo
narc
h
Of
The
Wor
ld,
Our
Best
Frie
nd,
Vol
unta
rily
Suff
erin
g
For
Us
The
Mos
t
Cru
el
And
Sha
mef
ul
Dea
th?
Shal
l
We
Be
Inse
nsib
le
To
His
Suff
erin
gs?
“o
All
Ye
Tha
t
Pass
By
The
Way
,
Atte
nd,
And
See
If
The
re
Be
Any
Sorr
ow
Lik
e To
My
Sorr
ow.
”
It Is
Jesu
s
Chri
st
Wh
o
Spe
aks
Her
e
And
Wh
o
Tea
ches
Us
By
The
Lips
Of
Jere
mia
s
Ho
w
We
Sho
uld
Me
ditat
e
Upo
n
His
Pass
ion.
''att
end
”—
Tha
t Is,
Giv
e
Ear,
App
ly
The
Sen
se
Of
Hea
ring
;
''see
'' —
App
ly
The
Sen
se
Of
Sig
ht;
"Se
e If
The
re
Be
Any
Sorr
ow
Lik
e To
My
Sorr
ow"
—
App
ly
The
Min
d,
Con
side
r If
The
re
Be
Any
Sorr
ow
Equ
al
To
Tha
t
Whi
ch I
End
ure
For
The
e.
St.
Igna
tius,
The
Fou
nder
Of
Our
Soci
ety,
Call
s
This
Kin
d
Of
Me
ditat
ion
The
App
licat
ion
Of
The
Sen
ses.
He
App
lies
All
Five
;I
App
eal
Onl
y To
Two
, To
Whi
ch I
Add
The
Ope
rati
on
Of
The
Min
d.
No
w,
To
Faci
litat
e
This
Hol
y
Exe
rcis
e
We
Mus
t
Obs
erve
The
Foll
owi
ng
Rul
es:
We
Mus
t
Kno
w
The
Hist
ory
Of
The
Pass
ion
—
Tha
t Is,
Wh
at Is
Said
And
Wh
at Is
Don
e In
Eac
h
Mys
tery.
We
Can
Divi
de
The
Pass
ion
Into
Sev
en
Part
s,
For
The
Sev
en
Day
s Of
The
Wee
k,
Me
ditat
ing
Upo
n
Two
Mys
terie
s
Eac
h
Day
,
One
In
The
Mor
ning
And
The
Oth
er
In
The
Eve
ning
.
Pers
ons
Wh
o
Ma
ke
Onl
y
One
Me
ditat
ion,
And
To
Wh
om
One
Mys
tery
Fur
nish
es
Mat
ter
For
One
Or
For
Sev
eral
Day
s,
Ma
y
Dev
ote
Two
Wee
ks
Or
Eve
n
The
Wh
ole
Mo
nth
To
The
Me
ditat
ion
Of
All
The
Pass
ion;
And
The
y
Sho
uld
Beg
in
In
The
Sam
e
Wa
y
Eac
h
Wee
k
Or
Eac
h
Mo
nth.
We
Mus
t
Be
war
e Of
Ent
erin
g
Upo
n
Me
ditat
ion
To
See
k
Sen
sibl
e
Fav
ors
And
Con
sola
tion
;
Our
Pur
pos
e
Mus
t Be
To
Hon
or
Jesu
s
Chri
st,
By
Our
Pres
enc
e To
Con
sole
Him
For
The
Part
We
Hav
e
Tak
en
In
His
Suff
erin
gs,
To
Lea
rn
Fro
m
His
Exa
mpl
e,
And
To
Be
Inci
ted
To
Prac
tice
His
Virt
ues.
Afte
r
Rea
ding
The
Hist
ory
Of
A
Mys
tery
Of
The
Pass
ion
We
Sho
uld
Qui
etly
Con
side
r
Wh
at Is
Taki
ng
Plac
e
And
List
en
To
Wh
at Is
Said
As
If
We
Wer
e
Pres
ent
At
The
Sorr
owf
ul
Spe
ctac
le;
The
n
App
ly
The
Rea
son
To
The
Con
side
rati
on
Of
The
Mys
tery
;
The
n
Pro
duc
e
Aff
ecti
ons
And
Res
olut
ions
In
Con
for
mit
y
Wit
h
The
Mys
tery.
If
The
Rea
ding
Of
The
Hist
ory
Exc
ites
A
Sent
ime
nt
Of
Dev
otio
n In
You
r
Hea
rt,
Dw
ell
Upo
n It
And
Go
No
Furt
her.
If It
Is
Un
mov
ed,
Pass
On
To
The
Me
ditat
ion
Of
The
Mys
tery.
Beg
in
By
App
lyin
g
The
Sen
se
Of
Sig
ht;
The
n
Hea
r
Wh
at Is
Said
;
The
n
Con
side
r
The
Circ
ums
tanc
es
Of
The
Mys
tery.
if
The
Hea
rt
Con
tinu
es
Un
mov
ed,
It Is
Wel
l To
Rec
ite
Cert
ain
Pra
yers
Fitt
ed
To
Pro
duc
e
Aff
ecti
ons.
Fina
lly
Det
erm
ine
Upo
n
The
Prac
tice
s
And
Res
olut
ions
:
The
y
Are
The
Chi
ef
Frui
t Of
Me
ditat
ion;
The
refo
re
The
y
Mus
t
Nev
er
Be
Omi
tted.
The
Dev
otio
n
Of
The
Pass
ion
Ma
y
Ser
ve
Not
Onl
y
As
Me
ditat
ion,
But
Als
o
Fur
nish
A
Dev
out
Mea
ns
Of
Assi
stin
g At
Mas
s,
Part
icul
arly
Wh
en
You
Are
To
Rec
eive
Hol
y
Co
mm
unio
n.
Con
side
r
Our
Savi
or
In
You
r
Hea
rt,
In
The
Mys
tery
You
Hav
e
Bee
n
Con
tem
plati
ng
Ado
re
Him
,
And
Tha
nk
Him
Tha
t He
Will
ed
To
End
ure
So
Mu
ch
For
Lov
e Of
You
.
You
Ma
y
App
ly
The
Dev
otio
n In
The
Sam
e
Wa
y In
You
r
Visi
ts
To
The
Bles
sed
Sacr
ame
nt.
You
Will
Fin
d
Mu
ch
Con
sola
tion
In
Con
tem
plati
ng
Our
Savi
or
In
The
Mys
tery
Whi
ch
Has
Bee
n
The
Sub
ject
Of
You
r
Mor
ning
Me
ditat
ion.

Thir
d
Inst
ruct
ion.
Wh
at
The
y
Sho
uld
Do
Wh
o
Can
not
Me
ditat
e
On
The
Pass
ion.

I
Fin
d
The
re
Are
Two
Clas
ses
Of
Pers
ons
Wh
o
Exc
use
The
mse
lves
Fro
m
Me
ditat
ing
On
The
Pass
ion
Of
Our
Savi
or.
The
Firs
t
Are
Tho
se
Wh
o
Are
Not
Yet
Acc
usto
med
To
Me
ditat
e,
And
Wh
o,
Fro
m
Wa
nt
Of
Stu
dy,
Or
Cap
acit
y,
Or
Inte
llige
nce,
Or
Abil
ity
To
Rea
son,
Or
Bec
ause
Of
A
Liv
ely
Ima
gina
tion
, Or,
Fina
lly,
Bec
ause
Of
A
Har
d,
Inse
nsib
le
Hea
rt,
Can
not
Fix
The
ir
Min
ds
On
The
se
Mys
terie
s.
The
re
Are
Dire
ctor
s
Wh
o
Cou
nsel
Suc
h
Pers
ons
To
Aba
ndo
n
All
Sub
ject
s Of
Me
ditat
ion
And
To
Ma
ke
No
Effo
rt
To
Thi
nk
Of
Any
thin
g.
This
Ma
y
Be
Goo
d
Adv
ice
For
Sou
ls
Adv
anc
ed
In
Perf
ecti
on,
But
Is
Ver
y
Per
nici
ous
For
Beg
inne
rs:
It
Intr
odu
ces
The
Sou
l
Into
A
Stat
e Of
Cri
min
al
Idle
ness
And
Of
Fals
e
Pea
ce
Inst
ead
Of
Nou
rishi
ng
It
Wit
h
Goo
d
Tho
ught
s
And
Hol
y
Aff
ecti
ons.
It Is
Con
trar
y To
All
The
Prin
cipl
es
Of
Nat
ure,
Of
Gra
ce,
And
Of
Fait
h. It
Rui
ns
The
Fou
ndat
ions
Of
The
Spir
itual
Life
And
Ope
ns
The
Doo
r To
Inn
ume
rabl
e
Illus
ions
And
Dist
racti
ons.
It
Dea
den
s
The
Pass
ions
Inst
ead
Of
Con
quer
ing
The
m.
It
Lull
s
Vic
es
Inst
ead
Of
Stifl
ing
The
m.
It
Flat
ters
Nat
ure,
And
Inst
ead
Of
Rais
ing
The
Sou
l To
Tru
e
Perf
ecti
on
Brin
gs It
To
The
Ver
ge
Of
Dan
gero
us
Prec
ipic
es.
It Is
Not
Nec
essa
ry
To
Giv
e
The
Opi
nion
Of
Spir
itual
Aut
hori
ties
On
This
Sub
ject.
Co
mm
ons
ense
And
Our
Nat
ural
Inte
llige
nce
Are
Suff
icie
nt
To
Sho
w
Us
Tha
t
We
Can
Rest
Onl
y
Afte
r
We
Hav
e
Lab
ored
;
Tha
t
We
Rea
p
Onl
y
Afte
r
We
Hav
e
Sow
n;
Tha
t
We
Fin
d
The
Trea
sure
Of
The
Gos
pel
Onl
y
By
Sear
chin
g
For
It;
Tha
t
We
Bec
ome
Mas
ters
Onl
y
Afte
r
We
Hav
e
Bee
n
Dis
cipl
es.
Fear
Is
The
Beg
inni
ng
Of
Wis
dom
And
The
Fou
ndat
ion
Of
Holi
ness
.
The
Con
vers
ion
Of
The
Sin
ner
Doe
s
Not
Usu
ally
Beg
in
Thr
oug
h
Lov
e,
But
Thr
oug
h
Fear
Of
God
's
Jud
gme
nts.
Onl
y
Mos
es
Dar
es
Asc
end
Mo
unt
Sina
i
And
Ent
er
Into
The
Mys
teri
ous
Dar
kne
ss
Wh
ere
One
Beh
olds
God
Fac
e To
Fac
e
And
Con
vers
es
Wit
h
Him
As
Frie
nd
Wit
h
Frie
nd.
The
Gro
ss
And
Car
nal
Peo
ple
Beh
eld
The
Lig
ht
At
A
Dist
anc
e
And
Tre
mbl
ed
At
The
Sou
nd
Of
The
Terr
ible
Thu
nder
s.
The
y
Wer
e
Eve
n
For
bidd
en
To
App
roac
h
The
Foo
t Of
The
Mo
unta
in
Und
er
Pain
Of
Dea
th;
Whi
ch
Sho
ws
Us
Tha
t
Onl
y
Pur
e
And
Hol
y
Sou
ls
Ma
y
Asp
ire
To
This
Uni
on.
This
Is
The
Doc
trin
e Of
St.
Tho
mas
, Of
St.
Aug
usti
ne,
Of
St.
Bon
ave
ntur
e,
And
Of
All
The
olog
ians
.
The
y
Tea
ch
Tha
t It
Is
Wit
h
Gra
ce
As
Wit
h
Nat
ure,
Wh
ere
The
Inst
rum
ent
Mus
t Be
Pre
pare
d
Eve
n To
Pen
etrat
e
Mat
ter.
St.
Ber
nard
Con
side
rs
Sou
ls
Mos
t
Aud
acio
us,
Pres
ump
tuou
s,
And
Ras
h
Wh
o,
Tho
ugh
Still
Unp
urifi
ed
Fro
m
The
ir
Vic
es,
Dar
e To
Asp
ire
To
The
Posi
tion
Of
Spo
use
And
Ask
Tha
t
The
Divi
ne
Brid
egro
om
"Kis
s
The
m
Wit
h
The
Kiss
Of
His
Mo
uth.
”
He
Tell
s
The
m
The
y
Sho
uld
Kiss
The
Feet
Of
Jesu
s
By
Pen
anc
e
Bef
ore
Ven
turi
ng
To
Kiss
His
Han
ds,
And
Afte
rwa
rds
Kiss
His
Han
ds
By
Goo
d
Wor
ks
Bef
ore
The
y
Ma
y
Kiss
His
Mo
uth.
In A
Wor
d,
He
Wo
uld
Hav
e
The
m
Pur
ge
The
Min
d
Of
Its
Erro
rs
By
The
Me
ditat
ion
Of
Chri
stia
n
Trut
hs,
And
The
Hea
rt
Of
Its
Evil
Incl
inati
ons
By
Con
tinu
al
Mor
tific
atio
n;
He
Wo
uld
Hav
e
The
m
Pray
,
See
k,
Des
ire,
Sen
d
Fort
h
Con
tinu
al
Sig
hs,
And
Stru
ggle
Wit
hout
Res
pite
Aga
inst
The
ir
Pass
ions
,
Bef
ore
The
y
Asp
ire
To
The
Rep
ose
Of
Con
tem
plati
on.
The
refo
re
The
y
Wh
o
Asp
ire
To
Perf
ecti
on
Mus
t
Beg
in
By
Me
ditat
ing
On
The
Gre
at
Trut
hs
Of
Reli
gion
In
Ord
er
To
Det
ach
The
mse
lves
Fro
m
The
Wor
ld,
And
To
Rec
ogni
ze
Its
Fals
e
Ma
xim
s.
The
y
Mus
t
Pon
der
And
Car
eful
ly
Wei
gh
The
End
For
Whi
ch
God
Has
Plac
ed
The
m
In
This
Wor
ld;
Con
side
r
Suc
h
Trut
hs
As
Dea
th,
Jud
gme
nt,
The
Eter
nity
Of
Pun
ish
men
t,
The
Mal
ice
Of
Sin
And
The
Pun
ish
men
t
Whi
ch
God
Has
Infli
cted
Upo
n It
Sinc
e
The
Beg
inni
ng
Of
The
Wor
ld,
The
Sma
ll
Nu
mbe
r Of
The
Elec
t,
The
Van
ity
And
Infi
delit
y
Of
Cre
atur
es,
The
Gra
ces
The
y
Hav
e
Rec
eive
d
And
The
Acc
ount
The
y
Will
Hav
e To
Ren
der
Of
The
m.
Wh
en
Suc
h
Refl
ecti
ons
Hav
e
Insp
ired
The
m
Wit
h
Gre
at
Hor
ror
Of
Sin,
The
y
Sho
uld
Con
tem
plat
e
Jesu
s
Chri
st,
The
Gre
at
Mo
del
And
Exe
mpl
ar
Wh
om
God
Co
mm
and
s Us
To
Imit
ate.
Let
The
m
Me
ditat
e
Upo
n
His
Acti
ons
And
His
Wor
ds,
But
Prin
cipa
lly
On
His
Pass
ion,
To
Exc
ite
The
mse
lves
To
The
Prac
tice
Of
Virt
ue,
As
Wel
l As
To
Be
Stre
ngth
ene
d In
The
ir
Stru
ggle
s
And
Con
sole
d In
The
ir
Tria
ls.
But
The
y
Mus
t
Bea
r In
Min
d
Two
Thi
ngs.
One
Is,
To
Be
Fait
hful
To
The
ir
Me
ditat
ion
And
Nev
er
To
Aba
ndo
n It,
Wh
atev
er
Diff
icult
ies
The
y
Exp
erie
nce;
The
Oth
er
Is,
Nev
er,
As I
Hav
e
Said
, To
See
k
The
ir
Ow
n
Sati
sfac
tion
In
Me
ditat
ion,
But
Onl
y
The
Hon
or
And
Glo
ry
Of
God
,
Wh
o
Has
Ma
nife
sted
An
Extr
eme
Des
ire
To
Hav
e
Us
Co
mpa
ssio
nate
His
Sorr
ows
. If
He
Stri
kes
The
ir
Hea
rts
Wit
h
The
Rod
Of
Mos
es,
Tha
t Is,
Wit
h
The
Cro
ss,
Wer
e
The
y
Of
Roc
k,
The
y
Will
Bre
ak
Fort
h
Into
A
Torr
ent
Of
Tear
s,
And
The
y
Will
Fin
d In
The
Wo
und
s Of
The
Savi
or
The
Oil
And
Hon
ey
Of
Dev
otio
n.
Jesu
s Is
The
Way
,
The
Trut
h,
And
The
Life
. He
Is
The
Wa
y
For
Beg
inne
rs;
He
Is
The
Trut
h
For
Tho
se
Wh
o
Are
Adv
anc
ed;
He
Is
The
Life
For
The
Perf
ect.
This
, It
See
ms
To
Me,
Is
Wh
at
The
y
Hav
e To
Do
Wh
o
Are
Not
Vers
ed
In
Spir
itual
Thi
ngs
And
Wh
o
Asp
ire
To
Perf
ecti
on.

Fou
rth
Inst
ruct
ion.
Wh
at
The
y
Sho
uld
Do
Wh
o
Hav
e
Cea
sed
To
Be
Abl
e To
Me
ditat
e
On
The
Pass
ion.

The
re
Are
Oth
ers
To
Wh
om,
At
One
Tim
e,
No
Dev
otio
n
App
eale
d
Mor
e
Ten
derl
y
Tha
n
Tha
t Of
Cal
vary
;
The
y
Dra
nk
Wit
h
Joy
Of
The
Livi
ng
Wat
er
Fro
m
This
Divi
ne
Sou
rce.
And
The
nA
Tim
e
Co
mes
Wh
en
The
y
Fall
Into
Suc
h
Inse
nsib
ility
Tow
ards
The
se
Divi
ne
Mys
terie
s
Tha
t
The
y
Can
No
Lon
ger
App
ly
The
ir
Min
ds
To
The
m
Or
Reli
sh
The
ir
Swe
etne
ss.
The
Tou
chin
g
Obj
ects
Whi
ch
For
mer
ly
Mo
ved
The
m
To
Tear
s
No
Lon
ger
Ma
ke
Any
Imp
ress
ion
Upo
n
The
ir
Hea
rts.
In
Vai
n
Do
The
y
See
k
This
Divi
ne
Sou
rce;
It Is
As
If It
Wer
e
Drie
d
Or
Clo
sed
To
The
m;
It
Awa
ken
s
No
Sent
ime
nt
Of
Co
mpa
ssio
n
Or
Dev
otio
n In
The
ir
Hea
rts.
Wh
at
Are
Sou
ls
To
Do
Wh
o
Fin
d
The
mse
lves
In
This
Stat
e?
The
Mos
t
Enli
ghte
ned
Mas
ters
Of
The
Spir
itual
Life
Are
Of
The
Opi
nion
Tha
t If
Suc
h
Pers
ons
Are
Full
y
Con
vinc
ed
Of
All
The
Trut
hs
Of
Our
Hol
y
Reli
gion
, If
The
y
Hav
e
Lon
g
Stri
ven
Aga
inst
The
ir
Pass
ions
,
And
If
The
y
Are
Perf
ectl
y
Aba
ndo
ned
To
The
Pro
vide
nce
Of
God
,
The
y
Ma
y
Re
mai
n
Pea
cefu
lly
In
His
Pres
enc
e,
And
Rep
ose
Qui
etly
On
His
Bre
ast,
Wit
hout
Con
strai
ning
Eith
er
The
ir
Hea
rt
Or
The
ir
Min
d To
Ma
ke
Any
Effo
rt.
For
We
Mus
t
Not
Ima
gine
The
Rep
ose
Of
Suc
h
Sou
ls
To
Be
Pur
e
Idle
ness
.
The
Min
d Is
Nev
er
Inac
tive.
It
Act
s In
This
Stat
e,
But
In A
Qui
et,
Spir
itual
,
Imp
erce
ptib
le
Ma
nner
Whi
ch
Is
Kno
wn
Onl
y
By
Sou
ls
Wh
om
God
Has
Rais
ed
Abo
ve
The
Sen
ses;
Wh
o
Hav
e
Bee
n
Intr
odu
ced,
As
Hol
y
Scri
ptur
e
Say
s,
Into
The
"
Win
e
Cell
ar "
Of
The
Brid
egro
om.
St.
Fra
ncis
De
Sale
s
Co
mpa
res
Suc
h
Sou
ls
To
Pers
ons
In A
Shi
p,
Wh
o
Ma
ke
Mor
e
Pro
gres
s
Eve
n In
Slee
p
Tha
n
The
Best
Tra
vell
er
Can
Acc
omp
lish
In
Wal
king
And
Run
ning
. If
You
Ask
Wh
at A
Sou
l
Doe
s In
This
Mys
teri
ous
Rep
ose,
I
Will
Tell
You
In A
Few
Wor
ds.
It
Mor
tifie
s
All
Its
Pass
ions
And
Rep
ress
es
All
The
Mo
vem
ents
Of
Nat
ure
In
Ord
er
Not
To
Dist
urb
The
Ope
rati
ons
Of
The
Hol
y
Spir
it,
Wh
o
Nev
er
Fail
s To
Fill
A
Sou
l
Wit
h
His
Divi
ne
Pres
enc
e
Wh
en
He
Fin
ds It
Voi
d
Of
Cre
atur
es.
The
Full
Effe
ct
Of
His
Pow
er Is
Rea
lize
d
By
A
Hea
rt
Tha
t
Doe
s
Not
hing
To
Hin
der
His
Divi
ne
Ope
rati
ons.
It
Rep
els
All
Dist
racti
ons
Tha
t
Are
Pres
ente
d To
The
Min
d,
And
Shu
ts
Out
The
Ima
ge
Of
All
Obj
ects
Lik
ely
To
Div
ert
It
Fro
m
Its
Inti
mat
e
Uni
on
Wit
h
God
.
It
Infli
cts
A
Spe
cies
Of
Mar
tyrd
om
On
Nat
ure,
Sile
ncin
g
All
Its
Tho
ught
s,
Stifl
ing
All
Its
Des
ires,
And
Sus
pen
ding
All
Its
Ope
rati
ons,
Tha
t It
Ma
y
Be
Pos
sess
ed,
Mo
ved,
And
Ani
mat
ed
Onl
y
By
God
.
It
Los
es
Itsel
f,
Buri
es
And
Ann
ihila
tes
Itsel
f, In
God
. It
Die
s To
Itsel
f,
See
king
Onl
y
The
Acc
omp
lish
men
t Of
God
's
Will
,
Whi
ch
It
Lea
rns
Thr
oug
h
The
One
Wh
o
Gov
erns
It,
Thr
oug
h
The
Attr
acti
on
Whi
ch
It
Feel
s,
And
Thr
oug
h Its
Inab
ility
To
Pra
y In
Any
Oth
er
Way
.
It
Off
ers
God
The
Sacr
ifice
Of
All
Its
Pow
ers,
Its
Tho
ught
s,
Its
Des
ires,
Its
Acti
ons,
Bei
ng
Lik
eA
Vict
im
Tha
t Is
Slai
n,
Bur
ned,
And
Con
sum
ed
On
The
Alta
r Of
His
Lov
e. It
Nev
er
Cea
ses
To
Kee
p Its
Hea
rt
Voi
d
Of
Self
And
Of
All
Cre
atur
es,
Tha
t It
Ma
y
Be
Fill
ed
Wit
h
The
Spir
it
Of
God
.
It
Pres
ents
Itsel
f
Bef
ore
God
As
An
Un
writ
ten
Pag
e
Upo
n
Whi
ch
He
Ma
y
Imp
rint
Wh
at
Fig
ures
And
Cha
ract
ers
He
Will
; As
A
Bla
nk,
Im
mov
able
Can
vas
Upo
n
Whi
ch
The
Divi
ne
Arti
st
Ma
y
Trac
e
His
Ow
n
Ima
ge;
As
A
Spo
tless
Mir
ror
Upo
n
Whi
ch
The
Hea
venl
y
Sun
She
ds
All
Its
Ray
s
And
Tra
nsfo
rms
It
Into
Ano
ther
Sun
Lik
e
Itsel
f.
It
Slee
ps
So
Cal
mly
And
Prof
oun
dly
On
The
Bre
ast
Of
Its
Spo
use
Tha
t
The
Hou
rs
See
m
As
Mo
men
ts,
And
It
Co
mes
Fort
h
Fro
m
This
Rep
ose
As
Stro
ng
And
Rob
ust
As
A
Ma
n
Fro
m
Bod
ily
Slee
p,
And
Wh
o,
Tho
ugh
App
aren
tly
Idle
Dur
ing
The
se
Hou
rs
Of
Rep
ose,
Is,
Nev
erth
eles
s,
Ren
ewi
ng
His
Pow
ers
And
Doe
s
Not
Dee
m
The
Tim
e
Lost
Tho
ugh
The
Wh
ole
Nig
ht
Has
Bee
n
Giv
en
To
Uni
nter
rupt
ed
Slee
p.
It
Re
mai
ns
Lost
In
The
Divi
nity
Of
God
Lik
eA
Riv
er
Whi
ch
Has
Rea
che
d
The
Oce
an,
On
The
Mig
hty
Bos
om
Of
Whi
ch
It Is
Bor
ne
And
Rest
s
Afte
r Its
Wea
ry
Cou
rse
Ove
r
Mo
unta
in
And
Vale
.
It Is
Unit
ed
Wit
h
God
, In
A
Mea
sure
,
Lik
e
The
Sain
ts In
Hea
ven
—
Tha
t Is,
In A
Clo
se
And
Im
med
iate
Uni
on.
It
Pro
duc
es,
In
An
Emi
nent
Deg
ree,
Act
s Of
All
The
Virt
ues:
Of
Fait
h,
Plu
ngin
g
Into
The
Mys
teri
ous
Dar
kne
ss
Whi
ch
Env
elop
s
The
Thr
one
Of
God
; Of
Hop
e,
Rel
ying
Upo
n
No
Cre
atur
e,
Yet
Fin
ding
No
Sen
sibl
e
Sup
port
Fro
m
Eith
er
Hea
ven
Or
Eart
h;
Of
Cha
rity,
See
king
God
Onl
y
And
Des
irin
g
No
Sen
sibl
e
Con
sola
tion
; Of
Hu
mili
ty,
Hu
mbl
ing
And
Ann
ihila
ting
Itsel
f In
The
Pres
enc
e Of
God
Wit
h
The
Kno
wle
dge
Of
Itsel
f;
Of
Pov
erty,
Hav
ing
Not
hing
And
Des
irin
g
Not
hing
; Of
Mor
tific
atio
n,
Kee
ping
All
Its
Pass
ions
Ensl
ave
d;
Of
Pati
enc
e,
Suff
erin
g
All
The
Dist
racti
ons
Whi
ch
The
Evil
One
Cre
ates
In
Its
Min
d To
Dist
urb
Its
Pea
ce;
Of
Con
for
mit
y To
The
Will
Of
God
,
Aba
ndo
ning
Itsel
f To
His
Gui
dan
ce
And
Des
irin
g
Onl
y To
Plea
se
Him
.
And
So
It Is
Wit
h
All
Oth
er
Virt
ues:
The
Sou
l
Prac
tice
s
The
m
In
An
Emi
nent
Deg
ree
Tho
ugh
It
See
ms
To
Be
In A
Stat
e Of
Inac
tion
And
Slee
p.
But
The
Prin
cipa
l
Occ
upat
ion
Of
The
Sou
l In
This
Mys
tical
Rep
ose,
And
Whi
ch
Incl
ude
s
All
Tha
t
We
Cou
ld
Say
On
The
Sub
ject,
Is
The
Enj
oym
ent
Of
God
.
Act
s Of
Virt
ue
Are
Goo
d In
The
ir
Tim
e
And
For
All
Kin
ds
Of
Pers
ons;
But
The
re
Are
So
me
Mor
e
Perf
ect
Tha
n
Oth
ers.
An
Act
Of
Lov
e Of
God
Is
Inco
ntes
tabl
y
The
Nob
lest
Of
All;
But
Am
ong
Act
s Of
Lov
e
The
re Is
One
Whi
ch
In
Mer
it
And
Dig
nity
Exc
eeds
All
The
Oth
ers
—
Viz.
,
The
Enj
oym
ent
Of
God
,
For
It
Unit
es
The
Sou
l To
Its
Fina
l
End
,
Whi
ch
Con
stitu
tes
The
Perf
ecti
on
And
Hap
pine
ss
Of
Ma
n.
But
This
Enj
oym
ent
Is
Not
A
Sud
den
Brie
f
Em
otio
n
Lik
e
The
Oth
er
Act
s Of
Lov
e
Pro
duc
ed
In
The
Fer
vor
Of
Dev
otio
n; It
Is A
Pea
cefu
l,
Tra
nqui
l
Rep
ose
In
God
Lik
e
Tha
t Of
The
Bles
sed
In
Hea
ven.
This
Ma
nner
Of
Pra
yer,
The
refo
re,
Ma
y
Be
Call
ed
A
Con
tinu
al
And
Uni
nter
rupt
ed
Exe
rcis
e Of
The
Lov
e Of
God
,
Thr
oug
h
Whi
ch
The
Sou
l
Enj
oys
Its
Sov
erei
gn
Goo
d
And
Its
Fina
l
End
, In
The
Rep
ose
Of
All
Its
Pow
ers,
In
The
Ann
ihila
tion
Of
All
Its
Des
ires,
And
In
The
Aba
ndo
nme
nt
Of
Itsel
f To
All
The
Des
igns
Of
God
,
Whi
ch
St.
Fra
ncis
De
Sale
s
Call
s
"Re
mitt
ing
One
's
Sou
l
Into
The
Han
ds
Of
God
.”
This
Is
Wh
at A
Sou
l
Doe
s In
Tha
t
Pra
yer,
Whi
ch
Pers
ons
Of
Mor
e
Lea
rnin
g
Tha
n
Exp
erie
nce
Cen
sure
As
Idle
.
The
y
Are
Pro
mpt
ed
By
The
Zeal
Whi
ch
Imp
elle
d
Mar
tha
To
Tax
Her
Sist
er
Mar
y
Wit
h
Idle
ness
As
She
Sat
At
The
Feet
Of
Our
Savi
or,
List
enin
g To
The
Inef
fabl
e
Wor
ds
Whi
ch
Fell
Fro
m
His
Lips
. St,
Ber
nard
Wis
ely
Re
mar
ks
In
Reg
ard
To
Suc
h
Pers
ons:
“if
Any
One
Cen
sure
The
Rep
ose
Of
The
Sou
l In
Con
tem
plati
on
As
Idle
, Be
Sur
e
He
Is A
Car
nal
Ma
n
Wit
h
No
Kno
wle
dge
Wh
atev
er
Of
The
Wor
king
s Of
The
Spir
it
Of
God
.
Let
Him
Hee
d
Our
Lor
d's
Wor
ds
To
Mar
tha:
'mar
y
Has
Cho
sen
The
Best
Part
,
Whi
ch
Shal
l
Not
Be
Tak
en
Awa
y
Fro
m
Her.
'"
The
y
Wh
o
Cen
sure
This
Rep
ose
Con
fess
,
Fra
nkly
Eno
ugh,
Tha
t
The
y
Hav
e
No
Exp
erie
nce
Of
It
And
Prid
e
The
mse
lves
On
Rou
ndly
Ack
now
ledg
ing
It.
Yet
The
Sam
e St.
Ber
nard
And
All
Spir
itual
Writ
ers
Afte
r
Him
Insi
st
Tha
t
This
Scie
nce
Is
Acq
uire
d
Onl
y
By
Exp
erie
nce,
And
Tha
t
The
y
Wh
o
Hav
e
No
Exp
erie
nce
Of
It
Hav
e
No
Kno
wle
dge
Of
It,
And
Can
No
Mor
e
Jud
ge
Of
It
Tha
n,
The
Blin
d
Can
Jud
ge
Of
Col
ors.
No
w,
Is It
Wis
e, Is
It
Just
, To
Cen
sure
A
Thi
ng
Of
Whi
ch
We
Hav
e
No
Kno
wle
dge,
And
To
Con
dem
n
Wh
at
We
Do
Not
Und
erst
and
?

