The Practice of the Love of Jesus Christ

“One of the masterpieces of St. Alphonsus, a book that speaks 
to all hearts…a very highly-prized and best-selling work.” 
THE PRACTICE OF THE LOVE OF JESUS CHRIST
(A Commentary on 1 Cor. 13:4-7, “Love is patient, love is kind…”)
BY
SAINT ALPHONSUS LIGUORI 
DOCTOR OF THE CHURCH 
Bishop of Saint Agatha, and Founder of the 
Congregation of the Most Holy Redeemer 
Taken from Volume VI of 
THE ASCETICAL WORKS
OF ST. ALPHONSUS, 
THE HOLY EUCHARIST 
TRANSLATED FROM THE ITALIAN 
EDITED BY 
REV. EUGENE GRIMM, 
Priest of the Congregation of the Most Holy Redeemer 
NEW YORK, CINCINNATI, AND ST. LOUIS: 
R. WASHBOURNE, M. H. GILL & SON, 
1887 
Edited and language modernized by Br. Sean, a choir monk, 2008
(bro.sean@brigittine.org)
CONTENTS:
INTRODUCTION 
I. How deserving Jesus Christ is of our love, on account of 
the love he has shown us in his Passion. 263 
II. How much Jesus Christ deserves to be loved by us, on 
account of the love he has shown us in instituting the 
Most Holy Sacrament of the altar. 275 
III. The great confidence we ought to have in the love which 
Jesus Christ has shown us, and in all he has done for us. 285 
IV. How much we are obliged to love Jesus Christ. 293 
CHAPTER I.
LOVE IS PATIENT 
He that loves Jesus Christ loves sufferings. 305 
CHAPTER II. 
LOVE IS KIND 
He that loves Jesus Christ loves meekness. 316 
CHAPTER III. 
LOVE DOES NOT ENVY
The soul that loves Jesus Christ does not envy the great ones of 
this world, but only those who are greater lovers of Jesus Christ. 323 
CHAPTER IV. 
LOVE IS NOT SNOBBISH (Not Blind to Spiritual Things) 
He that loves Jesus Christ avoids lukewarmness, and seeks 
perfection; the means of which are: 1. Desire; 2. Resolution; 
3. Mental Prayer; 4. Communion; 5. Prayer 330 
Lukewarmness, 330 
Remedies against lukewarmness: 
1. Desire of perfection, 334 
2. Resolution, 337 
3. Mental Prayer, 342 
CHAPTER V. 
LOVE IS NOT PUFFED UP (Humility)
He that loves Jesus Christ is not vain of his own worth, but 
humbles himself, and is glad to be humbled by others. 358 
CHAPTER VI. 
LOVE IS NOT AMBITIOUS (No ulterior motives) 
He that loves Jesus Christ desires nothing but Jesus Christ. 
366 
CHAPTER VII. 
LOVE IS NOT SELF-SEEKING (Detachment)
He that loves Jesus Christ seeks to detach himself from every 
creature. 371 
Detachment from relatives, above all, 
in regard to one's vocation, 379 
Sanctity required to enter Holy Orders, 382 
Detachment from human respect and self-will, 387 
CHAPTER VIII. 
LOVE IS NOT PROVOKED TO ANGER (Meekness) 
He that loves Jesus Christ is never angry with his neighbor. 
392 
CHAPTER IX. 
LOVE THINKS NO EVIL, REJOICES NOT IN WHAT IS WRONG, BUT REJOICES WITH THE TRUTH 
(Conformity to God’s Will) 
The necessity of conforming to God's will, 400 
Obedience, 409 
CHAPTER X. 
LOVE BEARS ALL THINGS (Fortitude)
He that loves Jesus Christ bears all things for Jesus Christ, and 
especially illnesses, poverty, and contempt, 415 
1. Patience in sickness, 415 
2. Patience in poverty, 421 
3. Patience under contempt, 426 
CHAPTER XI. 
LOVE BELIEVES ALL THINGS (Faith,) 
He that loves Jesus Christ believes all his words. 430 
CHAPTER XII. 
LOVE HOPES ALL THINGS (Hope, Trust) 
He that loves Jesus Christ hopes for all things from him. 434 
CHAPTER XIII. 
LOVE ENDURES ALL THINGS (Perseverance)
 
He that loves Jesus Christ with a strong love does not cease to 
love him in the midst of all sorts of temptations and desolations 446 
1. Temptations; why God permits them, 447 
2. Remedies against temptations, 450 
3. Desolations, 458 
SUMMARY of the virtues treated of in this work, to be practiced 
by those who seek to love Jesus Christ. 470 
TWO Hymns on the Sacred Heart of Jesus by St Alphonsus 
and a Poem, “Love is…” by Br. Sean (“ED 2”) 478
INDEX (At end of book)
The Practice of the Love of Jesus Christ 
WE have here one of the masterpieces of St. Alphon- 
sus, a book that speaks to all hearts, that reveals to 
every Christian soul its true needs and the true means 
to satisfy them. One cannot read this book without be- 
coming better; nor can one grow tired in reading it 
again and again. It is indeed a very highly-prized and 
widely-spread work. It was published in 1768. 
The holy bishop, developing the celebrated text of St. 
Paul on the qualities of true love, explains in thirteen 
chapters the principal virtues that we ought to practice 
and the defects that we ought to avoid in order to render 
to our Lord love for love. He treats of patience in gen- 
eral (Chap. I), and in particular in sicknesses, poverty, 
and contempt (Chap. X); of meekness (Chaps. II and 
VIII); of purity of intention (Chap. III); of tepidity, 
and the remedies against this vice, namely, the desire of 
perfection, the determination to attain perfection, men- 
tal prayer, frequent communion, and prayer (Chap. IV); 
of humility (Chap. V); of ambition and vain-glory 
(Chap. VI); of detachment from all things, especially 
when there is question of following one's vocation (Chap. 
VII); of conformity to the will of God, and of obedi- 
ence (Chap. IX); of faith (Chap. XI); of hope (Chap. 
XII); and, finally, of temptations, and spiritual desola- 
tion (Chap. XIII). The work is concluded by a sum- 
mary of virtues that are to be practiced . ED
::::Introduction 
 
:::::::I. 
:::How Deserving Jesus Christ is of our Love, 
::::::on Account of the Love He has Shown Us 
:::::::::in His Passion. 
THE whole sanctity and perfection of a soul consists 
in loving Jesus Christ, our God, our sovereign good, and 
our Redeemer. Whoever loves me, says Jesus Christ 
himself, shall be loved by my Eternal Father: My Father 
loves you because you have loved Me.1 Some, says St. 
Francis de Sales,2 make perfection consist in an austere life; 
others in prayer; others in frequenting the Sacraments; 
others in alms-deeds. But they deceive themselves: per- 
fection consists in loving God with our whole heart. 
The Apostle wrote : Above all things, . . . have love, 
which is the bond of perfection.3 It is love which keeps 
united and preserves all the virtues that render a man 
perfect. Hence St. Augustine said: "Love God, and do 
whatever you please;"4 because a soul that loves God is 
taught by that same love never to do anything that will 
displease him, and to leave nothing undone that may 
please him. 
But perhaps God does not deserve all our love? He 
has loved us with an everlasting love.5 O man, says the 
Lord, behold I was the first to love you. You were 
1 "Ipse enim Pater amat vos, quia vos me amastis." John, xvi. 27. 
2 Spirit, p. 1, ch. 25. 
3 "Super omnia, . . . charitatem habete, quod est vinculum 
perfectionis." Col. iii. 14. 
4 "Ama, et fac quod vis." 
5 "In charitate perpetua dilexi te." Jer. xxxi. 3. 
[264] not yet in the world, even the world itself was not, 
and I already loved you. As long as I am God, I loved 
you; as long as I have loved myself, I have also loved 
you. With good reason, therefore, did St. Agnes, that 
young holy virgin, reply to those who wished to unite 
her to an earthly spouse: "I am engaged to another 
lover."1 "Go," said she, "O lovers of this world, cease 
to pursue my love; my God was the first to love me. He 
has loved me from all eternity: it is but just, then, for 
me to give him all my affections, and to love none other 
but him." 
As Almighty God knew that man is won by kindness, 
he determined to lavish his gifts upon him, and so take 
captive the affections of his heart. For this reason he said, 
I will draw them with the cords of Adam, with the bands 
of love.2 I will catch men by those very snares by which 
they are naturally caught, that is, by the snares of love. 
And such exactly are all the favors of God to man. After 
having given him a soul created in his own image, with 
memory, understanding, and will, and a body with its 
senses, he created heaven and earth for him, yes, all that 
exists, all for the love of man: the firmament, the stars, 
the planets, the seas, the rivers, the fountains, the hills, 
the plains, metals, fruits, and a countless variety of ani- 
mals: and all these creatures that they might minister to 
the uses of man, and that man might love Him in grati- 
tude for so many admirable gifts. 
"Heaven and earth, and all things, tell me to love 
You,"3 says St. Augustine. "My Lord," he said, "what 
ever I behold on the earth, or above the earth, all speak 
to me, and exhort me to love You; because all assure 
me that You have made them for the love of me." 
1 "Ab alio amatore praeventa sum." 
2 "In funiculis Adam traham eos, in vinculis charitatis." Hosea, 11.4. 
3 "Coelum et terra et omnia mihi dicunt, ut te amem." Conf. Bk. 
10, c. 6. 
[265] The Abbot de Ranee, founder of La Trappe, when 
from his hermitage he stood and surveyed the hills, the 
fountains, the birds, the flowers, the planets, and the 
skies, felt himself animated by each one of these creat- 
ures to love that God who had created all through love 
to him. 
In like manner St. Mary Magdalene of Pazzi, when 
she held any beautiful flower in her hand, was enkindled 
by the sight of it with love to God; and she would say: 
"And God, then, has thought from all eternity of creat- 
ing this flower for love of me!" Thus did that flower 
become, as it were, a dart of love, which sweetly 
wounded her, and united her more and more to her 
God. 
On the other hand, St. Teresa, at the sight of trees, 
fountains, rivers, lakes, or meadows, declared that all 
these fair things upbraided her for her ingratitude in 
loving so coldly a God who created them that he might 
be loved by her. 
But God was not satisfied with giving us so many 
beautiful creatures. He has gone to such lengths to gain 
our love, as to give himself to us. The Eternal Father 
did not hesitate to give us even his only-begotten Son: 
For God so loved the world as to give His only-begotten 
Son.1
1 "Sic enim Deus dilexit mundum, ut Filium unigenitum daret." 
John, 3.16. 
[266] When the Eternal Father saw that we were all dead, 
and deprived of his grace by sin, what did he do? for 
the immense love, even, as the Apostle writes, for the too 
great love he bore us, he sent his beloved Son to make 
atonement for us; and so to restore to us that life which 
sin had robbed us of: Who through his exceeding love 
with which He loved us, even when we were dead in sins, has 
brought us to life together in Christ.1 And in granting us his 
Son (not sparing his Son, that he might spare us), he has 
granted us every good together with him, his grace, his 
love, and paradise, since assuredly all these gifts are 
much less than that of his Son: He that spared not even His 
own Son, but delivered Him up for us all, how has He not 
also with Him given us all things?2 
And so, likewise, the Son, through his love towards 
us, has given himself wholly to us: Who loved me, and de- 
livered Himself for me.3 In order to redeem us from ever- 
lasting death, and to recover for us the divine grace and 
heaven which we had forfeited, he became man, and put 
on flesh like our own: And the Word was made flesh.4 Be- 
hold, then, a God reduced to nothingness: But emptied 
Himself, taking the form of a servant, . . . and in the 
likeness of man.5 Behold the sovereign of the world 
humbling himself so low as to assume the form of a ser- 
vant, and to subject himself to all the miseries which the 
rest of men endure. 
But what is more astonishing still is, that he could 
very well have saved us without dying and without suffering. 
1 "Propter nimiam charitatem suam qua dilexit nos, et cum essemus 
mortui peccatis, convivificavit nos in Christo." Eph. 2.4. 
2 "Qui etiam proprio Filio suo non pepercit, sed pro nobis omni 
bus tradidit illum: quomodo non etiam cum illo omnia nobis dona- 
vit?" Rom. 8.32. 
3 "Dilexit me, et tradidit semetipsum pro me." Gal. 2.20. 
4 "Et Verbum caro factum est." John, 1.14. 
5 "Exinanivit semetipsum formam servi accipiens, . . . et habitu 
inventus ut homo." Phil. 2.7. 
[267] faring at all; but no: he chose a life of sorrow and con- 
tempt, and a death of bitterness and ignominy even to 
the expiring on a cross, the gibbet of infamy, the award 
of vilest criminals: He humbled Himself, becoming obedient 
unto death, even to the death of the cross.1 But why, if he 
could have ransomed us without suffering, why should 
he choose to die, and to die on a cross? To show us how 
he loved us. He loved us, and delivered Himself for us.2 
He loved us, and because he loved us, he delivered him 
self up to sorrows, and disgraces, and to a death more 
cruel than ever any man endured in this world. 
Hence that great lover of Jesus Christ, St. Paul, took 
occasion to say: The love of Christ presses us.3 Wish- 
ing to show us by these words that it is not so much the 
sufferings themselves of Jesus Christ as his love in endur- 
ing them, that obliges us, and, as it were, constrains us 
to love him. Let us hear what St. Francis de Sales says 
on this text: "When we remember that Jesus Christ, 
true God, has loved us to such an excess as to suffer 
death, and the death of the cross, for us, our hearts are, 
as it were, put in a wine-press, and suffer violence, until 
love be extorted from them, but a violence which, the 
stronger it is, becomes the more delightful."4 He then 
goes on to say, "Ah! why do we not therefore cast our- 
selves on Jesus crucified, to die on the cross with him, 
who has chosen to die for love of us? I will hold him 
(should we say), and I will never let him go; I will die 
with him, and will be consumed in the flames of his love. 
One flame shall consume this divine Creator and his 
miserable creature. My Jesus gives himself unreservedly 
to me, and I give myself unreservedly to him. I will live 
1 "Humiliavit semetipsum, factus obediens usque ad mortem, 
mortem autem crucis." Phil. 2.8. 
2 "Dilexit nos, et tradidit semetipsum pro nobis." Eph. 5.2. 
3 "Charitas Christi urget nos." 2 Cor. 5.14. 
4 On the Love of God, Bk. 7, c. 8. 
[268] and die on his loving breast; neither life nor death 
shall ever separate me from him. O eternal love, my soul 
longs after You, and makes choice of You forever. 
Come, O Holy Spirit, and inflame our hearts with love. 
O love, O death, to die to all other loves, to live solely to 
that of Jesus Christ! O Redeemer of our souls, grant 
that we may eternally sing, Live, Jesus! I love Jesus; 
live, Jesus, whom I love! yes, I love Jesus, who reigns 
for evermore."1 
The love of Jesus Christ towards men created in him 
a longing desire for the moment of his death, when his 
love should be fully manifested to them; hence he was 
wont to say in his lifetime: I have a baptism with which I 
am to be baptized, and how am I constrained until it be 
accomplished!2 I have to be baptized in my own blood; 
and how do I feel myself straitened with the desire that the 
hour of my Passion may soon arrive; for then man will 
know the love which I bear him! Hence St. John, speak- 
ing of that night in which Jesus began his Passion, 
writes: Jesus knowing that His hour was come, that He 
should pass out of this world to the Father, having loved His 
own who were in the world, He loved them unto the end.3 
The Redeemer called that hour His own hour, because the 
time of his death was the time desired by him; as it was 
then that he wished to give mankind the last proof of 
his love, by dying for them upon a cross overwhelmed 
by sorrows. 
But what could have ever induced a God to die as a 
malefactor upon a cross between two sinners, with such 
insult to his divine majesty? "Who did this?" asks St. 
1 On the Love of God, Bk. 12, c. 13. 
2 "Baptismo habeo baptizari; et quomodo coarctor usquedum 
perficiatur!" Luke, 12.50. 
3 "Sciens Jesus quia venit hora ejus, ut transeat ex hoc mundo ad 
Patrem, cum dilexisset suos, ... in finem dilexit eos." John, 13.1. 
[269] Bernard; he answers, "It was love, careless of its 
dignity."1 Ah, love indeed, when it tries to make itself 
known, does not seek what is becoming to the dignity of 
the lover, but what will serve best to declare itself to the 
object loved. St. Francis of Paula therefore had good 
reason to cry out at the sight of a crucifix, "O love, O 
love, O love!" And in like manner, when we look 
upon Jesus on the cross, we should all exclaim, O love, 
O love, O love! 
Ah, if faith had not assured us of it, who could ever 
have believed that a God, almighty, most happy, and the 
Lord of all, should have condescended to love man to 
such an extent that he seems to go out of himself for the 
love of him? We have seen Wisdom itself, that is the 
Eternal Word, become foolish through the excessive love 
he bore to man! So spoke St. Laurence Justinian: 
"We see Wisdom itself infatuated through excess of 
love."2 St. Mary Magdalene of Pazzi said the same: 
One day, being in ecstasy, she took a wooden crucifix in 
her hands, and then cried out: "Yes, my Jesus, You are 
mad with love: I repeat it, and I will say it forever: My 
Jesus, You are mad with love." But no, says St. Denis 
the Areopagite; "no, it is not madness, but the ordinary 
effect of divine love, which makes him who loves go out 
of himself, in order to give himself up entirely to the 
object of his love: divine love causes ecstasy."3 
Oh, if men would only pause and consider, looking at 
Jesus on the cross, the love that he has borne each one 
of them! "With what love," says St. Francis de Sales, 
"would not our souls become enkindled at the sight of 
those flames which are in the Redeemer s breast! And 
oh, what happiness, to be able to be consumed by that 
1 "Quis hoc fecit? Fecit amor, dignitatis nescius." In Cant. s. 61. 
2 Vidimus Sapientiam amoris nimietate infatuatam." Serm. de 
Nat. Dom. 
3 "Extasim facit divinus amor." De Div. Nom. c. 4. 
[270] same fire with which our God burns for us! What joy, 
to be united to God by the chains of love!" St. Bona- 
venture called the wounds of Jesus Christ, wounds which 
pierce the most senseless hearts, and which inflame the 
most icy souls.1 How many darts of love come forth 
from those wounds, to wound the hardest hearts! Oh, 
what flames issue from the burning heart of Jesus Christ 
to inflame the coldest souls! And chains, how many, 
from that wounded side, to bind the most stubborn 
wills! 
The Venerable John of Avila, who was so possessed 
with the love of Jesus Christ that he never failed in any 
of his sermons to speak of the love which Jesus Christ 
bears towards us, in a treatise on the love which this 
most loving Redeemer has for men, has expressed him- 
self in sentiments so full of the fire of devotion, and of 
such beauty, that I desire to insert them here. He says 
as follows: 
"You, O Redeemer, have loved man in such a manner, 
that whoso reflects upon this love cannot do less than 
love You; for Thy love offers violence to hearts: as the 
Apostle says : The love of Christ presses us.2 The 
source of the love of Jesus Christ for men is his love 
for God. Hence he said on Holy Thursday, That the 
world may know that I love the Father, arise, let us from 
here.3 But to where? To die for men upon the cross." 
"No human intellect can conceive how strongly this fire 
burns in the heart of Jesus Christ. As he was com- 
manded to suffer death once, so, had he been commanded 
to die a thousand times, his love had been sufficient to 
endure it. And if what he suffered for all men had been 
1 "Vulnera, corda saxea vulnerantia, et mentes congelatas 
inflammantia." Stint. div. am. p. 1, c. 1. 
2 "Charitas Christi urget nos." 2 Cor. 5. 14. 
3 "Ut cognoscat mundus quia diligo Patrem, . . . surgite, 
eamus." John, 14. 31. 