Fift
h
Inst
ruct
ion.
In
Wh
at
Ma
nner
Perf
ect
Sou
ls
Ma
y
Me
ditat
e
On
The
Pass
ion
Of
Our
Savi
or.

This
Inst
ruct
ion
Will
Ma
ke
The
Prec
edin
g
Inst
ruct
ion
Mor
e
Cle
ar,
And
Aff
ord,
I
Hop
e,
Mu
ch
Con
sola
tion
To
Cert
ain
Sou
ls
Wh
o
Grie
ve
Tha
t
The
y
Can
not
Me
ditat
e
On
The
Pass
ion
Of
Our
Lor
d.
I
Call
,
Wit
h
St.
Jero
me,
A
Perf
ect
Sou
l
Not
One
Tha
t
Dis
cov
ers
Onl
y
Virt
ues
In
Itsel
f,
Tha
t,
Lik
e
The
Pha
rise
e, Is
Dist
ingu
ishe
d
Fro
m
The
Rest
Of
Me
n
Onl
y
By
Its
Pen
anc
es
And
Goo
d
Wor
ks,
But
One
Tha
t
Perf
ectl
y
Rec
ogni
zes
Its
Not
hing
ness
And
Its
Imp
erfe
ctio
n;
Tha
t
Feel
s
The
Wei
ght
Of
Its
Mis
ery,
Of
Its
Pass
ions
,
And
Of
Its
Evil
Hab
its;
Tha
t
Con
side
rs
Itsel
f As
Fill
ed
Wit
h
Vic
es
And
Faul
ts;
Tha
t
Beli
eves
Itsel
f
The
Mos
t
Unf
aith
ful,
The
Mos
t
Ung
rate
ful,
The
Bas
est
Of
Cre
atur
es;
Tha
t,
Far
Fro
m
Bei
ng
Sati
sfie
d
Wit
h
Itsel
f Or
Daz
zled
By
The
Sple
ndo
r Of
Its
Virt
ues,
Reg
ards
Itsel
f As
An
Aby
ss
Of
Pov
erty,
Wea
kne
ss,
And
Mal
ice;
Tha
t
Dist
ingu
ishe
s
Itsel
f
Fro
m
Oth
ers
Onl
y
By
Its
Hu
mili
ty,
Its
Obe
dien
ce,
Its
Disi
nter
este
d
Ser
vice
, Its
Con
fide
nce
In
God
And
Its
Aba
ndo
nme
nt
To
His
Pro
vide
nce,
And
,
Abo
ve
All,
By
A
Sinc
ere,
Con
stan
t,
Fir
m
Des
ire
To
Do
God
's
Will
In
All
Thi
ngs,
Ho
wev
er
The
y
Ma
y
Th
wart
Its
Nat
ural
Incl
inati
ons.
This
Is
Wh
at I
Con
side
r
Bei
ng
Hol
y
And
Perf
ect;
For
Hu
mili
ty Is
The
Fou
ndat
ion
Of
Perf
ecti
on,
And
One
Wh
o Is
Hu
mbl
e
Trul
y
Beli
eves
,
Wit
h
St.
Paul
,
Tha
t He
Is
The
Gre
ates
t Of
All
Sin
ners
.
No
w,
Wh
atev
er
Cert
ain
Mys
tical
Writ
ers
Ma
y
Say
To
The
Con
trar
y, I
Hol
d,
Wit
h
St.
Bon
ave
ntur
e
And
St.
Tere
sa,
Tha
t
Sou
ls In
A
Stat
e Of
Uni
on
And
Rais
ed
By
God
To
An
Emi
nent
Deg
ree
Of
Con
tem
plati
on
May
,
Wh
en
The
Divi
ne
Spo
use
Doe
s
Not
Bin
d
The
ir
Pow
ers
And
Attr
act
The
m
To
Prof
oun
d
Rec
olle
ctio
n—
May
,I
Say,
Eve
n
Do
Wel
l To
Con
side
r
Our
Lor
d In
So
me
Sce
ne
Of
His
Suff
erin
gs,
Not
As
For
mer
ly,
By
Rea
soni
ng
And
Dis
cour
sing
Upo
n
The
Mys
tery,
Or
By
Pro
duci
ng
Nu
mer
ous
Act
s Or
Exc
itin
g
Sent
ime
nts
Of
Sorr
ow
Wit
h
Mor
e Or
Les
s
Effo
rt,
But
By
Qui
etly
Pict
urin
g To
The
mse
lves
The
Son
Of
God
Suff
erin
g
For
Lov
e Of
The
m,
Reg
ardi
ng
Him
Wit
h
Ten
der
Co
mpa
ssio
n,
As
A
Frie
nd
Wh
o
Wit
ness
es
The
Suff
erin
gs
Of
A
Frie
nd,
As
A
Brid
e
Wh
o
Beh
olds
The
Brid
egro
om
Trea
ted
Wit
h
Indi
gnit
y.
It Is
Not
Nec
essa
ry,
As I
Hav
e
Said
, To
Ma
ke
Any
Effo
rt
Of
The
Hea
rt
Or
The
Ima
gina
tion
; It
Is
Suff
icie
nt
To
Cast
A
Ten
der
Loo
k
Of
Co
mpa
ssio
n
Upo
n
Jesu
s
Wh
o Is
Affl
icte
d;
For
It Is
Imp
ossi
ble
To
Loo
k
Upo
n
The
Suff
erin
gs
Of
One
We
Lov
e
Wit
hout
Bei
ng
Mo
ved
To
Co
mpa
ssio
n.
Suc
h
Was
The
Sorr
ow
Of
The
Bles
sed
Virg
in
Wh
en
She
Beh
eld
Her
Divi
ne
Son
Dyi
ng
On
Cal
vary
Bet
wee
n
Two
Thi
eves
.
The
Terr
ible
Spe
ctac
le
Pen
etrat
ed
Her
Inm
ost
Sou
l,
And
Pier
ced
It,
As
Sim
eon
Pre
dict
ed,
Wit
hA
Swo
rd
Of
Grie
f.
Yet
She
Did
Not
Bre
ak
Fort
h
Into
Plai
nts
And
Sig
hs;
She
Did
Not
Rep
roac
h
The
Jew
s
Wit
h
The
ir
Perf
idy,
The
ir
Cru
elty,
The
ir
Ingr
atitu
de.
No;
She
Sto
od
Sile
nt
At
The
Foo
t Of
The
Cro
ss,
And
Gaz
ed
Wit
h
Ten
der
Co
mpa
ssio
n
Upo
n
Her
Dea
r
Son
Ove
r
Wh
elm
ed
Wit
h
Suff
erin
gs
Whi
ch
She
Cou
ld
Not
Soo
the.
In
This
Ma
nner
Ma
y
Perf
ect
Sou
ls
Con
tem
plat
e
The
Mys
terie
s Of
The
Pass
ion
Of
Our
Savi
or.
The
y
Sho
uld
Not
Con
strai
n
The
ir
Hea
rt
To
Sig
h,
Nor
End
eav
or
To
For
ce
Tear
s
Fro
m
The
ir
Eye
s,
But
Wai
t
Unti
l
The
Spir
it
Of
God
Mo
ves
And
Insp
ires
The
m,
If
He
Plea
se,
Wit
h
Ten
der
And
Dev
out
Sent
ime
nts.

In
Trut
h, It
Is A
Grie
vou
s
Tor
men
t To
Suff
er
And
Ma
ke
No
Mo
an.
Dev
out
Sou
ls
Wh
o
Fain
Wo
uld
Sig
h
And
Reli
eve
The
ir
Ove
rcha
rged
Hea
rts
Ma
y
Do
So
Wit
hout
Scr
uple
By
Mea
ns
Of
The
Foll
owi
ng
Act
s,
But
Let
The
m
Be
Ma
de
In A
Qui
et,
Alm
ost
Imp
erce
ptib
le
Ma
nner
.
The
Firs
t Is
An
Act
Of
Tha
nks
givi
ng
To
God
The
Son
For
Hav
ing
Dei
gne
d To
End
ure
So
Mu
ch
Suff
erin
g
And
Ign
omi
ny
For
Lov
e Of
The
m.
The
Sec
ond
Is
An
Act
Of
Sorr
ow
For
Hav
ing
Cau
sed
His
Suff
erin
gs
And
His
Dea
th
By
The
Cri
mes
The
y
Hav
e
Co
mm
itted
Sinc
e
The
y
Ca
me
Into
The
Wor
ld.
The
Thir
d Is
An
Hu
mbl
e
Pra
yer
Tha
t He
Will
Dei
gn
To
App
ly
To
The
m
The
Frui
t
And
The
Mer
it
Of
The
Mys
tery
The
y
Are
Con
tem
plati
ng:
For
Exa
mpl
e, If
It Is
The
Suff
erin
g In
The
Gar
den
Of
Oliv
es,
Tha
t He
Will
Con
sole
The
m
In
The
ir
Affl
ictio
ns
And
Stre
ngth
en
The
m
In
The
ir
Co
mba
ts;
If It
Is
The
Sce
ne
Bef
ore
Cai
pha
s,
Wh
en
The
y
Stru
ck
His
Sacr
ed
Fac
e,
Tha
t He
Will
Giv
e
The
m
The
Gra
ce
To
Bea
r
Inju
ries
Wit
h
Pati
enc
e; If
It Is
His
App
eara
nce
Bef
ore
Her
od,
Tha
t He
Will
Giv
e
The
m
Gra
ce
To
Des
pise
The
Wor
ld
And
End
ure
Its
Con
tem
pt
And
Neg
lect;
If It
Is
The
Pret
oriu
m
Of
Pila
te,
Tha
t He
Will
Puri
fy
The
ir
Fles
h
Thr
oug
h
The
Ble
edin
g
Wo
und
s
Whi
ch
The
Sco
urge
s
Infli
cted
Upo
n
His
Ow
n; If
It Is
The
Carr
ying
Of
His
Cro
ss,
Tha
t He
Will
Hel
p
The
m
To
Bea
r
The
ir
Cro
ss
Afte
r
Him
; If
It Is
His
Dea
th
On
Cal
vary
,
Tha
t He
Will
Cau
se
The
m
To
Die
To
All
The
ir
Des
ires,
To
All
The
ir
Pass
ions
,
And
To
All
The
ir
Vic
es.
This
, It
See
ms
To
Me,
Is
The
Wa
y
Pio
us
Sou
ls
Ma
y
Con
tem
plat
e
The
Pass
ion
Of
Our
Lor
d.
If It
Hap
pen
Tha
t
The
y
Can
not
Fix
The
ir
Min
d
Upo
n
The
se
Sorr
owf
ul
Sub
ject
s,
But
Des
ire
To
Rest
Lik
eA
Ma
n
Ove
rco
me
Wit
h
Slee
p,
The
n,
As I
Hav
e
Said
,
The
y
Mus
t
Foll
ow
The
Attr
acti
on
Of
The
Hol
y
Spir
it,
And
Clo
se
The
ir
Eye
s To
All
Tha
t Is
Cor
pora
l
And
Sen
sibl
e,
To
Let
The
ir
Sou
l Be
Plu
nge
d In
The
Divi
nity,
Whi
ch
Is
The
End
And
Fina
l
Ter
m
To
Whi
ch
Me
ditat
ion
On
The
Trut
hs
And
The
Exa
mpl
e Of
Jesu
s
Chri
st
Lea
ds
Us;
For
He
Is
The
Way
,
The
Trut
h,
And
The
Life
;
The
Wa
y
Whi
ch
Lea
ds
To
Trut
h,
And
The
Trut
h
Whi
ch
Lea
ds
To
Life
.
The
se
Are
The
Inst
ruct
ions
Whi
ch I
Hav
e
Tho
ught
Nec
essa
ry
To
Sou
ls
Wh
o
Des
ire
To
Reli
sh
And
Prac
tice
The
Dev
otio
n
Of
Cal
vary
,
Wh
ethe
r
The
y
Are
Still
Led
By
The
Wa
y
Of
Ord
inar
y
Me
ditat
ion,
Or
Hav
e
Atta
ined
The
Stat
e Of
Uni
on
And
Con
tem
plati
on.

Fift
h
Trea
tise.

Mea
ns
Of
Acq
uiri
ng
Perf
ecti
on.
P.
Cra
sset
S.j.
We
Mus
t
Will
To
Acq
uire
It.
Spir
itual
Boo
ks
Sug
gest
A
Gre
at
Ma
ny
Mea
ns
Of
Acq
uiri
ng
Perf
ecti
on,
Yet
We
Ma
y
Say
Tha
t
The
Onl
y
Rea
l
Mea
ns
Is A
Det
erm
ined
Will
.
The
re Is
Not
hing
Diff
icult
To
A
Goo
d
Will
Assi
sted
By
The
Gra
ce
Of
God
. We
Can
not
Thi
nk
Tha
t
This
Assi
stan
ce
Will
Be
Den
ied
Us,
Sinc
e
The
Son
Of
God
Tell
s Us
We
Mus
t Be
Perf
ect
Eve
n
As
His
Hea
venl
y
Fath
er Is
Perf
ect,
And
This
We
Can
not
Be
Unl
ess
He
Hel
p
Us.

The
y
Wh
o
Will
To
Acq
uire
Perf
ecti
on.
Incl
inati
on
To
Goo
d
Doe
s
Not
Ma
ke
A
Ma
n
Rig
hteo
us,
Any
Mor
e
Tha
n
Incl
inati
on
To
Evil
Ma
kes
Him
Wic
ked.
To
Be
Goo
d
We
Mus
t
Will
Wh
at Is
Goo
d,
And
We
Are
Goo
d In
Pro
port
ion
As
We
Will
Wh
at Is
Rig
ht.
If
You
Will
To
Be
Perf
ect,
You
Mus
t
Avo
id
All
Tha
t
Tur
ns
You
Fro
m
The
Prac
tice
Of
Virt
ue,
And
Em
brac
e
All
Tha
t
Lea
ds
You
The
reto
. If
You
Do
Not
hing
It Is
Bec
ause
You
Do
Not
Will
To
Acc
omp
lish
Any
thin
g.
You
Ma
y
Hav
eA
Co
mpl
ace
nt
Ad
mir
atio
n
For
Perf
ecti
on
Wit
hout
Any
Des
ire
Or
Will
To
Be
Perf
ect.

Nec
essit
y
Of
A
Dire
ctor.
A
Ma
n
Wh
o Is
Wis
e
Will
Not
Atte
mpt
To
Go
Thr
oug
hA
Dan
gero
us
For
est
Full
Of
Tort
uou
s,
Win
ding
Path
s
Wit
hout
A
Gui
de;
A
Pru
dent
Mer
cha
nt
Will
Not
Go
To
Sea
Wit
hout
A
Goo
d
Pilo
t. If
You
Are
Wit
hout
A
Goo
d
Dire
ctor
You
Will
Mis
s
You
r
Rou
te
And
Suff
er
Shi
pwr
eck.
God
Doe
s
Not
Gov
ern
Me
n
By
Spe
cial
Rev
elati
ons.
The
Pru
den
ce
So
Nec
essa
ry
In
The
Spir
itual
Life
Is A
Grat
uito
us
Gift
Best
owe
d
Upo
n
Us
For
The
Ben
efit
Of
Oth
ers
And
Not
For
Our
selv
es.
“wo
e To
Him
Tha
t Is
Alo
ne!”
Say
s
The
Wis
e
Ma
n,
“for
Wh
en
He
Fall
eth
He
Has
Non
e To
Lift
Him
Up.
” If
He
Wa
nder
Fro
m
The
Rig
ht
Path
The
re Is
Non
e To
Brin
g
Him
Bac
k. If
He
Fall
Ill
The
re Is
Non
e To
Nur
se
Him
Bac
k To
Hea
lth.
If
Ene
mie
s
Atta
ck
Him
The
re Is
Non
e To
Def
end
Him
.
Cho
ose,
The
refo
re,
A
Wis
e
Dire
ctor
And
Obe
y
Him
Fait
hful
ly.
We
Mus
t
Rec
ogni
ze
Our
Imp
erfe
ctio
n
And
Mis
ery.
The
re
Are
So
me
Sou
ls
Wh
o
Hop
e To
Bec
ome
Perf
ect
In A
Day
. As
Lon
g
As
We
Hav
e
Ene
mie
s
We
Mus
t
Co
mba
t
The
m:
As
Lon
g
As
We
Hav
e
Vic
es
And
Faul
ts
We
Mus
t
Resi
st
The
m,
And
We
Are
Free
Fro
m
The
m
Onl
y At
The
Hou
r Of
Dea
th;
So
Mu
ch
So,
Tha
t
Perf
ecti
on
Alm
ost
Con
sists
In
Rec
ogni
zing
Our
Mis
ery
And
Hu
mbl
ing
Our
selv
es
For
It
Bef
ore
God
.I
Fear
Mu
ch
For
Tho
se
Sou
ls
Wh
o
Ima
gine
The
y
Hav
e
Atta
ined
Perf
ecti
on
And
Wh
o
Co
mpl
ace
ntly
Reg
ard
The
ir
Virt
ues.
I
Am
Of
The
Opi
nion
Of
St.
Ber
nard
,
Tha
t
"On
e
Wh
o
Thi
nks
He
Lac
ks
Not
hing
Lac
ks
Eve
ryth
ing.
”
In
The
Spir
itual
Life
A
Sou
l Is
Ill
Inde
ed
Tha
t
Beli
eves
Itsel
f In
Perf
ect
Hea
lth,
And
Vici
ous
Inde
ed
If It
Thi
nk
Itsel
f
Dev
oid
Of
Any
Vic
e,
For
It Is
Infe
sted
Wit
h
Prid
e,
Whi
ch
Brin
gs
All
Vic
es
In
Its
Trai
n.

We
Mus
t Be
Fait
hful
In
Littl
e
Thi
ngs.
Gre
at
Thi
ngs
Dep
end
Upo
n
Littl
e
Thi
ngs,
And
Littl
e
Thi
ngs
Lea
d To
Gre
at.
You
Will
Ma
ke
Gre
at
Pro
gres
s In
Virt
ue
If
You
Are
Fait
hful
In
Littl
e
Thi
ngs.
“he
Tha
t Is
Fait
hful
In
Tha
t
Whi
ch
Is
Lea
st,"
Say
s
Our
Lor
d,
"Is
Fait
hful
Als
o In
Tha
t
Whi
ch
Is
Gre
ater.
”
Wh
at
Exc
use
Ma
y
You
Off
er
For
Not
Bei
ng
Perf
ect,
Sinc
e
God
Onl
y
Ask
s Of
You
Wh
at Is
Eas
y
And
Wit
hin
You
r
Pow
er?
Do
Wh
at
You
Can
,
And
Wh
at
You
Are
Una
ble
To
Do
God
Will
Do
For
You
. Do
Wh
at Is
Eas
y
And
God
Will
Do
Wh
at Is
Diff
icult
. If
You
Des
pise
Ven
ial
Faul
ts
You
Will
Inev
itabl
y
Fall
Into
Grie
vou
s
Sins
.

We
Mus
t
Kee
p
Our
selv
es
In
The
Pres
enc
e Of
God
.
"Wa
lk
Bef
ore
Me,
"
Said
God
To
Abr
aha
m,
"An
d
Be
Perf
ect.
”
You
Will
Be
Perf
ect
If
You
Wal
k
Bef
ore
God
And
Alw
ays
Kee
p
You
rself
In
His
Pres
enc
e.
God
Is
In
The
Dep
th
Of
You
r
Sou
l:
You
Will
Fin
d
Him
If
You
Ent
er
Into
You
rself
By
Rec
olle
ctio
n;
You
I
Will
Los
e
Him
If
You
r
Tho
ught
s
Are
Abr
oad
And
You
Are
Occ
upie
d
Wit
h
Ext
erio
r
Thi
ngs.
He
Is
Plea
sed
To
Dw
ell
In
Soli
tude
And
Sile
nce.
It Is
Cre
atur
es
Tha
t
Rob
Us
Of
Him
;
Fly
The
m
And
You
Will
Pos
sess
Him
In
Sec
urit
y.
Wh
ere
Are
You
Wh
en
You
Are
Not
Wit
h
God
?
Wh
at
Are
You
See
king
Wh
en
You
Pos
sess
God
?
Hap
py
Sou
l
Tha
t
Carr
ies
Its
Sov
erei
gn
Goo
d
Wit
hin
Its
Hea
rt,
Tha
t
See
s
God
In
All
Thi
ngs
And
All
Thi
ngs
In
God
!

We
Mus
t
Avo
id
Diss
ipati
on.
To
Kee
p
The
Sou
l In
Rec
olle
ctio
n
And
Pre
vent
It
Fro
m
Wa
nder
ing
Abr
oad
We
Mus
t
Clo
se
The
Doo
rs
Of
The
Sen
ses,
We
Mus
t
Wat
ch
Ove
r
Our
Eye
s
And
Our
Ears
.
The
se
Are
The
Win
dow
s
Thr
oug
h
Whi
ch
The
Sou
l
Esc
apes
;
We
Are
Diss
ipat
ed
In
Pro
port
ion
As
We
Ad
mit
Ext
erna
l
Mat
ters
Into
The
Cita
del
Of
Our
Sou
l,
Or
Allo
w
Our
Tho
ught
s To
Be
Eng
age
d In
The
m.
Plac
e
Gua
rds
At
All
The
Ave
nue
s
Whi
ch
Lea
d To
You
r
Sou
l,
And
Per
mit
Not
hing
To
Ent
er
Wit
hout
Kno
win
g
Wh
enc
e It
Co
mes
And
Whi
ther
It
Ten
ds.

We
Mus
t Be
Fait
hful
To
Pra
yer,
If
We
Are
Not
Me
n
Of
Pra
yer
We
Shal
l
Nev
er
Atta
in
Perf
ecti
on.
Ho
w
Can
You
Be
Perf
ect
If
You
Do
Not
Lov
e
God
?
Ho
w
Can
You
Lov
e
Him
If
You
Do
Not
Kno
w
Him
?
Ho
w
Are
You
To
Kno
w
Him
If
You
Do
Not
Con
side
r
And
Stu
dy
Him
?
No
w, It
Is
In
Me
ditat
ion
Tha
t
The
Sou
l
Lea
rns
The
Perf
ecti
ons
Of
God
,
Tha
t It
Dis
cov
ers
His
Infi
nite
Bea
uty,
Tha
t It
Rec
ogni
zes
His
Ben
efits
,
Tha
t It
Rec
eive
s
His
Car
esse
s
And
Is
Infl
ame
d
Wit
h
His
Lov
e.

We
Mus
t
Mor
tify
Our
Bod
y
And
Its
Pass
ions
.
To
Pra
y
Wel
l
We
Hav
e
Onl
y To
Be
Fait
hful
Mor
tifyi
ng
Our
selv
es.
The
Wo
od
Of
The
Cro
ss Is
Nee
ded
To
Enk
indl
e
This
Fire
In
Our
Hea
rts.
The
Spir
it
Gai
ns
In
Pro
port
ion
To
The
Wea
kne
ss
Of
The
Fles
h,
And
The
Fles
h In
Pro
port
ion
To
The
Wea
kne
ss
Of
The
Spir
it.
Obs
erve
Mo
dera
tion
In
You
r
Pen
anc
es,
And
Do
Not
hing
Exc
ept
By
The
Ord
er
Of
You
r
Sup
erio
rs.

We
Mus
t
Kee
p
The
Tho
ught
Of
Dea
th
Bef
ore
Us.
Onl
y
Two
Thi
ngs
Are
Nec
essa
ry
To
Bec
ome
Perf
ect
In A
Sho
rt
Tim
e:
One
Is
To
Beli
eve
Tha
t It
Is
To
Day
Tha
t
We
Are
Beg
inni
ng
To
Ser
ve
God
;
The
Oth
er Is
Tha
t It
Is
The
Last
Day
We
Hav
e To
Ser
ve
Him
. If
You
Wer
e
Abo
ut
To
Die,
Ho
w
Wo
uld
You
Perf
orm
This
Acti
on?
Perf
orm
All
You
r
Acti
ons
In
The
Sam
e
Way
,
And
You
Will
Soo
n
Bec
ome
Perf
ect.

Our
Hea
rts
Mus
t Be
Atta
che
d To
Not
hing
.
Con
side
r As
Lost
To
You
All
Tha
t
You
Can
Los
e;
Do
Not
Be
Atta
che
d To
Any
thin
g
The
Los
s Of
Whi
ch
Wo
uld
Grie
ve
You
.
Let
You
r
Hea
rt
Be
Fixe
d
Upo
n
Not
hing
Infe
rior
To
God
;
Este
em
Not
hing
But
Wh
at
Lea
ds
To
God
.
The
Roo
t Of
All
Our
Tro
uble
In
This
Life
Is
Tha
t
We
Este
em
Wh
at
We
Oug
ht
To
Des
pise
,
And
Des
pise
Wh
at
We
Oug
ht
To
Este
em.

Our
Hea
rts
Mus
t Be
Det
ach
ed
Fro
m
Eve
ryth
ing.
Sinc
eA
Thi
ng
Is
Perf
ect
Wh
en
It Is
Unit
ed
To
Its
Prin
cipl
e,
Ma
n's
Perf
ecti
on
Con
sists
In
Bei
ng
Unit
ed
To
God
.
You
Will
Nev
er
Be
Unit
ed
To
Him
Unl
ess
You
Are
Det
ach
ed
Fro
m
All
Thi
ngs.
Tak
e
One
Step
Bey
ond
Cre
atur
es
And
You
Will
Fin
d
The
Cre
ator.
Lea
ve
Visi
ble
Thi
ngs
And
You
Will
Fin
d
The
Invi
sibl
e.
Pass
Bey
ond
Tim
e
And
You
Will
Ent
er
Eter
nity.
Det
ach
You
rself
Fro
m
All
Tha
t Is
Not
God
And
You
Will
Fin
d
You
rself
Unit
ed
To
God
.

We
Mus
t
Cor
rect
Our
Vic
es.
Perf
ecti
on
Doe
s
Not
Con
sist
So
Mu
ch
In
Filli
ng
As
In
Em
ptyi
ng
Our
Hea
rts,
In
Doi
ng
Goo
d
As
In
Avo
idin
g
Evil
.
Ope
n
The
Doo
rs
Of
You
r
Hea
rt
And
God
Will
Ent
er
At
Onc
e.
Em
pty
You
r
Hea
rt
Of
Cre
atur
es
And
It
Will
Be
Fill
ed
Wit
h
God
.
Cor
rect
You
r
Vic
es
And
God
Will
San
ctif
y
You
.

We
Mus
t
Not
List
en
To
Our
Pass
ions
.
To
Hol
d To
Not
hing
, To
Be
Dis
pos
ed
For
All
Tha
t
God
Will
s,
To
Hav
e
No
Cho
ice
Or
Des
ire,
Indi
cate
A
Perf
ect
Sou
l
And
One
Tha
t Is
Wh
olly
Aba
ndo
ned
To
God
.
Pres
erve
You
r
Free
dom
;
Let
No
Cre
atur
e
Ensl
ave
You
. Do
Not
Be
Rul
ed
By
Wic
ked
Mas
ters.
You
Cou
ld
Not
Hav
eA
Mor
e
Cru
el
Mas
ter
Tha
n
You
r
Pass
ions
;
Wh
en
The
y
No
Lon
ger
Rul
e
You
In
Any
Wa
y
You
Hav
e
Atta
ined
Perf
ecti
on.

We
Mus
t
Con
for
m
Our
selv
es
In
All
Thi
ngs
To
The
Will
Of
God
.
Wh
atev
er
Path
You
Cho
ose
In
Perf
ecti
on,
You
Will
Fin
d
Non
e
Sho
rter,
Easi
er,
Or
Mor
e
Sec
ure
Tha
n
Tha
t Of
Con
for
mit
y In
All
Thi
ngs
To
The
Will
Of
God
. It
Is A
Dev
otio
n
Whi
ch
Is
Sin
gula
rly
Free
And
Une
ncu
mbe
red,
And
Lea
ds
Inco
ntin
entl
y To
Uni
on.
Do
All
Tha
t
God
Wis
hes
And
He
Will
Do
All
Tha
t
You
Wis
h;
Be
Con
tent
Wit
h
Him
And
He
Will
Be
Con
tent
Wit
h
You
;
Lab
or
For
Him
And
He
Will
Lab
or
For
You
.A
Ma
n
Wh
o
Has
No
Self
-
will
Doe
s
The
Will
Of
God
,
For
God
's
Will
Tak
es
The
Plac
e Of
His
Ow
n;
And
As
The
Divi
ne
Will
Is
Con
tinu
ally
Don
e, It
Is
Tru
e To
Say
Tha
tA
Ma
n
Wh
o Is
Dev
oid
Of
Self
-
will
Doe
s
God
's
Will
Wit
hout
Cea
sing
.

We
Mus
t
Hu
mbl
e
Our
selv
es
For
Our
Faul
ts.
To
Be
Rig
hteo
us
And
App
ear
So
Is A
Dan
gero
us
Stat
e.
To
App
ear
Rig
hteo
us
Wh
en
We
Are
Not
Is A
Vici
ous
Stat
e.
To
Be
Rig
hteo
us
And
App
ear
The
Con
trar
y Is
A
Stat
e Of
Perf
ecti
on.
God
Lea
ves
Us
Wit
h
Faul
ts
To
Kee
p
Us
Hu
mbl
e
And
To
Prot
ect
Us
Fro
m
Van
ity.
The
re Is
Not
hing
Mor
e
Dan
gero
us
Tha
nA
Rep
utati
on
For
Gre
at
San
ctity
.
Glo
ry
Is
The
Port
ion
Of
The
Oth
er
Life
,
Hu
mili
ty
Of
This
.
Bea
r
You
r
Faul
ts,
Hol
y
Sou
l,
Wh
en
You
Can
not
Get
Rid
Of
The
m,
And
Nev
er
Cea
se
To
Lab
or
For
You
r
Perf
ecti
on.
Our
Des
ire
For
Perf
ecti
on
Is,
Not
Infr
equ
entl
y
The
Des
ire
For
Our
Ow
n
Exc
elle
nce
Rat
her
Tha
n
Our
San
ctifi
cati
on.
We
Mus
t
Lov
e
Soli
tude
.
To
Fly
Fro
m
The
Wor
ld,
To
See
k
Soli
tude
, To
Spe
ak
Littl
e To
Me
n
And
Mu
ch
To
God
; To
Do
All
Tha
t Is
Req
uire
d
Of
Us
And
Yet
Rec
ogni
ze
Tha
t
We
Are
Unp
rofit
able
Ser
vant
s;
To
Acc
omp
lish
Wor
ks
Wor
thy
Of
Prai
se
And
Yet
Des
ire
No
Prai
se
—
This
Is
The
Su
mm
it
Rat
her
Tha
n
The
Path
Of
Perf
ecti
on.
You
Will
Nev
er
Liv
e
Safe
ly
Am
ong
The
Thr
ong
Unti
l
You
Hav
e
Lea
rned
To
App
reci
ate
Soli
tude
.
Re
mai
n In
You
r
Nes
t
Unti
l
You
r
Win
gs
Are
Full
y
Fled
ged.
Cast
Dee
p
Roo
ts
Bef
ore
You
Try
To
Bea
r
Frui
t;
Dig
Dee
p
Fou
ndat
ions
Bef
ore
You
Atte
mpt
To
Rais
e
You
r
Edif
ice.
You
r
Ele
vati
on
Will
Be
In
Pro
port
ion
To
You
r
For
mer
Hu
mili
ty;
You
r
Glo
ry
In
Hea
ven
Will
Be
Pro
port
ione
d To
You
r
Lo
wlin
ess
On
Eart
h.

We
Mus
t
Die
To
Our
Des
ires.
Acc
usto
m
You
rself
To
Do
Wit
hout
Cre
atur
es,
To
Des
ire
Not
hing
Out
side
You
rself
,
And
To
Be
Con
tent
Wit
h
The
Enj
oym
ent
Of
God
.
You
r
Des
ires
Are
So
Ma
ny
Tyr
ants
Whi
ch
Ma
ke
You
The
Vict
im
Of
Am
biti
on
And
Self
-
love
.
Hav
e
But
One
Des
ire,
To
Do
The
Will
Of
God
, Or
Rat
her,
Do
It
Unc
easi
ngly
.
Beg
inne
rs
Sho
uld
Hav
eA
Gre
at
Des
ire
For
Perf
ecti
on,
But
The
y
Will
Nev
er
Atta
in It
Unti
l
The
y
Die
To
All
The
ir
Ow
n
Des
ires.
Wh
at
Can
A
Sou
l
Des
ire
Tha
t
Pos
sess
es
God
?
Wh
at
Ma
yA
Sou
l
See
k
Tha
t
Has
Fou
nd
God
?
Kee
p
You
rself
In
Pea
ce
Wh
atev
er
Hap
pen
s,
And
Wh
en
You
r
Des
ires
Reb
el,
Tell
The
m
Tha
t
You
Kno
w
Not
hing
Co
mpa
rabl
e To
Pea
ce
Of
Sou
l,
And
Tha
t
You
Will
Not
Forf
eit
It
For
All
The
Trea
sure
s Of
The
Wor
ld.

We
Mus
t
Con
tinu
ally
Do
Viol
enc
e To
Our
selv
es.
If
We
Wo
uld
Spe
edil
y
Bec
ome
Sain
ts
We
Mus
t
Unc
easi
ngly
Do
Viol
enc
e To
Our
selv
es.
We
Rea
ch
Life
Onl
y
Thr
oug
h
Dea
th,
Vict
ory
Onl
y
Thr
oug
h
Co
mba
t,
Rep
ose
Onl
y
Thr
oug
h
Lab
or,
Uni
on
Onl
y
Thr
oug
h
Det
ach
men
t,
Perf
ecti
on
Onl
y
Thr
oug
h
The
Cro
ss
And
Mor
tific
atio
n.
Giv
e
You
r
Fles
h To
God
And
He
Will
Giv
e
You
His
Spir
it.
Wat
ch
Ove
r
You
r
Sen
ses
And
He
Will
Wat
ch
Ove
r
You
r
Hea
rt.
Gua
rd
The
Cita
del
Wit
hout
And
He
Will
Gua
rd It
Wit
hin.
Mor
tify
You
rself
In
Littl
e
Thi
ngs
And
He
Will
Ren
der
You
Vict
orio
us
In
Gre
at.

We
Mus
t
Lov
e
Our
Nei
ghb
or.
If
We
Lov
e
Our
Nei
ghb
or
We
Are
Perf
ect,
For
The
Apo
stle
Tell
s Us
It Is
The
Fulf
illm
ent
Of
The
Law
. It
Is
Als
o
Lov
ing
God
,
For
It Is
Kee
ping
His
Co
mm
and
men
ts,
Whi
ch
Are
Alm
ost
All
Incl
ude
d In
The
Prec
ept
Of
Cha
rity.
The
n
Lov
e
You
r
Nei
ghb
or
And
God
Will
Lov
e
You
;
Assi
st
Him
And
God
Will
Assi
st
You
;
Exc
use
Him
And
God
Will
Exc
use
You
;
Bea
r
Wit
h
Him
And
God
Will
Bea
r
Wit
h
You
;
Par
don
Him
And
God
Will
Par
don
You
. If
You
Wer
e To
Wor
k
Mir
acle
s
And
Suff
er
Mar
tyrd
om,
Yet
Had
Not
Cha
rity,
You
Wo
uld
Be
Not
hing
;
And
Wh
at
Will
Bec
ome
Of
One
Wh
o
Co
mm
its
Not
hing
But
Cri
mes
And
Is A
Mar
tyr
Onl
y To
The
Evil
One
?

We
Mus
t
Alw
ays
Thi
nk
Of
God
.
Let
No
Wee
k
Pass
Wit
hout
Co
mm
unio
n,
No
Day
Wit
hout
A
Cro
ss,
No
Hou
r
Wit
hout
Thi
nkin
g
Of
You
r
Sou
l,
No
Mo
men
t
Wit
hout
Thi
nkin
g
Of
God
. Is
It
Not
Just
Tha
t
You
Sho
uld
Thi
nk
Of
Him
Wh
en
He
Is
Lav
ishi
ng
Ben
efits
Upo
n
You
—
And
Are
Not
His
Ben
efits
Unc
easi
ng?
To
Do
God
's
Will
Is
To
Thi
nk
Of
Him
.
Off
er
Him
The
Beg
inni
ng
Of
Eac
h
Acti
on,
And
Do
Not
Ima
gine
Tha
t
You
Hav
e
Don
e
Not
hing
For
Him
If
Dur
ing
The
Perf
orm
anc
e Of
The
Dut
y
Beg
un
For
Him
You
Hav
e
Not
Tho
ught
Of
Him
: He
Kno
ws
You
r
Hea
rt
And
You
r
Inte
ntio
ns.
If
You
Wer
e
Ask
ed
For
Wh
om
You
Wer
e
Doi
ng
This
Acti
on,
Wo
uld
You
Not
Ans
wer
Tha
t
You
Wer
e
Doi
ng
It
For
God
?
The
n
Hav
e
No
Fear
:
You
Hav
e
Bee
n
Lab
orin
g
For
Him
Eve
n
Tho
ugh
So
me
Tim
e
Has
Ela
pse
d
Wit
hout
You
r
Thi
nkin
g
Of
Him
.

We
Mus
t
End
ure
The
Priv
atio
n
Of
Spir
itual
Con
sola
tion
s.
Tho
ugh
We
Mus
t
Not
Rej
ect
The
Con
sola
tion
s
Whi
ch
God
Giv
es
Us
In
Me
ditat
ion,
Yet
We
Mus
t
Not
Be
Atta
che
d To
The
m.
A
Sou
l In
The
Enj
oym
ent
Of
This
Sen
sibl
e
Fer
vor
Rec
eive
s
Gift
s
Fro
m
God
,
But
Giv
es
Him
Not
hing
; It
Enj
oys
Mu
ch,
But
Mer
its
Littl
e.
The
re Is
Har
dly
Any
Stat
e In
Whi
ch
A
Sou
l
Hon
ors
God
And
Enri
ches
Itsel
f
Mor
e
Tha
n In
Tha
t Of
Suff
erin
g. It
Hon
ors
God
By
The
Sacr
ifice
Of
Its
Min
d,
Of
Its
Will
, Of
Its
Pass
ions
,
And
Of
All
Its
Pow
ers.
It
Enri
ches
Itsel
f By
The
Prac
tice
Of
All
The
Mos
t
Her
oic
Virt
ues:
Fait
h,
Hop
e,
Cha
rity,
Pov
erty,
Resi
gnat
ion,
Fide
lity,
Hu
mili
ty,
Pati
enc
e,
And
Pers
ever
anc
e.

We
Mus
t
Den
y
Our
selv
es.
Liv
e As
One
Wh
o
Pass
es
Bey
ond
Fig
ures
To
Trut
h,
Bey
ond
Dea
th
To
Im
mor
talit
y,
Bey
ond
Tim
e To
Eter
nity.
An
Eter
nity
Of
Hap
pine
ss
Or
An
Eter
nity
Of
Mis
ery
Awa
its
You
:
You
Will
Atta
in
The
Firs
t By
Bea
ring
You
r
Cro
ss
And
Den
ying
You
rself
;
You
Will
Rea
p
The
Sec
ond
By
Ser
ving
You
r
Pass
ions
And
Foll
owi
ng
You
r
Ow
n
Will
.

We
Mus
t
Obe
y
Our
Sup
erio
rs.
You
Will
Kno
w
Wh
ethe
r
All
Is
Wel
l
Wit
h
You
By
The
Obe
dien
ce
You
Ren
der
You
r
Sup
erio
rs.
“it
Is
Imp
ossi
ble,
"
Say
s
Cas
sian
,
“for
An
Obe
dien
t
Ma
n To
Fall
Into
Del
usio
ns,
And
Equ
ally
Imp
ossi
ble
For
Him
To
Avo
id
The
m If
He
Is
Not
Obe
dien
t.”
You
r
Pro
gres
s,
You
r
Perf
ecti
on,
Will
Be
In
Pro
port
ion
To
You
r
Obe
dien
ce.
To
The
Sou
l
Tha
t
Sacr
ifice
s Its
Spir
it
To
God
God
Giv
es
His
Ow
n;
He
Doe
s
The
Will
Of
One
Wh
o
Doe
s
His
Will
. If
You
Will
Not
Ren
oun
ce
You
r
Ow
n
Lig
ht
You
Will
Los
e
Tha
t Of
Fait
h
And
Fall
Into
Erro
r.
The
refo
re
Obe
y
All
You
r
Sup
erio
rs:
Obe
y In
All
Tha
t Is
Not
Ma
nife
st
Sin;
Obe
y At
All
Tim
es,
Und
er
All
Circ
ums
tanc
es;
Obe
y In
Hea
rt
And
Min
d.

We
Mus
t Be
Mas
ter
Of
Our
Hea
rts.
It Is
A
Pity
To
Lov
e
And
Not
Kno
w
Wh
at
We
Lov
e;
To
Hav
eA
Hea
rt
And
Not
Be
Mas
ter
Of
It.
Wat
ch
Ove
r
You
r
Aff
ecti
ons;
Lov
e
Not
hing
Too
Eag
erly
Or
In A
Ma
nner
To
Dis
quie
t
You
r
Hea
rt.
Kee
p
Alw
ays
In
Min
d
This
Bea
utif
ul
Mot
to
Of
St.
Ber
nard
:
“not
hing
Sho
rt
Of
God
,
Not
hing
Lik
e
God
,
Not
hing
Wit
h
God
,
Not
hing
Afte
r
God
.”

Abr
idg
men
t Of
Perf
ecti
on.
All
The
Cou
nsel
s
Tha
t
Cou
ld
Be
Giv
en
Con
cern
ing
Perf
ecti
on
Mig
ht
Be
Alm
ost
Red
uce
d To
Fou
r,
Whi
ch
Are
Lik
e
The
Fou
r
Wh
eels
Of
The
Cha
riot
Of
San
ctity
,
And
The
Squ
are
Of
Chri
stia
n
Just
ice:
To
Aba
ndo
n
One
's
Self
To
The
Pro
vide
nce
Of
God
; To
Obe
y
One
's
Sup
erio
rs
In
All
Thi
ngs;
To
Do
Har
m
To
No
One
; To
Den
y
One
's
Self
By
Con
tinu
al
Mor
tific
atio
n.
The
se
Con
stitu
te A
Sur
e
Roa
d To
Perf
ecti
on.
Part
Thir
d.
Uni
on
Wit
h
God
By
Con
tem
plati
on.

“to
Hav
eA
Pro
per
Und
erst
andi
ng
Of
The
Inte
rior
Thi
ngs
Of
Spir
itual
ity
Or
Mys
tical
Scie
nce,
We
Mus
t
Hav
e
Rec
ours
e To
Des
ire
And
Not
To
The
Und
erst
andi
ng;
To
Sig
hs
And
Not
To
Rea
ding
; To
God
And
Not
To
Me
n;
To
Jesu
s,
The
Spo
use,
And
Not
To
The
Doc
tors;
To
Mys
tical
Dar
kne
ss
And
Not
To
Lig
ht;
To
The
Sile
ntly
Con
sum
ing
Fire
And
Not
To
Bril
liant
Lig
ht.”
(St.
Bon
ave
ntur
e.)

“o
Spir
itual
Sou
ls,
Be
Not
Dis
cour
age
d
Wh
en
You
Feel
You
r
For
ces
Wea
k,
Inca
pabl
e,
And
, As
It
Wer
e,
Para
lyze
d.
Rat
her
Beli
eve
Tha
t
This
Is
For
You
A
Hap
py
Con
diti
on,
And
Tha
t
God
Co
mes
To
Free
You
Fro
m
All
Tha
t Is
Imp
erfe
ct
In
You
r
Ma
nner
Of
Trea
ting
Wit
h
Him
;
Tha
t He
Tak
es
You
By
The
Han
d,
Tha
t He
Gui
des
You
In
The
Mid
st
Of
This
Dar
kne
ss.
Let
You
rself
Be
Gui
ded:
Wal
k
Con
fide
ntly
And
Safe
ly:
You
r
Eye
s
Cou
ld
Nev
er
Gui
de
You
So
Sur
ely,
You
r
Feet
Cou
ld
Nev
er
Sup
port
You
So
Fir
mly.
”
(St.
Joh
n
Of
The
Cro
ss.)

Cha
pter
I.