[271] imposed upon him for the salvation of one single 
soul, he would have done the same for each in particular 
as he did for all. And as he remained three hours upon 
the cross, so, had it been necessary, his love would have 
made him remain there even to the day of judgment. So 
that Jesus Christ loved much more than he suffered. O 
divine love, how far greater were you than you out- 
wardly seem to be; for though so many wounds 
and bruises tell us of great love, still they do not tell 
all its greatness. There was far more within than that 
which appeared externally. That was but as a spark 
which bounded forth from the vast ocean of infinite love. 
This is the greatest mark of love, to lay down our life for 
our friends. But this was not a sufficient mark for Jesus 
Christ with which to express his love." 
"This is the love which causes holy souls to lose them-
selves, and to stand amazed, when once they have been 
allowed to know it. From it spring those burning sen- 
timents of ardor, the desire of martyrdom, joy in suffer- 
ings, exultation under the storms of distress, the force to 
walk on burning coals as if they were roses, a thirst for 
sufferings, rejoicing in that which the world dreads, em- 
bracing that which it abhors. St. Ambrose says that the 
soul which is espoused to Jesus Christ upon the cross, 
thinks nothing so glorious as to bear upon itself the 
marks of the crucified one." 
"But how, O my lover, shall I repay this your love! 
It is right that blood should be compensated by blood. 
May I behold myself dyed in this blood and nailed to 
this cross! O holy cross, receive me also! O crown of 
thorns, enlarge yourself, that I too may place you on my 
head! O nails, leave those innocent hands of my Lord, 
and come and pierce my heart with compassion and with 
love! For You, my Jesus, didst die, as St. Paul says, 
in order to gain dominion over the living and the dead, 
not by means of chastisements, but by love:" For to this 
[272] end Christ died and rose again: that He might be 
Lord both of the dead and of the living.1
"O robber of hearts, the strength of Your love has 
broken the exceeding hardness of our hearts! You have 
inflamed the whole world with Your love. O most lov- 
ing Lord, inebriate our hearts with this wine, consume 
them with this fire, pierce them with this dart of Your 
love! Your Cross is indeed an arrow which pierces 
hearts. May all the world know that my heart is smit-
ten! O sweetest love, what have You done? You 
have come to heal me, and You have wounded me. You 
have come to teach me, and You have made me nearly 
mad. O madness full of wisdom, may I never live with- 
out you! All, O Lord, that I behold upon the cross 
invites me to love You : the wood, the figure, the 
wounds of Your body; and above all, Your love, engages 
me to love You, and never to forget You more."2 
But in order to arrive at the perfect love of Jesus 
Christ, we must adopt the means. Behold, then, the 
means which St. Thomas Aquinas gives us:3 
1. To have a constant remembrance of the benefits of 
God, both general and particular. 
2. To consider the infinite goodness of God, who is 
ever waiting to do us good, and who ever loves us, and 
seeks from us our love. 
3. To avoid even the smallest thing that could offend him. 
4. To renounce all the sensible goods of this world, 
riches, honors, and sensual pleasures. 
Father Tauler 4 says that meditation on the sacred 
Passion of Jesus Christ is a great means also for acquir- 
ing his perfect love. 
1 "In hoc enim Christus mortuus est et resurrexit, ut et 
mortuorum et vivorum dominetur." Rom. 14. 9. 
2 Disc. on the Love of God. 
3 De Duob. Prac. c. 4. 
4 Epist. 20. 
[273] Who can deny that, of all devotions, devotion to 
the Passion of Jesus Christ is the most useful, the most 
tender, the most agreeable to God, one that gives the 
greatest consolation to sinners, and at the same time 
most powerfully enkindles loving souls? Whence is it 
that we receive so many blessings, if it be not from the 
Passion of Jesus Christ? Whence have we hope of 
pardon, courage against temptations, confidence that we 
shall go to heaven? Whence are so many lights to know 
the truth, so many loving calls, so many spurrings to 
change our life, so many desires to give ourselves up to 
God, except from the Passion of Jesus Christ? The 
Apostle therefore had but too great reason to declare 
him to be excommunicated who did not love Jesus Christ. 
If any man love not our Lord Jesus Christ, let him be anath- 
ema.1 
St. Bonaventure says there is no devotion more fitted 
for sanctifying a soul than meditation on the Passion of 
Jesus Christ; whence he advises us to meditate every 
day upon the Passion, if we would advance in the love 
of God. "If you would make progress, meditate daily 
on the Passion of the Lord; for nothing works such an 
entire sanctification in the soul, as the meditation of the 
Passion of Christ."2 And before him St. Augustine, as 
Bustis relates, said, that one tear shed in memory of the 
Passion is worth more than to fast weekly on bread and 
water fora year.3 Wherefore the saints were always oc- 
cupied in considering the sorrows of Jesus Christ: it was 
by this means that St. Francis of Assisi became a seraph. 
1 "Si quis non amat Dominum nostrum Jesum Christum, sit 
anathema." 1 Cor. 16. 22. 
2 "Si vis proficere, quotidie mediteris Domini passionem; nihil 
enim in anima ita operatur universalem sanctimoniam, sicut 
meditatio passionis Christi." 
3 "Magis meretur vel unam lacrymam emittens ob memoriam 
passionis Christi, quam si qualibet anni hebdomada in pane et 
aqua jejunaret." Rosar. p. 2, s. 15. 
 
[274] He was one day found by a gentleman shedding tears, 
and crying out with a loud voice: being asked the cause 
"I weep," he answered, "over the sorrows and disgraces 
of my Lord: and what causes me the greatest sorrow 
is, that men, for whom he suffered so much, live in for- 
getfulness of him." And on saying this he wept the 
more, so that this gentleman began also himself to weep. 
When the saint heard the bleating of a lamb, or saw 
anything which reminded him of the Passion of Jesus, 
he immediately shed tears. On another occasion, being 
sick, some one told him to read some pious book. "My 
book," he replied, "is Jesus crucified." Hence he did 
nothing but exhort his brethren to be ever thinking of 
the Passion of Jesus Christ. Tiepoli writes : "He who 
becomes not inflamed with the love of God by looking 
on Jesus dead upon the cross, will never love at all." 
::::Affections and Prayers 
O Eternal Word! You have spent three-and-thirty years in 
labors and fatigues; You have given Your life and Your blood 
for man s salvation; in short, You have spared nothing to make 
men love You; and how is it possible that there should be 
those who know this, and yet do not love You? O God, 
amongst these ungrateful ones I also may be numbered! I see 
the wrong I have done You; O my Jesus, have pity upon me! 
I offer You this ungrateful heart ungrateful it is true, but 
penitent. Yes, I repent above every other evil, O my dear Re- 
deemer, for having despised You! I repent, and I am sorry 
with my whole heart. O my soul, love a God who is bound like 
a criminal for you; a God scourged like a slave for you; a God 
made a mock-king for you; a God, in short, dead upon a cross, 
as the vilest outcast for you! Yes, my Savior, my God, I love 
You, I love You! Bring continually to my remembrance, I 
beseech You, all that You have suffered for me, so that I may 
never more forget to love You. O cords that bound my Jesus, 
bind me to Jesus; thorns that crowned my Jesus, pierce me with 
the love of Jesus; nails that transfixed my Jesus, nail me to the 
Cross of Jesus, that I may live and die united to Jesus. O blood 
[275] of Jesus, inebriate me with his holy love! O death of Jesus, 
make me die to every earthly affection! Pierced feet of my 
Lord, I embrace you; deliver me from hell, which I have de- 
served; my Jesus, in hell I could no more love You, and yet I 
desire to love You always. Save me, my dearest Savior; 
bind me to Yourself, that I may never again lose You. 
O Mary, refuge of sinners, and Mother of my Savior! help a 
sinner who wishes to love God, and who recommends himself 
to you; help me for the love you bear for Jesus Christ. 
::::II. 
How much Jesus Christ deserves to be Loved by us, on 
Account of the Love He has shown us in Instituting the 
most Holy Sacrament of the Altar. 
Jesus, knowing that His hour was come, that He should pass 
out of this world to the Father: having loved His own . . . 
He loved them unto the end.1 Our most loving Savior, 
knowing that his hour was now come for leaving this 
earth, desired, before he went to die for us, to leave us the 
greatest possible mark of his love; and this was the gift 
of the most Holy Sacrament. 
St. Bernardine of Siena remarks, that men remember 
more continually and love more tenderly the signs of 
love which are shown to them in the hour of death.2
Hence it is the custom that friends, when about to die, 
leave to those persons whom they have loved some gift, 
such as a garment or a ring, as a memorial of their affec- 
tion. But what have You, O my Jesus, left us, when 
quitting this world, in memory of Your love? Not, in 
deed, a garment or a ring, but Your own body, Your 
blood, Your soul, Your divinity, Your whole self, without 
1 "Sciens Jesus quia venit hora ejus, ut transeat ex hoc mundo ad 
Patrem, cum dilexisset suos qui erant in mundo, in finem dilexit 
eos." John, 13. 1. 
2 "Quae in fine in signum amicitiae celebrantur, firmius memoriae 
imprimuntur, et cariora tenentur." Vol. 2. s. 54, a. 1, c. 1. 
[276] reserve. "He gave you all," says St. John Chrysos-
tom; "He left nothing for himself."l 
The Council of Trent says,2 that in this gift of the 
Eucharist Jesus Christ desired, as it were, to pour forth 
all the riches of the love he had for men. And the 
Apostle observes, that Jesus desired to bestow this gift 
upon men on the very night itself when they were plan- 
ning his death: The same night in which He was betrayed, 
He took bread; and giving thanks, broke and said: Take 
and eat: this is My body.3 St. Bernardine of Siena says, 
that Jesus Christ, burning with love for us, and not con- 
tent with being prepared to give his life for us, was con- 
strained by the excess of his love to work a greater work 
before he died; and this was to give his own body for 
our food.4 
This Sacrament, therefore, was rightly named by St. 
Thomas, "the Sacrament of love, the pledge of love."5 
Sacrament of love; for love was the only motive which 
induced Jesus Christ to give us in it his whole self, 
Pledge of love; so that if we had ever doubted his love, 
we should have in this sacrament a pledge of it: as if 
our Redeemer, in leaving us this gift, had said: O souls, 
if you ever doubt my love, behold, I leave you myself in 
this Sacrament: with such a pledge, you can never any 
more doubt that I love you, and love you to excess. But 
more, St. Bernard calls this sacrament "the love of 
loves;"6 because this gift comprehends all the other gifts 
1 "Totum tibi dedit, nihil sibi reliquit." 
2 "Divitias divini sui erga homines amoris velut effudit." 
Sess. 13. c. 2. 
3 "In qua nocte tradebatur, accepit panem, et gratias agens fregit, 
et dixit: Accipite et manducate; hoc est corpus meum." 1 Cor. 11. 23. 
4 "In illo fervoris excessu, quando paratus erat pro nobis mori, ab 
excessu amoris majus opus agere coactus est, quam umquam 
operatus fuit, dare nobis corpus in cibum." Loc. cit. 
5 "Sacramentum charitatis, Pignus charitatis." 
6 "Amor amorum." 
[277] bestowed upon us by our Lord, creation, redemption, 
predestination to glory; so that the Eucharist is not only 
a pi-edge of the love of Jesus Christ, but of paradise, 
which he desires also to give us. "In which," says the 
Church, "a pledge of future glory is given us." 1 Hence 
St. Philip Neri could find no other name for Jesus 
Christ in the Sacrament save that of "love;" and so, 
when the holy Viaticum was brought to him, he was 
heard to exclaim, "Behold my love; give me my love." 
The prophet Isaiah 2 desired that the whole world 
should know the tender inventions that our God has 
made use of, with which to make men love him. And 
who could ever have thought if he himself had not 
done it that the Incarnate Word would hide himself 
under the appearances of bread, in order to become him- 
self our food? "Does it not seem folly," says St. Augus- 
tine, "to say, Eat my flesh; drink my blood?"3 When 
Jesus Christ revealed to his disciples the sacrament he 
desired to leave them, they could not bring themselves 
to believe him; and they left him, saying: How can this 
Man give us His flesh to eat? . . . This saying is hard, and 
who can hear it?4 But that which men could neither con- 
ceive nor believe, the great love of Jesus Christ has 
thought of and accomplished. Take ye, and eat, said he 
to his disciples before he went to die; and through them 
to us all. Receive and eat: but what food shall that be, 
O Savior of the world, which You desire to give us 
before You die? Take and eat; this is my body.5 
1 "In quo . . . futurae gloriae nobis pignus datur." 
2 Isa. xii. 4. 
3 "Nonne videtur insania: Manducate meam carnem, bibite meum 
sanguinem?" In Ps. 33. en. 1. 
4 "Quomodo potest hic nobis carnem suam dare ad manducan- 
dum? Durus est hic sermo; et quis potest eum audire?" John, 6. 
53, 61. 
5 "Accipite et manducate; hoc est corpus meum." 
[278] This is not earthly food; it is I myself who give myself 
entirely to you. 
And oh, with what desire does Jesus Christ want to come 
into our souls in the Holy Communion! With desire 
I have desired to eat this passover with you before I 
suffer.1 So he spoke on that night in which he instituted this 
sacrament of love. With desire I have desired: so did the 
excessive love which he bore us cause him to speak, as 
St. Laurence Justinian remarks: "These are the words of 
most burning love."2 And in order that everyone might 
easily receive him, he desired to leave himself under the 
appearance of bread; for if he had left himself under the 
appearance of some rare or very costly food, the poor 
would have been deprived of him; but no, Jesus would 
hide himself under the form of bread, which costs but little, 
and can be found everywhere, in order that all in every 
country might be able to find him and receive him. 
In order, then, to excite us to receive him in the Holy 
Communion, he not only exhorts us to do so by so many 
invitations, Come, eat My bread; and drink the wine which 
I have mingled for you;3 Eat, O friends, and drink,4 speak- 
ing of this heavenly bread and wine, but he even gives 
us a formal precept: Take, and eat; this is My body. And 
more than this; that we may go and receive him, he en- 
tices us with the promise of paradise. He that eats My 
flesh has everlasting life. He that eats this bread shall live 
forever.5 And still more, he threatens us with hell, and 
exclusion from paradise, if we refuse to communicate. 
Except you eat the flesh of the Son of Man, you shall not have 
1 "Desiderio desideravi hoc pascha manducare vobiscum." Luke, 
22. 15. 
2 "Flagrantissimae charitatis est vox haec." De Tr. Chr. Ag. c. 2. 
3 "Venite, comedite panem meum, et bibite vinum quod miscui 
vobis." Prov. 9. 5. 
4 "Comedite, amici, et bibite." Cant. 5. 1. 
5 "Qui manducat meam carnem, . . . habet vitam aeternam. 
Qui manducat hunc panem, vivet in aeternum." John, 6. 55, 59. 
[279] life in you.1 These invitations, these promises, these 
threats, all proceed from the great desire he has to come 
to us in this sacrament. 
But why is it that Jesus Christ so desires that we 
should receive him in the Holy Communion? Here is 
the reason. St. Denis says that love always sighs after 
and tends to union, and so also says St. Thomas, 
"Lovers desire of two to become one."2 Friends who 
really love each other would like to be so united as to 
become one person. Now this is what the infinite love 
of God for man has done; that he would not only give 
us himself in the eternal kingdom, but even in this life 
would permit men to possess him in the most intimate 
union, by giving them himself, whole and entire, under 
the appearances of bread in the sacrament. He stands 
there as though behind a wall; and from thence he be 
holds, as it were, through a closed lattice: Behold He stands 
behind our wall, looking through the windows, looking 
through the lattices.3 It is true, we do not see him; but 
he sees us, and is there really present: he is present, in 
order that we may possess him: but he hides himself 
from us to make us desire him: and as long as we have 
not reached our true country, Jesus desires to give him- 
self wholly to us, and to remain united with us. 
He could not satisfy his love by giving himself to the 
human race by his Incarnation and by his Passion, dying 
for all men upon the cross; but he desired to find out 
a way whereby he might give himself entirely to each 
one of us in particular; and for this end he instituted 
the Sacrament of the Altar, in order to unite himself 
wholly to each: He that eats My flesh, he said, abides in 
1 "Nisi manducaveritis carnem Filii hominis, . . . non habebitis 
vitam in vobis." John, 6. 54. 
2 "Amantes desiderant ex ambobus fieri unum." S. Theol. 1-2, 
q. 28, a. 1. 
3 "En ipse stat post parietem nostrum respiciens per fenestras, 
prospiciens per cancellos." Cant. 2. 9. 
[280] me and I in him.1 In Holy Communion Jesus unites 
himself to the soul, and the soul to Jesus; and this is not 
a union of mere affection, but it is a true and real union. 
Hence St. Francis de Sales says: "In no other action 
can the Savior be considered more tender or more lov- 
ing than in this, in which he annihilates himself, so to 
say, and reduces himself to food, in order to penetrate 
our souls, and to unite himself to the hearts of his faith 
ful."2 St. John Chrysostom says that Jesus Christ, 
through the ardent love which he bore us, desired so to 
unite himself to us, as to become one and the same thing 
with us. "He mingled himself with us, that we might 
be one thing; for this is the property of those who ardently 
love."3 
"It was Your wish, in short," says St. Laurence Justi- 
nian, "O God, enamoured of our souls, to make, by means 
of this sacrament, Your own heart, by an inseparable 
union, one and the same heart with ours!"4 St. Bernar- 
dine of Siena adds, that "the gift of Jesus Christ to us 
as our food was the last step of his love; since he gives 
himself to us in order to unite himself wholly to us; in 
the same way as food becomes united with him who par- 
takes of it."5 Oh, how delighted is Jesus Christ to be 
united with our souls! He one day said to his beloved 
servant, Margaret of Ypres, after Communion, "See, my 
daughter, the beautiful union that exists between me 
1 "Qui manducat meam carnem, ... in me manet, et ego in illo." 
John, vi. 57. 
2 Introd. p. 2, ch. 21. 
3 "Semetipsum nobis immiscuit, ut unum quid simus; ardenter 
enim amantium hoc est." Ad pop. Ant. hom. 61. 
4 "O quam mirabilis est dilectio tua, Domine Jesu, qui tuo corpori 
taliter nos incorporari voluisti, ut tecum unum cor et unam animam 
haberemus inseparabiliter colligatam!" De Inc. div. am. c. 5. 
5 "Ultimus gradus amoris est, cum se dedit nobis in cibum; quia 
dedit se nobis ad omnimodam unionem, sicut cibus et cibans invicem 
uniuntur." T. ii. s. 54, a. 4, c. i. 
[281] and you: come, then, love me; and let us remain ever 
united in love, and let us never separate again." 
We must, then, be persuaded that a soul can neither 
do, nor think of doing, anything which gives greater 
pleasure to Jesus Christ than to communicate frequently, 
with dispositions suitable to the great guest whom she 
has to receive into her heart. I have said suitable, not 
indeed worthy dispositions; for if worthy were necessary, 
who could ever communicate? Another God would 
alone be worthy to receive God. By suitable, I mean 
such dispositions as become a miserable creature, clothed 
with the unhappy flesh of Adam. Ordinarily speaking, 
it is sufficient if a person communicates in a state of 
grace, and with a great desire of growing in the love of 
Jesus Christ. St. Francis de Sales said, "It is by love 
alone that we must receive Jesus Christ in the Commu- 
nion, since it is through love alone that he gives himself 
to us."1 For the rest, with regard to the number of 
times a person should communicate, in this he should be 
guided by the advice of his spiritual Father. Nevertheless, 
we should be aware that no state of life or employment, 
neither the married state nor business, prevents 
frequent Communion, when the director thinks it advis- 
able, as Pope Innocent XI. has declared in his decree of 
1679, when he says, "Frequent Communion must be left 
to the judgment of the confessors .... who, for lay 
persons in business, or in the marriage state, must re- 
commend it according as they see it will be profitable 
for their salvation."2 
We must next understand that there is nothing from 
which we can derive such profit as from the Communion. 