Uni
on
Of
The
Sou
l
Wit
h
God

Thr
oug
h
Con
tem
plati
on.
P.
Cra
sset

In
Wh
at
This
Uni
on
Con
sists
.
The
Sou
l
Atta
ins
This
Divi
ne
Uni
on,
Is
Ad
mitt
ed
To
The
Nup
tials
Of
The
La
mb,
Thr
oug
h
Thr
ee
Mea
ns:
Me
ditat
ion,
Aff
ecti
on,
And
Con
tem
plati
on.
Me
ditat
ion
Inst
ruct
s
The
Min
d;
Aff
ecti
on
Enk
indl
es
The
Hea
rt;
Con
tem
plati
on
Unit
es
The
Sou
l
Wit
h
God
.
Me
ditat
ion
Puri
fies
The
Sou
l Of
Its
Vic
es
And
Its
Erro
rs;
Aff
ecti
on
Infl
ame
s It
And
Imp
els
It
To
Prac
tice
Goo
d
Wor
ks;
Con
tem
plati
on
Ele
vate
s It
And
Cau
ses
It
To
Ent
er
Into
The
Cha
mbe
r Of
The
Brid
egro
om.
Me
ditat
ion
Is
For
Beg
inne
rs;
Aff
ecti
on
For
Tho
se
Wh
o
Are
Adv
anci
ng;
Con
tem
plati
on
For
The
Perf
ect.
In
Me
ditat
ion
The
Min
d
See
ks;
In
Aff
ecti
on
The
Hea
rt
Des
ires;
In
Con
tem
plati
on
The
Sou
l
Fin
ds
Wh
at It
Sou
ght
And
Enj
oys
Wh
at It
Des
ired
.
The
Min
d
Lab
ors
In
Me
ditat
ion,
The
Hea
rt
Sig
hs
In
Aff
ecti
on,
And
Bot
h
Min
d
And
Hea
rt
Rest
In
Con
tem
plati
on.
Thu
s
The
Divi
ne
Uni
on
Is
The
Enj
oym
ent
Of
God
Whi
ch
The
Sou
l
Has
Sou
ght
In
Me
ditat
ion,
Whi
ch
It
Has
Acq
uire
d
Thr
oug
h
Aff
ecti
on,
And
Whi
ch
It
Has
Fou
nd
Thr
oug
h
Con
tem
plati
on.
The
Wor
d
Con
tem
plati
on
Indi
cate
s
An
Ope
rati
on
Of
The
Min
d,
An
Ope
rati
on
Usu
ally
Pert
aini
ng
To
Sch
olar
s.
But
Chri
stia
n
Con
tem
plati
on
Has
Mor
e To
Do
Wit
h
The
Hea
rt
Tha
n
The
Min
d. It
Is A
Rep
ose,
A
Pea
cefu
l
Enj
oym
ent
On
The
Part
Of
The
Sou
l
Whi
ch
Is
Not
Dist
urbe
d
By
Any
Ima
ge
Of
The
Min
d
Or
Any
Em
otio
n
Of
The
Hea
rt.
The
Sou
l
Tha
t
Des
ires
To
Be
The
Spo
use
Of
Jesu
s
Chri
st,
And
To
Rec
eive
The
"Kis
s Of
His
Mo
uth,
"
Mus
t
Firs
t
Kiss
His
Feet
Lik
e
Ma
gdal
en;
Mus
t Be
Puri
fied
By
Tear
s
Fro
m
Its
Vic
es
And
Evil
Hab
its;
Mus
t
Kiss
His
Han
ds
By
Nu
mer
ous
Goo
d
Wor
ks.
The
n It
Mus
t
Wai
t In
Sile
nce
And
Prof
oun
d
Res
pect
Unti
l
Jesu
s
Chri
st
Intr
odu
ces
It
Into
The
Ban
quet
Hall
To
Rec
eive
Tha
t
Mys
tical
Kiss
—
Tha
t Is,
Tha
t
Divi
ne
Spir
it
—
Whi
ch
St.
Ber
nard
Say
s Is
A
Kiss
Of
The
Fath
er
And
The
Son
.
The
Sou
l Is
Firs
tA
Ser
vant
And
Fear
s Its
Lor
d;
The
n It
Bec
ome
sA
Dau
ghte
r
And
Res
pect
s Its
Fath
er;
Fina
lly
It
Bec
ome
sA
Spo
use
And
Lov
es
Onl
y
The
Brid
egro
om.
The
se
Are
The
Deg
rees
By
Whi
ch
It
Asc
end
s To
Con
tem
plati
on
And
Atta
ins
Tha
t
Mys
tical
Uni
on.
St.
Ber
nard
,
Exp
laini
ng
The
se
Wor
ds
Of
Dav
id
Des
crib
ing
The
Just
Ma
n,
"In
His
Hea
rt
He
Hat
h
Dis
pos
ed
To
Asc
end
By
Step
s,"
Indi
cate
s
Fou
r
Step
s Of
This
Mys
tical
Lad
der,
Whi
ch
Ma
y
Be
Red
uce
d To
The
Thr
ee
We
Hav
e
Just
Me
ntio
ned.
“the
Wis
e
Ma
n,"
He
Say
s,
“pre
pare
s In
His
Sou
l
The
Step
s
By
Whi
ch
He
Ma
y
Asc
end
To
Con
tem
plati
on.
The
Firs
t
Step
Is
Tow
ards
The
Hea
rt;
The
Sec
ond
Is
In
The
Hea
rt;
The
Thir
d Is
The
Hea
rt
Itsel
f. In
The
Firs
t
The
Sou
l
Fear
s
The
Lor
d;
In
The
Sec
ond
It
List
ens
To
The
Mas
ter;
In
The
Thir
d It
Des
ires
The
Brid
egro
om;
In
The
Last
It
Enj
oys
God
.”

Effe
cts
Of
Con
tem
plati
on.
Wh
o
Ma
y
Exp
lain
The
Effe
cts
Of
This
Divi
ne
Enj
oym
ent?
We
Ma
y
Say
Of
This
Mar
riag
e,
Or
Uni
on
Of
Eart
h,
Wh
at
St.
Paul
Say
s Of
Tha
t Of
Hea
ven,
Tha
t
"Ey
e
Has
Not
See
n,
Ear
Has
Not
Hea
rd,
Neit
her
Has
It
Ent
ered
Into
The
Hea
rt
Of
Ma
n To
Con
ceiv
e
Wh
at
God
Has
Pre
pare
d
For
Tho
se
Wh
o
Lov
e
Him
.”
The
Sou
l
Suff
erin
g
Fro
m
The
Wo
und
Of
Lov
e,
Whi
ch
Can
Be
Hea
led
Onl
y
By
Him
Wh
o
Infli
cted
It,
Wee
ps
Dis
con
sola
tely
For
The
Brid
egro
om,
And
Bur
ns
Wit
h
Des
ire
To
Fin
d
Him
And
Rev
eal
Its
Pain
.
Afte
rA
Lon
g
Que
st It
See
ms
To
Fall
Into
A
Dea
thli
ke
Stat
e; It
Is
Una
ble
To
Spe
ak,
And
Kno
ws
Not
Wh
at It
Beh
oov
eth
It
To
Do
Or
To
Say.
A
Dee
p
Sile
nce
Per
vad
es
The
Dep
th
Of
Its
Hea
rt
And
Dis
may
s It,
For
It
Ma
y
Not
Divi
ne
Wh
enc
e It
Co
mes
.
The
n It
Ent
ers
Into
A
Nig
ht
Of
Dar
kne
ss,
Whi
ch
Obs
cure
s
All
Its
Nat
ural
Lig
ht
And
Pow
ers.
Its
Ima
gina
tion
Is
Voi
d
Of
Ima
ges,
Its
Min
d
Spe
aks
Not,
Its
Hea
rt Is
Still
, Its
Me
mor
y Is
Voi
d,
Its
Pass
ions
Are
Sile
nt,
Its
Sen
ses
Iner
t. It
Is
Dur
ing
This
Sile
nce,
This
Nig
ht,
Tha
t
The
Wor
d
Des
cen
ds
Fro
m
Hea
ven,
And
Tha
t
The
Sou
l
Bec
ome
s, In
An
Inef
fabl
e
Ma
nner
,
The
Spo
use
Of
Jesu
s
Chri
st.
Ask
Me
Not
Ho
w
This
Is
Effe
cted
;
Ask
Tho
se
Wh
o
Hav
e
Exp
erie
nce
d It.
All
I
Can
Tell
You
Is,
Tha
t
The
Sou
l
Co
mes
Fort
h
Fro
m
The
se
Divi
ne
And
Inef
fabl
e
Ope
rati
ons
So
Fill
ed
Wit
h
God
, So
Pen
etrat
ed
Wit
h
His
Spir
it,
Tha
t It
No
Lon
ger
Feel
s Or
Is
Con
scio
us
Of
Itsel
f,
And
,
Lik
e
The
Riv
ers
Whi
ch
Flo
w
Into
The
Sea,
Fin
ds
Itsel
f
Lost
And
Swa
llow
ed
Up
In
God
.
The
n
All
Cre
atur
es
Dis
app
ear
Bef
ore
It,
Lik
e
Sha
dow
s
Bef
ore
The
Sun
. It
See
s
Onl
y
The
Bea
uty
Of
Its
Divi
ne
Spo
use,
Wh
o
Dw
ells
In
The
Dep
th
Of
Its
Hea
rt; It
Hea
rs
Onl
y
His
Voi
ce,
And
Enj
oys
Nau
ght
But
The
Swe
etne
ss
Of
Con
vers
e
Wit
h
Him
And
The
Inef
fabl
e
Joy
Of
His
Pres
enc
e. It
Can
not
Und
erst
and
Tha
t
Any
One
Ma
y
Lov
e Or
See
k
Aug
ht
But
Him
.
God
Call
ed
Mos
es
To
The
Su
mm
it
Of
Mo
unt
Sina
i,
And
Cau
sed
Him
To
Ent
er A
Secr
et
Plac
e
Env
elop
ed
In
Clo
uds
And
Dar
kne
ss.
Into
Lik
e
Obs
curi
ty,
App
allin
g To
Nat
ure,
Doe
s
God
Plu
nge
The
Sou
l
Whi
ch
Asp
ires
To
This
Divi
ne
Uni
on.
It
Fear
s To
Fall
Fro
m
This
Diz
zy
Hei
ght
Into
Prec
ipic
es
Whi
ch
Yaw
n
Bel
ow;
But
Wh
en
The
Dar
kne
ss
And
Obs
curi
ty
Hav
e
Co
mpl
etel
y
Env
elop
ed
It, It
Dis
cern
s
Jesu
s
Tra
nsfi
gure
d,
And
Con
tem
plat
es
God
Fac
e To
Fac
e,
So
To
Spe
ak.
It
Feel
s
Him
So
meti
mes
Wit
hout
Seei
ng
Him
,—
Feel
s
Tha
t He
Imp
rints
Him
self
As
A
Seal
Upo
n Its
Hea
rt,
Tha
t
His
Fin
ger
Writ
es
The
rein
The
Law
Of
Lov
e,
Whi
ch
Diss
ipat
es
All
Its
Sad
ness
And
Fear
s. In
Suc
h
Mo
men
ts
The
Sou
l
Exp
erie
nces
Con
sola
tion
And
Joy
So
Pur
e
And
So
Gre
at
Tha
t,
Lik
e St.
Paul
, It
Kno
ws
Not
Wh
ethe
r It
Is
In
Hea
ven
Or
Upo
n
Eart
h. If
This
Stat
e
Wer
e To
Con
tinu
e
Nat
ure
Wo
uld
Suc
cum
b To
The
Viol
ent
Effo
rts
Of
Lov
e.
Wh
en
This
Uni
on
And
The
se
Divi
ne
Co
mm
unic
atio
ns
Hav
e
Cea
sed,
The
Sou
l
Des
cen
ds
Fro
m
The
Mo
unt
Of
Con
tem
plati
on,
Lik
e
Mos
es
Fro
m
Mo
unt
Sina
i,
Res
plen
dent
Wit
h
Lig
ht,
Infl
ame
d
Wit
h
The
Lov
e Of
God
,
And
Givi
ng
Fort
h
Hea
venl
y
Odo
rs
Whi
ch
Em
bal
m
The
Hea
rts
Of
All
Wit
h
Wh
om
It
Spe
aks
Or
Wh
o
Beh
old
Its
Pra
yer.

The
Mys
tical
Stat
e.
It Is
Dur
ing
The
Nig
ht,
Wh
en
The
Doo
rs
Of
The
Sen
ses
Are
Clo
sed,
Tha
t
The
Brid
egro
om
Ent
ers
The
Hea
rt
Of
His
Spo
use,
Whi
le
She
Kno
ws
Not
Ho
w
Or
By
Wh
at
Mea
ns
He
Has
Ent
ered
;
Alb
eit
Her
Hea
rt Is
Buri
ed
In
Prof
oun
d
Dar
kne
ss,
She
Kno
ws
Tha
t
The
We
ddin
g
Fea
st Is
Cel
ebra
ting
,
And
Tha
t
The
Col
d
And
Insi
pid
Wat
er
Of
Her
Dev
otio
n Is
Cha
nge
d
Into
A
Deli
ciou
s
Win
e.
At
Tim
es
She
Feel
s In
The
Dep
th
Of
Her
Sou
l, If
We
Ma
y
So
Spe
ak,
Ope
rati
ons
Of
The
Divi
nity
So
Inte
nse,
So
Pen
etrat
ing,
So
Deli
ciou
s,
Tha
t
She
Fin
ds
No
Hu
man
Lan
gua
ge
Ade
quat
e To
Exp
ress
The
m.

Nup
tials
Of
The
Sou
l.
The
Air
The
n
Res
oun
ds
Wit
h
The
Sub
lime
Can
ticle
s
Whi
ch
The
Cha
ste
Spo
use
Cha
nts
To
The
Glo
ry
Of
The
Brid
egro
om.
She
Qua
ffs,
Or
Rat
her
She
Is
Ineb
riate
d
Wit
h,
The
Win
e Of
Con
sola
tion
s,
So
Tha
t
She
App
ears
Ber
eft
Of
Her
Sen
ses
To
Tho
se
Wh
o
Hav
e
Not
Assi
sted
At
The
se
Divi
ne
Nup
tials
.
Mos
es
Lea
ds
His
Floc
k
And
His
Pow
ers
Into
The
Des
ert,
To
Be
Reti
red
Fro
m
All.
Phil
ip,
Tra
nsp
orte
d
Wit
h
Joy,
Exc
laim
s:
''he
Hat
h
Sho
wn
Me
The
Fath
er; I
Des
ire
Not
hing
Mor
e.”
Mar
y
Ma
gdal
en
Say
s To
The
Dis
cipl
es,
“i
Hav
e
See
n
The
Lor
d;"
And
She
Affi
rms
It
Tho
ugh
The
y
Trea
t
Her
As
A
Visi
onar
y.
The
Spo
use
Pre
pare
sA
Ban
quet
In A
Cen
acle
Clo
sed
To
All
Cre
atur
es.
The
Sen
ses
Are
So
meti
mes
Invi
ted;
The
ir
Plea
sure
The
n Is
So
Gre
at
Tha
t It
Pen
etrat
es
To
The
Ver
y
Mar
row
Of
The
Bon
es,
Whi
ch,
Har
d
And
Inse
nsib
le
As
The
y
Are,
Are
Con
strai
ned
To
Exc
laim
, “o
Lor
d,
Wh
o Is
Lik
e
Unt
o
The
e!"
As
To
The
Min
d, It
Usu
ally
Re
mai
ns
At
The
Doo
r Of
The
Hea
rt
Wh
ere
The
Nup
tials
Are
Cel
ebra
ted,
And
Ma
y
Not
Ent
er.
It
Kno
ws
Tha
t
The
Spo
use
Is
Wit
hin;
But
It
Can
not
Und
erst
and
Wh
at Is
Taki
ng
Plac
e
Unti
l
The
Doo
rs
Are
Ope
ned
To
It.
O
The
Ecst
asy
Of
The
Mo
men
t
Wh
en
This
Fav
or
Is
Gra
nted
!
Wh
at
Mus
t
Hav
e
Bee
n
The
Rap
ture
,
The
Joy,
Of
The
Sorr
owf
ul
Dis
cipl
e Of
Jesu
s,
At
Beh
oldi
ng
His
Lor
d,
Wh
om
He
Beli
eve
d
Dea
d,
Livi
ng
And
Glo
riou
sly
Rise
n
Fro
m
The
Dea
d!
The
Sou
l
The
n,
Tra
nsp
orte
d
Wit
h
Lov
e,
Exc
laim
s
Wit
h
St.
Pete
r,
Not
Kno
win
g
Wh
at It
Say
s:
“it
Is
Goo
d
For
Us
To
Be
Her
e!”
O
The
Hap
pine
ss,
The
Ineb
riati
ng
Joy,
Of
This
Pres
enc
e!
Let
Us
Ma
ke
Her
e
Thr
ee
Tab
erna
cles
:
One
For
Fait
h,
One
For
Hop
e,
And
One
For
Cha
rity.
But
All
This
Is
Of
Ver
y
Brie
f
Dur
atio
n: A
Hea
venl
y
Clo
ud
Sud
denl
y
Shu
ts
Out
This
Glo
riou
s
Sun
,
Whi
ch
By
A
Stra
nge
Mar
vel
Is
Hid
den
Fro
m
The
Min
d,
And
Enc
lose
d,
So
To
Spe
ak,
In
The
Hea
rt,
Infl
ami
ng
It
Wit
h
Lov
e.
This
Is
The
Cou
ch
Upo
n
Whi
ch
The
Brid
egro
om
Is
Plea
sed
To
Rep
ose;
It Is
Her
e
Tha
t He
Rev
eals
To
His
Spo
use
The
Mos
t
Hid
den
Secr
ets
Of
The
Divi
nity,
Lav
ishi
ng
Upo
n
Her
Inef
fabl
e
Car
esse
s
Inco
mpr
ehe
nsib
le
To
The
Hu
man
Min
d.
Hap
py
The
Cha
ste
Sou
ls
Call
ed
To
The
se
Nup
tials
Of
The
La
mb!
Hap
py
The
Dea
d
Wh
o
Die
In
The
Lor
d—
Wh
o
Die
To
The
ir
Lig
ht
And
The
ir
Jud
gme
nts;
Wh
o
Die
To
The
ir
Car
es
And
The
ir
Anx
ietie
s;
Wh
o
Die
To
The
ir
Des
ires
And
The
ir
Fear
s.
The
y
Will
Pass
Fro
m
Fear
To
Hop
e,
Fro
m
Hop
e To
Lov
e,
Fro
m
Lov
e To
Frui
tion
,
Fro
m
Frui
tion
To
Uni
on,
And
Fro
m
Uni
on
To
Tra
nsfo
rma
tion
.
The
n
God
Will
Wip
e
Awa
y
The
ir
Tear
s,
And
The
Hol
y
Spir
it
Will
Bid
The
m
Rest
Fro
m
The
ir
Lab
ors,
For
Hen
cefo
rth
The
irs
Will
Be
A
Per
man
ent
Pea
ce,
Und
istur
bed
By
The
Acc
iden
ts
Or
Vici
ssit
ude
s Of
Life
.
O
My
Hea
rt!
Wh
en
Wilt
Tho
u
Ent
er
This
Mys
teri
ous
Sile
nce
?
Wh
en
Wilt
Tho
u
Be
Plu
nge
d In
The
se
Sacr
ed
Obs
curi
ties
?
Wh
en
Wilt
Tho
u
Ent
er
This
Kin
gdo
m
Of
Pea
ce?
Co
me,
Hol
y
Sou
ls,
To
This
Mar
riag
e
Fea
st
Of
Can
a;
Jesu
s
Awa
its
You
And
Invi
tes
You
. If
The
Win
e
Fail
s,
Mar
y
Will
Sup
ply
It
By
Cau
sing
Her
Son
To
Wor
kA
Mir
acle
In
You
r
Fav
or.
Co
me,
Lea
rned
Sou
ls,
Co
me
To
Lea
rn
In
This
Sch
ool
Of
Lov
e;
Aba
ndo
n
You
r
Bril
liant
Rea
soni
ng,
Ren
oun
ce
You
r
Ow
n
Lig
hts.
This
Scie
nce
Is
Not
Acq
uire
d
By
Stu
dy,
But
By
Exp
erie
nce.
It Is
The
Unc
tion
,
And
Not
The
Doc
trin
e,
Whi
ch
Tea
ches
. It
Is A
Scie
nce
Of
The
Hea
rt,
And
Not
Of
The
Min
d.
“tas
te
And
See
Tha
t
The
Lor
d Is
Swe
et.”
We
Rec
ogni
ze
Nat
ural
Trut
hs
Bef
ore
We
Exp
erie
nce
The
m;
But
We
Mus
t
Exp
erie
nce
The
se
Trut
hs
Bef
ore
We
Ma
y
Kno
w
And
Co
mpr
ehe
nd
The
m.

Dis
posi
tion
s
For
Atta
inin
g
This
Uni
on.
To
Atta
in
This
Uni
on,
Whi
ch
Cre
ates
A
Para
dise
On
Eart
h,
Gre
at
Mor
tific
atio
n
And
Rec
olle
ctio
n
Are
Nec
essa
ry:
Mor
tific
atio
n,
To
Det
ach
The
Hea
rt
Fro
m
Cre
atur
es;
Rec
olle
ctio
n,
To
Unit
e It
Wit
h
God
. We
Mus
t
Aba
ndo
n
Our
selv
es
To
His
Pro
vide
nce,
Wit
hout
Anx
iety
For
The
Pres
ent
Or
The
Fut
ure;
We
Mus
t
Allo
w
Our
selv
es
To
Be
Gov
erne
d
By
Our
Sup
erio
rs,
Wit
hout
Per
mitt
ing
Nat
ure
To
Ask
Or
Ref
use
Any
thin
g.
We
Mus
t
Ren
oun
ce
Our
Ow
n
Opi
nion
s,
Mor
tify
Our
Ow
n
Will
,
Resi
st
Our
Pass
ions
,
And
Fait
hful
ly
Obe
y
Gra
ce
In
All
Tha
t It
Ask
s Of
Us.

Det
ach
men
t.
It Is
Ver
y
Diff
icult
To
Con
vers
e
Wit
h
God
And
Wit
h
Me
n. It
Is
Imp
ossi
ble
To
Be
Rec
olle
cted
Wh
en
Our
Tho
ught
s
Are
Con
stan
tly
Abr
oad;
To
Be
The
Slav
e Of
Our
Hea
rt
And
Free
In
Spir
it;
To
Be
Inte
rest
ed
In
Eve
ryth
ing
And
To
Thi
nk
Of
Not
hing
; To
Be
Fill
ed
Wit
h
Aff
ecti
ons
And
Voi
d
Of
Dist
racti
ons;
To
Be
Spir
itual
,
Lea
ding
The
Life
Of
The
Sen
ses;
To
Be
A
Talk
ativ
e
Ma
n
And
A
Ma
n
Of
Pra
yer.
Afte
r
Mos
es
Had
Con
vers
ed
Wit
h
God
He
Veil
ed
His
Fac
e
And
Con
vers
ed
But
Littl
e
Wit
h
Me
n:
This
Was
To
Tea
ch
Us
Tha
t If
We
Wo
uld
Enj
oy
The
Co
mpa
ny
Of
God
We
Mus
t
Fly
Tha
t Of
Me
n;
At
Lea
st,
Tha
t To
Con
vers
e
Prof
itabl
y
Wit
h
Me
n
We
Mus
t Be
Lon
g
Prac
tice
d In
Con
vers
e
Wit
h
God
.

The
Nec
essit
y
Of
Me
ditat
ion
And
Aff
ecti
on
To
Atta
in
This
Uni
on.
I
Fear
Mu
ch
For
Tho
se
Pres
ump
tuou
s
Sou
ls
Wh
o
Asp
ire
To
The
Ran
k
Of
Spo
use
Bef
ore
The
y
Hav
e
Fill
ed
Tha
t Of
Ser
vant
,
Wh
o
Wo
uld
Rest
Bef
ore
The
y
Hav
e
Lab
ored
.
Acti
on
Mus
t
Prec
ede
Con
tem
plati
on.
Me
ditat
ion
Mus
t
Exc
ite
Aff
ecti
on,
Mus
t
Dis
pos
e
The
Sou
l
For
Uni
on.
It Is
Thr
oug
h
Lab
or
Tha
t
We
Atta
in
Rep
ose.
Fear
Sust
ains
Lov
e;
Pen
anc
e
Sup
port
s
Hop
e;
The
Hu
man
ity
Of
Jesu
s Is
The
Doo
r
Thr
oug
h
Whi
ch
We
Ent
er
The
Pala
ce
Of
The
Divi
nity.
His
Infa
ncy
Tou
ches
The
Hea
rt.
His
Pass
ion
Inci
tes
It
To
Suff
er,
His
Bea
uty
Enr
aptu
res
It,
His
Goo
dne
ss
Cha
rms
It.
His
Ben
efits
Attr
act
It.
His
Lov
e
Infl
ame
s,
Unit
es,
And
Tra
nsfo
rms
It.
Hav
e
You
Bee
n
Exe
rcis
ed
In
Me
ditat
ion,
Dev
out
Sou
l,
Bef
ore
See
king
Con
tem
plati
on?
Hav
e
You
Lab
ored
Bef
ore
You
Hav
e
Sou
ght
Rep
ose?
Can
You
Say
Tha
t
You
r
Pea
ce
Is
The
Frui
t Of
You
r
Co
mba
ts
And
You
r
Vict
orie
s?
Hav
e
You
Not
Ent
ered
Into
A
Pact
Wit
h
You
r
Pass
ions
?
Hav
e
You
Not
App
ease
d
And
Lull
ed
The
m
Inst
ead
Of
Putt
ing
The
m
To
Dea
th?
Hav
e
You
Not
Ma
de
A
Tru
ce
Wit
h
The
Ene
mie
s Of
God
Inst
ead
Of
Con
quer
ing
The
m
And
Sub
jecti
ng
The
m
To
The
Em
pire
Of
Gra
ce?
Fear
God
In
Ord
er
To
Kno
w
Him
,
Mor
tify
You
rself
If
You
Wo
uld
Enj
oy
Him
,
Lea
ve
All
To
Pos
sess
Him
,
Ren
oun
ce
You
r
Ow
n
Lig
ht
And
You
r
Ow
n
Pow
ers
To
Beh
old
And
Con
tem
plat
e
Him
,
For
He
Has
Said
,
“ma
n
Shal
l
Not
See
Me
And
Liv
e.”
The
n
Del
ay
Not,
O
Lor
d,
To
Effe
ct
This
Dea
th
In
Me;
Let
Me
Die
To
All
Thi
ngs
Tha
tI
Ma
y
Spe
edil
y
Beh
old
The
e!
Oh,
Wh
en
Will
This
Hap
py
Day
Be
Min
e!
Wh
en
Ma
yI
Ent
er
Into
The
Cab
inet
Of
The
Brid
egro
om,
Or
Wh
en
Will
He
Co
me
Into
The
Cha
mbe
r Of
My
Hea
rt,
Wh
ere,
Re
mov
ed
Fro
m
All
Cre
atur
es,
Wit
h
Clo
sed
Doo
rs, I
Ma
y
Trea
t
Wit
h
Him
As
Frie
nd
Wit
h
Frie
nd?

Cert
ain
Gra
ces
Are
The
n,
Not
Giv
en
Us,
A
Pass
ing
Gra
ce
Doe
s
Not
Con
stitu
te A
Stat
e.
So
me
Gra
ces,
St.
Ber
nard
Tell
s
Us,
Are
Len
t
Us,
Oth
ers
Are
Giv
en
Us;
So
me,
Aga
in,
Are
Attr
acti
ons,
And
Oth
ers
Are
Re
war
ds.
The
Gra
ces
Of
Attr
acti
on
Prec
ede
Mer
it:
The
Gra
ces
Of
Re
war
d
Foll
ow
The
Attr
acti
on
And
Cro
wn
Mer
it.
The
Gra
ces
Of
Attr
acti
on
Last
Onl
y
For
A
Tim
e,
The
Gra
ces
Of
Re
war
d
Alw
ays
Con
tinu
e
Wit
h
Fait
hful
Sou
ls.
We
Hav
e
No
Rea
son
To
Feel
Ass
ured
Of
Our
Stat
e
Bec
ause
We
Hav
e
Bee
n
Per
mitt
ed
To
Beh
old
Jesu
s
Tra
nsfi
gure
d
On
Tab
or.
We
Ma
y
Not
Beli
eve
Tha
t
We
Hav
e
Bee
n
Ele
vate
d To
The
Ran
k
Of
Spo
use
Bec
ause
We
Hav
e
Bee
n
Suff
ered
To
Assi
st
At
The
Mar
riag
e
Fea
st
Of
Can
a.
A
Rep
enta
nt
Sin
ner
Is
So
meti
mes
Per
mitt
ed,
In
The
Beg
inni
ng
Of
His
Con
vers
ion,
To
Enj
oy
God
Afte
r
The
Ma
nner
Of
The
Spo
use,
Yet
He
Has
Not
For
Tha
t
Rea
son
Atta
ined
The
Stat
e Of
Uni
on.
Bec
ause
We
Hav
e
Onc
e Or
Twi
ce
Exp
erie
nce
d
The
Hig
her
Deg
rees
Of
Pra
yer
Is
No
Rea
son
For
Aba
ndo
ning
Ord
inar
y
Me
ditat
ion.
Fear
,
Des
ire,
Sig
h,
Lab
or,
Stru
ggle
,
Hop
e;
But
Nev
er
Pres
ume
On
You
r
Mer
its.
Pres
ump
tuou
s
Sou
ls,
The
re
Are
Ras
h
Sou
ls,
Say
s St.
Ber
nard
,
Wh
o
Wit
h
Ove
rwe
enin
g
Pres
ump
tion
Dar
e To
Ent
er
The
Cha
mbe
r Of
The
Spo
use
And
To
Pray
,
"Let
Him
Kiss
Me
Wit
h
The
Kiss
Of
His
Mo
uth!
”
The
y
Are
Wit
hout
The
We
ddin
g
Gar
men
t,
Yet
The
y
Do
Not
Fear
To
Pres
ent
The
mse
lves
At
The
Mar
riag
e
Fea
st.
The
Brid
egro
om,
To
Pun
ish
The
m
For
The
ir
Tem
erity
,
Has
The
m
Bou
nd
Han
d
And
Foo
t
And
Thr
ust
Into
Ext
erio
r
Dar
kne
ss.
A
Sou
l
Cov
ered
Wit
h
Wo
und
s
Nee
ds
Not
The
Brid
egro
om,
But
A
Phy
sici
an.
It
Sho
uld
See
k
Hea
ling
,
Not
Car
esse
s.
Onl
y
Cha
ste
Lov
ers,
Pur
e,
Mor
tifie
d
Sou
ls,
Ma
y
Asp
ire
To
Suc
h
Fav
ors,
And
Sin
g
The
Can
ticle
Of
The
Spo
use,
“let
Him
Kiss
Me
Wit
h
The
Kiss
Of
His
Mo
uth.
”
Onl
y
Pea
cefu
l
Sou
ls,
Vict
orio
us
Ove
r
The
ir
Pass
ions
,
Ma
y
Asp
ire
To
Tast
e
This
Inef
fabl
e
Uni
on.
Oh,
Wh
o
Wo
uld
Dar
e To
Ask
It!
And
Yet,
Wh
o
Cou
ld
Not
But
Des
ire
It!
Sig
hs
Of
A
Fut
ure
Spo
use.
Ala
s,
Lor
d!
By
Thy
Gra
ce I
Hav
e
Lon
g
We
pt
For
My
Sins
And
Was
hed
The
m
In
The
Sacr
ed
Wat
ers
Of
Pen
anc
e. I
Hav
e
Lon
g
Em
brac
ed
Thy
Feet
,
And
Wit
h
The
Peni
tent
Ma
gdal
en
Kiss
ed
The
m
And
Wat
ered
The
m
Wit
h
My
Tear
s.
Tho
u,
In
Thy
Goo
dne
ss,
Has
t
Pres
ente
d
Me
Thy
Han
d To
Kiss
, To
Exc
ite
Me
To
Goo
d
Wor
ks.
The
n,
Ma
yI
Hop
e To
See
Thy
Ado
rabl
e
Fac
e
One
Day
,
And
To
Rec
eive
—I
Say
It
Wit
h
Tre
mbl
ing
—
"Th
e
Kiss
Of
Thy
Mo
uth?
”
Yes,
Tho
u
Ma
yest
Hop
e
For
This
,
Dev
out
Sou
l,
Pro
vide
d
Tho
u
Art
Hu
mbl
e
And
Obe
dien
t,
Pur
e
And
Mor
tifie
d;
Pro
vide
d
Tho
u
See
kest
Onl
y To
Hu
mbl
e
And
Not
To
Exa
lt
Thy
self;
Pro
vide
d
Tho
u
Has
t No
Will
But
Tha
t Of
God
And
Thy
Sup
erio
rs;
Pro
vide
d
Tho
u
Dos
t
Aba
ndo
n
Thy
self
To
His
Pro
vide
nce,
And
Des
irest
To
Be
In
Tim
e
And
Eter
nity
Onl
y
Wh
at
He
Wis
hes
The
e To
Be;
Pro
vide
d,
Fina
lly,
Tho
u
Ma
kest
Thy
self
Wor
thy
Of
This
Fav
or,
And
Thi
nke
st
Thy
self
Eter
nall
y
Un
wor
thy.
For
Hu
mili
ty Is
The
Fou
ndat
ion
Of
This
Tow
er
Of
Perf
ecti
on;
And
We
Can
Rise
Onl
y
By
Firs
t
Des
cen
ding
Into
The
Aby
ss
Of
Our
Mis
erie
s.

Hu
mili
ty
Nec
essa
ry
To
Bec
ome
A
Spo
use.
Oh,
Ho
wI
Ad
mir
eA
Sou
l
Tha
t
Rise
s To
The
Con
tem
plati
on
Of
God
By
The
Con
tem
plati
on
Of
Its
Ow
n
Un
wor
thin
ess!
You
Will
Nev
er
Atta
in
This
Inti
mat
e
Uni
on
Wit
h
God
Unl
ess
You
Are
Pers
uad
ed,
Not
Onl
y
The
oret
icall
y,
But
Prac
tical
ly,
And
By
Lon
g
Exp
erie
nce
Of
You
r
Mis
erie
s,
Tha
t
God
Is
All
And
Tha
t
You
Are
Not
hing
;
Tha
t He
Is
Lig
ht
And
Tha
t
You
Are
Dar
kne
ss;
Tha
t He
Is
Wis
dom
And
Tha
t
You
Are
Foll
y;
Tha
t He
Is
Stre
ngth
And
Tha
t
You
Are
Infir
mit
y;
Tha
t He
Is
Goo
dne
ss
And
Tha
t
You
Are
Mal
ice.
If
You
Are
Not
Pen
etrat
ed
Wit
h
The
se
Trut
hs,
And
If
You
Fin
d
You
rself
Any
thin
g
But
An
Aby
ss
Of
Faul
ts
And
Imp
erfe
ctio
ns,
You
Are
Far
Fro
m
The
Goa
l
You
Are
See
king
. If
You
Beli
eve
Hon
estl
y
And
Unf
eign
edly
Tha
t
You
Are
The
Wea
kest
Of
Me
n,
The
Mos
t
Ung
rate
ful
Of
Chri
stia
ns,
And
The
Gre
ates
t Of
Sin
ners
,
You
Hav
e
Alre
ady
Ma
de
Gre
at
Pro
gres
s
Tow
ard
Uni
on.
Oh,
The
Foll
y
Of
A
Sou
l
Tha
t
Thi
nks
Itsel
f
Pos
sess
ed
Onl
y
Of
Virt
ues
And
Mer
its,
And
Is
At
A
Los
s To
Dis
cov
er
Wh
at It
Lac
ks!
He
Wh
o
Beli
eves
He
Lac
ks
Not
hing
Lac
ks
Eve
ryth
ing.
You
Will
Be
In
The
Dis
posi
tion
To
Atta
in
Con
tem
plati
on
Wh
en
You
Are
Pers
uad
ed
Tha
t
You
r
Mal
ice
Equ
als,
In A
Mea
sure
,
God
's
Goo
dne
ss;
Tha
t As
He
Is
The
Full
ness
Of
All
Bles
sing
s,
You
, In
You
r
Cap
acit
y,
Are
The
Full
ness
Of
All
Evil
s.
Oh,
The
Bea
utif
ul
Uni
on
Of
All
Wit
h
Not
hing
, Of
Abu
nda
nce
Wit
h
Indi
gen
ce,
Of
Full
ness
Wit
h
Em
ptin
ess!
Unti
l,
Lik
e
Jere
mia
s,
You
Rec
ogni
ze
You
r
Pov
erty,
God
Will
Not
Enri
ch
You
Wit
h
His
Gra
ces;
And
If
You
Do
Not
Free
You
r
Hea
rt
Of
All
Self
-
este
em,
You
Nev
er
Will
Be
Fill
ed
Wit
h
The
Spir
it
Of
God
,
Whi
ch
Is
The
Fath
er
Of
Uni
on
And
The
Sacr
ed
Tie
Whi
ch
Unit
es
The
Sou
l To
Jesu
s
Chri
st In
The
Sha
dow
s Of
Fait
h,
Wit
h
Whi
ch
He
Ove
rsha
dow
s It
Wh
en
It
Aba
ndo
ns
Itsel
f
Co
mpl
etel
y To
The
Will
Of
God
,
And
Say
s
Wit
h
The
Bles
sed
Virg
in,
"Be
hold
The
Han
dma
id
Of
The
Lor
d:
Ma
y It
Be
Don
e To
Me
Acc
ordi
ng
To
His
Wor
d"

Cha
pter
Ii
The
Doc
trin
e Of
St.
Fra
ncis
De
Sale
s In
Reg
ard
To
Con
tem
plati
on.
Trea
tise
On
The
Lov
e Of
God

Lov
e
See
ks
Soli
tude
And
Sile
nce.
Pra
yer
Ma
y
Be
Call
ed
A
Ma
nna,
On
Acc
ount
Of
The
Diff
eren
t
Flav
ors
And
Divi
ne
Swe
ets
Whi
ch
Lov
e
Dis
cov
ers
To
Tho
se
Wh
o
Ma
ke
Use
Of
It.
But
It Is
A
Hid
den
Ma
nna
Whi
ch
Fall
s In
The
Des
ert
Bef
ore
The
Da
wn
Of
Day
;
Tha
t Is
To
Say,
It Is
Not
The
Frui
t Of
Lig
hts
And
Scie
nce;
Its
Swe
ets
Can
Onl
y
Be
Tast
ed
In
Soli
tude
.
Wh
en
We
Con
vers
e
Wit
h
God
Alo
ne,
The
n
We
Ma
y
Say
Of
The
Sou
l,
“wh
o Is
She,
Tha
t
Goe
th
Up
By
The
Des
ert,
As
A
Pill
ar
Of
Sm
oke
Of
Aro
mati
cal
Spic
es
Of
Myr
rh,
And
Fra
nkin
cens
e,
And
Of
All
The
Pow
ders
Of
The
Perf
ume
r?”
(Ca
nticl
es
Iii.
6.)
It Is
The
Spo
use
Her
self,
Wh
o
Entr
eats
Her
Bel
ove
d To
Con
duct
Her
Into
Soli
tude
,
Tha
t
The
y
Ma
y
Bot
h
Con
vers
e In
Secr
et:
“co
me,
My
Bel
ove
d,
Let
Us
Go
Fort
h
Into
The
Fiel
d,
Let
Us
Abi
de
In
The
Vill
ages
"
(Ibi
d.
Vii.
Ii).
The
Gre
at
Attr
acti
on
Whi
ch
Pers
ons
Of
Pra
yer
Exp
erie
nce
Is
To
Con
vers
e
Wit
h
God
In
Perf
ect
Soli
tude
.
The
Bles
sed
Mot
her
Tere
sa
Of
Jesu
s
Rel
ates
Of
Her
self
Tha
t In
The
Co
mm
enc
eme
nt
Of
Her
Spir
itual
Car
eer
She
Had
A
Sin
gula
r
Dev
otio
n To
Tho
se
Mys
terie
s
Whi
ch
Rep
rese
nt
Onl
y
The
Pers
on
Of
Our
Lor
d,
As
Dur
ing
His
Pra
yer
In
The
Gar
den
Of
Oliv
es,
Or
Wh
en
He
Wai
ted
For
The
Sam
arita
n
Wo
man
Nea
r
The
Wel
l;
She
Tho
ught
Tha
t
Wh
en
Her
Divi
ne
Mas
ter
Was
Alo
ne
He
Wo
uld
Attr
act
Her
Mor
e
Pow
erfu
lly,
And
Tha
t
She
Wo
uld
Be
Soo
ner
Unit
ed
To
Him
.
Lov
e
See
ks
Not
For
Wit
ness
es
Of
Its
Wor
ds;
And
Eve
n
Wh
en
Tho
se
Wh
o
Lov
e
Hav
e
Not
hing
To
Co
mm
unic
ate
Whi
ch
Req
uire
s
Secr
ecy,
The
y
Tak
e
Plea
sure
In
Con
vers
ing
In
Priv
ate.
The
Rea
son
Of
This
Pro
babl
y Is,
Tha
t
The
y
Onl
y
Spe
ak
For
Eac
h
Oth
er;
And
It
Wo
uld
See
m
To
The
m
The
y
Did
Not
Spe
ak
For
The
mse
lves
Alo
ne
If
The
ir
Inte
rvie
w
Cou
ld
Be
Ove
rhea
rd.
Besi
des
This
,
The
y
Ma
ke
The
Mos
t
Ord
inar
y
Obs
erva
tion
s In
A
Ma
nner
So
Pec
ulia
r As
To
Mar
k
The
Lov
e
Fro
m
Whi
ch
The
ir
Wor
ds
Pro
cee
d.
The
re Is
Not
hing
Unc
om
mon
In
The
Wor
ds
The
y
Use
;
But
The
Ton
e,
The
Em
pha
sis,
And
The
Ma
nner
Whi
ch
Acc
omp
anie
s
Eve
ryth
ing
The
y
Say
Ren
der
The
ir
Lan
gua
ge
So
Sin
gula
r
Tha
t
The
y
Alo
ne
Can
Und
erst
and
It.
The
Titl
e Of
Frie
nd
Pub
licly
Con
ferr
ed
On
An
Indi
vidu
al
Sig
nifi
es
But
Littl
e;
But
Wh
en
Utte
red
In
Priv
ate
It
Co
mpr
ehe
nds
A
Gre
at
Dea
l,
And
Bec
ome
s
Mor
e
Exp
ress
ive
In
Pro
port
ion
To
The
Secr
ecy
Wit
h
Whi
ch
It Is
Spo
ken.

Diff
eren
ce
Bet
wee
n
Me
ditat
ion
And
Con
tem
plati
on.
Con
tem
plati
on
Is
Not
hing
Mor
e
Tha
nA
Lov
ing
And
Sim
ple
Atte
ntio
n
Of
The
Min
d To
Divi
ne
Trut
hs,
Con
tinu
ed
For
So
me
Tim
e.
By
Co
mpa
ring
It
Wit
h
Me
ditat
ion,
You
Will
Easi
ly
Co
mpr
ehe
nd
In
Wh
at It
Con
sists
.
The
You
ng
Bee
s
Whi
ch
Hav
e
Not
Beg
un
To
Wor
k
Are
Call
ed
Ny
mph
s,
And
Wh
en
The
y
Co
mm
enc
e To
Ma
ke
Hon
ey
The
y
Are
Na
med
Bee
s.
So
It Is
Wit
h
Pra
yer:
It Is
Call
ed
Me
ditat
ion
In
The
Beg
inni
ng,
And
Wh
en
It
Has
Pro
duc
ed
The
Lov
e Of
God
It
Rec
eive
s
The
Na
me
Of
Con
tem
plati
on.
Bee
s
Fly
Thr
oug
h
The
Fiel
ds
Abo
ut
The
ir
Hiv
es
To
Fee
d
On
The
Flo
wer
s
And
Extr
act
The
ir
Juic
e;
And
Afte
r
Hav
ing
Lai
d
Up
A
Suff
icie
nt
Pro
visi
on,
The
y
Con
tinu
e To
Lab
or
For
The
Plea
sure
Whi
ch
The
Swe
etne
ss
Of
The
Hon
ey
Pro
cure
s
The
m.
So
We
Me
ditat
e To
Acq
uire
The
Lov
e Of
God
;
But
Afte
r
Hav
ing
Obt
aine
d It,
We
Con
tem
plat
e—
Tha
t Is,
We
Tur
n
Our
Atte
ntio
n To
The
Divi
ne
Goo
dne
ss,
Bei
ng
Attr
acte
d
By
The
Inef
fabl
e
Swe
etne
ss
Whi
ch
Lov
e
Dis
cov
ers
To
Us
In
This
Atte
ntio
n. A
Des
ire
To
Obt
ain
The
Lov
e Of
God
Ind
uces
Us
To
Me
ditat
e;
And
Lov
e,
Wh
en
We
Hav
e
Acq
uire
d It,
Lea
ds
Us
To
Con
tem
plat
e.

The
Kno
wle
dge
Of
God
Is
Les
s
Nec
essa
ry
To
Us
Tha
n
Lov
e.
The
Will
, It
Is
Tru
e,
Onl
y
Ten
ds
To
Wh
at Is
Goo
d
Thr
oug
h
The
Me
diu
m
Of
The
Und
erst
andi
ng,
Whi
ch
Pro
pos
es It
To
Its
Vie
w.
But
Wh
en
It
Has
Onc
e
Felt
Its
Attr
acti
ons,
It
Doe
s
Not
Req
uire
The
Hel
p
Of
The
Und
erst
andi
ng
To
Atta
ch
Itsel
f
The
reto
Mor
e
And
Mor
e
Clo
sely,
Bec
ause
The
Deli
ght
It
Tak
es
In
Its
Obj
ect,
And
The
Plea
sure
It
Exp
ects
To
Deri
ve
Fro
m It
By
Uni
on,
Attr
act
It
To
Lov
e
And
Des
ire
Its
Enj
oym
ent.
Lov
e
Res
emb
les
All
Oth
er
Pass
ions
, Of
Whi
ch
Kno
wle
dge
Is
The
Prin
cipl
e
And
Sou
rce,
Tho
ugh
Not
The
Rul
e
And
Mea
sure
.
We
Are
Ind
uce
d To
Lov
e
God
By
The
Kno
wle
dge
Whi
ch
Fait
h
Giv
es;
But
Wh
en
We
Hav
e
Beg
un
To
Lov
e
His
Infi
nite
Goo
dne
ss,
Lov
e
Incr
ease
s
Our
Nat
ural
Ten
den
cy
The
reto
, As
This
Incl
inati
on
Rec
ipro
call
y
Aug
men
ts
Lov
e.

Ho
w
Con
tem
plati
on
Red
uces
All
This
To
Sim
ple
Unit
y.
We
Shal
l
No
w
Con
side
r
Ho
w
Me
ditat
ion
Is
Cha
nge
d
Into
Con
tem
plati
on.
Afte
r
The
Mul
tipli
ed
Refl
ecti
ons
Whi
ch
Con
stitu
te
Me
ditat
ion
Hav
e
Exc
ited
Dev
out
And
Pio
us
Sent
ime
nts,
We
Unit
e
The
se
Diff
eren
t
Feel
ings
And
Extr
act
The
ir
Ess
enc
e
And
Virt
ue.
The
Pec
ulia
r
Qua
litie
s Of
Eac
h
Aff
ecti
on
Are
Thu
s
Mix
ed
And
Unit
ed,
And
Fro
m
This
Uni
on
Pro
cee
ds
An
Aff
ecti
on
Whi
ch
Ma
y
Be
Call
ed
The
Sub
stan
ce
And
Qui
ntes
senc
e Of
All
The
Oth
ers;
It Is
In
Itsel
f
Mor
e
Liv
ely
And
Acti
ve
Tha
n
All
The
Vari
ous
Aff
ecti
ons
Fro
m
Whi
ch
It Is
Deri
ved,
Sinc
e It
Incl
ude
s
The
Virt
ues
And
Vari
ous
Pro
pert
ies
Of
Eac
h; It
Is
Ter
med
The
Con
tem
plati
ve
Aff
ecti
on.
Wat
er
Sep
arat
es
Into
Nu
mer
ous
Stre
ams
In
Pro
Port
ion
As
It
Run
s
Fart
her
Fro
m
Its
Sou
rce,
And
For
ms
Sev
eral
Cha
nnel
s,
Thr
oug
h
Whi
ch
It
Flo
ws,
Unl
ess
Gre
at
Car
e
Be
Tak
en
To
Con
fine
It
To
One
. In
The
Sam
e
Ma
nner
,
The
Perf
ecti
ons,
Whi
ch
All
Em
anat
e
Fro
m
God
,
Divi
de
In
Pro
port
ion
As
The
y
Are
Sep
arat
ed
Fro
m
This
Firs
t
Prin
cipl
e;
And
Acc
ordi
ng
As
The
y
App
roac
h It
The
y
Reu
nite,
Unti
l
The
y
Bec
ome
Tota
lly
Eng
ulfe
d In
This
One
Sov
erei
gn
Perf
ecti
on,
Whi
ch
Is
The
One
Thi
ng
Nec
essa
ry,
The
Bett
er
Part
Cho
sen
By
Ma
gdal
en,
Whi
ch
Shal
l
Not
Be
Tak
en
Fro
m
Her.

The
Vari
ous
Mea
ns
Whi
ch
Lea
d To
Con
tem
plati
on.
As
Gre
at
Assi
duit
y In
Hea
ring
The
Wor
d
Of
God
Is
Usu
ally
Nec
essa
ry
For
Atta
inin
g
Con
tem
plati
on,
Als
o
Spir
itual
Con
fere
nces
And
Dis
cour
ses
Wit
h
Pio
us
Pers
ons,
Acc
ordi
ng
To
The
Exa
mpl
e Of
The
Anc
ient
Fath
ers
Of
The
Des
ert,
The
Rea
ding
Of
Spir
itual
Wor
ks,
Pra
yer,
Me
ditat
ion,
Sin
ging
The
Divi
ne
Prai
ses,
And
Gre
at
Car
e To
Occ
upy
The
Min
d
Wit
h
Hol
y
Tho
ught
s,
And
As
Con
tem
plati
on
Is
The
Ter
m
To
Whi
ch
All
The
se
Mea
ns
Are
Dire
cted
,
Tho
se
Wh
o
Perf
orm
The
se
Spir
itual
Exe
rcis
es
Are
Call
ed
Con
tem
plati
ves
And
The
Ma
nner
In
Whi
ch
The
y
Em
ploy
The
mse
lves
Is
Ter
med
The
Con
tem
plati
ve
Life
.
This
Na
me
Is
Ver
y
App
lica
ble,
Bec
ause
The
Prin
cipa
l
Part
Of
This
Ma
nner
Of
Life
Con
sists
In
The
Ope
rati
on
Of
The
Und
erst
andi
ng,
By
Whi
ch
We
Con
side
r
The
Bea
uty
And
The
Ami
abili
ty
Of
The
Sov
erei
gn
Bei
ng,
Wit
h
An
Am
oro
us
Atte
ntio
n—
Tha
t Is,
Wit
h
Lov
e
Whi
ch
Ani
mat
es
The
Atte
ntio
n
Of
The
Min
d,
Or
Wit
h
Atte
ntio
n
Whi
ch
Pro
cee
ds
Fro
m
And
Incr
ease
s
Lov
e.