The Eternal Father has made Jesus Christ the possessor 
1 Introd. p. 2, ch. 21. 
2 "Frequens accessus (ad Eucharistiam) confessariorum judicio est 
relinquendus, qui, . . . laicis negotiatoribus et conjugatis, quod 
prospicient eorum saluti profuturum, id illis praescribere debebunt." 
[282] of all his own heavenly treasures. The Father has 
given all things into His hands.1 Hence, when Jesus Christ 
comes to a soul in Holy Communion, he brings with 
him boundless treasures of grace; and consequently 
after Communion we can justly say, Now all good things 
came to me together with it.2 St. Denis says that the Sac- 
rament of the Eucharist is far more powerful for the 
sanctification of souls than all other spiritual means of 
grace;3 and St. Vincent Ferrer, that one Communion 
does more for the soul than a week's fasting on bread 
and water. 
In the first place, as the Council of Trent teaches, 
Communion is that great remedy which frees us from 
venial, and preserves us against mortal sins.4 It is said 
"from daily faults;" because according to St. Thomas,5 
a man is excited by means of this sacrament to make 
acts of love, by which venial sins are forgiven. And it 
is said that "we are preserved from mortal sins, because 
Communion increases grace, which will preserve us 
from great faults. Hence Innocent III. says that Jesus 
Christ delivered us from the power of sin by his Passion, 
but that by the Eucharist he delivers us from the power 
of sinning.6 
This Sacrament, moreover, above all others, inflames 
our souls with divine love. God is love.7 And he is a 
fire which consumes all earthly affections in our hearts. 
He is a consuming fire.8 And for this very purpose, 
1 "Omnia dedit ei Pater in manus." John, xiii. 3. 
2 "Venerunt mihi omnia bona pariter cum illa." Wisd. vii. 11. 
3 "Eucharistia maximam vim habet perficiendre sanctitatis." 
4 "Antidotum quo liberemur a culpis quotidianis, et a peccatis 
mortalibus preservemur." Sess. xiii. c. 2. 
5 S.Theol. P. 3, q. 79, a. 4. 
6 "Per crucis mysterium, eripuit nos a potestate peccati; per 
Eucharistiae sacramentum, liberavit nos a voluntate peccandi." De Alt. 
Myst. 1. 4, c. 44. 
7 "Deus charitas est." 1 John, iv. 8. 
8 "Ignis consumens est." Deut. iv. 24. 
[283] namely, to enkindle this fire, the Son of God came 
upon earth. I am come to send fire on the earth; and He 
added, that he desired nothing but to see this fire en- 
kindled in our souls: And what will I but that it be kindled?1 
And oh, what flames of love does not Jesus Christ light 
up in the heart of every one who receives him devoutly 
in this sacrament! St. Catherine of Siena once saw 
the Host in a priest's hand appearing as a globe of fire; 
and the saint was astonished that the hearts of all men 
were not burned up, and, as it were, reduced to ashes by 
such a flame. Such brilliant rays issued from the face 
of St. Rose of Lima after Communion, as to dazzle the 
eyes of those who saw her; and the heat from her mouth 
was so intense, that a hand held near it was scorched. 
It is related of St. Wenceslaus, that by merely visiting 
the churches where the Blessed Sacrament was kept, he 
was inflamed by such an ardor, that his servant who 
accompanied him did not feel the cold, if when walking 
on the snow he trod in the footsteps of the saint. 
St. John Chrysostom says that the most Holy Sacra-
ment is a burning fire; so that when we leave the altar 
we breathe forth flames of love, which make us objects 
of terror to hell.2 The spouse of the Canticles says: He 
brought me into the cellar of wine, He set in order love in 
me. 3 St. Gregory of Nyssa says that Communion is 
precisely this cellar of wine, in which the soul becomes 
so inebriated with divine love, that it forgets and loses 
sight of creatures; and this is that languishing with 
love of which the spouse again speaks: Stay me up with 
1 "Ignem veni mittere in terram; et quid volo, nisi ut accendatur?" 
Luke, xii. 49. 
2 "Carbo cst Eucharistia, quae nos inflammat, ut tamquam leones 
ignem spirantes ab illa mensa recedamus, facti diabolo terribiles." 
Ad pop. Ant. hom. 61. 
3 "Introduxit me in cellam vinariam, ordinavit in me charitatem." 
Cant. ii. 4. 
[284] flowers, compass me about with apples, because I 
languish with love.1 
Some one will say: "But this is the very reason why 
I do not communicate frequently, because I see that I 
am so cold in the love of God." Gerson answers such a 
one by saying : "Do you, therefore, because you are cold, 
willingly keep away from the fire? Rather, because you 
feel yourself cold, should you so much the more fre- 
quently approach this sacrament, if you really desire to 
love Jesus Christ." "Although it be with lukewarm- 
ness," wrote St. Bonaventure, "still approach, trusting 
in the mercy of God. The more one feels himself sick, 
the greater need has lie of a physician."2 In like manner, 
St, Francis de Sales: "Two sorts of persons ought to go 
frequently to Communion: the perfect, in order to re- 
main so; and the imperfect, in order to be become per- 
fect."3 But for frequent Communion, it is at least 
necessary to have a great desire to become a saint and 
to grow in the love of Jesus Christ. Our Lord said 
once to St. Matilda: "When you go to Communion 
desire all the love which a soul has ever had for me, and 
I will receive your love according to your desire."4 
::::Affections and Prayers 
God of love, O infinite lover, worthy of infinite love, tell 
me what more canst You invent to make us love You? It 
was not sufficient for You to become man, and to subject 
Yourself to all our miseries; not sufficient to shed all Your blood 
for us in torments, and then to die overwhelmed with sorrow, 
upon a cross destined for the most shameful malefactors. You 
1 "Fulcite me floribus, stipate me malis, quia amore langueo." 
Cant. ii. 5. 
2 "Licet tepide, tamen confidens de misericordia Dei accedat; tanto 
magis aeger necesse habet requirere medicum, quanto magis senserit 
se aegrotum." De Prof. rel. 1. 2, c. 77. 
3 Introd. p. 2. ch. 21. 
4 Spir. Graf. 1. 3, c. 22. 
[285] did, at last, oblige Yourself to be hidden under the species 
of bread and wine, to become our food, and so united with each 
one of us. Tell me, I repeat, what more can You invent to 
make Yourself loved by us? Ah, wretched shall we be if we do 
not love You in this life! And when we shall have entered 
into eternity, what remorse shall we not feel for not having 
loved You! My Jesus, I will not die without loving You, and 
loving You exceedingly! I am heartily sorry, and am pained 
for having so greatly offended You. But now I love You 
above all things. I love You more than myself, and I conse- 
crate to You all my affections. Do You, who inspire me 
with this desire, give me also grace to accomplish it. My Jesus, 
my Jesus, I desire nothing of You but Yourself. Now that 
You have drawn me to Your love, I leave all, I renounce all, 
and I bind myself to You: You alone are sufficient for me. 
Mary, Mother of God, pray to Jesus for me, and make me 
a saint! Add this also to the many wonders you have done in 
changing sinners into saints. 
::::III. 
The Great Confidence we ought to have in the Love which 
Jesus Christ has shown us and in all He has done for us. 
David placed all his hope of salvation in his future 
Redeemer, and said: Into Your hands, O Lord, I commend 
my spirit; You have redeemed me, O Lord, the God of truth. 
But how much more ought we to place our confidence 
in Jesus Christ, now that he has come, and has accom- 
plished the work of redemption! Hence each one of us 
should say, and repeat again and again with greater con- 
fidence: Into Your hands, O Lord, I commend my spirit; 
You have redeemed me, O Lord, the God of truth. l 
If we have great reason to fear everlasting death on 
account of our sins against God, we have, on the other 
hand, far greater reason to hope for everlasting life 
through the merits of Jesus Christ, which are infinitely 
more powerful for our salvation than our sins are for 
1 "In manus tuas commendo spiritum meum; redemisti me, 
Domine Deus veritatis." Ps. xxx. 6.
[286] our damnation. We have sinned, and have deserved 
hell; but the Redeemer has come to take upon himself 
all our offences, and to make satisfaction for them by 
His sufferings: Surely He has borne our infirmities, and 
carried our sorrows.1 
In the same unhappy moment in which we sinned, 
God had already written against us the sentence of 
eternal death; but what has our merciful Redeemer done? 
Blotting out the handwriting of the decree which was 
against us, . . . the same He took out of the way, fastening it 
to the cross.2 He cancelled by his blood the decree of our 
condemnation, and then fastened it to the cross, in order 
that, when we look at the sentence of our damnation for 
the sins we have committed, we may at the same time 
see the cross on which Jesus Christ died and blotted out 
this sentence by his blood, and so regain hope of pardon 
and everlasting life. 
Oh, how far more powerfully does the blood of Jesus 
Christ speak for us, and obtain mercy for us from God, 
than did the blood of Abel speak against Cain! You 
have come to Jesus the mediator of the New Testament, and to 
the sprinkling of blood, which speaks better than that of 
Abel.3 As if the Apostle had said, "O sinners, happy 
are you to be able, after you have sinned, to have re- 
course to Jesus crucified, who has shed all his blood, in 
order to become the mediator of peace between sinners 
and God, and to obtain pardon for them! Your iniqui- 
ties cry out against you, but the blood of the Redeemer 
pleads in your favor; and the divine justice cannot but 
be appeased by the voice of this precious blood." 
1 "Vere languores nostros ipse tulit, et dolores nostros ipse portavit." 
Isa. liii. 4. 
2 "Delens quod adversus nos erat chirographum decreti, quod erat 
contrarium nobis, et ipsum tulit de medio, affigens illud cruci." Col. ii. 14. 
3 "Accessistis ad ... Mediatorem Jesum, et sanguinis aspersio- 
nem melius loquentem quam Abel." Heb. xii. 22, 24. 
[287] It is true that we shall have to render a rigorous 
account to the Eternal Judge of all our sins. But who is 
to be our Judge? The Father has committed all judgment 
to the Son. 1 Let us comfort ourselves, the Eternal Father 
has committed our judgment to our own Redeemer. 
Therefore St. Paul encourages us, saying, Who is he that 
shall condemn? Christ Jesus who died, . . . who also makes 
intercession for us.2 Who is the judge to condemn us? 
It is that same Savior who, in order not to condemn us 
to everlasting death, vouchsafed himself to be con- 
demned and to die; and not content with this, at this 
moment intercedes with his Father for our salvation. 
Hence St. Thomas of Villanova says: "What do you 
fear, O sinner, if you detest your sin? How will he con- 
demn you, who died in order not to condemn you? how 
will he cast you from him, if you return to his feet, he 
who came from heaven to seek you at the very time you 
were flying from him?"3 
And if we fear on account of our frailty to fall under 
the assaults of our enemies, against whom we must con- 
tinually wage war, behold what we have to do, as the 
Apostle admonishes us: Let us run to the fight proposed 
unto us: looking on Jesus the author and finisher of faith, 
who having joy proposed unto Him, underwent the cross, de- 
spising the shame.4 Let us go out to the battle with great 
courage, looking at Jesus crucified, who from his cross 
offers us his assistance, the victory, and crown. In past 
times we fell into sin because we left off looking at the 
1 "Pater . . . omne judicium dedit Filio." John, v. 22. 
2 Quis est qui condemnet? Christus Jesus, qui mortuus est, . . . 
qui etiam interpellat pro nobis." Rom. viii. 34. 
3 "Quid times, peccator? Quomodo te damnabit poenitentem, qui 
moritur ne damneris? Quomodo te abjiciet redeuntem, qui de coelo 
venit quaerere te?" Tr. de Adv. D. 
4 "Curramus ad propositum nobis certamen, aspicientes in Auc- 
torem fidei et consummatorem Jesum, qui, proposito sibi gaudio, 
sustinuit crucem, confusione contempta." Heb. xii. 1, 2. 
[288] wounds and the pains endured by our Redeemer, and 
so we did not have recourse to him for help. But if for 
the future we set before our eyes all he has suffered for 
love of us, and how he ever stands ready to assist us 
when we have recourse to him, it is certain that we shall 
not be conquered by our enemies. St. Teresa said, with 
her wonted generosity, "I do not understand the fears 
of certain persons, who say, The devil, the devil, so long 
as we can say, God, God, and make Satan tremble."1
On the other hand, the saint assures us, that if we do 
not place all our confidence in God, all our own exer- 
tions will be of little or no avail. "All our exertions," 
these are her own words, "are of little use, if we do not 
give up entirely all trust in ourselves, and place it alto- 
gether in God."2 Oh, what two great mysteries of hope 
and love for us are the Passion of Jesus Christ and the 
Sacrament of the Altar! mysteries, which we could 
have never believed, had not faith assured us of them. 
That God Almighty should deign to become man, shed 
all his blood, and die of sorrow upon a cross, and why? 
To pay for our sins, and gain salvation for us rebellious 
worms! And then his own very body, once sacrificed 
upon the Cross for us, this he vouchsafes to give us for 
our food, in order to become wholly united with us! O 
God, how should not these two mysteries consume with 
love the hearts of all men! And what sinner is there, 
be he ever so abandoned, who can despair of pardon, if 
he repent of the evil he has done, when he sees a God so 
full of love for men, and so inclined to do them good? 
Hence St. Bonaventure, full of confidence, said, "I will 
have great confidence, firmly hoping that he who has 
done and suffered so much for my salvation will deny 
me nothing that I have need of."3 How can he refuse to 
1 Life, ch. 25. 
2 Life, ch. 8. 
3 "Fiducialiter agam, immobiliter sperans nihil ad salutem neces- 
sarium ab eo negandum, qui tanta pro mea salute fecit et pertulit "
[289] give me the graces necessary for my salvation, who 
has done and suffered so much to save me? 
Let us go therefore (the Apostle exhorts us) with confidence 
to the throne of grace, that we may obtain mercy, and find 
grace in seasonable aid.1 The throne of grace is the cross 
on which Jesus sits to dispense graces and mercy to all 
who come to him. But we must quickly have recourse 
to him, if we would find seasonable aid for our salva- 
tion: for there will come a time perhaps when we shall 
no longer be able to find it. Let us go quickly then and 
embrace the cross of Jesus Christ, and let us go with 
great confidence. Let us not be frightened by the sight 
of our miseries; in Jesus crucified we shall find all riches, 
all grace: In all things you are made rich in Him, . . . so 
that nothing is wanting to you in any grace.2 The merits of 
Jesus Christ have enriched us with all the divine treas- 
ures, and have made us capable of every grace we can desire. 
St. Leo says, "that Jesus has brought us by his death 
more good than the devil has done us harm by sin."3 
And by these words he explains what St. Paul said before 
him, that the gift of redemption is greater than sin : grace 
has overcome the offence. Not as the offence, so also is the 
gift : where sin abounded, grace has abounded more.4 
From this the Savior encourages us to hope for every favor 
and every grace through his merits. And see how he 
teaches us the way to obtain all we want from his Eternal 
Father: Amen, amen, I say to you, if you ask the Father 
1 "Adeamus ergo cum fiducia ad thronum gratiae, ut misericordiam 
consequamur, et gratiam inveniamus in auxilio opportune." Heb. 
iv. 16. 
2 "In omnibus divites facti estis in illo, . . . ita ut nihil vobis desit 
in ulla gratia." 1 Cor. i. 5, 7. 
3 "Ampliora adepti sumus per Christi gratiam, quam per diaboli 
amiseramus invidiam." De Asc. s. 1. 
4 "Non sicut delictum, ita et donum: . . . ubi abundavit delictum, 
superabundavit gratia." Rom. v. 15. 
[290] anything in My name, He will give it you? 1 Whatever 
you desire, he says, ask for it of the Father in my name, and 
I promise you that you shall be heard. And indeed 
how shall the Father be able to deny us, when he has 
given us his only-begotten Son, whom he loves as him 
self? He that spared not even His own Son, but delivered 
Him up for us all, how has He not also, with Him, given us 
all things? 2 The Apostle says all things; so that no 
grace is excepted, neither pardon, nor perseverance, nor 
holy love, nor perfection, nor paradise, "all, all, he has 
given us." But we must pray to him. God is all liber- 
ality to those who call upon him: Rich unto all that call 
upon Him.3 
I will again quote here many other beautiful thoughts 
of the Venerable John of Avila, which he has left us in 
his letters, on the great confidence we should have in the 
merits of Jesus Christ : 
"Do not forget that Jesus Christ is the mediator between 
the Eternal Father and ourselves; and that we are 
beloved by him, and united to him by so strong bonds 
of love that nothing can break them, so long as a man 
does not himself dissolve them by some mortal sin. The 
blood of Jesus cries out, and asks mercy for us; and 
cries out so loudly that the noise of our sins is not heard. 
The death of Jesus Christ has put to death our sins: 
O Death, I will be thy death!4 Those who are lost are not 
lost for lack of means of satisfaction, but because they 
would not avail themselves of the sacraments as the 
means of profiting by the satisfaction made by Jesus 
Christ. 
1 "Amen, amen, dico vobis: si quid petieritis Patrem in nomine 
meo, dabit vobis." John, xvi. 23. 
2 "Pro nobis omnibus tradidit illum; quomodo non etiam cum illo 
omnia nobis donavit?" Rom. viii. 32. 
3 "Dives in omnes qui invocant illum." Ibid. x. 12. 
4 "O mors! ero mors tua." Hosea, xiii. 14. 
[291] Jesus has taken upon himself the affair of remedying 
our evils, as if it had been personally his own affair. So 
that he has called our sins his own, although he did not 
commit them, and has sought pardon for them; and with 
the most tender love has prayed, as if he were praying 
for himself, that all who should have recourse to him 
might become objects of love. And as he sought, so he 
found, because God has so ordained that Jesus and our 
selves should be so united in one, that either he and we 
should be loved, or he and we hated: and since Jesus is 
not or cannot be hated, in the same way, if we remain 
united by love to Jesus, we shall be also loved. By his 
being loved by God, we are also loved, seeing that Jesus 
Christ can do more to make us loved than we can do to 
make ourselves hated; since the Eternal Father loves 
Jesus Christ far more than he hates sinners. 
Jesus said to his Father: Father, I will that where I am, 
they also whom You have given Me may be with Me.1 Love 
has conquered hatred; and thus we have been pardoned 
and loved, and are secure of never being abandoned, so 
strong is the tie of love that binds us. The Lord said by 
Isaiah: Can a woman forget her infant? And if she should 
forget, yet will I not forget you. Behold, I have engraved 
you in My hands.2 He has graven us in his hands with his 
own blood. Thus we should not trouble ourselves about 
anything, since everything is ordained by those hands 
which were nailed to the cross in testimony of the love 
he bears us. 
Nothing can so trouble us on which Jesus Christ 
cannot reassure us. Let the sins I have committed sur-
round me, let the devils lay snares for me, let fears for 
1 "Pater! quos dedisti mihi, volo ut, ubi sum ego, et illi sint 
mecum." John, xvii. 24. 
2 "Numquid oblivisci potest mulier infantem suum, ut non misere- 
atur filio uteri sui? et si illa oblita fuerit, ego tamen non obliviscar 
tui." Isa. xlix. 15. 