Lov
e
Coll
ects
The
Pow
ers
Of
The
Sou
l.
It Is
The
Nat
ural
Pro
pert
y
Of
Infi
nite
Goo
dne
ss
To
Attr
act
And
Unit
e To
Itsel
f
Eve
ryth
ing
Cap
able
Of
Feel
ing
Its
Imp
ress
ions
.
Our
Sou
l,
Whi
ch
Pos
sess
es
This
Cap
abili
ty,
Alw
ays
Ten
ds
To
Wh
at Is
Goo
d,
And
Incl
ines
The
reto
As
To
Its
Trea
sure
s Or
The
Obj
ect
Of
Its
Ard
ent
Lov
e.
Wh
en
God
Infu
ses
Into
The
Hea
rt A
Cert
ain
Inde
fina
ble
Swe
etne
ss,
Whi
ch
Pro
ves
Tha
t He
Is
Pres
ent
In A
Part
icul
ar
Ma
nner
, All
The
Inte
rior
Pow
ers,
And
Eve
n
The
Ext
erio
r
Sen
ses,
Ben
d,
As
If
By
Co
mm
on
Ass
ent,
To
This
Inm
ost
Part
Of
The
Sou
l,
To
Enj
oy
The
Co
mpa
ny
Of
The
Ami
able
And
Bel
ove
d
Spo
use,
Wh
o
Cau
ses
His
Pres
enc
e To
Be
So
Sen
sibl
y
Felt
The
re.
A
Pers
on
Wh
o
Has
Just
Co
mm
unic
ated
May
, By
The
Cert
ainl
y
Whi
ch
Fait
h
Giv
es
Him
,
Exp
erie
nce
This
Trut
h,
Rev
eale
d To
Him
Not
By
Fles
h
And
Blo
od,
But
By
The
Eter
nal
Fath
er
Him
self,
Tha
t,
By
The
Ado
rabl
e
Sacr
ame
nt
Of
The
Euc
hari
st,
His
Bod
y
And
Sou
l
Enj
oy
The
Rea
l
Pres
enc
e Of
The
Bod
y
And
Sou
l Of
Jesu
s
Chri
st.
Wh
en
The
Mot
her
Pear
ls
Hav
e
Rec
eive
d
The
Infu
sion
Of
The
Dro
ps
Of
The
Mor
ning
De
w,
The
y
Alw
ays
Car
eful
ly
Clo
se
The
ir
Shel
ls,
Not
Onl
y To
Pres
erve
Wh
at
The
y
Hav
e
Coll
ecte
d,
And
Pre
vent
The
Sea
wat
er
Fro
m
Min
glin
g
Wit
h
The
Dro
ps
Dist
illed
Fro
m
The
Hea
ven
s,
But
Als
o
Bec
ause
The
Fres
hne
ss
Of
The
De
w Is
Ana
logo
us
To
The
ir
Nat
ure,
And
Wo
uld
Aff
ord
The
m
Plea
sure
,
Wer
e
The
y
Cap
able
Of
Feel
ing
It.
This
Is
The
Cas
e
Wit
h
Ma
ny
Dev
out
Pers
ons
Afte
r
The
y
Hav
e
Part
icip
ated
In
The
Sacr
ame
nt
By
Exc
elle
nce,
Whi
ch
Con
tain
s
The
Mys
tical
De
w
Of
All
Hea
venl
y
Gra
ces
And
Ben
edic
tion
s;
The
ir
Sou
l
The
n
Bec
ome
s
Con
secr
ated
In
Itsel
f
Not
Onl
y To
Ado
re
Its
Kin
g,
Wh
o Is
Pres
ent
The
rein
,
But
Als
o To
Tast
e
The
Inex
pres
sibl
e
Con
sola
tion
And
Incr
edib
le
Hea
venl
y
Swe
etne
ss,
Spri
ngin
g
Fro
m
The
Ger
m
Of
Im
mor
talit
y,
Whi
ch
By
The
Lig
ht
Of
Fait
h
The
y
Dis
cov
er
To
Hav
e
Bee
n
Plan
ted
In
The
ir
Hea
rts.
We
Mus
t
Not
Los
e
Sig
ht
Of
Wh
at
Has
Bee
n
Said
At
The
Co
mm
enc
eme
nt
Of
This
Cha
pter,
Tha
t
The
Rec
olle
ctio
n
Of
Whi
ch
We
Spe
ak
Is
The
Wor
k
Of
Lov
e,
Whi
ch,
Bei
ng
Firs
t
Awa
re
Of
The
Pres
enc
e Of
God
By
The
Swe
etne
ss
Diff
use
d In
The
Hea
rt,
Obli
ges
The
Sou
l To
Unit
e Its
Pow
ers
And
Atte
ntio
n,
And
Dire
ct
The
m
To
Its
Bel
ove
d.
All
This
Is
Effe
cted
Wit
h
Eas
e
And
Plea
sure
,
Lov
e
Co
mm
unic
atin
g To
The
Sou
l An
Incl
inati
on
To
Dire
ct
All
Its
Pow
ers
To
God
,
Wh
o
Attr
acts
The
m
Wit
h
So
Mu
ch
Swe
etne
ss.
The
Infi
nite
Goo
dne
ss
Of
The
Alm
ight
y
Attr
acts
And
Bin
ds
All
Hea
rts
Mor
e
Pow
erfu
lly
Tha
n
Cor
ds
And
Cha
ins
Can
Fast
en
And
Rest
rain
The
Bod
y.

Rec
olle
ctio
n Is
Fre
que
ntly
Pro
duc
ed
And
Incr
ease
d
By
A
Gen
tle,
Rev
eren
t
Fear
.
We
Mus
t
Als
o
Obs
erve
Tha
t
This
Rec
olle
ctio
n Is
Not
Alw
ays
Pro
duc
ed
By
The
Swe
et
Con
victi
on
Tha
t
God
Is
Pres
ent
In
The
Hea
rt;
Oth
er
Cau
ses
Ma
y
Pro
duc
eA
Sim
ilar
Effe
ct,
Pro
vide
d
The
y
Ten
d To
Plac
e
The
Sou
l In
The
Divi
ne
Pres
enc
e. In
Atte
ntiv
ely
Con
side
ring
The
Sov
erei
gn
Maj
esty
Of
God
,
Wh
o
Beh
olds
Us,
We
Are
So
meti
mes
Seiz
ed
Wit
h
So
Liv
ely
A
Feel
ing
Of
Res
pect
And
Deli
ciou
s
Fear
Tha
t All
Our
Inte
rior
Pow
ers
Are
Im
med
iatel
y
Con
cent
rate
d
And
Rec
olle
cted
In
The
mse
lves
,
Just
As
The
Une
xpe
cted
Pres
enc
e Of
A
Gre
at
Prin
ce
Rec
alls
The
Wa
nder
ing
Tho
ught
s Of
The
Mos
t
Dist
ract
ed
Min
d,
And
Pro
duc
es
The
Ext
erio
r
Res
pect
And
Rev
eren
ce
Due
To
The
Dig
nity
Of
The
Pers
on
Pres
ent.
It Is
Said
Tha
t
The
re
Are
Cert
ain
Flo
wer
s
Whi
ch
Clo
se
The
ir
Lea
ves
Wh
en
The
Sun
Shi
nes,
And
Blo
om
Aga
in
Wh
en
His
Lig
ht Is
Wit
hdra
wn.
This
Is A
Fig
ure
Of
Wh
at
Occ
urs
In
The
Stat
e Of
Rec
olle
ctio
n
Of
Whi
ch
We
Spe
ak:
At
The
Re
me
mbr
anc
e Of
The
Pres
enc
e Of
God
, At
The
Con
victi
on
Tha
t He
Loo
ks
On
Us
Fro
m
The
Hei
ght
Of
His
Exa
lted
Thr
one
In
Hea
ven,
Or
Fro
m
Any
Part
Of
The
Eart
h
Bey
ond
Our
selv
es,
Tho
ugh
We
Ma
y
Not
Act
uall
y
Refl
ect
On
Tha
t
Ord
inar
y
Pres
enc
e
By
Whi
ch
He
Dw
ells
Wit
hin
Us,
The
Pow
ers
Of
The
Sou
l,
Tha
t
The
y
Ma
y
Be
Mor
e
Und
ivid
edly
Dire
cted
To
This
Divi
ne
Obj
ect,
Im
med
iatel
y
Unit
e,
Ani
mat
ed
Wit
h
Res
pect
For
The
Divi
ne
Maj
esty,
And
A
Hol
y
Fear
,
Spri
ngin
g
Fro
m
Lov
e,
Whi
ch
Giv
es
Mu
ch
Glo
ry
To
God
.

Of
The
Rep
ose
Of
A
Sou
l
Rec
olle
cted
In
God
.
The
Sou
l
Hav
ing
Ent
ered
Into
Itsel
f,
For
The
Pur
pos
e Of
Bei
ng
Wh
olly
Rec
olle
cted
In
God
, Or
Bef
ore
God
, Is
Sole
ly
Atte
ntiv
e To
His
Sov
erei
gn
Goo
dne
ss;
But
This
Atte
ntio
n Is
So
Sim
ple,
So
Swe
et,
So
Eas
y,
So
Imp
erce
ptib
le,
Tha
t
The
Sou
l Is
So
meti
mes
Not
Awa
re
Of
Bei
ng
Occ
upie
d.
The
Ope
rati
on
Whi
ch
Tak
es
Plac
e In
It Is
So
Deli
cate
Tha
t It
Can
Scar
cely
Perc
eive
It,
And
Is
Lia
ble
To
Mis
take
It,
As
We
Are
So
meti
mes
Dec
eive
d
Res
pect
ing
The
Nat
ure
Of
Riv
ers
Whi
ch
Flo
w
Ver
y
Sm
ooth
ly
And
Cal
mly.
Pers
ons
Wh
o
Sail
On
The
se
Riv
ers,
Or
Wh
o
Loo
k At
The
m,
Ima
gine
Tha
t
The
y
Hav
e
No
Mot
ion;
The
y
Thi
nk
The
y
Can
Neit
her
See
Nor
Feel
Any
Bec
ause
The
re
Are
No
Wa
ves
Or
Bill
ows
To
Ren
der
The
Mot
ion
Sen
sibl
e.
This
Is
The
Swe
et
Rep
ose
Of
The
Sou
l,
Whi
ch
St.
Tere
sa
Ter
ms
Pra
yer
Of
Qui
et;
It
Doe
s
Not
Diff
er
In
The
Lea
st
Fro
m
Wh
at
She
Styl
es
The
Slee
p
Of
The
Pow
ers
Of
The
Sou
l.
This
Rep
ose
Ma
y
Be
Mor
e Or
Les
s
Prof
oun
d; It
So
meti
mes
Incr
ease
s To
So
Gre
at A
Deg
ree
Tha
t
The
Sou
l
App
ears
To
Be
Asl
eep,
And
All
Its
Pow
ers,
Exc
ept
The
Will
,
See
m
Inac
tive
And
Mot
ionl
ess.
It
Doe
s
Not
hing
But
Rec
eive
The
Imp
ress
ions
Of
The
Hap
pine
ss
And
Sati
sfac
tion
Whi
ch
Res
ult
Fro
m
The
Pres
enc
e Of
Its
Bel
ove
d.
Wh
at Is
Still
Mor
e
Ad
mir
able
Is
Tha
t
The
Will
Enj
oys
This
Con
tent
Wit
hout
Perc
eivi
ng
It;
Bec
ause
The
Sou
l Is
Enti
rely
Occ
upie
d
Wit
h
Him
Wh
ose
Pres
enc
e
Con
stitu
tes
Its
Blis
s,
And
Its
Tho
ught
s
Are
Quit
e
Div
erte
d
Fro
m
Itsel
f. In
This
Situ
atio
n It
Ma
y
Be
Co
mpa
red
To
A
Pers
on
Wh
o
Fall
s
Into
A
Gen
tle
Slee
p
Whi
le
Surr
oun
ded
By
A
Lar
ge
Part
y:
He
Part
ly
See
s
Wh
at
His
Frie
nds
Are
Doi
ng;
He
Rec
eive
s
The
ir
Car
esse
s,
But
He
Doe
s
Not
Noti
ce
The
m,
Bec
ause
He
Is
Not
Refl
ecti
ng
On
The
m
And
Is
Not
Awa
re
Of
Feel
ing
The
m.
Ho
wev
er,
The
Sou
l,
Whi
ch
In
This
Swe
et
Rep
ose
Enj
oys
God
By
A
Feel
ing
Sen
se
Of
His
Pres
enc
e,
Wit
hout
Perc
eivi
ng
Tha
t It
Enj
oys
It,
Still
Cle
arly
Pro
ves
Tha
t It
Hig
hly
Priz
es
This
Hap
pine
ss,
And
Pref
ers
It
To
All
Oth
ers,
Wh
en
Any
Eve
nt Is
Abo
ut
To
Dep
rive
It
Of
It. It
The
n
Co
mpl
ains
Lou
dly;
It
Grie
ves,
And
Eve
n
She
ds
Tear
s
Lik
e
An
Infa
nt
Whi
ch
Is
Awa
ken
ed
Bef
ore
It
Has
Slep
t
Suff
icie
ntly
; It
Giv
es
Evi
den
ce
Of
Reg
ret
Whi
ch
Plai
nly
Sho
ws
The
Sati
sfac
tion
It
Deri
ved
Fro
m
Its
Slu
mbe
r,
Sinc
e It
Wee
ps
For
Its
Los
s As
For
The
Priv
atio
n
Of
A
Gre
at
Adv
anta
ge.
For
This
Rea
son
The
Divi
ne
Spo
use,
Add
ress
ing
The
Dau
ghte
rs
Of
Jeru
sale
m,
Con
jure
s
The
m
By
The
Roe
s
And
Hart
s Of
The
Fiel
ds
Not
To
Stir
Up
Nor
Ma
ke
The
Bel
ove
d To
Awa
ke
Till
She
Plea
se
(Ca
nt.
Ii.
7).
It
App
ears
Tha
t
Ma
gdal
en
Was
Abs
orbe
d In
This
Pra
yer
Of
Qui
et
Wh
en,
Seat
ed
At
Our
Red
eem
er's
Feet
,
She
List
ene
d To
His
Wor
d. I
Pra
y
You
Con
side
r
Her
Atte
ntiv
ely
In
This
Circ
ums
tanc
e.
She
Is
Seat
ed,
Perf
ectl
y
Tra
nqui
l;
She
Utte
rs
Not
A
Wor
d;
She
She
ds
Not
A
Tear
; No
Sob
Con
vuls
es
Her
Bre
ast;
No
Sig
h
Esc
apes
Her
Hea
rt;
She
Is
Mot
ionl
ess;
She
Doe
s
Not
Pra
y;
Mar
tha
Pass
es
Fro
m
Tim
e To
Tim
e
Thr
oug
h
The
Roo
m,
But
Mar
y Is
Unc
ons
ciou
s Of
Her
Pres
enc
e:
Wh
at,
The
n, Is
She
Doi
ng?
She
Is
List
enin
g—
Tha
t Is
All;
She
Is
In A
Stat
e Of
Tota
l
Inac
tion
.
Tha
t Is,
She
Re
mai
ns
At
Jesu
s'
Feet
Lik
eA
Prec
ious
Vas
e,
Rec
eivi
ng
Dro
p
By
Dro
p
Into
Her
Hea
rt
The
Swe
et
Myr
rh
Dist
illed
By
The
Lips
Of
Her
Bel
ove
d.
Hen
ce
The
Divi
ne
Brid
egro
om,
Jeal
ous
Of
His
Sacr
ed
Spo
use'
s
Rep
ose,
Will
Not
Hav
e
Mar
tha
Awa
ken
Her:
“ma
rtha
,
Mar
tha,
”
He
Say
s,
“tho
u
Art
Car
eful
And
Art
Tro
uble
d
Abo
ut
Ma
ny
Thi
ngs.
But
One
Thi
ng
Is
Nec
essa
ry.
Mar
y
Has
Cho
sen
The
Bett
er
Part
,
Whi
ch
Shal
l
Not
Be
Tak
en
Awa
y
Fro
m
Her.
”
Wh
at
Was
The
Part
Mar
y
Had
Cho
sen?
To
Re
mai
n
Rec
olle
cted
At
The
Feet
Of
Jesu
s,
And
To
Enj
oy
The
Pea
ce
And
Rep
ose
Of
This
Rec
olle
ctio
n.
Re
me
mbe
r
The
n,
Tha
t If
God
Attr
act
You
By
This
Sim
ple
And
Fili
al
Con
fide
nce,
You
Mus
t
Re
mai
n
Tra
nqui
lly
Nea
r
Him
,
Wit
hout
Exe
rtin
g
You
rself
To
Ma
ke
Mar
ked
Act
s Of
The
Und
erst
andi
ng
Or
The
Will
:
For
This
Lov
ing
Con
fide
nce
And
Rep
ose
Of
Sou
l
Incl
ude
Exc
elle
ntly
Wel
l All
The
Ext
erio
r
Act
s
You
Cou
ld
Ma
ke
To
Sati
sfy
You
r
Incl
inati
on.
It Is
Bett
er
Thu
s To
Slee
p In
The
Ar
ms
Of
Our
Savi
or
Tha
n To
Wat
ch
Else
whe
re.
Of
The
Ma
nner
In
Whi
ch
The
Sou
l
Enj
oys
Rep
ose
In
God
, In
The
Pra
yer
Of
Qui
et.
The
Sou
l In
This
Stat
e Of
Hol
y
Rec
olle
ctio
n
Has
No
Furt
her
Nee
d
Of
The
Me
mor
y
Any
Mor
e
Tha
n
Of
The
Und
erst
andi
ng:
Wh
en
We
Are
Enj
oyin
g
The
Pres
enc
e Of
A
Frie
nd
We
Nee
d
Not
Tax
Our
Ima
gina
tion
To
Rep
rese
nt
Him
To
Us.
It
Suff
ices
Tha
t
Our
Will
Co
me
For
war
d
And
Acc
ept
The
Swe
etne
ss
Of
The
Divi
ne
Pres
enc
e:
The
Oth
er
Pow
ers,
Wit
hout
Ma
king
Any
Effo
rt,
Hav
e
Onl
y To
Enj
oy
The
Rep
ose
Whi
ch
God
's
Pres
enc
e
Aff
ords
.
Win
e
Min
gled
Wit
h
Hon
ey
Is
Use
d,
As
We
Hav
e
Alre
ady
Obs
erve
d,
To
Rec
all
The
Fug
itive
Bee
s To
The
ir
Hiv
e. It
Is
Als
o
Em
ploy
ed
To
App
ease
The
m
Wh
en
The
y
Mut
iny
And
Des
troy
One
Ano
ther.
The
Pers
on
Wh
o
Sup
erin
tend
s
The
Hiv
e
Thr
ows
So
me
Of
The
Mix
ture
Into
It,
And
The
Mos
t
Sedi
tiou
s Of
The
Bee
s,
Attr
acte
d
By
The
Agr
eea
ble
Perf
ume
,
See
m
To
For
get
The
ir
En
mity
,
And
Are
Onl
y
Occ
upie
d In
Tra
nqui
lly
Enj
oyin
g
The
Swe
ets
Pres
ente
d To
The
m.
O
My
God
!
Wh
en
By
Thy
Ami
able
Pres
enc
e
Tho
u
Infu
sest
Into
Our
Hea
rts
Thy
Hea
venl
y
Perf
ume
s,
Far
Mor
e
Fra
gran
t
Tha
n
Win
e
And
Hon
ey,
All
Our
Inte
rior
Pow
ers
Cea
se
To
Act,
And
Ent
er
Into
Deli
ciou
s
Rep
ose,
Whi
ch
Imp
arts
So
Gre
at A
Cal
m
And
Suc
h
Perf
ect
Con
tent
Tha
t
Not
One
Of
The
m
Atte
mpt
s
The
Slig
htes
t
Mot
ion.
The
Will
Alo
ne,
Whi
ch
Ma
y
Be
Ter
med
The
Spir
itual
Sen
se
Of
Sme
ll, Is
Swe
etly
Occ
upie
d In
Feel
ing
Wit
hout
Perc
eivi
ng
The
Ines
tima
ble
Adv
anta
ge
Whi
ch
Res
ults
Fro
m
The
Pres
enc
e Of
God
.

Of
The
Diff
eren
t
Deg
rees
Of
The
Pra
yer
Of
Qui
et,
And
The
Mea
ns
Whi
ch
Sho
uld
Be
Em
ploy
ed
To
Pres
erve
The
Hol
y
Rep
ose
Of
The
Sou
l.
The
Min
ds
Of
So
me
Pers
ons
Are
Acti
ve,
And
Abo
und
In
Tho
ught
s
And
Arg
ume
nts.
Oth
ers
Fin
d
Gre
at
Faci
lity
In
Con
side
ring
And
Acc
ount
ing
For
Wh
at
Occ
urs
Wit
hin
The
m;
The
y
Wis
h To
See
And
Exa
min
e
Eve
ryth
ing,
To
Refl
ect
Con
tinu
ally
On
Wh
at
Pass
es
In
The
ir
Inte
rior,
And
To
Acc
ount
To
The
mse
lves
For
Eve
ryth
ing
The
y
Do.
In
Ord
er
To
Be
Ass
ured
Of
The
ir
Adv
anc
eme
nt,
The
y
Are
Ince
ssan
tly
Con
side
ring
The
ir
Ope
rati
ons,
And
Alw
ays
Occ
upie
d
Wit
h
The
mse
lves
.
The
re
Are
Oth
ers
Wh
o
Are
Not
Sati
sfie
d
Wit
h
Bei
ng
Con
tent
ed,
Unl
ess
By
Mar
ked
Act
s
The
y
Feel
The
ir
Hap
pine
ss.
The
se
Last
Ma
y
Be
Co
mpa
red
To
Pers
ons
Wh
o,
Bei
ng
Def
end
ed
Aga
inst
The
Incl
eme
ncy
Of
The
Wea
ther
By
War
m
Clot
hing
,
Can
not
Be
Pers
uad
ed
Tha
t
This
Is
The
Cas
e
Unl
ess
The
y
Kno
w
The
Qua
lity
And
Qua
ntit
y
Of
The
ir
Clot
hes;
Or,
Wh
o,
Fin
ding
The
ir
Cof
fers
Rep
leni
she
d
Wit
h
Ric
hes,
Can
not
Beli
eve
The
mse
lves
Wea
lthy
Unl
ess
The
y
Kno
w
Exa
ctly
The
Nu
mbe
r Of
Piec
es
Of
Gol
d
And
Silv
er
Whi
ch
Co
mpo
se
The
ir
Trea
sure
.
The
Min
ds
Of
The
se
Diff
eren
t
Cha
ract
ers
Are
Lia
ble
To
Be
Dist
urbe
d
And
Dist
ract
ed
Dur
ing
Pra
yer.
If
The
Alm
ight
y
Intr
odu
ce
The
m
To
The
Hol
y
Rep
ose
Of
Rec
olle
ctio
n In
His
Pres
enc
e,
The
y
Will
Vol
unta
rily
Quit
It,
To
Con
side
r
Ho
w
The
y
Act
ed
Whi
le It
Last
ed;
And
If
The
ir
Hap
pine
ss
Be
Gre
at,
The
y
Will
Sacr
ifice
The
Tra
nqui
llity
The
y
Enj
oy
To
Exa
min
e
The
Ext
ent
Of
The
ir
Cal
m
And
Pea
ce.
Inst
ead
Of
Occ
upyi
ng
The
ir
Will
In
Tast
ing
The
Inef
fabl
e
Deli
ghts
Of
The
Divi
ne
Pres
enc
e,
The
y
Will
Invi
te
The
ir
Und
erst
andi
ng
To
Rea
son
On
The
Swe
etne
ss
Of
The
se
Deli
ghts
. In
This
The
y
Are
Lik
eA
Spo
use
Wh
o,
Inst
ead
Of
Bei
ng
Occ
upie
d
Wit
h
Her
Brid
egro
om,
Am
uses
Her
self
Wit
h
Exa
min
ing
The
Rin
g
He
Gav
e
Her
On
The
Day
Of
The
ir
Mar
riag
e.
Ah,
Wh
at A
Diff
eren
ce
The
re Is
Bet
wee
n
Bei
ng
Occ
upie
d In
God
,
Wh
o
Con
stitu
tes
Our
Hap
pine
ss,
And
Occ
upyi
ng
Our
selv
es
Wit
h
The
Con
tent
men
t
Whi
ch
God
Giv
es
Us!
The
refo
re,
A
Sou
l
Whi
ch
God
Invi
tes
To
Rest
Lov
ingl
y In
Him
In
The
Pra
yer
Of
Qui
et
Sho
uld
Abs
tain
As
Mu
ch
As
Pos
sibl
e
Fro
m
Refl
ecti
ons
On
Itsel
f
And
Its
Stat
e.
The
Rep
ose
It
Enj
oys
Is
Extr
eme
ly
Deli
cate
;A
Loo
k
Suff
ices
To
Pro
ve
A
Dist
urba
nce
The
reto
, Or
Eve
n To
Des
troy
It
Effe
ctua
lly;
To
Pres
erve
It, It
Sho
uld
Be
Car
eful
Not
Eve
n To
Be
Awa
re
Of
Its
Exis
tenc
e.
By
Bei
ng
Too
Mu
ch
Atta
che
d To
This
Pra
yer
It
Forf
eits
It;
The
Rea
l
Wa
y To
Lov
e Its
Swe
ets
Is
Not
To
Be
Anx
ious
To
Kno
w
The
Ext
ent
Of
Its
Enj
oym
ent,
Tha
t
The
reby
It
Ma
y
Not
Be
Tem
pted
To
Atta
ch
Its
Aff
ecti
ons
The
reto
.
If It
Hap
pen,
Dur
ing
The
Enj
oym
ent
Of
Hol
y
Rep
ose
In
Pra
yer,
Tha
t
The
Sou
l Is
Tem
pted
By
Curi
osit
y,
And
Dist
ract
ed
By
Refl
ecti
ng
On
Wh
at
Occ
urs
Wit
hin
It, It
Sho
uld
Qui
ckly
Obli
ge
Its
Hea
rt
To
Res
ume
The
Swe
et
And
Pea
cefu
l
Atte
ntio
n To
The
Pres
enc
e Of
God
Fro
m
Whi
ch
Its
Tho
ught
s
Hav
e
Stra
yed.
Ho
wev
er,
We
Mus
t
Not
Ima
gine
Tha
t
We
Are
In
Dan
ger
Of
Forf
eitin
g
This
Hol
y
Qui
et
On
Acc
ount
Of
Mo
vem
ents
,
Eith
er
Of
Min
d
Or
Bod
y, In
Whi
ch
Lev
ity
And
Indi
scre
tion
Hav
e
No
Sha
re;
For,
As
St.
Tere
sa
Obs
erve
s, It
Is A
Spe
cies
Of
Sup
ersti
tion
To
Be
So
Jeal
ous
Of
Our
Rep
ose
As
To
Refr
ain
Fro
m
Cou
ghin
g,
And
Alm
ost
Fro
m
Bre
athi
ng,
For
Fear
Of
Losi
ng
It.
God
,
Wh
o Is
The
Aut
hor
Of
This
Pea
ce,
Will
Not
Dep
rive
Us
Of
It
For
Suc
h
Mot
ions
Of
The
Bod
y
As
Are
Una
void
able
, Or
Eve
n
For
Inv
olun
tary
Dist
racti
ons
And
Wa
nder
ings
Of
The
Min
d.
Tho
ugh
The
Und
erst
andi
ng
And
The
Me
mor
y
Ma
y
Esc
ape
The
Bou
nds
Of
Rest
rain
t
And
Wa
nder
On
Stra
nge
And
Use
less
Tho
ught
s,
Yet
The
Will
,
Wh
en
Onc
e
Attr
acte
d
By
The
Cha
rms
Of
The
Divi
ne
Pres
enc
e,
Will
Still
Con
tinu
e To
Enj
oy
The
Sam
e
Deli
ghts
. It
Is
Tru
e
Tha
t
The
Cal
m Is
Not
The
n
So
Perf
ect
As
It
Wo
uld
Be
If
The
Und
erst
andi
ng
And
The
Me
mor
y
Wer
e In
Uni
on
Wit
h
The
Will
;
Yet
A
Rea
l
Spir
itual
Tra
nqui
llity
Is
Cert
ainl
y
And
Effe
ctua
lly
Enj
oye
d,
Sinc
e It
Resi
des
In
The
Will
,
Whi
ch
Gov
erns
All
The
Oth
er
Pow
ers
Of
The
Sou
l.
It
Is,
Ho
wev
er,
Cert
ain
Tha
t
The
Sou
l
Wo
uld
Enj
oy
Mor
e
Cal
m
And
Swe
eter
Pea
ce
If
No
Noi
se
Wer
e
Ma
de
Nea
r It,
And
Tha
t It
Cou
ld
Refr
ain
Fro
m
All
Inte
rior
And
Ext
erio
r
Mot
ion.
It
Wo
uld
Will
ingl
y
Dev
ote
Its
Atte
ntio
n
Sole
ly
To
The
Divi
ne
Pres
enc
e,
Whi
ch
Imp
arts
Suc
h
Inef
fabl
e
Deli
ghts
;
But
It
Can
not
Alw
ays
Pre
vent
So
me
Of
Its
Fac
ultie
s
Fro
m
Dist
urbi
ng
It;
And
The
n,
Not
To
Incu
r
The
Priv
atio
n
Of
Its
Rep
ose,
It
Con
cent
rate
s
Itsel
f In
Its
Will
,
This
Bei
ng
The
Pow
er
Thr
oug
h
Whi
ch
It
Enj
oys
The
Pres
enc
e Of
Its
Spo
use.
Wh
en
The
Will
Is
Attr
acte
d
And
Swe
etly
Rest
rain
ed
By
The
Hap
pine
ss It
Deri
ves
Fro
m
The
Pres
enc
e Of
God
, It
Sho
uld
Not
End
eav
or
To
Rec
all
The
Oth
er
Pow
ers
Wh
en
The
y
Are
Div
erte
d
Fro
m
This
Obj
ect;
Thu
s To
Sep
arat
e
Fro
m
Its
Divi
ne
Spo
use
Wo
uld
Be
To
Sacr
ifice
Its
Rep
ose.
Its
Effo
rts
To
Rec
all
The
Atte
ntio
n
Of
The
se
Vol
atile
Pow
ers
Wo
uld
Als
o
Pro
ve
Vai
n
And
Inef
fect
ual.
Besi
des,
Not
hing
Is
Mor
e
Effi
caci
ous
In
Brin
ging
The
m
Bac
k To
The
ir
Dut
y
Tha
n
The
Tra
nqui
l
Pers
ever
anc
e Of
The
Will
In
Hol
y
Qui
et,
Bec
ause
The
Hea
venl
y
Swe
etne
ss
Diff
use
d In
The
Hea
rt,
As
A
Perf
ume
Wh
ose
Fra
gran
ce
Is
Gra
dual
ly
Co
mm
unic
ated
To
All
The
Pow
ers
Of
The
Sou
l,
Invi
tes
The
m
To
Ret
urn
And
Unit
e
The
mse
lves
To
The
Will
,
Tha
t
The
y
Ma
y
Sha
re
Its
Hap
pine
ss.

Self
Den
ial
Is
The
Safe
st
Mea
ns
Of
Esta
blis
hing
Our
selv
es
In
The
Pres
enc
e Of
God
.
Ho
w
Exc
elle
nt A
Met
hod
Of
Pres
ervi
ng
Our
selv
es
In
The
Pres
enc
e Of
God
Is It
To
Aba
ndo
n
Our
selv
es
To
His
Will
For
ever
! By
This
Mea
ns
We
Can
Alw
ays
Hav
e
God
Pres
ent,
Eve
n In
The
Mos
t
Prof
oun
d
Slee
p,
Whi
ch
Dep
rive
s Us
Of
Our
Will
;
The
refo
re
Not
hing
Can
Esta
blis
h
Us
Mor
e
Perf
ectl
y In
Tha
t
Spe
cies
Of
Pres
enc
e Of
Whi
ch
We
Trea
t. If
We
Lov
e
God
, We
Mus
t Be
Anx
ious
Nev
er
To
Los
e
Sig
ht
Of
Him
:
We
Fall
Asl
eep
Not
Onl
y
Und
er
His
Eye
s,
But
In
The
Ma
nner
Mos
t
Plea
sing
To
His
Divi
ne
Maj
esty
;
Not
Onl
y To
Con
for
m
To
His
Hol
y
Will
,
But
Thr
oug
h
The
Pur
e
And
Sole
Mot
ive
Of
Con
for
mity
.
Dur
ing
Slee
p
We
Are
Aba
ndo
ned
To
The
Will
Of
God
;
Con
seq
uent
ly
We
Are
In
His
Pres
enc
e;
We
Cou
ld
Not
Be
Mor
e So
If
God
Him
self
Wer
e To
Lay
Us
In
Our
Bed
s,
As
A
Scul
ptor
Plac
es
His
Stat
ue
In A
Nic
he.
Tho
se
Wh
o
Liv
e In
A
Stat
e Of
Con
tinu
al
Sub
mis
sion
To
The
Will
Of
God
Nev
er
Quit
His
Divi
ne
Pres
enc
e:
The
Cou
ch
On
Whi
ch
The
y
Rep
ose
Can
not
Inte
rrup
t It,
As
The
Nes
t In
Whi
ch
The
Feat
here
d
Son
gste
rs
Tak
e
The
ir
Rest
Doe
s
Not
Pre
vent
The
ir
Bei
ng
Und
er
The
Uns
leep
ing
Eye
And
Unti
ring
Car
e Of
Pro
vide
nce.
If
We
Refl
ect
On
This
Trut
h
On
Awa
keni
ng,
We
Sho
uld
Be
Easi
ly
Con
vinc
ed
Tha
t
God
Has
Bee
n
Eve
r
Pres
ent
To
Us,
And
Tha
t
Our
Slu
mbe
rs
Hav
e
Not
Sep
arat
ed
Us
Fro
m
Him
.
And
Wh
y?
Bec
ause
We
Hav
e
Slep
t,
As
It
Wer
e,
Und
er
The
Sha
dow
And
Im
med
iate
Prot
ecti
on
Of
His
Hol
y
Will
. We
Mig
ht
The
n
Trul
y
Exc
laim
Wit
h
Jaco
b,
The
Lor
d
Has
Inde
ed
Bee
n
Wit
h
Me;
I
Hav
e
Slep
t In
His
Pres
enc
e; I
Hav
e
Bee
n
Cra
dled
In
The
Ar
ms
Of
His
Pate
rnal
Pro
vide
nce,
And
I
Kne
w It
Not.

Perf
ect
Sub
mis
sion
To
The
Will
Of
God
Kee
ps
The
Sou
l In
Con
tinu
al
Pra
yer.
This
Sort
Of
Qui
et
In
Whi
ch
The
Will
Doe
s
Not
hing
But
Sim
ply
Acq
uies
ce
In
The
Will
Of
God
,
Re
mai
ning
In
His
Pres
enc
e
Wit
hout
Aim
ing
At
Any
thin
g
Hig
her
Tha
n To
Re
mai
n
Nea
r
Him
, In
Con
for
mit
y To
His
Will
, Is
A
Sov
erei
gnly
Exc
elle
nt
Pra
yer,
Bec
ause
Self
-
inte
rest
Has
No
Sha
re
The
rein
,
The
Fac
ultie
s Of
The
Sou
l
Deri
ve
No
Sati
sfac
tion
Fro
m
It,
And
Eve
n
The
Will
Onl
y
Enj
oys
It
By
Soa
ring
To
The
Hig
hest
Reg
ions
Of
The
Min
d,
Whi
ch
Is
Call
ed
The
Mos
t
Sub
lime
Spo
t,
Wh
ere
It
Sim
ply
Acq
uies
ces
In
The
Will
Of
God
,
And
Is
Sati
sfie
d At
His
Lea
ving
It
Des
titut
e Of
Hap
pine
ss,
In
Ord
er
To
Pro
cure
His
Ow
n
Feli
city.
To
Pro
nou
nce,
In A
Wor
d,
The
Eul
ogiu
m
Of
This
Spe
cies
Of
Pra
yer,
The
Sov
erei
gn
Perf
ecti
on
Of
Lov
e,
Whi
ch
Is
Ecst
atic
By
Nat
ure,
Con
sists
In
Payi
ng
No
Atte
ntio
n
Wh
atev
er
To
Our
Hap
pine
ss,
But
Sole
ly
To
Tha
t Of
The
Alm
ight
y,
Or,
In
Oth
er
Wor
ds,
In
Des
irin
g
No
Oth
er
Sati
sfac
tion
Tha
n
Tha
t
Whi
ch
God
Deri
ves
Fro
m
The
Acc
omp
lish
men
t Of
His
Eve
r-
ador
able
Will
.

Cha
pter
Iii.

Lett
er
Of
St.
Fra
ncis
De
Sale
s To
St.
Jane
Fra
nces
De
Cha
ntal.

The
re
Are
Thr
ee
Mar
ks
By
Whi
ch
We
Ma
y
Kno
w
Wh
en
We
Ma
y
Act
Inte
riorl
y,
And
Wh
ethe
r It
Is
God
Wh
o Is
Attr
acti
ng
The
Sou
l To
Sim
ple
And
Tra
nqui
l
Atte
ntio
n In
His
Pres
enc
e.
The
Firs
t Is
Wh
en
We
Can
No
Lon
ger
Me
ditat
e,
Wh
en
We
Cea
se
To
Feel
Our
For
mer
Plea
sure
In
It,
But
Exp
erie
nce,
On
The
Con
trar
y,
Gre
at
Ari
dity
In
The
Hol
y
Exe
rcis
e.
The
Sec
ond
Is
Wh
en
The
Hea
rt
Has
No
Des
ire
To
Fix
The
Ima
gina
tion
Or
The
Sen
ses
On
Any
Spe
cial
Obj
ect,
Eith
er
Ext
erio
r Or
Inte
rior.
The
Thir
d
And
Mor
e
Cert
ain
Mar
k Is
Wh
en
You
r
Sou
l
Tak
es
Plea
sure
In
Bei
ng
Alo
ne
Wit
h
God
In A
Stat
e Of
Lov
ing
Atte
ntio
n,
Und
istur
bed
By
Spe
cial
Con
side
rati
on
Of
Any
Kin
d,
In
The
Enj
oym
ent
Of
An
Inte
rior
Pea
ce
Whi
ch
Is
Rest
,
Pro
duci
ng
No
Act
Or
Exe
rcis
e Of
Its
Pow
ers,
Will
,
Me
mor
y,
And
Und
erst
andi
ng,
At
Lea
st
By
Rea
soni
ng,
Whi
ch
Is
To
Go
Fro
m
One
Thi
ng
To
Ano
ther,
But
Sim
ply
Pres
erve
sA
Lov
ing
Gen
eral
Atte
ntio
n.
We
Mus
t Be
Abl
e To
Dis
cern
The
se
Mar
ks
Bef
ore
Aba
ndo
ning
Me
ditat
ion.
The
n,
Tho
ugh
The
Sou
l, In
This
Stat
e Of
Atte
ntio
n,
See
m
To
Do
Not
hing
,
And
To
Hav
e
No
Occ
upat
ion,
For
The
Rea
son
Tha
t It
Doe
s
Not
Act
Thr
oug
h
The
Sen
ses,
Let
It
Not
Thi
nk
Its
Tim
e
Lost
Or
Use
lessl
y
Em
ploy
ed;
For,
Tho
ugh
The
Pow
ers
Of
The
Sou
l
Cea
se
To
Act,
The
Inte
llige
nce
Con
tinu
es.
And
,
Fina
lly,
Let
It
Suff
ice
You
To
Kno
w
Tha
t, In
The
Cas
es
Of
Whi
ch
We
Are
Trea
ting
, It
Is
Suff
icie
nt If
The
Und
erst
andi
ng
Be
Wit
hdra
wn
Fro
m
Spe
cial
Obj
ects
,
Wh
ethe
r
Spir
itual
Or
Tem
pora
l,
And
Tha
t
The
Will
Hav
e
No
Des
ire
To
Thi
nk
Upo
n
The
m;
This
App
lies
Too
Wh
en
The
Ope
rati
on
Is
Con
fine
d To
You
r
Inte
llect
,
My
Chil
d,
For,
Wh
en
The
Latt
er
Act
s
Join
tly
Wit
h
The
Will
,
Whi
ch
It
Nea
rly
Alw
ays
Doe
s In
A
Gre
ater
Or
Les
s
Deg
ree,
The
Sou
l
See
s
Tha
t It
Is
Occ
upie
d,
Inas
muc
h
As
It
Feel
s
Seiz
ed
Wit
h
Lov
e,
Wit
hout
Kno
win
g
Or
Und
erst
andi
ng
Wh
at It
Lov
es.
God
, In
This
Stat
e, Is
The
Age
nt
Pre
pari
ng
And
Tea
chin
g
The
Sou
l;
And
The
Sou
l,
On
Its
Part
,
Rec
eive
s
The
Spir
itual
Fav
ors
Giv
en
It,
Whi
ch
Are
Atte
ntio
n
And
Divi
ne
Lov
e
Co
mbi
ned.
The
Sou
l,
The
refo
re,
Sho
uld
Con
tinu
e
Sim
ply
In
Lov
ing
Atte
ntio
n To
God
,
Wit
hout
Ma
king
Any
Spe
cial
Act
s
Oth
er
Tha
n
Tho
se
To
Whi
ch
God
Incl
ines
It,
Re
mai
ning
, As
It
Wer
e,
Pen
sive
And
Pass
ive
Wit
hin
Itsel
f,
As
One
In A
Stat
e Of
Sinc
ere
And
Lov
ing
Atte
ntio
n,
Ope
ning
Its
Eye
s
Fro
m
Tim
e To
Tim
e To
Cast
An
Am
oro
us
Gla
nce
Upo
n
The
Bel
ove
d.
For
God
Is
Trea
ting
Wit
h
The
Sou
l In
Givi
ng
It
This
Sim
ple
And
Lov
ing
Atte
ntio
n,
And
The
Sou
l Is
Res
pon
ding
By
Acc
epti
ng
It
Wit
hA
Swe
et
And
Tra
nqui
l
Con
scio
usn
ess,
And
Thu
s
Lov
e Is
Unit
ed
Wit
h
Lov
e.
For
If
The
Sou
l,
On
Its
Part
,
Wis
h To
Act
Or
Bea
r
Itsel
f
Oth
erwi
se
Tha
n
Ver
y
Sim
ply
And
Tra
nqui
lly,
Dis
card
ing
All
Rea
soni
ng,
It
Will
Hin
der
The
Bles
sing
s
Whi
ch
God
Co
mm
unic
ates
To
It In
This
Stat
e Of
Lov
ing
Atte
ntio
n.
The
refo
re
You
r
Sou
l
Mus
t Be
Ver
y
Tra
nqui
l,
Afte
r
The
Ma
nner
Of
God
;
And
To
This
End
It Is
Nec
essa
ry
Tha
t
The
Spir
it
Be
Dis
eng
age
d
And
Dea
d To
Self
,
For
Any
Spe
cial
Tho
ught
, Or
Rea
soni
ng,
Or
Tast
e,
Or
Self
-
relia
nce
On
The
Part
Of
The
Sou
l
Wo
uld
Hin
der,
And
Dis
quie
t It,
Wo
uld
Bre
ak
The
Sile
nce
Whi
ch
Sho
uld
Rei
gn
In
The
Sen
ses
And
The
Min
d In
Ord
er
Tha
t
The
Sou
l
Ma
y
Und
erst
and
The
Prof
oun
d
And
Deli
cate
Wor
d
Whi
ch
God
Utte
rs
To
The
Hea
rt In
This
Soli
tude
,
Wh
ere,
If It
Con
tinu
e In
Pea
cefu
l
And
Prof
oun
d
Atte
ntio
n, It
Sho
uld
Hea
r
God
's
Voi
ce
As
Lon
g
As
The
Sile
nce
Last
s.
Wh
en,
The
refo
re,
The
Sou
l
Feel
s
Dra
wn
To
This
Sile
nce,
This
Atte
ntio
n, It
Sho
uld
Giv
e
Itsel
f
Up
To
It
Ver
y
Sim
ply,
Wit
hout
Any
Spe
cial
Effo
rt
Or
Refl
ecti
on,
So
Tha
t It
Ma
y
Alm
ost
For
get
Itsel
f,
And
Be
Free
And
Dis
eng
age
d To
Do
Wh
atev
er Is
Req
uire
d
Of
It.
Tak
e
Noti
ce,
My
Chil
d,
Tha
t
Wh
en
A
Sou
l
Beg
ins
To
Ent
er
This
Sim
ple,
Inac
tive
Stat
e It
Sho
uld
Not,
At
Any
Tim
es
Or
Sea
sons
,
Hav
e
Rec
ours
e To
Me
ditat
ion
Or
Exp
ect
Spir
itual
Rev
elati
ons
Or
Fav
ors.
Let
It,
On
The
Con
trar
y,
Stan
d
Fir
m
Wit
hout
Sup
port
Of
Any
Kin
d,
The
Min
d
Free
And
Dis
eng
age
d,
Tha
t It
Ma
y
Be
Abl
e To
Say,
Afte
r
The
Ma
nner
Of
The
Pro
phet
Hab
acu
c, “i
Will
Stan
d
Wat
ch
Ove
r
My
Sen
ses,
I
Will
Kee
p
The
m
In
Sub
jecti
on;
I
Will
Stan
d
Upo
n
The
Fort
ress
Of
My
Pow
ers,
Per
mitt
ing
The
m,
Of
The
mse
lves
, To
Con
ceiv
e
No
Tho
ught
;I
Will
Wat
ch
And
See
Wh
at
Will
Be
Said
To
Me,
I
Will
Rec
eive
Wh
at
Will
Be
Co
mm
unic
ated
To
Me.
”
For
This
Exa
lted
Wis
dom
,
My
Chil
d,
Can
Be
Rec
eive
d
Onl
y
By
A
Min
d
Tha
t Is
Wit
hdra
wn
And
Det
ach
ed
Fro
m
The
Sen
ses
And
Fro
m
Spe
cial
Grat
ifica
tion
s.
Cal
mly
And
Pea
cefu
lly
Set
You
r
Sou
l At
Lib
erty,
Free
It
Fro
m
The
Yok
e Of
Its
Ope
rati
ons,
And
Do
Not
Dist
urb
It
By
Any
Car
e Or
Soli
citu
de
Con
cern
ing
Eith
er
Eart
hly
Or
Hea
venl
y
Thi
ngs;
Esta
blis
h It
In
Co
mpl
ete
Soli
tude
.
For
The
Soo
ner
It
Atta
ins
This
Tra
nqui
l
Inac
tivit
y,
The
Mor
e
Abu
nda
ntly
Will
The
Swe
et,
Lov
ing,
Soli
tary,
Pea
cefu
l
Spir
it
Of
Divi
ne
Wis
dom
Be
Infu
sed
In
It.
The
Littl
e
Tha
t
God
Effe
cts
In
The
Sou
l In
This
Hol
y
Leis
ure
And
Soli
tude
Is A
Gre
ater
And
Mor
e
Ines
tima
ble
Goo
d
Tha
n
You
Can
Pos
sibl
y
Ima
gine
.
God
Buil
ds
In
Eac
h
Sou
lA
Spir
itual
Edif
ice
Afte
r
The
Ma
nner
He
Plea
ses.
Mor
tify
Nat
ure,
Ann
ihila
te
Its
Ope
rati
ons
In
All
Tha
t
Ma
y
Be
Con
trar
y To
The
Des
igns
Of
God
,
For
This
Is
You
r
Part
,
You
r
Dut
y;
And
God
's
Part
Is
To
Dire
ct
You
To
Sup
erna
tura
l
Goo
d,
By
Mea
ns
Whi
ch
You
Can
not
Kno
w.
In
This
Leis
ure,
Aff
ecti
on
Is
Fitti
ngly
Dev
elop
ed,
And
The
n
We
Feel
The
Dart
s Of
Divi
ne
Lov
e
Mu
ch
Mor
e
Kee
nly.
Car
e
Clo
uds
The
Spir
it;
Rest
Dev
elop
s It.
It Is
Nec
essa
ry
Tha
t All
The
Hu
man
Aff
ecti
ons
Of
Sou
ls
Mel
t Of
The
mse
lves
, In
An
Inef
fabl
e
Ma
nner
,
And
Flo
w
Into
The
Will
Of
God
;
Oth
erwi
se,
Ho
w
Will
God
Be
All
In
All
To
The
Sou
l If
The
re
Re
mai
n In
It
Any
thin
g
Hu
man
? As
The
Wis
dom
Of
God
, To
Whi
ch
The
Und
erst
andi
ng
Mus
t Be
Unit
ed,
Kno
ws
Neit
her
Mea
ns
Nor
Mea
sure
s,
And
Fall
s
Not
Und
er
Lim
its
Of
Dist
inct
Or
Spe
cial
Inte
llige
nce,
And
As
It Is
Nec
essa
ry
For
The
Perf
ect
Uni
on
Of
The
Sou
l
Wit
h
The
Divi
ne
Wis
dom
Tha
t
The
re
Be
A
Cert
ain
Sim
ilitu
de
Bet
wee
n
The
m,
It
Foll
ows
Tha
t
The
Sou
l
Mus
t Be
As
Pur
e
And
Sim
ple
As
Pos
sibl
e,
Un
mod
ifie
d
And
Unr
estri
cted
By
Any
Exp
ress
Or
For
mal
Ima
ges,
Sinc
e
God
Is
Not
Incl
ude
d In
The
m.
Thu
s
The
Sou
l,
To
Unit
e
Itsel
f
Wit
h
God
,
Mus
t
Hav
e
Neit
her
For
m
Nor
Dist
inct
Inte
llige
nce.
The
Perf
ecti
on
Of
The
Me
mor
y
Con
sists
In
Bei
ng
So
Abs
orbe
d In
God
Tha
t
The
Sou
l
For
gets
Eve
ryth
ing
In
Itsel
f,
And
,
Re
mov
ed
Fro
m
All
The
Noi
se
Of
Tho
ught
s
And
Vai
n
Ima
gini
ngs,
Pea
cefu
lly
Rep
oses
In
God
Alo
ne.
The
Mor
e
The
Me
mor
y Is
Free
d
Fro
m
For
ms
And
Not
able
Obj
ects
Not
Pert
aini
ng
To
The
Divi
nity,
Or
To
The
Hu
man
ity
Of
God
,
The
Tho
ught
Of
Whi
ch
Is
Alw
ays
An
Aid
In
The
End
, He
Bei
ng
The
Tru
e
Way
,
The
Gui
de,
And
The
Aut
hor
Of
All
Goo
d,
The
Mor
e It
Is
Plu
nge
d In
God
,
And
The
Mor
e
We
Shal
l Be
Abl
e To
Kee
p It
Voi
d,
Awa
itin
g
God
To
Fill
It.
The
refo
re,
Wh
at
We
Hav
e To
Do,
To
Liv
e In
Pur
e
And
Abs
olut
e
Dep
end
enc
e
Upo
n
God
, Is,
Not
To
Sto
p At
For
ms
Or
Ima
ges,
But
As
Ofte
n
As
The
y
Pres
ent
The
mse
lves
To
Tur
n
The
Sou
l
Qui
ckly
To
God
,
Kee
ping
It
Voi
d
Of
All
Thi
ngs,
In A
Stat
e Of
Lov
ing
Atte
ntio
n;
Neit
her
Hee
ding
Nor
Thi
nkin
g
Of
The
se
Thi
ngs,
Exc
ept
As
Far
As
The
Me
mor
y
Of
The
m
Ma
y
Ena
ble
Us
To
Do
And
To
Und
erst
and
Wh
at Is
Of
Obli
gati
on
For
Us:
But
This
,
Aga
in,
Mus
t Be
Don
e
Wit
hout
Reli
sh
Or
Aff
ecti
on,
Lest
The
y
Lea
ve
Any
Hin
dran
ce
Or
Tro
uble
In
The
Sou
l.
Thu
s
You
Ma
y
Not
Cea
se
To
Thi
nk
And
To
Re
me
mbe
r
Wh
at
You
Hav
e To
Do
And
Wh
at
You
Sho
uld
Kno
w,
Pro
vide
d
Tha
t In
Doi
ng
So
You
Kee
p
You
r
Hea
rt
Free
And
Det
ach
ed
Fro
m
All
Thi
ngs.
Cha
pter
Iv.
The
Con
tinu
al
Pra
yer
Of
St.
Fra
ncis
De
Sale
s
St.
Jane
De
Cha
ntal