[292] the future accuse me, by demanding mercy of the most 
tender Jesus Christ, who has loved me even until death, 
I cannot possibly lose confidence; for I see myself so 
highly valued, that God gave himself for me. O my 
Jesus, sure haven for those who seek You in time of 
peril! O most watchful Pastor, he deceives himself who 
does not trust in You, if only he has the will to amend 
his life! Therefore You have said: I am here, fear 
not; I am he who afflicts and who consoles. Some from 
time to time I place in desolations, which seem equal to 
hell itself; but after a while I bring them out and con- 
sole them. I am your advocate, who have made your 
cause my own. I am your surety, who am come to pay 
your debts. I am your Lord, who have redeemed you 
with my blood, not in order to abandon you, but to 
enrich you, having bought you at a great price. How 
shall I fly from him who seeks me, when I went forth to 
meet those who sought to outrage me? I did not turn 
away my face from him who struck me; and shall I from 
him who would adore me? How can my children doubt 
that I love them, seeing that out of love to them I placed 
myself in the hands of my enemies? Whom have I ever 
despised that loved me? Whom have I ever abandoned 
that sought my aid? Even I go seeking those that do 
not seek me."1 
If you believe that the Eternal Father has given you 
his Son, believe also that he will give you everything else 
which is infinitely less than his Son. Do not think that 
Jesus Christ is forgetful of you, since he has left you, as 
the greatest memorial and pledge of his love, himself in 
the Most Holy Sacrament of the Altar. 
::::Affections and Prayers 
O my Jesus, my love, what joyful hope does Your Passion give 
me! How can I possibly fear not to receive from an Almighty 
1 Part 2, Ep. 48. 
[293] God who has given me all his blood, the pardon of my sins, 
paradise, and all other graces that I require! Ah, my Jesus, my 
hope and my love, You, in order that I might not perish, did 
give Your life; I love You above every good, my Redeemer and 
my God. You gave Yourself entirely to me; I give You my 
whole will, and with it I repeat that I love You, and I will always 
say, I love You, I love You. So I always desire to say in this life 
so I wish to die, breathing forth my last sigh with this dear word 
on my lips, My God, I love You; and from that moment I may 
commence a love towards You which shall last forever, and 
without cessation for all eternity. I love You, then; and be 
cause I love You, I repent above all things for having offended 
You. In order not to lose a passing satisfaction, I have been 
willing, wretch that lam, to lose You so often, O infinite good! 
This thought torments me more than any pain : but it is a con- 
solation to me to think that I have to do with infinite goodness, 
that knows not how to despise a heart that truly loves. Oh, that 
I could die for You, who did die for me! My dear Redeemer, 
I surely hope of You eternal salvation in the life to come, and 
in this life I hope for holy perseverance in Your love; and there 
fore I propose always to ask it of You. And do You, by the 
merits of Your death, give me perseverance in praying to 
You. This too I ask and hope of you, O Mary my Queen! 
::::IV. 
How much we are obliged to love Jesus Christ. 
Jesus Christ as God has a claim on all our love; but 
by the love which he has shown us, he wished to put us, 
so to speak, under the necessity of loving him, at least 
in gratitude for all that he has done and suffered for us. 
He has greatly loved us, that we might love him greatly. 
"Why does God love us, but that he may be loved?"1 
wrote St. Bernard. And Moses had said the same before 
him: And now, Israel, what doth the Lord your God require of 
tliec, but that you fear the Lord your God . . . and love Him?2 
1 "Non ad aliud amat, nisi ut ametur." In Cant. s. 83. 
2 "Et nunc, Israel, quid Dominus Deus tuus petit a te, nisi ut 
timeas Dominum Deum tuum, . . . et diligas eum? Deut. x. 12. 
[294] Therefore the first command which he gave us was this; 
You shall love the Lord your God with Your whole heart.1 
And St. Paul says that love is the fulfilling of the law: Love 
is the fulfilling of the law.2 For "fulfilling" the Greek 
text has the "embracing of the law;"3 love embraces the 
entire law. 
Who. indeed, at the sight of a crucified God dying for 
our love can refuse to love him? Those thorns, those 
nails, that cross, those wounds, and that blood, call upon 
us, and irresistibly urge us, to love him who has loved 
us so much. One heart is too little with which to love 
this God so enamoured of us. In order to requite the 
love of Jesus Christ, it would require another God to die 
for his love. "Ah, why," exclaims St. Francis de Sales, 
"do we not throw ourselves on Jesus Christ, to die on 
the cross with him who was pleased to die there for the 
love of us?"4 The Apostle clearly impresses on us that 
Jesus Christ died for us for this end, that we might 
no longer live for ourselves, but solely for that God 
who died for us: Christ died for all, that they also who live 
may not now live to themselves, but unto Him who died for 
them. 5 
And the recommendation of Ecclesiasticus [Sirach] is here 
in point: Forget not the kindness of your surety; for He has 
given His life for you.6 Be not unmindful of him who 
has stood surety for you; who, to satisfy for your sins, 
was willing to pay off, by his death, the debt of punish- 
ment due from you. Oh, how desirous is Jesus Christ 
that we should continually remember his Passion! and 
1 "Diliges Dominum Deum tuum ex toto corde tuo." Deut. vi. 5, 
2 "Plenitude legis est dilectio." Rom. xiii. 10. 
3 "Completio legis." 
4 Love of God, Bk. 7, ch. 8. 
5 Pro omnibus mortuus est Christus, ut et qui vivunt, jam non 
sibi vivant, sed ei qui pro ipsis mortuus est." 2 Cor. v. 15. 
6 "Gratiam fidejussoris ne obliviscaris; dedit enim pro te animam 
suam." Ecclus. xxix, 20. 
[295] how it saddens him to see that we are so unmindful 
of it! Should a person endure for one of his friends insults, 
blows, and imprisonment, how afflicting would it be for 
him to know that that friend afterwards never gave it 
a thought, and cared not even to hear it spoken of! On 
the contrary, how gratified would he be to know that his 
friend constantly spoke of it with the warmest gratitude, 
and often thanked him for it. So it is pleasing to Jesus 
Christ when we preserve in our minds a grateful and 
loving recollection of the sorrows and death which he 
underwent for us. Jesus Christ was the desire of all the 
ancient Fathers; he was the desire of all nations before 
he was yet come upon earth. Now, how much more 
ought he to be our only desire and our only love, now 
that we know that he is really come, and are aware how 
much he has done and suffered for us, so that he even 
died upon the cross for love of us! 
For this purpose he instituted the Sacrament of the 
Holy Eucharist on the day preceding his death, and gave 
us the injunction, that as often as we should be nour- 
ished with his most sacred flesh, we should be mindful 
of his death: Take and eat; this is My body. . . . Do this 
In commemoration of Me, etc. For as often as you shall 
eat this bread and drink the chalice, you shall show the death 
of the Lord until He come.1 Wherefore the holy Church prays: 
"O God! who under this wonderful Sacrament have left 
us a memorial of Your Passion,"2 etc. And she also 
sings: "O sacred banquet, in which Christ is taken, the 
memory of his Passion is renewed,"3 etc. Hence we may 
1 "Accipite et manducate; hocest corpus meum: . . . hoc facite in 
meam commemorationem. . . . Quotiescumque enim manducabitis 
panem hunc, . . . mortem Domini annuntiabitis." 1 Cor. xi. 24. 
2 "Deus qui nobis sub Sacramento mirabili passionis tuae memo- 
riam reliquisti. . . ." 
3 "O sacrum convivium, in quo Christus sumitur, recolitur memo- 
ria passionis ejus. . ."
[296] gather how pleasing to Jesus Christ are they who think 
frequently of his Passion, since it was for this very pur- 
pose that he left himself in the holy Sacrament upon our 
altars, in order that we might bear in continual and 
grateful remembrance all that he suffered for us, and 
by this means evermore increase our love towards 
him. St. Francis de Sales called Mount Calvary the 
mountain of lovers." It is impossible to remember that 
mount and not love Jesus Christ, who died there for love 
of us. 
O God! and how is it that men do not love this God 
who has done so much to be loved by men! Before the 
Incarnation of the Word, man might have doubted 
whether God loved him with a true love; but after the 
coming of the Son of God, and after his dying for the 
love of men, how can we possibly doubt of his love? "O 
man," says St. Thomas of Villanova, "look on that cross, 
on those torments, and that cruel death, which Jesus 
Christ has suffered for you: after so great and so many 
tokens of his love, you canst no longer entertain a doubt 
that he loves you, and loves you exceedingly." And St. 
Bernard says that "the cross and every wound of our 
Blessed Redeemer cry aloud to make us understand the 
love he bears us."1 
In this grand mystery of man's redemption, we must 
consider how Jesus employed all his thoughts and zeal to 
discover every means of making himself loved by us. 
Had he merely wished to die for our salvation, it would 
have been sufficient had he been slain by Herod with the 
other children; but no, he chose before dying to lead, 
during thirty-three years, a life of hardship and suffer 
ing; and during that time, with a view to win our love, 
he appeared in several different guises. First of all, as a 
poor child born in a stable; then as a little boy helping 
1 "Testis crux, testes dolores, testis amara mors quam pro 
te sustinuit." Dom. 17 p. Pent. conc. 3. 
[297] in the workshop; and finally, as a criminal executed 
on a cross. But before dying on the cross, we see him in 
many different states, one and all calculated to excite 
our compassion, and to make himself loved: in agony in 
the garden, bathed from head to foot in a sweat of blood; 
afterwards, in the court of Pilate, torn with scourges; 
then treated as a mock-king, with a reed in his hand, a 
ragged garment of purple on his shoulders, and a crown 
of thorns on his head; then dragged publicly through 
the streets to death, with the cross upon his shoulders; 
and at length, on the hill of Calvary, suspended on the 
cross by three iron nails. Tell me, does he merit our 
love or not, this God who has vouchsafed to endure 
all these torments, and to use so many means in order 
to captivate our love? Father John Rigouleux used to 
say: "I would spend my life in weeping for love of a 
God whose love induced him to die for the salvation of 
men." 
"Love is a great thing,"1 says St. Bernard. A great 
thing, a precious thing is love. Solomon, speaking of 
the divine wisdom, which is holy love, called it an in- 
finite treasure; because he that possesses love is made 
partaker of the friendship of God: For she is an infinite 
treasure to men, which they that use become the friends 
of God.2 
The angelic Doctor, St. Thomas, says that love is 
not only the queen of all virtues, but that, wherever she 
reigns, she draws along with her, as it were, in her train, 
all other virtues, and directs them all so as to bring us 
in closer union with God; but love is properly that 
which unites us with God. As St. Bernard tells us: 
"Charity is a virtue uniting us with God."3 And, in 
deed, it is over and over again signified in the holy 
1 "Magna res amor." In Cant. s. 83. 
2 "Infinitus enim thesaurus est hominibus, quo qui usi sunt, par- 
ticipes facti sunt amicitiae Dei." Wisd. vii. 14. 
3 "Charitas est virtus conjungens nos Deo." 
[298] Scriptures, that God loves whoever loves him: I love them 
that love Me.1 If any one loves me . . . My Father will love 
Him; and We will come to him, and will make Our abode 
with him.2 He that abides in love abides in God, and 
God in him.3 Behold the beautiful union which love 
produces; it unites the soul to God. Moreover, love 
supplies strength to practice and to suffer everything for 
God : Love is strong as death.4 St. Augustine writes: 
"Nothing is so hard that cannot be subdued by the fire 
of love."5 Wherefore the saint says that where we 
love, either the labor is not felt, or if felt, the labor itself 
is loved: "In that which is loved, either there is no 
labor, or the labor is loved."6
Let us hear from St. John Chrysostom what are the 
effects of divine love in those souls in which it reigns : 
"When the love of God has taken possession of a soul, 
it produces an insatiable desire to work for the beloved; 
insomuch that however many and however vast the 
works which she does, and however prolonged the dura- 
tion of her service, all seems nothing in her eyes, and she 
is afflicted at doing so little for God; and were it per- 
mitted her to die and consume herself for him, she would 
be most happy. Hence it is that she esteems herself an 
unprofitable servant in all that she does; because she is 
instructed by love to know what God deserves, and sees 
by this clear light all the defects of her actions, and finds 
in them motives for confusion and pain, well aware how 
mean is all that she can do for so great a Lord." 
1 "Ego diligentes me diligo." Prov. viii. 17. 
2 "Si quis diligit me, . . . Pater meus diliget eum, et ad eum veni- 
emus, et mansionem apud eum faciemus." John, xiv. 23. 
3 "Qui manet in charitate, in Deo manet, et Deus in eo." 1 John, 
iv. 16. 
4 "Fortis est ut mors dilectio." Cant. viii. 6. 
5 "Nihil tarm durum, quod amoris igne non vincatur." De Mor. 
Eccl. cat. c. 22. 
6 "In eo quod amatur, aut non laboratur, aut et labor amatur." De 
Bono vid. c. 21. 
[299] "Oh! how those persons delude themselves," says 
St. Francis de Sales, "who place virtue in anything else 
but in loving God! Some," writes the saint, "put per- 
fection in austerities, others in alms, others in prayer, 
others in frequenting the holy sacraments. For my part, 
I know of no other perfection than that of loving God 
with our whole heart; because all the other virtues, with- 
out love, are but a mere heap of stones. And if we do 
not perfectly enjoy this holy love, the fault lies with us, 
because we do not, once for all, come to the conclusion 
of giving up ourselves wholly to God."1
Our Lord said one day to St. Teresa, "Everything 
which does not give pleasure to me is vanity." Would 
that all understood well this great truth! For the rest, 
one thing is necessary.2 It is not necessary to be rich in 
this world, to gain the esteem of others, to lead a life of 
ease, to enjoy dignities, to have a reputation for learn- 
ing; it is only necessary to love God and to do his will. 
For this single end has he created us, for this he pre- 
serves our life; and thus only can we gain admittance into 
Paradise. Pitt me as a seal upon your heart, as a seal upon 
your arm.3 The Lord thus speaks to all his espoused souls. 
Put me as a seal upon your heart and upon your arm, in 
order that all your desires and actions may tend to me; 
upon your heart, that no other love but mine may enter 
there upon your arm, in order that all you do may 
have me for its sole object. Oh, how quickly does that 
soul speed onwards to perfection, that in all its actions 
regards but Jesus crucified, and has no other pretension 
than to gratify him! 
To acquire, then, a true love of Jesus Christ should be 
our only care. The masters of spiritual life describe the 
1 Spirit, p. 1, ch. 25. 
2 "Porro unum est necessarium." Luke, x. 42. 
3 "Pone me ut signaculum super cor tuum, ut signaculum super 
brachium tuum." Cant. viii. 6. 
[300] marks of true love. Love, say they, is fearful, and its 
fear is none other than that of displeasing God. It is 
generous, because, trusting in God, it is never daunted 
even at the greatest enterprises for his glory, It is strong, 
because it subdues all its evil appetites, even in the midst 
of the most violent temptations, and of the darkest deso- 
lations. It is obedient, because it immediately flies to exe- 
cute the divine will. It is pure, because it loves God 
alone, and for the sole reason that he deserves to be 
loved. It is ardent, because it would inflame all man 
kind, and willingly see them consumed with divine love. 
It is inebriating, for it causes the soul to live as it were 
out of itself, as if it no longer saw, nor felt, nor had any 
more senses left for earthly things, bent wholly on loving 
God. It is unitive, by producing a strict union between 
the will of the creature and the will of the Creator. It is 
longing, for it fills the soul with desires of leaving this 
world, to fly and unite itself perfectly with God in its 
true and happy country, where it may love him with all 
its strength. 
But no one teaches us so well the real characteristics 
and practice of love as the great preacher of love, 
St. Paul. In his first epistle to the Corinthians, he says, 
in the first place, that without love man is nothing, 
and that nothing profits him: If I should have all faith, 
so that I could remove mountains, and have not love, I am 
nothing, And if I should distribute all my goods to feed the 
poor, and if I should deliver my body to be burned, and have 
not love, it profits me nothing,1 So that even should a per- 
son have faith strong enough to remove mountains, like 
St. Gregory Thaumaturgus, but had not love, it would 
1 "Et si habuero omnem fidem, ita ut montes transferam, chari- 
tatem autem non habuero, nihil sum. Et si distribuero in cibos 
pauperum omnes facultates meas; et si tradidero corpus meum, ita 
ut ardeam, charitatem autem non habuero, nihil mihi prodest." 1 Cor. 
xiii. 2, 3. 
[301] profit him nothing. Should he give all his goods to 
the poor, and even willingly suffer martyrdom, but remain 
void of charity, should he do it, that is, for any other 
end than that of pleasing God, it would profit him noth- 
ing at all. Then St. Paul gives us the marks of true 
love, and at the same time teaches us the practice of 
those virtues which are the daughters of love; and he 
goes on to say : Charity is patient, is kind; love envies 
not, deals not perversely; is not puffed up, is not ambitious; 
seeks not her own; is not provoked to anger, thinks no evil; 
rejoices not in iniquity, but rejoices with the truth; bears 
all things, believes all things, hopes all things, endures all 
things.1 
Let us therefore, in the present book, proceed to con- 
sider these holy practices, that we may thus see if the 
love which we owe to Jesus Christ truly reigns within 
us; as likewise that we may understand in what virtues 
we should chiefly exercise ourselves, in order to perse- 
vere and advance in this holy love. 
::::Affections and Prayers
most lovely and most loving Heart of Jesus, miserable is 
the heart which does not love You! O God, for the love of 
men You did die on the cross, helpless and forsaken, and how 
then can men live so forgetful of You? O love of God! O 
ingratitude of man! O men, O men! do but cast one look on 
the innocent Son of God, agonizing on the cross, and dying for 
you, in order to satisfy the divine justice for your sins, and by 
this means to allure you to love him. Observe how, at the same 
time, he prays his eternal Father to forgive you. Behold him, 
and love him. Ah, my Jesus, how small is the number of those 
that love You! Wretched too am I; for I also have lived so 
1 "Charitas patiens est, benigna est; charitas non aemulatur, non agit 
perperam, non inflatur, non est ambitiosa, non quaerit quae sua sunt, 
non irritatur; non cogitat malum, non gaudet super iniquitate, congaudet 
autem veritati; omnia suffert, omnia credit, omnia sperat, omnia susti- 
net." 1 Cor. xiii. 4-7. 
[302] many years unmindful of You, and have grievously offended 
You, my beloved Redeemer! It is not so much the punish- 
ment I have deserved that makes me weep, as the love which 
You have borne me. O sorrows of Jesus! O outrages of 
Jesus! O wounds of Jesus! O death of Jesus! O love of Jesus! 
rest deeply engraved in my heart, and may your sweet recollec- 
tion be forever fixed there, to wound me and inflame me con- 
tinually with love. I love You, my Jesus; I love You, my 
sovereign good; I love You, my love and my all; I love You, 
and I will love You forever. Oh, permit me never more to for- 
sake You, never more to lose You! Make me entirely Your; 
do so by the merits of Your death. In this I firmly trust. 
And I have a great confidence also in your intercession, O 
Mary, my Queen; make me love Jesus Christ and make me 
also love you, my Mother and my hope! 
"Si quis non amat Dominum nostrum Jesum Christum, sit anath- 
ema!"
"If any man love not our Lord Jesus Christ, let him be anathema!" 
--1 Cor. xvi. 22. 
"Charitas patiens est, benigna est; charitas non aemulatur, 
non agit perperam, non inflatur, non est ambitiosa, non 
quaerit quae sua sunt, non irritatur; non cogitat malum, 
non gaudet super iniquitate, congaudet autem veritati; 
omnia suffert, omnia credit, omnia sperat, omnia sustinet." 