God
Fill
ed
The
Cen
ter
Of
The
Sou
l Of
St.
Fra
ncis
De
Sale
s,
And
The
Sup
erio
r
Part
Of
His
Min
d,
Wit
hA
Lig
ht
So
Cle
ar
Tha
t He
Saw
The
Trut
hs
Of
Fait
h
And
App
reci
ated
The
ir
Exc
elle
nce
At
A
Sin
gle
Gla
nce,
Whi
le
The
y
Exc
ited
Gre
at
Ard
or,
Ecst
asy,
And
Rap
ture
In
His
Will
;
And
He
Acc
epte
d
The
Trut
hs
Whi
ch
Wer
e
Sho
wn
Him
Wit
hA
Sim
ple
Acq
uies
cent
Mo
vem
ent
Of
The
Will
. He
Was
Wo
nt
To
Call
The
Plac
e
Wh
ere
This
Lig
ht
Sho
ne
The
San
ctua
ry
Of
God
,
Wh
ere
Not
hing
Ent
ered
But
The
Sou
l
Wit
h Its
God
; It
Was
The
Plac
e Of
His
Rep
ose
And
His
Usu
al
Abo
de;
For,
Not
with
stan
ding
His
Con
tinu
al
Ext
erio
r
Occ
upat
ions
, He
Kep
t
His
Min
d In
This
Inte
rior
Soli
tude
As
Mu
ch
As
Pos
sibl
e.
Eve
ry
Asp
irati
on
And
Res
pira
tion
Of
This
Bles
sed
Sou
l
Was
A
Pur
e
Des
ire
To
Liv
e
Acc
ordi
ng
To
The
Trut
hs
Of
Fait
h
And
The
Ma
xim
s Of
The
Gos
pel.
He
Use
d To
Say
Tha
t
The
Tru
e
Wa
y To
Ser
ve
God
Was
To
Foll
ow
Him
,
And
To
Wal
k
Afte
r
Him
In
The
Sup
erio
r
Part
Of
The
Sou
l,
Uns
upp
orte
d
By
Con
sola
tion
,
Dev
otio
n,
Or
Lig
ht
Oth
er
Tha
n
Tha
t Of
Pur
e,
Sim
ple
Fait
h.
For
This
Rea
son
He
Lov
ed
Inte
rior
Des
olati
on.
He
Tol
d
Me
Onc
e
Tha
t It
Nev
er
Mat
tere
d To
Him
Wh
ethe
r He
Was
In
Con
sola
tion
Or
Des
olati
on,
And
Tha
t
Wh
en
Our
Lor
d
Gav
e
Him
Dev
otio
nal
Sent
ime
nts
He
Rec
eive
d
The
m
Wit
h
Sim
plici
ty;
But
Tha
t If
It
Plea
sed
God
To
Wit
hhol
d
The
m,
He
Nev
er
Tho
ught
Of
The
m.
But,
As
A
Fact
, He
Usu
ally
Enj
oye
d
Gre
at
Inte
rior
Con
sola
tion
, As
Was
Evi
dent
In
His
Cou
nten
anc
e
Wh
ene
ver
He
Wit
hdre
w
Into
Him
self,
Whi
ch
He
Fre
que
ntly
Did.
He
Dre
w
Goo
d
Tho
ught
s
Fro
m
All
Thi
ngs,
Tur
ning
The
m
To
The
Prof
it
Of
His
Sou
l;
But
He
Rec
eive
d
The
se
Gre
at
Lig
hts
Part
icul
arly
Wh
en
He
Was
Pre
pari
ng
His
Ser
mon
s,
Whi
ch
He
Usu
ally
Did
In
His
Wal
ks.
Stu
dy
He
Tol
d
Me,
Ser
ved
Him
As
Me
ditat
ion,
And
He
Usu
ally
Left
It
Mu
ch
Infl
ame
d
And
Enli
ghte
ned.
Sev
eral
Yea
rs
Ago
He
Tol
d
Me
Tha
t He
No
Lon
ger
Had
Any
Sen
sibl
e
Dev
otio
n In
Pra
yer,
And
Tha
t
God
Ope
rate
d
Inse
nsib
ly
In
Him
By
Mea
ns
Of
Sent
ime
nts
And
Lig
hts
Whi
ch
He
Diff
use
d In
The
Sup
erio
r
Part
Of
His
Sou
l,
And
Tha
t
The
Infe
rior
Part
Had
No
Sha
re
In
The
m.
The
y
Wer
e
Usu
ally
Ver
y
Sim
ple
Vie
ws
And
Sent
ime
nts
Of
Gre
at
Unit
y,
And
Divi
ne
Em
anat
ions
In
Whi
ch
He
Was
Not
Abs
orbe
d,
But
Rec
eive
d
Ver
y
Sim
ply,
Wit
h
Gre
at
Rev
eren
ce
And
Hu
mili
ty;
For
His
Met
hod
Was
To
Kee
p
Him
self
Bef
ore
God
In A
Ver
y
Hu
mbl
e,
Lo
wly
Atti
tude
Of
Sin
gula
r
Rev
eren
ce,
Alb
eit
Wit
h
The
Con
fide
nce
Of
A
Fav
ored
Chil
d.
On
One
Occ
asio
n,
Spe
akin
g To
Me
Of
His
Pra
yer,
He
Co
mpa
red
It
To
Oil
Pou
red
Upo
nA
Hig
hly
Poli
she
d
Tabl
e,
The
Stre
am
Of
Whi
ch
Spr
eads
As
It
Roll
s;
And
He
Said
Tha
t In
The
Sam
e
Ma
nner
A
Wor
d
Or
Tho
ught
In
Me
ditat
ion
Diff
use
dA
Swe
et
Aff
ecti
on
Thr
oug
h
His
Sou
l
Whi
ch
Ent
ertai
ned
Him
Wit
h
Gre
at
Swe
etne
ss.
He
Fre
que
ntly
Wro
te
Me
Tha
tI
Mus
t
Re
min
d
Him
,
Wh
en I
Saw
Him
, To
Tell
Me
Wh
at
God
Had
Giv
en
Him
In
Pra
yer.
But
Wh
en I
Ask
ed
Him
He
Ans
wer
ed:
"Th
ey
Are
Thi
ngs
So
Sub
tle,
So
Sim
ple,
So
Deli
cate
,
Tha
t
You
Can
not
Rep
eat
The
m
Wh
en
The
y
Are
Ove
r;
Onl
y
The
ir
Effe
cts
Re
mai
n In
The
Sou
l,"
For
So
me
Yea
rs
Bef
ore
His
Dea
th
He
Har
dly
Too
k
Any
Tim
e
For
Me
ditat
ion,
For
His
Duti
es
Wer
e
Ove
rwh
elmi
ng.
One
Day
I
Ask
ed
Him
If
He
Had
Ma
de
His
Me
ditat
ion,
And
He
Ans
wer
ed:
“no,
But
I
Am
Doi
ng
Wh
at Is
The
Sam
e
Thi
ng.”
Tha
t Is,
He
Alw
ays
Kep
t
His
Hea
rt
Unit
ed
Wit
h
God
; He
Use
d To
Say
Tha
t
Our
Pra
yer
In
This
Life
Mus
t Be
One
Of
Wor
k
And
Acti
on.
But
His
Life
Was
Trul
yA
Con
tinu
al
Pra
yer.
Fro
m
Wh
at
Has
Bee
n
Said
We
Can
Rea
dily
Beli
eve
Tha
t He
Was
Not
Sati
sfie
d
Wit
h
Mer
ely
Enj
oyin
g
This
Deli
ghtf
ul
Uni
on
Of
His
Sou
l
Wit
h
God
In
Pra
yer.
By
No
Mea
ns,
For
He
Lov
ed
God
's
Will
Equ
ally
In
All
Thi
ngs.
And
I
Thi
nk
Tha
t In
His
Late
r
Yea
rs
He
Had
Atta
ined
Suc
h
Puri
ty
Tha
t He
Des
ired
, He
Lov
ed,
He
Beh
eld
Onl
y
God
In
Eve
ryth
ing;
It
Was
Evi
dent
Tha
t He
Was
Abs
orbe
d In
Him
,
And
Tha
t
Not
hing
In
This
Wor
ld,
As
He
Said
,
Cou
ld
Aff
ord
Him
Hap
pine
ss
But
God
. He
Cou
ld
Trul
y
Say,
Wit
h
St.
Paul
: "I
Liv
e,
No
w
Not
I:
But
Chri
st
Liv
eth
In
Me.
”
This
Gen
eral
Lov
e
Whi
ch
He
Had
For
God
's
Will
Was
Pur
er
And
Mor
e
Exc
elle
nt
Bec
ause
Of
The
Cle
ar
Divi
ne
Lig
ht
Whi
ch
Sho
ne
In
His
Sou
l,
Prot
ecti
ng
It
Fro
m
Vaci
llati
on
Or
Dec
epti
on
By
Ena
blin
g It
To
Rec
ogni
ze
The
Risi
ng
Imp
ulse
s Of
Self
-
love
,
Whi
ch
He
Fait
hful
ly
Resi
sted
In
Ord
er
To
Unit
e
Him
self
Mor
e
Clo
sely
Wit
h
God
.
Thu
s
He
Tol
d
Me
So
meti
mes
, In
The
Mid
st
Of
His
Gre
ates
t
Suff
erin
g,
Tha
t He
Exp
erie
nce
dA
Fer
vor
Inco
mpa
rabl
y
Swe
eter
Tha
n
Tha
t
Whi
ch
He
Usu
ally
Enj
oye
d;
For
By
Mea
ns
Of
This
Uni
on
The
Bitt
eres
t
Thi
ngs
Wer
e
Ma
de
Swe
et
To
Him
.
He
Tol
d
Me
Ano
ther
Tim
e
Tha
t He
Felt
No
Rest
rain
t In
The
Pres
enc
e Of
Kin
gs
Or
Prin
ces,
But
Bor
e
Him
self
Afte
r
His
Usu
al
Ma
nner
Bec
ause
He
Was
Inte
riorl
y
Occ
upie
d
Wit
h
The
Pres
enc
e Of
God
,
Whi
ch
Unc
easi
ngly
Insp
ired
Him
Wit
h
Res
pect
At
All
Tim
es
And
In
All
Plac
es.
To
See
Him
In
Pra
yer
Was
To
Hav
e
You
r
Hea
rt
Insp
ired
Wit
h
Lov
e
For
The
Hol
y
Exe
rcis
e,
As
Ma
ny
Pers
ons
Exp
erie
nce
d.
Spe
akin
g
Of
The
Pra
yer
Whi
ch
Con
tem
plati
ves
Call
The
Pra
yer
Of
Qui
et,
He
Said
Tha
t To
Enj
oy
It
For
One
Sin
gle
Qua
rter
Of
An
Hou
r He
Wo
uld
Acc
ept
Two
Wh
ole
Yea
rs
Of
The
Fire
Of
Pur
gato
ry.
Nev
erth
eles
s, It
Was
Not
For
His
Ow
n
Sati
sfac
tion
Tha
t He
Said
This
,
But
To
Enc
oura
ge
The
Sou
ls
He
Add
ress
ed
To
Giv
e
The
mse
lves
To
This
Hol
y
Exe
rcis
e;
For
In
All
Tha
t He
Did
He
Sou
ght
Onl
y
The
Will
Of
God
.
Ho
w
Ofte
n
He
Rep
eate
d
Wit
h
Rap
ture
The
se
Wor
ds
Of
Dav
id:
"O
Lor
d,
Wh
at
Hav
eI
In
Hea
ven
?
And
Besi
des
The
e
Wh
at
Do
I
Des
ire
Upo
n
Eart
h?
Tho
u
Art
The
God
Of
My
Hea
rt,
And
The
God
Tha
t Is
My
Port
ion
For
ever
!”

Cha
pter
V.
The
Life
Of
Jesu
s In
Mar
y.

Jesu
s
Chri
st,
Hav
ing
Sacr
ifice
d
His
Hu
man
Life
To
God
,
His
Fath
er,
Has
Rec
eive
d
Fro
m
Him
The
Priv
ileg
e Of
Bei
ng
In
The
Chu
rch
A
Sou
rce
Of
Divi
ne
Life
,
The
Full
ness
Of
Whi
ch
He
Bea
rs
In
Him
self
For
All
His
Chil
dren
.
This
Is
Wh
y
The
Hol
y
Spir
it,
In
The
Scri
ptur
es,
Tell
s
All
Chri
stia
ns,
Wh
o
Are
Me
mbe
rs
Of
Jesu
s
Chri
st,
Tha
t
The
y
Hav
e
Rec
eive
d
The
Gra
ce
Of
This
Firs
t
Full
ness
,
And
Tha
t
The
y
Hav
e
Not
hing
In
The
m
Of
The
Life
Of
God
But
Wh
at
The
y
Hav
e
Rec
eive
d
Fro
m
The
Life
Of
Jesu
s
Chri
st,
And
Acc
ordi
ng
To
The
Mea
sure
In
Whi
ch
He
Will
ed
To
Imp
art
It
To
The
m
And
Ma
ke
The
m
Part
icip
ator
s
The
rein
.

And
The
Apo
stle
St.
Paul
,
Alw
ays
Prea
chin
g
The
Life
Of
His
Mas
ter
And
Ann
oun
cing
Wh
at
Jesu
s
Chri
st Is
To
The
Chu
rch,
Say
s
In
Sev
eral
Plac
es
Tha
t
Jesu
s
Chri
st Is
The
Full
ness
,
Not
Onl
y
Of
The
Law
,
But
Of
The
Enti
re
Chu
rch,
Wh
ethe
r
On
Eart
h
Or
In
Hea
ven;
For
He
Alo
ne
Fills
Wit
h
His
Gra
ce
And
His
Glo
ry
All
The
Just
And
All
The
Sain
ts;
He
Is
All
The
ir
Life
,
The
ir
Gra
ce,
And
The
ir
Virt
ue;
He
Is
In
The
m
All
Tha
t
The
y
Hav
e In
God
,
Wh
o Is
In
Jesu
s
The
Su
m
Of
All
Thi
ngs,
Perf
ecti
ng
In
Him
self
All
His
Cre
atur
es.

Wh
at
Our
Lor
d Is
To
His
Chu
rch
He
Is
Par
Exc
elle
nce
To
His
Bles
sed
Mot
her.
Thu
s
He
Is
Her
Full
ness
,
Inte
rior
And
Divi
ne;
And
As
He
Sacr
ifice
d
Him
self
Mor
e
Esp
ecia
lly
For
Her
Tha
n
For
The
Enti
re
Chu
rch,
He
Imp
arts
The
Life
Of
God
To
Her
Mor
e
Abu
nda
ntly
Tha
n To
The
Enti
re
Chu
rch;
And
He
Giv
es It
To
Her
Thr
oug
h
Ver
y
Grat
itud
e,
And
In
Tha
nks
givi
ng
For
The
Life
He
Rec
eive
d
Fro
m
Her.

As
He
Has
Pro
mis
ed
To
Ret
urn
To
All
His
Me
mbe
rs A
Hun
dred
fold
For
The
Cha
rity
Whi
ch
He
Rec
eive
s
Fro
m
The
m
On
Eart
h,
He
Wo
uld
Ret
urn
To
His
Mot
her
The
Hun
dred
fold
Of
The
Hu
man
Life
Whi
ch
He
Rec
eive
d
Fro
m
Her
Lov
e
And
Piet
y;
And
This
Hun
dred
fold
Is
The
Divi
ne
Life
,
Ines
tima
bly
Prec
ious
And
Pric
eles
s;
And
, As
She
Was
Bot
h
Fath
er
And
Mot
her
To
Him
,
Fur
nish
ing
Him
All
The
Sub
stan
ce
Of
His
Life
,
Jesu
s Is
No
w
In
Her,
Givi
ng
Her
All
The
Full
ness
And
The
Sup
erab
und
anc
e Of
Life
Suit
able
To
So
Vast
A
Sub
ject
Of
Lov
e
And
To
One
So
Cap
able
Of
Rec
eivi
ng
The
Full
ness
Of
His
Dile
ctio
n
And
His
Divi
ne
Life
.

The
refo
re,
We
Mus
t
Con
side
r
Jesu
s
Chri
st
Our
All,
Livi
ng
In
The
Bles
sed
Virg
in
In
The
Plen
itud
e Of
The
Life
Of
God
, Of
Tha
t
Life
Whi
ch
He
Has
Rec
eive
d
Fro
m
His
Fath
er
As
Wel
l As
Tha
t
Whi
ch
He
Has
Acq
uire
d
And
Mer
ited
For
Me
n
Thr
oug
h
The
Min
istry
Of
The
Life
Of
His
Mot
her.
It Is
In
Her
Tha
t He
Ma
nife
sts
All
The
Trea
sure
s Of
His
Ric
hes,
The
Sple
ndo
r Of
His
Bea
uty,
And
The
Deli
ghts
Of
His
Divi
ne
Life
. In
Her
Do
We
Beh
old
An
Epit
ome
Of
The
Glo
ry
Whi
ch
His
Ign
omi
ny
Refl
ects
Upo
n
The
Chu
rch,
And
The
Hap
pine
ss
Whi
ch
He
Acq
uire
d
For
It
By
His
Suff
erin
gs,
As
Wel
l As
All
The
Ric
hes
Whi
ch
He
Has
Mer
ited
For
Us
By
The
Mis
ery
And
Pov
erty
Of
His
Cro
ss.

Her
e,
Jesu
s
Triu
mph
s In
His
Gift
s,
Glo
ries
In
The
Mas
terp
iece
Whi
ch
He
Has
Cre
ated
,
Rep
oses
In
Joy
On
The
Cou
ch
Of
Deli
ght
Whi
ch
He
Acq
uire
d
And
Pre
pare
d
For
Him
self.
O
Ado
rabl
e
Soj
our
n
Of
Jesu
s In
Mar
y!
O
Secr
et
Wor
thy
Of
Sile
nce!
O
Unf
atho
mab
le
Mys
tery
Wor
thy
Of
Ado
rati
on!
O
Inco
mpr
ehe
nsib
le
Co
mm
unio
n!
O
Uni
on
Of
Jesu
s
And
Mar
y
Inac
cess
ible
To
The
Eye
s Of
All
Cre
atur
es!

If
The
Ang
els,
Acc
ordi
ng
To
St.
Paul
,
Can
Neit
her
See
Nor
Con
tem
plat
e
The
Abo
de,
The
Co
mm
unio
n,
And
The
Mys
tery
Of
The
Spir
itual
Inte
rcou
rse
Of
Jesu
s
Wit
h
His
Chu
rch,
If
Jesu
s
Him
self
Tell
s
His
Apo
stles
Tha
t
Onl
y In
Hea
ven
Will
The
y
Und
erst
and
Ho
w
He
Abi
des
In
The
m
And
The
ir
Rec
ipro
cal
Dw
ellin
g In
Him
,
Wh
o
Ma
y
Co
mpr
ehe
nd
This
Dw
ellin
g,
This
Hea
venl
y
And
Divi
ne
Abi
ding
, Of
Jesu
s In
Mar
y
And
Of
Mar
y In
Jesu
s? It
Is
Lik
e To
Tha
t Of
Jesu
s In
His
Fath
er
And
The
Fath
er
In
Him
.

“I
Am
In
My
Fath
er,
And
You
In
Me,
And
I In
You
,”
Say
s
Our
Lor
d. If
He
Say
s
This
Of
Fait
hful
Sou
ls
And
Of
His
Inte
rcou
rse
Wit
h
The
Uni
vers
al
Chu
rch,
Wit
h
Ho
w
Mu
ch
Gre
ater
Rea
son
Ma
y It
Be
Said
Of
His
Bles
sed
Mot
her,
Wh
o Is
As
Sup
erio
r To
The
Rest
Of
The
Chu
rch
As
The
Lig
ht
Of
The
Sun
Is
To
Tha
t Of
All
Oth
er
Plan
ets!
Wh
at
Can
Be
Mor
e
Grat
ifyi
ng
Or
Mor
e
Plea
sing
To
Jesu
s
Tha
n To
See
Us
Go
To
This
Plac
e Of
His
Deli
ght,
To
This
Thr
one
Of
Gra
ce,
This
Ado
rabl
e
Fur
nac
e Of
Divi
ne
Lov
e,
For
The
Bon
d
Whi
ch
Unit
es
All
Me
n?
Wh
ere
Can
We
Fin
dA
Mor
e
Abu
nda
nt
Sou
rce
Of
Gra
ce
And
Of
Life
Tha
n
Her
e
Wh
ere
Jesu
s
Dw
ells,
As
In
The
Sou
rce
Of
The
Life
Of
Me
n—
In
The
Fost
er-
Mot
her
Of
His
Chu
rch?

The
re Is
Not
hing
Mor
e
Ad
mir
able
Tha
n
This
Life
Of
Jesu
s In
Mar
y,
This
Hol
y
Life
Whi
ch
He
Con
tinu
ally
Diff
uses
In
Her,
This
Divi
ne
Life
Wit
h
Whi
ch
He
Ani
mat
es
Her,
Lov
ing,
Ado
ring
,
And
Prai
sing
In
Her
God
,
His
Fath
er,
As
A
Wor
thy
Sup
ple
men
t To
Her
Hea
rt,
In
Whi
ch
He
Deli
ghts
To
Dw
ell.
All
The
Life
Of
Jesu
s,
And
All
His
Lov
e In
The
Rest
Of
His
Chu
rch,
Eve
n In
His
Apo
stles
And
His
Dea
rest
Dis
cipl
es,
Is
Not
hing
In
Co
mpa
riso
n To
Wh
at
He
Is
In
The
Hea
rt
Of
Mar
y.
The
re
He
Dw
ells
In
All
His
Full
ness
; He
Effe
cts
In
Her
The
Wor
k
Of
The
Divi
ne
Spir
it;
He
Is
But
One
Hea
rt,
One
Sou
l,
One
Life
Wit
h
Her.
The
re Is
Not
hing
Mor
e
Ad
mir
able
Tha
n
This
Uni
on,
Or
This
Hol
y
And
Mys
teri
ous
Unit
y,
So
To
Spe
ak.
It Is
A
Thi
ng
The
Con
sum
mati
on
Of
Whi
ch
We
Ma
y
Not
Gra
sp,
And
Whi
ch
Has
This
Con
sola
tion
,
Tha
t It
Is A
Mas
terp
iece
Inte
nde
d To
End
ure
For
ever
.

Oh,
Ho
w
Ado
rabl
e Is
Jesu
s In
His
Mot
her!

We
Can
not
Co
mpr
ehe
nd
Wh
at
He
Is
In
Her,
Or
In
Wh
at
Ma
nner
God
Ma
kes
Him
self
So
Co
mpl
etel
y
Her
s.
It Is
A
Wor
k
Of
Fait
h,
And
For
This
Rea
son
Mor
e
Hol
y
And
Divi
ne,
And
To
Be
Reli
she
d
The
Mor
e
By
Inte
rior
Sou
ls.
It Is
An
Aby
ss
Of
Lov
e
And
Of
Cha
rity
Of
Whi
ch
We
Can
not
Con
ceiv
e;
For
We
Can
not
Kno
w
The
Ext
ent
Of
Jesu
s'
Lov
e
For
Mar
y,
Nor
The
Stre
ngth
And
Puri
ty
Of
Mar
y's
Lov
e
For
Jesu
s.

Let
Us
Be
Wh
olly
Abs
orbe
d In
Him
,
Tha
t
We
Ma
y
Be
All
Tha
t He
Is
To
God
,
His
Fath
er,
And
To
His
Bles
sed
Mot
her:
A
Sacr
ed
Hol
oca
ust
To
One
And
A
Vict
im
Of
Lov
e To
The
Oth
er
—
For
Tim
e
And
Eter
nity.
Let
Us
Bles
s
This
Gra
nd
All
For
Wh
om
Jesu
s
And
Mar
y
Are
Con
sum
ed,
And
Let
Us
Ren
ew
Our
Vo
ws
Of
Fide
lity
To
One
And
The
Oth
er,
Con
secr
atin
g
Our
selv
es
In
The
m
To
God
As
Hol
oca
usts
Of
Cha
rity
Wh
o
Des
ire
Onl
y To
Be
Con
sum
ed.

Pra
yer.
O
Jesu
s
Livi
ng
In
Mar
y,
Co
me
And
Liv
e In
Me
In
Thy
Spir
it
Of
San
ctity
, In
The
Full
ness
Of
Thy
Pow
er,
In
The
Perf
ecti
on
Of
Thy
Des
igns
, In
The
Trut
h
Of
Thy
Virt
ues,
In
The
Co
mm
unio
n
Of
Thy
Divi
ne
Mys
terie
s;
Rul
e In
Me,
Con
quer
In
Me
All
The
Pow
ers
Of
The
Ene
my,
Thr
oug
h
The
Virt
ue
Of
Thy
Spir
it,
And
For
The
Glo
ry
Of
Thy
Fath
er.
Am
en.

Pra
yer
Of
St.
Igna
tius.
Tak
e, O
Lor
d,
My
Enti
re
Lib
erty.
Acc
ept
My
Me
mor
y,
My
Und
erst
andi
ng,
My
Wh
ole
Will
. All
Tha
tI
Am,
All
Tha
tI
Hav
e.
Tho
u
Has
t
Giv
en
Me;
I
Giv
e It
To
The
e
Aga
in,
To
Be
Dis
pos
ed
Of
Acc
ordi
ng
To
Thy
Goo
d
Plea
sure
.
Giv
e
Me
Onl
y
Thy
Lov
e
And
Thy
Gra
ce;
Wit
h
The
se I
Am
Ric
h
Eno
ugh;
I
Can
Des
ire
Not
hing
Mor
e.
Am
en.