"Love is patient, is kind; love envies not, deals not perversely, 
is not puffed up, is not ambitious, seeks not her own, is not 
provoked to anger; thinks no evil, rejoices not in iniquity, but re- 
joices with the truth; bears all things, believes all things, endures 
all things." (1 Cor. 13:4-7) 
::::Practice of the love of Jesus Christ 
:::CHAPTER I
::::LOVE IS PATIENT 
:::(Charitas patiens est.-- 1 Cor. 13:4) 
He that loves Jesus Christ loves Sufferings. 
THIS earth is the place for meriting, and therefore it is 
a place for suffering. Our true country, where God has 
prepared for us repose in everlasting joy, is paradise. 
We have but a short time to stay in this world; but in 
this short time we have many labors to undergo: Man 
born of a woman, living for a short time, is filled with many 
miseries.1 We must suffer, and all must suffer; be they 
just, or be they sinners, each one must carry his cross. 
He that carries it with patience is saved; he that carries 
it with impatience is lost. St. Augustine says, the same 
miseries send some to paradise and some to hell: "One 
and the same blow lifts the good to glory, and reduces 
the bad to ashes."2 The same saint observes, that by the 
test of suffering the chaff in the Church of God is dis- 
tinguished from the wheat : he that humbles himself 
under tribulations, and is resigned to the will of God, is 
wheat for paradise; he that grows haughty and is en- 
raged, and so forsakes God, is chaff for hell. 
On the day when the cause of our salvation shall be 
1 "Homo natus de muliere, brevi vivens tempore, repletur multis 
miseriis." Job, xiv. i. 
2 "Una eademque tunsio bonos producit ad gloriam, malos redigit 
in favillam." Serm. 52, E. B. app. 
[306] decided, our life must be found conformable to the life 
of Jesus Christ, if we would enjoy the happy sentence of 
the predestined: For whom He foreknew He also predestined 
to be made conformable to the image of His Son.1 This 
was the end for which the Eternal Word descended upon 
earth, to teach us, by his example, to carry with patience 
the cross which God sends us: Christ suffered for us (wrote 
St. Peter), leaving you an example, that you should follow 
His steps.2 So that Jesus Christ suffered on purpose to en- 
courage us to suffer. O God! what a life was that of 
Jesus Christ! A life of ignominy and pain. The Prophet 
calls our Redeemer despised, and the most abject of men, a 
man of sorrows.3 A man held in contempt, and treated as 
the lowest, the vilest among men, a man of sorrows; yes, 
for the life of Jesus Christ was made up of hardships and 
afflictions. 
Now, in the same manner as God has treated his be-
loved Son, so does he treat every one whom he loves, 
and whom he receives for his son: For whom the Lord loves 
He chastises; and He scourges every son whom He receives.4 
For this reason he one day said to St. Teresa: "Know 
that the souls dearest to my Father are those who are 
afflicted with the greatest sufferings."5 Hence the saint 
said of all her troubles, that she would not exchange 
them for all the treasures in the world. She appeared 
after her death to a soul, and revealed to her that she 
enjoyed an immense reward in heaven, not so much for 
her good works, as for the sufferings which she cheer- 
fully bore in this life for the love of God; and that if she 
1 "Nam quos praescivit, et praedestinavit conformes fieri imaginis 
Filii sui." Rom. viii. 29. 
2 "Christus passus est pro nobis, vobis relinquens exemplum, ut 
sequamini vestigia ejus." 1 Pet. ii. 21. 
3 "Despectum et novissimum virorum." Isa. liii. 3. 
4 "Quem enim diligit Dominus, castigat; flagellat autem omnem 
filium quem recipit." Heb. xii. 6. 
5 Life, addit. 
[307] could possibly entertain a wish to return upon earth, 
the only reason would be in order that she might suffer more 
for God. 
He that loves God in suffering earns a double reward 
in paradise. St. Vincent de Paul 1 said that it was a 
great misfortune to be free from suffering in this life. 
And he added, that a congregation or an individual that 
does not suffer, and is applauded by all the world, is not 
far from a fall. It was on this account that St. Francis 
of Assisi, on the day that he had suffered nothing for 
God, became afraid lest God had forgotten him. St. John 
Chrysostom 2 says that when God endows a man with 
the grace of suffering, he gives him a greater grace than 
that of raising the dead to life; because in performing 
miracles man remains God's debtor; whereas in suffer- 
ing, God makes himself the debtor of man. And he 
adds,3 that whoever endures something for God, even 
had he no other gift than the strength to suffer for the 
God whom he loves, this would procure for him an im- 
mense reward. Wherefore he affirmed, that he considered 
St. Paul to have received a greater grace in being bound 
in chains for Jesus Christ, than in being rapt to the third 
heaven in ecstasy. 
But patience has a perfect work.4 The meaning of this 
is, that nothing is more pleasing to God than to see a 
soul suffering with patience all the crosses sent it by 
him. The effect of love is to liken the lover to the per- 
son loved. St. Francis de Sales said, "All the wounds 
of Christ are so many mouths, which preach to us that 
we must suffer for him. The science of the saints is to 
suffer constantly for Jesus; and in this way we shall soon 
become saints." A person that loves Jesus Christ is 
anxious to be treated like Jesus Christ, poor, persecuted, 
and despised. St. John beheld all the saints clothed in 
1 Abelly, 1. 3, c. 43. 
2 In Phil. hom. 4. 
3 In Eph. hom. 8. 
4 "Patientia autem opus perfectum habet." James, i. 4. 
[308] white, and with palms in their hands: Clothed with white 
robes, and palms in their hands.1 The palm is the symbol 
of martyrs, and yet all the saints did not suffer martyr 
dom; why, then, do all the saints bear palms in their 
hands? St. Gregory replies, that all the saints have been 
martyrs either of the sword or of patience; so that, he 
adds, "we can be martyrs without the sword, if we keep 
patience."2 
The merit of a soul that loves Jesus Christ consists in 
loving and in suffering. Hear what our Lord said to 
St. Teresa: "Think you, my child, that merit consists 
in enjoyment? No, it consists in suffering and in loving. 
Look at my life, wholly embittered with afflictions. Be 
assured, my child, that the more my Father loves any 
one, the more sufferings he sends him; they are the 
standard of his love. Look at my wounds; your tor- 
ments will never reach so far. It is absurd to suppose 
that my Father favors with his friendship those who are 
strangers to suffering."3 And for our consolation St. 
Teresa makes this remark: "God never sends a trial, but 
he immediately rewards it with some favor."4 One day 
Jesus Christ appeared to the blessed Baptista Varani,5 
and told her of three special favors which he will often 
bestow on cherished souls: the first is, not to sin; the 
second, which is greater, to perform good works; the 
third, and the greatest of all, to suffer for his love. So 
that St. Teresa 6 used to say, whenever any one does 
something for God, the Almighty repays him with some 
trial And therefore the saints, on receiving tribulations, 
1 "Amicti stolis albis, et palmae in manibus eorum." Apoc. vii. 9. 
2 "Nos sine ferro esse possumus martyres, si patientiam veraciter 
in animo custodimus." In Evang. hom. 35. 
3 Life, addit. 
4 Life, ch. 30. 
5 Boll. 31 Mali. Vit. c. 7. 
6 Found. ch. 31. 
[309] thanked God for them. St. Louis of France, referring 
to his captivity in Turkey, said: "I rejoice, and thank God 
more for the patience which he accorded me in the time 
of my imprisonment, than if he had made me master of 
the universe." And when St. Elizabeth, princess of 
Thuringia, after her husband's death, was banished with 
her son from the kingdom, and found herself homeless 
and abandoned by all, she went to a convent of the 
Franciscans, and there had the Te Deum sung in thanks 
giving to God for the signal favor of being allowed to 
suffer for his love. 
St. Joseph Calasanctius used to say, "All suffering is 
slight to gain heaven." And the Apostle had already 
said the same: The sufferings of this time are not worthy to 
be compared with the glory to come, that shall be revealed in 
us.1 
It would be a great gain for us to endure all the tor- 
ments of all the martyrs during our whole lives, in order 
to enjoy one single moment of the bliss of paradise; with 
what readiness, then, should we embrace our crosses, 
when we know that the sufferings of this transitory life 
will gain for us an everlasting beatitude! That which is 
at present momentary and light of our tribulation, works for 
us above measure exceedingly an eternal weight of glory.2 
St. Agapitus, while still a mere boy in years, was threatened 
by the tyrant to have his head covered with a red-hot hel- 
met; on which he replied, "And what better fortune could 
possibly befall me, than to lose my head here, to have it 
crowned hereafter in heaven?" This made St. Francis 
exclaim : 
" I look for such a meed of bliss, 
That all my pains seem happiness." 
1 "Non sunt condignae passiones hujus temporis ad futuram gloriam 
quae revelabitur in nobis." Rom. viii. 18. 
2 "Momentaneum et leve tribulationis nostrae supra modum in 
sublimitate aeternum gloriae pondus operatur in nobis." 2 Cor. iv. 17. 
[310] But whoever desires the crown of paradise must needs 
combat and suffer: If we suffer, we shall also reign. 1 We 
cannot get a reward without merit; and no merit is to 
be had without patience: He is not crowned, except he strive 
lawfully.2 And the person that strives with the greatest 
patience shall have the greatest reward. Wonderful in 
deed! When the temporal goods of this world are in 
question, worldlings endeavor to procure as much as 
they can; but when it is a question of the goods of eter- 
nal life, they say, "It is enough if we get a little corner 
in heaven!" Such is not the language of the saints: 
they are satisfied with anything whatever in this life, 
even more, they strip themselves of all earthly goods; 
but concerning eternal goods, they strive to obtain 
them in as large a measure as possible. I would ask 
which of the two act with more wisdom and prudence? 
But even with regard to the present life, it is certain 
that he who suffers with most patience enjoys the greatest 
peace. It was a saying of St. Philip Neri,3 that in this 
world there is no purgatory; it is either all paradise or 
all hell: he that patiently supports tribulations enjoys a 
paradise; he that does not do so, suffers a hell. Yes, for 
(as St. Teresa writes) he that embraces the crosses sent 
him by God feels them not. St. Francis de Sales, finding 
himself on one occasion beset on every side with tribula- 
tions, said, "For some time back the severe oppositions 
and secret contrarieties which have befallen me afford 
me so sweet a peace, that nothing can equal it; and they 
give me such an assurance that my soul will ere long be 
firmly united with God, that I can say with all truth that 
they are the sole ambition, the sole desire of my heart."4 
1 "Si sustinebimus, et conregnabimus." 2 Tim. ii. 12. 
2 "Qui certat in agone, non coronatur, nisi legitime certaverit." 2 Tim. 
ii. 5. 
3 Bacci, 1. 2, ch. 20. 
4 Spirit, ch. 19. 
[311] And indeed peace can never be found by one who leads 
an irregular life, but only by him who lives in union with 
God and with his blessed will. A certain missionary of 
a religious Order, while in the Indies, was one day stand -
ing to witness the execution of a person under sentence 
of death, and already on the scaffold: the criminal called 
the missionary to him, and said, "You must know, Father, 
that I was once a member of your Order; while I observed 
the rules I led a very happy life; but when, afterwards, 
I began to relax in the strict observance of them, 
I immediately experienced pain in everything; so much 
so, that I abandoned the religious life, and gave myself 
up to vice, which has finally reduced me to the melan- 
choly pass in which you at present behold me." And in 
conclusion he said, "I tell you this, that my example 
may be a warning to others." The Venerable Father 
Louis da Ponte said, "Take the sweet things of this life 
for bitter, and the bitter for sweet; and so you will be 
in the constant enjoyment of peace. Yes, for though the 
sweet are pleasant to sense, they invariably leave behind 
them the bitterness of remorse of conscience, on account 
of the imperfect satisfaction which, for the most part, 
they afford; but the bitter, when taken with patience from 
the hand of God, become sweet, and dear to the souls 
who love him." 
Let us be convinced that in this valley of tears true 
peace of heart cannot be found, except by him who en -
dures and lovingly embraces sufferings to please Al- 
mighty God: this is the consequence of that corruption 
in which all are placed through the infection of sin. The 
condition of the saints on earth is to suffer and to love; 
the condition of the saints in heaven is to enjoy and to 
love. Father Paul Segneri the younger, in a letter 
which he wrote one of his penitents to encourage her to 
suffer, gave her the counsel to keep these words inscribed 
at the foot of her crucifix: "It is thus how one loves." It is 
[312] not simply by suffering, but by desiring to suffer for the 
love of Jesus Christ, that a soul gives the surest signs of 
really loving him. And what greater acquisition (said 
St. Teresa) can we possibly make than to have some token 
of gratifying Almighty God?1 Alas, how ready are the 
greatest part of men to take alarm at the bare mention 
of crosses, of humiliations, and of afflictions! Neverthe- 
less, there are many souls who find all their delight in 
suffering, ancl who would be quite disconsolate did they 
pass their time on this earth without suffering. The 
sight of Jesus crucified (said a devout person) renders 
the cross so lovely to me, that it seems to me I could 
never be happy without suffering; the love of Jesus Christ 
is sufficient for me for all. Listen how Jesus advises every 
one who would follow him to take up and carry his cross: 
Let him take up his cross, and follow Me.2 But we must 
take it up and carry it, not by constraint and against our 
will, but with humility, patience, and love. 
Oh, how acceptable to God is he that humbly and 
patiently embraces the crosses which he sends him! St. 
Ignatius of Loyola said, "There is no wood so apt to 
enkindle and maintain love towards God as the wood of 
the cross;" that is, to love him in the midst of sufferings. 
One day St. Gertrude asked our Lord what she could 
offer him most acceptable, and he replied, "My child, 
you canst do nothing more gratifying- to me than to 
submit patiently to all the tribulations that befall you." 
Wherefore the great servant of God, Sister Victoria 
Angelini, affirmed that one day of crucifixion was worth 
a hundred years of all other spiritual exercises. And the 
Venerable Father John of Avila said, "One blessed be 
God in contrarieties is worth more than a thousand 
thanksgivings in prosperity." Alas, how little men know 
of the inestimable value of afflictions endured for God! 
1 Life, ch. 10. 
2 "Tollat crucem suam quotidie, et sequatur me." Luke, ix. 23. 
[313] The Blessed Angela of Foligno said, "that if we knew 
the just value of suffering for God, it would become an 
object of plunder;" which is as much as to say, that each 
one would seek an opportunity of robbing his neighbor 
of the occasions of suffering. For this reason St. Mary 
Magdalene of Pazzi, well aware as she was of the merit 
of sufferings, sighed to have her life prolonged rather 
than to die and go to Heaven, "because," said she, "in 
Heaven one can suffer no more." 
A soul that loves God has no other end in view but to 
be wholly united with him; but let us learn from St. 
Catherine of Genoa what is necessary to be done to 
arrive at this perfect union: "To attain union with 
God, adversities are indispensable; because by them 
God aims at destroying all our corrupt propensities 
within and without. And hence all injuries, contempts, 
infirmities, abandonment of relatives and friends, con -
fusions, temptations, and other mortifications, all are in 
the highest degree necessary for us, in order that we may 
carry on the fight, until by repeated victories we come 
to extinguish within us all vicious movements, so that 
they are no longer felt; and we shall never arrive at 
divine union until adversities, instead of seeming bitter 
to us, become all sweet for God s sake." 
It follows, then, that a soul that sincerely desires to 
belong to God must be resolved, as St. John of the 
Cross 1 writes, not to seek enjoyments in this life, but to 
suffer in all things; she must embrace with eagerness 
all voluntary mortifications, and with still greater eager 
ness those which are involuntary, since they are the more 
welcome to Almighty God. 
The patient man is better than the valiant.2 God is pleased 
with a person who practices mortification by fasting, 
hair-cloths, and disciplines, on account of the courage 
1 Mont. du C. 1. 2, ch. 7. 
2 "Melior est patiens viro forti." Prov. xvi. 32. 
[314] displayed in such mortifications; but he is much 
more pleased with those who have the courage to bear 
patiently and gladly such crosses as come from his own 
divine hand. St. Francis de Sales said, "Such mortifica- 
tions as come to us from the hand of God, or from men 
by his permission, are always more precious than those 
which are the offspring of our own will; for it is a gen- 
eral rule, that wherever there is less of our own choice, 
God is better pleased, and we ourselves derive greater 
profit."1 St. Teresa taught the same thing: "We gain 
more in one day by the oppositions which come to us 
from God or our neighbor than by ten years of mortifi- 
cations of self-infliction."2 Wherefore St. Mary Magda- 
lene of Pazzi made the generous declaration, that there 
could not be found in the whole world an affliction so 
severe, but what she would gladly bear with the thought 
that it came from God; and, in fact, during the five years 
of severe trial which the saint underwent, it was enough 
to restore peace to her soul to remember that it was by 
the will of God that she so suffered. Ah, God, that in 
finite treasure is cheaply purchased at any cost! Father 
Hippolytus Durazzo used to say, "Purchase God at what 
cost you will, he can never be dear." 
Let us then beseech God to make us worthy of his 
love; for if we did but once perfectly love him, all the 
goods of this earth would seem to us but as smoke and 
dirt, and we should relish disgraces and afflictions as 
delights. Let us hear what St. John Chrysostom says of 
a soul wholly given up to Almighty God: "He who has 
attained the perfect love of God seems to be alone on 
the earth, he no longer cares either for glory or disgrace, 
he scorns temptations and afflictions, he loses all 
relish and appetite for created things. And as noth- 
ing in this world brings him any support or repose, he 
1 Spirit, ch. 4. 
2 Way of Perfection ch. 37. 
[315] goes incessantly in search of his beloved without ever 
feeling wearied; so that when he toils, when he eats, 
when he is watching, or when sleeping, in every action 
and word, all his thoughts and desires are fixed upon 
finding his beloved; because his heart is where his treasure 
is." * 
::::Affections and Prayers 
My dear and beloved Jesus, my treasure, I have deserved by 
my offences never more to be allowed to love You; but by Your 
merits, I entreat You, make me worthy of Your pure love.1 
love You above all things; and I repent with my whole heart, 
of having ever despised You, and driven You from my soul; 
but now I love You more than myself; I love You with all my 
heart, O infinite good! I love You, I love You, I love You, 
and I have not a wish besides that of loving You perfectly; nor 
have I a fear besides that of ever seeing myself deprived of Your 
love. O my most loving Redeemer, enable me to know how 
great a good You are, and how great is the love You have 
borne me in order to oblige me to love You! Ah, my God, 
permit me not to live any longer unmindful of so much good 
ness! Enough have I offended You, I will never leave You 
again; I wish to employ all the remainder of my days in loving 
You, and in pleasing You. My Jesus, my Love, lend me 
Your aid; help a sinner who wishes to love You and to be 
wholly Your own. 
O Mary my hope, your Son hears you; pray to him in my 
behalf, and obtain for me the grace of loving him perfectly! 
* In this chapter we have spoken of patience in general; in Chapter 
X. we shall treat more particularly of occasions in which we have 
especially to practice patience. 
::::CHAPTER II 
:::LOVE IS KIND 
:::(Charitas benigna est.) 
He that loves Jesus Christ loves Meekness.
[316] THE spirit of meekness is peculiar to God: My spirit is 
sweet above honey.1 Hence it is that a soul that loves God 
loves also all those whom God loves, namely, her neigh- 
bors; so that she eagerly seeks every occasion of helping 
all, of consoling all, and of making all happy as far as 
she can. St. Francis de Sales, who was the master and 
model of holy meekness, says, "Humble meekness is the 
virtue of virtues, which God has so much recommended 
to us; therefore we should endeavor to practice it always 
and in all things."2 Hence the saint gives us this rule: 
"What you see can be done with love, do it; and what 
you see cannot be done without offence, leave it un- 
done."3 He means, when it can be omitted without 
offending God; because an offence of God must always, 
and as quickly as possible, be prevented by him who is 
bound to prevent it. 
This meekness should be particularly observed 
towards the poor, who, by reason of their poverty, are 
often harshly treated by men. It should likewise be 
especially practiced towards the sick who are suffering 
under infirmities, and for the most part meet with small 
help from others. Meekness is more especially to be 
observed in our behavior towards enemies: Overcome evil 
with good. 4 Hatred must be overcome by love, and per- 
1 "Spiritus enim meus super mel dulcis." Sirach xxiv. 27. 
2 Letter 853. 
3 Letter 786. 
4 "Vince in bono malum." Rom. xii. 21. 
[317] secution by meekness; thus the saints acted, ai d so they 
conciliated the affections of their most exasperated 
enemies. 
"There is nothing," says St. Francis de Sales, "that 
gives so much edification to our neighbor as meekness 
of behavior." 1 The saint, therefore, was generally seen 
smiling, and with a countenance beaming with love, 
which gave a tone to all his words and actions. This 
gave occasion to St. Vincent de Paul 2 to declare that he 
never knew a kinder man in his life. He said further, 
that it seemed to him that in his lordship of Sales was a 
true likeness of Jesus Christ. Even in refusing what he 
could not in conscience comply with, he did so with such 
sweetness, that all, though unsuccessful in their requests, 
went away satisfied and well-disposed towards him. He 
was gentle towards all, towards Superiors, towards 
equals and inferiors, at home and abroad; in contrast 
with some, who, as the saint used to say, "seemed angels 
abroad, but were devils at home."3 Moreover, the saint, 
in his conduct towards servants, never complained of 
their remissness; at most he would give them an admo- 
nition, but always in the gentlest terms. And this is a 
thing most praiseworthy in Superiors. 
The Superior should use all kindness towards those 
under him. When telling them what they have to do, 
he should rather request than command. St. Vincent de 
Paul said: "A Superior will never find a better means of 
being readily obeyed than meekness." And to the same 
effect was the saying of St. Jane Frances of Chantal: "I 
have tried various methods of governing, but I have not 
found any better than that of meekness and forbear- 
ance."4 
And more than this, the Superior should be kind even 
in the correction of faults. It is one thing to correct 
l Letter 605 
2 Abelly, 1. 3, ch. 27. 
3 Introd., ch. 3. 
4. Mem. de la M. de Chaugy, p. 3, ch. 19. 
[318] with firmness, and another with harshness; it is need-
ful at times to correct with firmness, when .the fault is seri- 
ous, and especially if it be repeated after the subject has 
already been admonished of it; but let us always be on 
our guard against harsh and angry correction; he that 
corrects with anger does more harm than good. This is 
that bitter zeal reproved by St. James. Some make a 
boast of keeping their family in order by severity, and 
they say it is the only successful method of treatment; 
but St. James speaks not so: But if you have bitter zeal 
.... glory not.1 If on some rare occasion it be neces- 
sary to speak a cross word, in order to bring the offender 
to a proper sense of his fault, yet in the end we ought 
invariably to leave him with a gentle countenance and a 
word of kindness. Wounds must be healed after the 
fashion of the good Samaritan in the Gospel, with wine 
and oil: "But as oil," said St. Francis de Sales, "always 
swims on the surface of all other liquors, so must meek 
ness prevail over all our actions." And when it occurs 
that the person under correction is agitated, then the 
reprehension must be deferred till his anger has sub-
sided, or else we should only increase his indignation. 
The Canon Regular St. John said: "When the house is 
on fire, one must not cast wood into the flames." 
You know not of what spirit you are.2 Such were the 
words of Jesus Christ to his disciples James and John, 
when they would have brought down chastisements on 
the Samaritans for expelling them from their country. 
Ah, said the Lord to them, and what spirit is this? this 
is not my spirit, which is sweet and gentle; for I am 
come not to destroy but to save souls: The Son of Man 
came not to destroy souls, but to save.3 And would you in- 
1 "Quod si zelum amarum habetis, . . . nolite gloriari." James, 
iii. 14. 
2 "Nescitis cujus spiritus estis." Luke, ix. 55. 
3 "Filius hominis non venit animas perdere, sed salvare." Luke 
x. 56. 
[319] duce me to destroy them? Oh, hush! and never make 
the like request to me, for such is not according to my 
spirit. And, in fact, with what meekness did Jesus 
Christ treat the adulteress! Woman, said He, has no 
man condemned you? Neither will I condemn you! Go, and 
now sin no more.1 He was satisfied with merely warning 
her not to sin again, and sent her away in peace. With 
what meekness, again, did he seek the conversion of the 
Samaritan woman, and so, in fact, converted her! He 
first asked her to give him to drink; then he said to her: 
If you did know who He is that says to you, Give me to 
drink! and then he revealed to her that he was the ex- 
pected Messiah. And, again, with what meekness did 
he strive to convert the impious Judas, admitting him to 
eat of the same dish with him, washing his feet and ad- 
monishing him in the very act of his betrayal: Judas, and 
dost you thus betray me with a kiss? Judas, dost you betray 
the Son of Man with a kiss?2 And see how he converted 
Peter after his denial of him! And the Lord turning, 
looked on Peter.3 On leaving the house of the high-priest, 
without making him a single reproach, he cast on him a 
look of tenderness, and thus converted him; and so ef-
fectually did he convert him, that during his whole life 
long Peter never ceased to bewail the injury he had 
done to his Master. 
Oh, how much more is to be gained by meekness than 
by harshness! St. Francis de Sales said there was noth- 
ing more bitter than the bitter almond, but if made into 
a preserve, it becomes sweet and agreeable: thus correc- 
tions, though in their nature very unpleasant, are ren- 
dered pleasant by love and meekness, and so are attended 
with more beneficial results. St. Vincent de Paul said 
1 "Mulier, . . . nemo te condemnavit? . . . Nec ego te condem- 
nabo. Vade, et jam amplius noli peccare." John, viii. 10, 11. 
2 "Juda! osculo Filium hominis tradis?" Luke, xxii. 48. 
3 "Conversus Dominus respexit Petrum." Luke, xxii. 61. 
[320] of himself, that in the government of his own congre-
gation he had never corrected any one with severity, except 
on three occasions, when he supposed there was reason 
to do so, but that he regretted it ever afterwards, because 
he found it turned out badly; whereas he had always ad- 
mirably succeeded by gentle correction.1 
St. Francis de Sales obtained from others whatever he 
wished by his meek behavior; and by this means he 
managed to gain the most hardened sinners to God. It 
was the same with St. Vincent de Paul, who taught his 
disciples this maxim : "Affability, love, and humility have 
a wonderful efficacy in winning the hearts of men, and 
in prevailing on them to undertake things most repug- 
nant to nature." He once gave a great sinner to the care 
of one of his Fathers, to bring him to sentiments of true 
repentance; but that Father, in spite of all his endeavors, 
found his labor fruitless, so that he begged the saint to 
speak a word to him. The saint accordingly spoke with 
him, and converted him. That sinner subsequently de- 
clared that the singular sweetness of Father Vincent had 
worked upon his heart. Wherefore it was that the saint 
could not bear his missionaries to treat sinners with 
severity; and he told them that the infernal spirit took 
advantage of the strictness of some to work the greater 
ruin of souls. 
Kindness should be observed towards all on all occa- 
sions and at all times. St. Bernard remarks,2 that cer- 
tain persons are gentle as long as things fall out to their 
taste; but scarcely do they experience some opposition 
or contradiction than they are instantly on fire, like 
Mount Vesuvius itself. Such as these may be called 
burning coals, but hidden under the embers. Whoever 
would become a saint, must, during this life, resemble 
the lily among thorns, which, however much it may be 
1 Abelly, 1. 3, ch. 27. 
2 In Adv. D. s. 4. 
[321] pricked by them, never ceases to be a lily; that is, it 
is always equally sweet and serene. The soul that loves 
God maintains an imperturbable peace of heart; and she 
shows this in her very countenance, being ever mistress 
of herself, alike in prosperity and adversity, according to 
the lines of Cardinal Petrucci: 
"Of outward things he views the varying guise, 
While in his soul's most inmost depth 
Undimmed God's image lies." 
Adversity brings out a person's real character. St. 
Francis de Sales very tenderly loved the Order of the 
Visitation, which had cost him so much labor. He saw 
it several times in imminent danger of dissolution on 
account of the persecutions it underwent; but the saint 
never for a moment lost his peace, and was ready, if such 
was the will of God, to see it entirely destroyed; and 
then it was that he said: "For some time back the 
trying oppositions and secret adversities which have 
befallen me afford me so sweet a peace, that nothing 
can equal it; and they give me such an earnest of the 
immediate union of my soul with God, that, in truth, 
they form the sole desire of my heart."1
Whenever it happens that we have to reply to some 
one who insults us, let us be careful to answer with 
meekness: A mild answer breaks wrath.2 A mild reply 
is enough to quench every spark of anger. And in case 
we feel irritated, it is best to keep silence, because then 
it seems only just to give vent to all that rises to our 
lips; but when our passion has subsided, we shall see 
that all our words were full of faults. 
And when it happens that we ourselves commit some 
fault, we must also practice meekness in our own regard. 
To be exasperated at ourselves after a fault is not humil- 
ity, but a subtle pride, as if we were anything else than 
1 Spirit, ch. 10. 
2 "Responsio mollis frangit iram." Prov. xv. 1. 
[322] the weak and miserable things that we are. St. Teresa 
said: "The humility that disturbs does not come from 
God, but from the devil."1 To be angry at ourselves after 
the commission of a fault is a fault worse than the one 
committed, and will be the occasion of many other faults; 
it will make us leave off our devotions, prayers, and com- 
munions; or if we do practice them, they will be done 
very badly. St. Aloysius Gonzaga said that we cannot 
see in troubled waters, and that the devil fishes in them. 
A soul that is troubled knows little of God and of what 
it ought to do. Whenever, therefore, we fall into any 
fault, we should turn to God with humility and confi- 
dence, and craving his forgiveness, say to him, with St. 
Catherine of Genoa: "O Lord, this is the produce of 
my own garden! I love You with my whole heart, and 
I repent of the displeasure I have given You! I will 
never do the like again: grant me Your assistance!" 
::::Affections and Prayers 
O blessed chains that bind the soul with God, oh, enfold me 
still closer, and in links so firm that I may never be able to 
loosen myself from the love of my God! My Jesus, I love You; 
O treasure, O life of my soul, to You I cling, and I give myself 
wholly unto You! No, indeed, my beloved Lord, I wish never 
more to cease to love You. You who, to atone for my sins, 
did allow Yourself to be bound as a criminal, and so bound to 
be led to death through the streets of Jerusalem, You who 
did consent to be nailed to the cross, and did not leave it 
until life itself had left You, oh, permit me never to be separated 
from You again; I regret above every other evil, to have at one 
time turned my back upon You, and henceforth I resolve by 
Your grace to die rather than to give You the slightest dis- 
pleasure. O my Jesus, I abandon myself to You. I love You 
with my whole heart; I love You more than myself. I have 
offended You in times past; but now I bitterly repent of it, and 
I would willingly die of grief. Oh, draw me entirely to Yourself! 
1 Life, ch. 30. 
[323] I renounce all sensible consolations; I wish for You alone, 
and nothing more. Make me love You, and then do with me what 
You will. 
O Mary, my hope, bind me to Jesus; and grant me to live and 
die in union with him, in order to come one day to the happy 
kingdom, where I shall have no more fear of ever being sepa-
rated from his love! 
::::CHAPTER III
:::LOVE DOES NOT ENVY
::::(Charitas non aemulatur.) 
The Soul that loves Jesus Christ does not envy the Great Ones 
of this World, but only those who are Greater Lovers of 
Jesus Christ. 
ST. GREGORY explains this next characteristic of char- 
ity in saying, that as love despises all earthly great 
ness, it cannot possibly provoke her envy. "She envies 
not, because, as she desires nothing in this world, she 
cannot envy earthly prosperity."1 
Hence we must distinguish two kinds of envy, one 
evil and the other holy. The evil kind is that which 
envies and repines at the worldly goods possessed by 
others on this earth. But holy envy, so far from wish 
ing to be like, rather compassionates the great ones of 
the world, who live in the midst of honors and earthly 
pleasures. She seeks and desires God alone, and has no 
other aim besides that of loving him as much as she can; 
and therefore she has a pious envy of those who love him 
more than she does, for she would, if possible, surpass 
the very seraphim in loving him. 
This is the sole end which pious souls have in view on 
1 "Non aemulatur; quia, per hoc quod in praesenti mundo nihil 
appetit, invidere terrenis successibus nescit." Mor. 1. 10, c. 8. 
[324] earth an end which so charms and ravishes the heart 
of God with love, that it causes him to say: You have 
wounded My heart, My sister; My spouse, you have wounded 
My heart with one of your eyes.1 By "one of your eyes "is 
meant that one end which the espoused soul has in all 
her devotions and thoughts, namely, to please Almighty 
God. Men of the world look on things with many eyes, 
that is, have several disordered views in their actions; 
as, for instance, to please others, to become honored, to 
obtain riches, and if nothing else, at least to please them 
selves; but the saints have but a single eye, with which 
they keep in view, in all that they do, the sole pleasure 
of God; and with David they say: What have I in heaven, 
and besides You what do I desire upon earth?2 What do I 
wish, O my God, in this world or in the next, save You 
alone? You are my riches, You are the only Lord of 
my heart. "Let the rich," said St. Paulinus, "enjoy 
their riches, let the kings enjoy their kingdoms, You, 
O Christ, are my treasure and my kingdom!"3 
And here we must remark, that we must not only per- 
form good works, but we must perform them well. In 
order that our works may be good and perfect, they 
must be done with the sole end of pleasing God. This 
was the admirable praise bestowed on Jesus Christ : He 
has done all things well.4 Many actions may in them 
selves be praiseworthy, but from being performed for 
some other purpose than for the glory of God, they are 
often of little or no value in his sight. St. Mary Mag- 
dalene of Pazzi said, "God rewards our actions by the 
1 "Vulnerasti cor meum, soror mea Sponsa, vulnerasti cor meum 
in uno oculorum tuorum." Cant. iv. 9. 
2 "Quid enim mihi est in coelo? et a te quid volui super terram? . . . 
Deus cordis mei, et pars mea, Deus, in aeternum." Ps. lxxii. 25, 26. 
3 "Sibi habeant divitias suas divites, sibi regna sua reges; nobis 
gloria, et possessio, et regnum, Christus est." Ep. ad Aprum. 
4 "Bene omnia fecit." Mark, vii. 37. 
[325] weight of pure intention."1 As much as to say, that 
according as our intention is pure, so does the Lord accept 
of and reward our actions. But, O God, how difficult it 
is to find an action done solely for You! I remember 
a holy old man, a religious, who had labored much in the 
service of God, and died in the reputation of sanctity; 
now one day, as he cast a glance back at his past life, he 
said to me in a tone of sadness and fear, "Woe is me! 
when I consider all the actions of my past life, I do not 
find one done entirely for God." Oh, this accursed self- 
love, that makes us lose all or the greater part of the 
fruit of our good actions! How many in their most 
holy employments, as of preaching, hearing confessions, 
giving missions, labor and exert themselves very much, 
and gain little or nothing because they do not regard 
God alone, but worldly honor, or self-interest, or the 
vanity of making an appearance, or at least their own 
inclination! 
Our Lord has said, Take heed that you do not your justice 
before men, to be seen by them; otherwise you shall not have 
a reward of your Father who is in heaven.2 He that works 
for his own gratification already receives his wages: 
Amen I say to you, they have received their reward.3 But a 
reward, indeed, which dwindles into a little smoke, or the 
pleasure of a day that quickly vanishes, and confers no 
benefit on the soul. The Prophet Haggai says that 
whoever labors for anything else than to please God, 
puts his reward in a sack full of holes, which, when he 
comes to open, he finds entirely empty: And he that has 
earned wages, put them into a bag with holes.4 And hence it 
1 Pucc. p. 1, ch. 58. 
2 "Attendite ne justitiam vestram faciatis coram hominibus, ut 
videamini ab eis; alioquin mercedem non habebitis apud Patrem 
vestrum qui in coelis est." Matt. vi. 1. 
3 "Amen, dico vobis, receperunt mercedem suam." Matt. vi. 5. 
4 "Et qui mercedes congregavit, misit eas in sacculum pertusum. 
Hag. i. 6. 
[326] is that such persons, in the event of their not gaining 
the object for which they entered on some undertaking, are 
thrown into great trouble. This is a sign that they had 
not in view the glory of God alone. He that undertakes 
a thing solely for the glory of God, is not troubled at all, 
though his undertaking may fail of success; for, in truth, 
by working with a pure intention, he has already gained 
his object, which was to please Almighty God. 
The following are the signs which indicate whether we 
work solely for God in any spiritual undertaking, 1. If 
we are not disturbed at the failure of our plans, because 
when we see it is not God s will, neither is it any longer 
our will. 2. If we rejoice at the good done by others, as 
heartily as if we ourselves had done it. 3. If we have no 
preference for one charge more than for another, but will- 
ingly accept that which obedience to Superiors enjoins 
us. 4. If after our actions we do not seek the thanks or 
approbation of others, nor are in any way affected if we 
be found fault with or scolded, being satisfied with hav- 
ing pleased God. And if when the world applauds us 
we are not puffed up, but meet the vain glory, which 
might make, itself felt, with the reply of the venerable 
John of Avila : "Get away, you come too late, for all 
has been already given to God." 
This is to enter into the joy of the Lord; that is, to 
enjoy the enjoyment of God, as is promised to his faith 
ful servants: Well done, you good and faithful servant; 
because you have been faithful over a few things, .... enter 
you into the joy of your Lord.1 And if it falls to our lot to 
do something pleasing to God, what more, asks St. John 
Chrysostom, can we desire? "If you are found worthy 
to perform something that pleases God, dost you seek 
other recompense than this?"2 The greatest reward, the 
1 "Euge, serve bone et fidelis : quia super pauca fuisti fidelis, super 
multa te constituam; intra in gaudium Domini tui." Matt. xxv. 21. 
2 "Si dignus fueris agere aliquid quod Deo placet, aliam, praeter 
id, mercedem requiris?" De Compunct. 1. 2. 
[327] brightest fortune, that can befall a creature, is to give 
pleasure to his Creator. 
And this is what Jesus Christ looks for from a soul that 
loves him: Put me, he says, as a seal upon your heart, as 
a seal upon your arm.1 He desires us to place him as a seal 
on our heart and on our arm: on our heart, in order that 
whatever we intend doing, we may intend solely for the 
love of God; on our arm, in order that whatever we do, 
all may be done to please God; so that God may be 
always the sole end of all our thoughts and of all our 
actions. St. Teresa said, that he who would become a 
saint must live free from every other desire than that of 
pleasing God; and her first daughter, the Venerable 
Beatrice of the Incarnation, said, "No sum whatever 
could repay the slightest thing done for God."2 And 
with reason; for all things done to please God are acts 
of love which unite us to God, and obtain for us ever 
lasting rewards. 
Purity of intention is called the heavenly alchemy by 
which iron is turned into gold; that is to say, the most 
trivial actions (such as to work, to take one's meals, to 
take recreation or repose), when done for God, become 
the gold of holy love. Wherefore St. Mary Magdalene 
of Pazzi believes for certain that those who do all with a 
pure intention, go straight to Paradise, without passing 
through purgatory. It is related (in the Spiritual Treas- 
ury) that it was the custom of a pious hermit, before set 
ting about any work, to pause a little, and lift his eyes 
to heaven; on being questioned why he did so, he re- 
plied, "I am taking my aim." By which he meant, that 
as the archer, before shooting his arrow, takes his aim, 
that he may not miss the mark, so before each action he 
made God his aim, in order that it might be sure of pleas- 
1 "Pone me ut signaculum super cor tuum, ut signaculum 
super brachium tuum." Cant. viii. 6. 
2 Found. ch. 12. 
[328] ing him. We should do the same; and even during the 
performance of our actions, it is very good for us from 
time to time to renew our good intention. 
Those who have nothing else in view in their under- 
takings than the divine will, enjoy that holy liberty of 
spirit which belongs to the children of God; and this 
enables them to embrace everything that pleases Jesus 
Christ, however revolting it may be to their own self-love 
or human respect. The love of Jesus Christ establishes 
his lovers in a state of total indifference; so that all is 
the same to them, be it sweet or bitter; they desire noth- 
ing for their own pleasure, but all for the pleasure of 
God. With the same feelings of peace, they address 
themselves to small and great works; to the pleasant 
and the unpleasant: it is enough for them if they please 
God. 
Many, on the other hand, are willing to serve God, but 
it must be in such an employment, in such a place, with 
such companions, or under such circumstances, or else 
they either quit the work, or do it with an ill-will. Such 
persons have not freedom of spirit, but are slaves of self- 
love; and on that account gain very little merit by what 
they do; they lead a troubled life, because the yoke of 
Jesus Christ becomes a burden to them. The true lovers 
of Jesus Christ care only to do what pleases him; and 
for the reason that it pleases him, when he wills, and 
where he wills, and in the manner he wills: and whether 
he wishes to employ them in a state of life honored by 
the world, or in a life of obscurity and insignificance. 
This is what is meant by loving Jesus Christ with a pure 
love; and in this we ought to exercise ourselves, battling 
against the craving of our self-love, which would urge 
us to seek important and honorable functions, and such 
as suit our inclinations. 
We must, moreover, be detached from all exercises, 
even spiritual ones, when the Lord wishes us to be occu- 
[329] pied in other works of his good pleasure. One day, 
Father Alvarez, finding himself overwhelmed with busi- 
ness, was anxious to get rid of it, in order to go and 
pray, because it seemed to him that during that time he 
was not with God; but our Lord then said to him: 
"Though I do not keep you with me, let it suffice you 
that I make use of you."1 This is a profitable lesson 
for those who are sometimes disturbed at being obliged, 
by obedience or by love, to leave their accustomed 
devotions; let them be assured that such disturbances 
on like occasions do not come from God, but either from 
the devil or from self-love. "Give pleasure to God, and 
die." This is the grand maxim of the saints. 
::::Affections and Prayers 
O my Eternal God, I offer You my whole heart; but what 
sort of heart, O God, is it that I offer You? A heart, created, 
indeed, to love You; but which, instead of loving You, has so 
many times rebelled against You. But behold, my Jesus, if 
there was a time when my heart rebelled against You, now it is 
deeply grieved and penitent for the displeasure it has given 
You. Yes, my dear Redeemer, I am sorry for having despised 
You; and I am determined to do all to obey You, and to love 
You at every cost. Oh, draw me wholly to Your love; do this 
for the sake of the love which made You die for me on the 
cross. I love You, my Jesus; I love You with all my soul; 
I love You more than myself, O true and only lover of my soul; 
for I find none but You who have sacrificed their life for me. 
I weep to think that I have been so ungrateful to You. Un- 
happy that I am! I was already lost; but I trust that by Your 
grace You have restored me to life. And this shall he my life, 
to love You always, my sovereign good. Make me love You, 
O infinite love, and I ask You for nothing more! 
O Mary my mother, accept of me for your servant, and gain 
acceptance for me will. Jesus your Son. 
1 Life, ch. 2. 
::::CHAPTER IV
:::LOVE IS NOT SNOBBISH 
::::(Not Blind To Spiritual Things)
:::(Charitas non agit perperam.)
[330] [St. Alphonsus, following the Vulgate version of the Bible,
entitles this chapter LOVE DOES NOT DEAL PERVERSELY,
and he writes of lukewarmness as a prime example of spiritual
perversity.] 
 
He that loves Jesus Christ avoids Lukewarmness, and seeks 
Perfection; the Means of which are: 1. Desire; 2. Reso- 
lution; 3. Mental Prayer; 4. Communion; 5. Prayer. 
ST. GREGORY, in his explanation of these words, 
" deals not perversely," says that love, giving her 
self up more and more to the love of God, ignores 
whatever is not right and holy.1 The Apostle had 
already written to the same effect, when he calls love a 
bond that unites the most perfect virtues together in the 
soul. Have love, which is the bond of perfection. 2 And 
whereas love delights in perfection, she consequently 
abhors that lukewarmness with which some persons 
serve God, to the great risk of losing love, divine 
grace, their very soul, and their all. 
::::I.
:::Lukewarmness
It must be observed that there are two kinds of 
tepidity or lukewarmness : the one unavoidable, the 
other avoidable. 
I. From the lukewarmness that is unavoidable, the 
saints themselves are not exempt; and this comprises all 
the failings that are committed by us without full con 
sent, but merely from our natural frailty. Such are, for 
example, distractions at prayers, interior disquietudes, 
useless words, vain curiosity, the wish to appear, tastes 
1 "Non agit perperam. Quia (charitas), quae se in solum Dei am- 
orem dilatat, quidquid a rectitudine discrepat, ignorat. "Mor. 1. 10, 
c. 8. 
2 "Charitatem habete, quod est vinculum perfectionis." Col. iii. 
14. 
[331] in eating and drinking, the movements of concupi-
scence not instantly repressed, and such like. We ought to 
avoid these defects as much as we possibly can; but, ow- 
ing to the weakness of our nature, caused by the infec- 
tion of sin, it is impossible to avoid them altogether. 
We ought, indeed, to detest them after committing them, 
because they are displeasing to God; but, as we re 
marked in the preceding chapter, we ought to beware of 
making them a subject of alarm or disquietude. St. 
Francis de Sales writes as follows: "All such thoughts 
as create disquietude are not from God, who is the prince 
of peace; but they proceed always from the devil, or from 
self-love, or from the good opinion which we have of 
ourselves." 1 Such thoughts, therefore, as disturb us, 
must be straightway rejected, and made no account of. 
It was said also by the same saint, with regard to in- 
deliberate faults, that as they were involuntarily com- 
mitted, so are they cancelled involuntarily. An act of 
sorrow, an act of love, is sufficient to cancel them. The 
Venerable Sister Mary Crucified, a Benedictine nun, saw 
once a globe of fire, on which a number of straws were 
cast, and were all immediately reduced to ashes. She was 
given to understand by this figure that one act of divine 
love, made with fervor, destroys all the defects that we 
may have in our soul. The same effect is produced by 
the holy Communion; according to what we find in the 
Council of Trent, where the Eucharist is called "an an- 
tidote by which we are freed from daily faults."2 Thus 
the like faults, though they are indeed faults, do not 
hinder perfection that is, our advancing toward perfec- 
tion; because in the present life no one attains perfec- 
tion before he arrives at the kingdom of the blessed. 
II. The tepidity, then, that does hinder perfection is 
that tepidity which is avoidable when a person commits 
1 Letter 51. 
2 "Antidotum, quo liberemur a culpis quotidianis." 
[332] deliberate venial faults; because all these faults com- 
mitted with open eyes can effectually be avoided by the 
divine grace, even in the present life. Wherefore St. 
Teresa said: "May God deliver you from deliberate sin, 
however small it may be."1 Such, for example, are wil- 
ful untruths, little detractions, imprecations, expressions 
of anger, derisions of one's neighbor, cutting words, 
speeches of self-esteem, animosities nourished in the 
heart, disordered attachments to persons of a different 
sex. "These are a sort of worm" (wrote the same saint) 
" which is not detected before it has eaten into the vir- 
tues."2 Hence, in another place, the saint gave this ad- 
monition: "By means of small things the devil goes 
about making holes for great things to enter."3 
We should therefore tremble at such deliberate faults; 
since they cause God to close his hands from bestowing 
upon us his clearer lights and stronger helps, and they de- 
prive us of spiritual sweetnesses; and the result of them 
is to make the soul perform all spiritual exercises with 
great weariness and pain; and so, in course of time, she 
begins to leave off prayer, Communions, visits to the 
Blessed Sacrament, and novenas; and, therefore, she will 
probably leave off all, as has not unfrequently been the 
case with many unhappy souls. 
This is the meaning of that threat which our Lord 
makes to the tepid: You are neither cold nor hot; I wish 
you were cold or hot: but because you are lukewarm . . . I 
will begin to vomit you out of My mouth.4 How wonderful! 
He says, I wish you were cold! What! and is it better 
to be cold, that is, deprived of grace, than to be tepid? 
1 Way of Perf. ch. 42. 
2 Inter. Castle, ch. 3. 
3 Found. ch. 29. 
4 "Neque frigidus es, neque calidus; utinam frigidus esses, aut cali- 
dus! sed, quia tepidus es, . . . incipiam te evomere." Apoc. iii. 
15, 16. 
[333] Yes, in a certain sense it is better to be cold; because 
a person who is cold may more easily change his life, being 
stung by the reproaches of conscience; whereas a tepid 
person contracts the habit of slumbering on in his faults, 
without bestowing a thought, or taking any trouble to 
correct himself; and thus he makes his cure, as it were, 
desperate. St. Gregory says, "Tepidity, which has 
cooled down from fervor, is a hopeless state." 1 The 
Ven. Father Louis da Ponte said that he had committed 
many defects in the course of his life; but that he never 
had made a truce with his faults. Some there are who 
shake hands with their faults, and from that springs 
their ruin; especially when the fault is accompanied with 
some passionate attachment of self-esteem, of ambition, 
of liking to be seen, of heaping up money, of resentment 
against a neighbor, or of immoderate affection for a per 
son of different sex. In such cases there is great danger 
of those hairs, as it were, becoming chains, as St. Francis 
of Assisi said, which will drag down the soul to hell. At 
all events, such a soul will never become a saint, and will 
forfeit that beautiful crown, which God had prepared 
for her, had she faithfully corresponded to grace. The 
bird no sooner feels itself loosed from the snare than it 
immediately flies; the soul, as soon as she is loosed from 
earthly attachments, immediately flies to God; but while 
she is bound, though it be but by the slightest thread, it 
is enough to prevent her from flying to God. Oh, how 
many spiritual persons there are who do not become 
saints, because they will not do themselves the violence 
to break away from certain little attachments! 
All the evil arises from the little love they have for 
Jesus Christ. Those who are puffed up with self-esteem; 
those who frequently take to heart occurrences that fall 
out contrary to their wishes; who practice great indul- 
1 "Tepor (quia fervore defecit) in desperatione est." Past. p. 3, 
adm. 35. 
[334] gence towards themselves on account of their health; 
who keep their heart open to external objects, and 
the mind always distracted, with an eagerness to listen 
to, and to know, so many things that have nothing to do 
with the service of God, but merely serve to gratify pri- 
vate curiosity; who are ready to resent every little inat- 
tention from others, and consequently are often troubled, 
and grow remiss in prayer and recollection. One moment 
they are all devotion and joy, the next all impatience 
and melancholy, just as things happen, according to or 
against their humor; all such persons do not love Jesus 
Christ, or love him very little, and cast discredit on true 
devotion. 
But suppose any one should find himself sunk in this 
unhappy state of tepidity, what has he to do? Cer- 
tainly it is a hard thing for a soul grown lukewarm to 
resume her ancient fervor; but our Lord has said, that 
what man cannot do, God can very well do. The things 
that are impossible with man, are possible with God. 1 Who 
ever prays and employs the means is sure to accomplish 
his desire. 
::::II. 
:::Remedies against Lukewarmness 
The means to cast off tepidity, and to tread in the path 
of perfection, are five in number: 1. The desire of per- 
fection; 2. The resolution to attain it; 3. Mental prayer; 
4. Frequent Holy Communion; 5. Prayer. 
1. Desire of Perfection. 
The first means, then, is the desire of perfection. Pious 
desires are the wings which lift us up from earth; for, as 
St. Laurence Justinian says, desire "supplies strength, 
1 "Quae impossibilia sunt apud homines, possibilia sunt 
apud Deum." --Luke, xviii. 27. 
[335] and renders pain more light:" 1 on the one hand it 
gives strength to walk towards perfection, and on the other 
hand it lightens the fatigue of the journey. He who has 
a real desire of perfection fails not to advance continu- 
ally towards it; and so advancing, he must finally arrive 
at it. On the contrary, he who has not the desire of per- 
fection will always go backwards, and always find him 
self more imperfect than before. St. Augustine says, 
that "not to go forward in the way of God is to go 
backward."2 He that makes no efforts to advance will 
find himself carried backward by the current of his cor- 
rupt nature. 
They, then, who say "God does not wish us all to be 
saints" make a great mistake. Yes, for St. Paul says, 
This is the Will of God, your sanctification. 3 God wishes 
all to be saints, and each one according to his state of 
life: the religious as a religious; the secular as a secular; 
the priest as a priest; the married as married; the man 
of business as a man of business; the soldier as a soldier; 
and so of every other state of life. 
Most beautiful, indeed, are the instructions which my 
great patroness St. Teresa gives on this subject. She 
says, in one place, "Let us enlarge our thoughts; for 
from this we shall derive immense good." Elsewhere she 
says: "We must beware of having poor desires; but 
rather put our confidence in God, in order that, by forc- 
ing ourselves continually onwards, we may by degrees 
arrive where, by the divine grace, so many saints have 
arrived."4 And in confirmation of this she quoted her 
own experience, having known how courageous souls 
make considerable progress in a short period of time. 
1 "Vires subministrat, poenam exhibet leviorem." De 
Disc. man. c. 6. 
2 "Non progredi, jam reverti est." Ep. 17, E. B. app. 
3 "Haec est voluntas Dei, sanctificatio vestra." 1 Thess. iv. 3. 
4 Life, ch. 13. 
[336] "Because," said she, "the Lord takes as much delight 
in our desires, as if they were put into execution." In 
another place she says: "Almighty God does not confer 
extraordinary favors, except where his love has been 
earnestly sought after."1 Again, in another passage, 
she remarks: "God does not fail to repay every good 
desire even in this life,2 for he is the friend of generous 
souls, provided only they do not trust in themselves."3 
This saint herself was endowed with just such a spirit of 
generosity; so that she once even said to our Lord, 
that were she to behold others in paradise enjoying 
him more than herself, she should not care; but were 
she to behold any one loving him more than she should 
love him, this she declared she knew not how she could 
endure.4 
We must, therefore, have a great courage: The Lord 
is good to the soul that seeks him.5 God is surpassingly 
good and liberal towards a soul that heartily seeks him. 
Neither can past sins prove a hindrance to our becoming 
saints, if we only have the sincere desire to become so. 
St. Teresa remarks: "The devil strives to make us think 
it pride to entertain lofty desires, and to wish to imitate 
the saints; but it is of great service to encourage ourselves 
with the desire of great things, because, although the 
soul has not all at once the necessary strength, yet she 
nevertheless makes a bold fight, and rapidly advances."6 
The Apostle writes: To them that love God, all things 
work together unto good.7 And the gloss or ancient com- 
mentary adds "even sins;" 8 even past sins can contrib- 
1 Way of Perf. ch. 35. 
2 Life, ch. 4. 
3 Life, ch. 13. 
4 Rib. 1. 4. c. 10. 
5 "Bonus est Dominus . . . animoe quaerenti illum." Lam. iii. 25. 
6 Life, ch. 13. 
7 "Diligentibus Deum omnia cooperantur in bonum." Rom. viii. 
 28. 
8 "Etiam peccata." 
 [337] ute to our sanctification, inasmuch as the recollection 
of them keeps us more humble, and more grateful, 
when we witness the favors which God lavishes upon us, 
after all our outrages against him. I am capable of 
nothing (the sinner should say), nor do I deserve any 
thing; I deserve nothing but hell; but I have to deal 
with a God of infinite bounty, who has promised to listen 
to all that pray to him. Now, as he has rescued me from 
a state of damnation, and wishes me to become holy, and 
now proffers me his help, I can certainly become a saint, 
not by my own strength, but by the grace of my God, 
who strengthens me : I can do all things in Him that 
strengthens me.1 When, therefore, we have once good 
desires, we must take courage, and trusting in God, en- 
deavor to put them in execution; but if afterwards we 
encounter any obstacle in our spiritual enterprises, let us 
repose quietly on the will of God. God's will must be 
preferred before every good desire of our own. St. Mary 
Magdalene of Pazzi would sooner have remained void of 
all perfection than possess it without the will of God. 
2. Resolution. 
The second means of perfection is the resolution to 
belong wholly to God. Many are called to perfection; 
they are urged on towards it by grace, they conceive, a 
desire of it; but because they never really resolve to 
acquire it, they live and die in the ill-odor of their tepid 
and imperfect life. The desire of perfection is not 
enough, if it be not followed up by a stern resolve to 
attain it. How many souls feed themselves on desires 
alone, but never make withal one step in the way of God! 
It is of such desires that the wise man speaks when 
he says : Desires kill the slothful.2 The slothful man is 
ever desiring, but never resolves to take the means suit- 
1 "Omnia possum in eo qui me confortat." Phil. iv. 13. 
2 "Desideria occidunt pigrum." Prov. xxi. 25. 
[338] able to his state of life to become a saint. He says: 
"Oh, if I were but in solitude, and not in this house! 
 Oh, if I could but go and reside in another monastery, I 
would give myself entirely up to God!" And mean- 
while he cannot support a certain companion; he cannot 
put up with a word of contradiction; he is dissipated 
about many useless cares; he commits a thousand faults 
of gluttony, of curiosity, and of pride; and yet he sighs 
out to the wind: "Oh, if I had but!" or "Oh, if I could 
but!" etc. Such desires do more harm than good; be- 
cause some regale themselves upon them, and in the 
meantime go on leading a life of imperfection. It was a 
saying of St. Francis de Sales: "I do not approve of a 
person who, being engaged in some duty or vocation, 
stops to sigh for some other kind of life that is incompati- 
ble with his actual position, or for other exercises un- 
fitted for his present state; for it merely serves to dissi- 
pate his heart, and makes him languish in his necessary 
duties."1 
We must, therefore, desire perfection, and resolutely 
take the means towards it. St. Teresa says: "God only 
looks for one resolution on our part, and will afterwards 
do all the rest himself: 2 the devil has no fear of irresolute 
souls."3 For this reason mental prayer must be used, 
in order to take the means which lead to perfection. Some 
make much prayer, but never come to a practical con- 
clusion. The same saint said: "I would rather have a 
short prayer, which produces great fruits, than a prayer 
of many years, wherein a soul never gets further than 
resolving to do something worthy of Almighty God."4
And elsewhere she says: "I have learned by experience 
that whoever, at the beginning, brings himself to the 
resolution of doing some great work, however difficult it 
1 Introd. ch. 37. 
2 Found. ch. 28. 
3 Way of Perf. ch. 24. 
4 Life, ch. 39. 
[339] may be, if he does so to please God, he has no reason 
to be afraid." 
The first resolution must be to make every effort, and 
to die rather than commit any deliberate sin whatever, 
however small it may be. It is true that all our endeav- 
ors, without the divine assistance, cannot enable us to 
vanquish temptations; but God wishes us on our part fre- 
quently to use this violence with ourselves, because then 
he will afterwards supply us with his grace, will help 
our weakness, and enable us to gain the victory. This 
resolution removes from us every obstacle to our going 
forward, and at the same time gives us great courage, 
because it affords us an assurance of being in the grace 
of God. St. Francis de Sales writes: "The best security 
we can possess in this world of being in the grace of God, 
consists not indeed in feeling that we have his love, but 
in a pure and irrevocable abandonment of our entire 
being into his hands, and in the firm resolution of never 
consenting to any sin, either great or small."1 This is 
what is meant by being of a delicate conscience. Be it 
observed, that it is one thing to be of a delicate con 
science, and another to be of a scrupulous conscience. 
To be of a delicate conscience is requisite to become a 
saint; but to be scrupulous is a defect, and does harm; 
and on this account we must obey our directors, and rise 
above scruples, which are nothing else but vain and un- 
reasonable alarms. 
Hence it is necessary to resolve on choosing the best, 
not only what is agreeable to God, but what is most 
agreeable to him, without any reserve. St. Francis de 
Sales says: "We must start with a strong and constant 
resolution to give ourselves wholly to God, and protest 
to him that for the future we wish to be his without any 
Deserve, and then we must afterwards often renew this 
1 Spirit, ch. 9. 
[340] same resolution."1 St. Andrew Avellini made a vow 
to advance daily in perfection. It is not necessary for every 
one who wishes to become a saint to make it the matter 
of a vow; but he must endeavor every day to make some 
steps forward in perfection. St. Laurence Justinian has 
written: "When a person is really making way, he feels 
in himself a continual desire of advancing; and the more 
he improves in perfection, the more this desire increases; 
because as his interior light increases each day more 
and more, he seems to himself always to be wanting in 
every virtue, and to be doing no good at all; and if, per 
chance, he is aware of some good he does, it always ap 
pears to him very imperfect, and he makes small account 
of it. The consequence is, he is continually laboring to 
acquire perfection without ever feeling wearied." 
And we must begin quickly, and not wait for tomor- 
row. Who knows whether we shall afterwards find time 
or not! Ecclesiastes counsels us: Whatsoever your hand is 
able to do, do it earnestly.2 What you canst do, do it 
quickly, and defer it not; and he adduces the reason 
why: For neither work, nor reason, nor wisdom, nor knowl- 
edge shall be in hell, to where you are hastening.3 Because 
in the next life there is no more time to work, nor free 
will to merit, nor prudence to do well, nor wisdom or 
experience to take good counsel by, for after death what 
is done is done. 
A nun of the convent of Torre de Specchi in Rome, 
whose name was Sister Bonaventura, led a very luke- 
warm sort of life. There came a religious, Father Lan- 
cicius, to give the spiritual exercises to the nuns, and 
Sister Bonaventura, feeling no inclination to shake off 
1 Love of God, Bk. 12, ch. 8. 
2 "Quodcumque facere potest manus tua, instanter operate. "
Eccles. ix. 10. 
3 "Quia nec opus, nec ratio, nec sapientia nec scientia, erunt apud 
inferos, quo tu properas." Ibid. 
[341] her tepidity, began to listen to the exercises with no 
good will. But at the very first sermon she was won by divine 
grace, so that she immediately went to the feet of the 
Father who preached, and said to him, with a tone of 
real determination, "Father, I wish to become a saint, 
and quickly a saint." And, by the assistance of God, 
she did so; for she lived only eight months after that 
event, and during that short time she lived and died a 
saint. 
David said: And I said, now have I begun.1 So likewise 
exclaimed St. Charles Borromeo: "Today I begin to 
serve God." And we should act in the same way as if 
we had hitherto done no good whatever; for, indeed, all 
that we do for God is nothing, since we are bound to do 
it. Let us therefore each day resolve to begin afresh to 
belong wholly to God. Neither let us stop to observe 
what or how others do. They who become truly saints 
are few. St. Bernard says: "One cannot be perfect with 
out being singular."2 If we would imitate the common 
run of men, we should always remain imperfect, as for 
the most part they are. We must overcome all, renounce 
all, in order to gain all. St. Teresa said: "Because we 
do not come to the conclusion cf giving all our affection 
to God, so neither does he give all his love to us."3 Oh, 
God, how little is all that is given to Jesus Christ, who 
has given his blood and his life for us! "However much 
we give," says the same saint, "is but dirt, in compari- 
son of one single drop of blood shed for us by our 
Blessed Lord."4 The saints know not how to spare 
themselves, when there is a question of pleasing a God 
who gave himself wholly, without reserve, on purpose to 
oblige us to deny him nothing. St. John Chrysostom 
1 "Et dixi: Nunc coepi." Ps. lxxvi. 11. 
2 "Perfectum esse non potest nisi singulare." 
3 Life, ch. ii. 
4 Ibid, ch 39. 
[342] wrote: "He gave all to you, and kept nothing for him 
self." 1 God has bestowed his entire self upon you; 
there is, then, no excuse for you to behave reservedly 
with God. He has even died for us all, says the Apostle, 
in order that each one of us may live only for him who 
died for us: Christ died for all; that they also who live may 
not now live to themselves, but unto Him who died for them.2 
3. Mental Prayer. 
The third means of becoming a saint is mental prayer. 
John Gerson writes: 3 "That he who does not meditate 
on the eternal truths cannot, without a miracle, lead the 
Life of a Christian. The reason is, because without men- 
tal prayer light fails us, and we walk in the dark. The 
truths of faith are not seen by the eyes of the body, but by 
the eyes of the mind, when we meditate; he that fails to 
meditate on them, fails to see them, and therefore walks in 
the dark; and being in the dark, he easily grows attached 
to sensible things, for the sake of which he then comes to 
despise the eternal." St. Teresa wrote as follows to the 
Bishop of Osma: "Although we seem to discover in our 
selves no imperfections; yet, when God opens the eyes of 
the soul, which he will often do in prayer, then they plainly 
appear."4 And St. Bernard had before said, that he who 
does not meditate "does not abhor himself, merely be 
cause he does not know himself."5 "Prayer," says the 
saint, "regulates the affections, directs the actions,"6
keeps the affections of the soul in order, and directs all 
our actions to God; but without prayer the affections 
1 "Totum tibi dedit, nihil sibi reliquit." 
2 "Pro omnibus mortuus est Christus, ut et qui vivunt, jam non 
sibi vivant, sed ei qui pro ipsis mortuus est." 2 Cor. v. 15. 
3 De Med. cons. 7. 
4 Letter 8. 
5 "Seipsum non exhorret, quia nee sentit." De Cons. 1. I, c. 2. 
6 "Consideratio regit affectus, dirigit actus." Ibid. c. 7. 
[343] become attached to the earth, the actions conform 
themselves to the affections, and in this manner all runs into 
disorder. 
We read of an awful example of this in the life of the 
Venerable Sister Mary Crucified of Sicily. While this 
servant of God was praying, she heard a devil making a 
boast that he had succeeded in withdrawing a religious 
from the community-prayer; and she saw in spirit, that 
after this omission the devil tempted her to consent to a 
grievous sin, and that she was on the point of yielding. 
She immediately accosted her, and by a timely admonition 
prevented her from falling. Abbe Diodes said, that 
whoever leaves off prayer "very shortly becomes either 
a beast or a devil."1 
He therefore that leaves off prayer will leave off lov- 
ing Jesus Christ. Prayer is the blessed furnace in which 
the fire of holy love is enkindled and kept alive: And in 
my meditation a fire shall flame out.2 It was said by St. 
Catherine of Bologna: "The person that foregoes the 
practice of prayer cuts that string which binds the soul 
to God." It follows that the devil, finding the soul cold 
in divine love, will have little difficulty in inducing her 
to partake of some poisonous fruit or other. St. Teresa 
said, on the contrary, "Whosoever perseveres in prayer, 
let him hold for a certainty, that with however many 
sins the devil may surround him, the Lord will eventu- 
ally bring him into the haven of salvation." 3 In another 
place she says, "Whoever halts not in the way of prayer 
arrives sooner or later." 4 And elsewhere she writes, 
" that it is on this account that the devil labors so hard 
to withdraw souls from prayer, because he well knows 
that he has missed gaining those who faithfully perse- 
1 Pall. Hist. laus. c. 98. 
2 "In meditatione mea exardescet ignis." Ps. xxxviii. 4. 
3 Life, ch. 8. 
4 Ibid. ch. 19. 
[344] vere in prayer." Oh, how great are the benefits that, 
flow from prayer! In prayer we conceive holy thoughts, we 
practice devout affections, we excite great desires, and 
form efficacious resolutions to give ourselves wholly to 
God; and thus the soul is led for his sake to sacrifice 
earthly pleasures and all disorderly appetites. It was 
said by St. Aloysius Gonzaga: "There will never be 
much perfection without much prayer." Let him who 
longs for perfection mark well this notable saying of the 
saint. 
We should not go to prayer in order to taste the 
sweetness of divine love; whoever prays from such a 
motive will lose his time, or at least derive little advan- 
tage from it. A person should begin to pray solely to 
please God, that is, solely to learn what the will of God 
is in his regard, and to beg of him the help to put it in 
practice. The Venerable Father Antony Torres said: 
"To carry the cross without consolation makes souls fly 
to perfection. Prayer unattended with sensible consola- 
tions confers greater fruit on the soul. But pitiable is 
the poor soul that leaves off prayer, because she finds no 
relish in it." St. Teresa said: "When a soul leaves off 
prayer, it is as if she cast herself into hell without any 
need of devils."1 
It results, too, from the practice of prayer, that a per 
son constantly thinks of God. "The true lover" (says 
St. Teresa) "is ever mindful of the beloved one. And 
hence it follows that persons of prayer are always speak- 
ing of God, knowing, as they do, how pleasing it is to 
God that his lovers should delight in conversing about 
him, and on the love he bears them, and that thus they 
should endeavor to enkindle it in others."2 The same 
saint wrote: "Jesus Christ is always found present at 
the conversations of the servants of God, and he is very 
much gratified to be the subject of their delight."3
1 Life, ch. 19. 
2 Found., ch. 5. 
3 Life, ch. 34. 
[345] Prayer, again, creates that desire of retiring into 
solitude, in order to converse alone with God, and to main- 
tain interior recollection in the discharge of necessary 
external duties; I say necessary, such as the management 
of one's family, or of the performance of duties required 
of us by obedience; because a person of prayer must 
love solitude, and avoid dissipation in superfluous and 
useless affairs, otherwise he will lose the spirit of recol- 
lection, which is a great means of preserving union with 
God: My sister, my spouse is a garden enclosed.1 The soul 
espoused to Jesus Christ must be a garden closed against 
all creatures, and must not admit into her heart other 
thoughts, nor other business, but those of God or for 
God. Hearts thrown open never become saints. The 
saints, who have to labor in gaining souls to God, do not 
lose their recollection in the midst of all their labors, 
either of preaching, confessing, reconciling enemies, or 
assisting the sick. The same rule holds good with those 
who have to apply to study. How many from excessive 
study, and a desire to become learned, become neither 
holy nor learned, because true learning consists in the 
science of the saints; that is to say, in knowing how to 
love Jesus Christ; whereas, on the contrary, divine love 
brings with it knowledge and every good: All good things 
came to me together with Her,2 that is, with holy love. 
The Venerable John Berchmans had an extraordinary 
love for study, but by his great virtue he never allowed 
study to interfere with his spiritual interests. The Apostle 
exhorts us: Not to be more wise than it behoves to be 
wise, but to be wise unto sobriety.3 A priest especially 
must have knowledge; he must know things, because he 
1 "Hortus conclusus, soror mea sponsa." Cant. iv. 12. 
2 "Venerunt autem mihi omnia bona pariter cum illa." Wisd. 
vii. 11. 
3 "Non plus sapere, quam oportet sapere, sed sapere ad sobrieta- 
tem." Rom. xii. 3. 
[346] has to instruct others in the divine law: For the lips of 
the priest shall keep knowledge, and they shall seek the law at 
his mouth.1 He must have knowledge, but unto sobriety. 
He that leaves prayer for study shows that in his study 
he seeks himself, and not God. He that seeks God 
leaves study (if it be not absolutely necessary), in order 
not to omit prayer. 
Besides, the greatest evil is, that without mental 
prayer we do not pray at all. I have spoken frequently 
in my spiritual works of the necessity of prayer, and 
more especially in a little volume entitled, On Prayer, 
the great Means, etc.; and in the present chapter also I will 
briefly say a few other things. It will be sufficient then 
to quote here the opinion of the Venerable Palafox, 
Bishop of Osma, in his remarks on the letters of St. 
Teresa: "How can love last, unless God grant us 
perseverance? How will the Lord grant us perse- 
verance unless we ask it of him? And how shall we ask 
it of him except by prayer? Without prayer there is no 
communication with God for the preservation of vir- 
tue."2 And so it is, because he that neglects mental 
prayer sees very little into the wants of his soul, he 
knows little of the dangers of his salvation, of the means 
to be used in order to overcome temptations; and so, 
understanding little of the necessity of prayer, he leaves 
off praying, and will certainly be lost. 
Then as regards subjects for meditation, nothing is 
more useful than to meditate on the Four Last Things 
death, judgment, hell, and heaven; but it is of especial 
advantage to meditate on death, and to imagine our- 
selves expiring on the bed of sickness, with the crucifix 
in our hands, and on the point of entering into eternity. 
But above all, to one that loves Jesus Christ, and is 
1 "Labia enim sacerdotis custodient scientiam, et legem 
requirent ex ore ejus." Mal. ii. 7. 
2 Letter 8. 
[347] anxious always to increase in his love, no consider-
ation is more efficacious than that of the Passion of the Re- 
deemer. St. Francis de Sales calls "Mount Calvary the 
mountain of lovers." All the lovers of Jesus Christ love 
to abide on this mountain, where no air is breathed but 
the air of divine love. When we see a God dying for 
our love, and dying in order to gain our love (He loved 
us, and delivered Himself up for us 1), it is impossible 
not to love him ardently. Such darts of love continually 
issue forth from the wounds of Christ crucified as pierce 
even hearts of stone. Oh, happy is he who is ever going 
during this life to the heights of Calvary! O blessed 
Mount! O lovely Mount! O beloved Mount! and who 
shall ever leave you more! A Mount that sends forth 
flames to enkindle the souls that perseveringly abide 
upon you! 
4. Frequent Communion. 
The fourth means of perfection, and even of perse- 
verance in the grace of God, is frequently to receive the 
Holy Communion, of which we have already spoken in 
the Introduction, II., page 275, where we affirmed that a 
soul can do nothing more pleasing to Jesus Christ than 
to receive him often in the Sacrament of the Altar. St. 
Teresa said : "There is no better help to perfection than 
frequent Communion : oh, how admirably does the Lord 
bring such a soul to perfection!" And she adds, that, 
ordinarily speaking, they who communicate most fre- 
quently are found further advanced in perfection; and 
that there is greater spirituality in those communities 
where frequent Communion is the custom. For this 
reason it is that, as we find declared in a decree of Inno- 
cent XI., in 1679, the holy Fathers have so highly extolled, 
and so much promoted, the practice of frequent and even 
of daily Communion. Holy Communion, as the Council 
1 "Dilexit nos et tradidit semetipsum pro nobis." Eph, v. 2. 
[348] of Trent tells us, delivers us from daily faults, and 
preserves us from mortal ones. St. Bernard asserts 1 that 
Communion represses the movements of anger and incon- 
tinence, which are the two passions that most frequently 
and most violently assail us. St. Thomas says, 2 that Com- 
munion defeats the suggestions of the devil. And finally, 
St. John Chrysostom says that Communion pours into 
our souls a great inclination to virtue, and a promptitude 
to practice it; and at the same time imparts to us a great 
peace, by which the path of perfection is made very sweet 
and easy to us. Besides, there is no sacrament so cap- 
able of kindling the divine love in souls as the Holy Sac- 
rament of the Eucharist, in which Jesus Christ bestows 
on us his whole self, in order to unite us all to himself 
by means of holy love. Wherefore the Venerable Father 
John of Avila said : "Whoever deters souls from frequent 
Communion does the work of the devil." Yes; for the 
devil has a great horror of this sacrament, from which 
souls derive immense strength to advance in divine 
love. 
But the proper preparation is requisite to communi- 
cate well The first preparation, or, in other terms, the 
remote preparation, to be able to go to Communion 
daily, or several times in the week, is: 1. To keep free 
from all deliberate affection to sin that is, to sin commit- 
ted, as we say, with the eyes open. 2. The practice of 
much mental prayer. 3. The mortification of the senses 
and of the passions. St. Francis de Sales 3 teaches as 
follows: "Whoever has overcome the greatest part of his 
bad inclinations, and has arrived at a notable degree of 
perfection, can communicate every day." The angelic 
Doctor St. Thomas says, 4 that any one who knows by 
experience that his soul derives an increase of divine 
love from the Holy Communion may communicate 
1 In Coena D. s. 1.
2 S. Theol. 3, q. 79. a. 6. 
3 Introd. ch. 20. 
4 In 4 Sent. d. 12, q. 3, a. 1, s. 2. 
[349] daily. Hence Innocent XI., in the above-mentioned 
decree, said that the greater or less frequency of Holy 
Communion must rest on the decision of the confessor 
who ought to be guided in this matter by the profit 
which he sees accrue to the souls under his direction. 
In the next place, the proximate preparation for Com 
munion is that which is made on the morning itself of 
Communion, for which there is need of at least half an 
hour of mental prayer. 
To reap also more abundant fruit from Communion, 
we must make a long thanksgiving. Father John of 
Avila said that the time after communion is "a time to 
gain treasures of graces." St. Mary Magdalene of Pazzi 
used to say that no time can be more calculated to in 
flame us with divine love than the time immediately after 
our Communion. And St. Teresa says: "After Commu- 
nion let us be careful not to lose so good an opportunity 
of negotiating with God. His divine majesty is not ac- 
customed to pay badly for his lodging, if he meets with 
a good reception."1 
There are certain pusillanimous souls, who, on being 
exhorted to communicate more frequently, reply: "But 
I am not worthy." But, do you not know, that the more 
you refrain from Communion, the more unworthy you 
become of it? Because, deprived of Holy Communion, 
you will have less strength, and will commit many faults. 
Well, then, obey your director, and be guided by him : 
faults do not forbid Holy Communion, when they are 
not committed with full will; besides, among your fail- 
ings, the greatest is, not to submit to what your spiritual 
Father says to you. 
"But in my past life I was very bad." And I reply, 
that you must know, that he who is weakest has most 
need of the physician and of medicine. Jesus in the 
Blessed Sacrament is our physician and medicine as well. 
1 Way of Perfection , ch. 35. 
[350] St. Ambrose said : "I, who am always sinning, have 
always need of medicine."1 You will then say, perhaps-: 
"But my confessor does not tell me to communicate 
oftener." If, then, he does not tell you to do so, ask his 
permission to communicate oftener. Should he deny 
you, obey him; but in the mean time make him the re- 
quest. "It would seem pride." It would be pride if 
you were to wish to communicate against his will, but 
not when you ask his consent with humility. This 
heavenly bread requires hunger. Jesus loves to be de- 
sired, says a devout author; "He thirsts to be thirsted 
for."2 And what a thought is this: "Today I have com- 
municated, and to-morrow I have to communicate." Oh, 
how such a reflection keeps the soul attentive to avoid 
all defects and to do the will of God! "But I have no 
devotion." If you mean sensible devotion, it is not 
necessary, neither does God always grant it even to his 
most beloved souls. It is enough for you to have the 
devotion of a will determined to belong wholly to God, 
and to make progress in his divine love. John Gerson 
says, 3 that he who abstains from Communion because he 
does not feel that devotion which he would like to feel, 
acts like a man who does not approach the fire because 
he does not feel warm. 
Alas, my God, how many souls, from not applying 
themselves to lead a life of greater recollection and more 
detachment from earthly things, care not to seek Holy 
Communion! and this is the true cause of their not wish- 
ing to communicate more frequently. They are well 
aware that to be wishing always to appear, to dress with 
vanity, to be fond of nice eating and drinking, of bodily 
comforts, of conversations and amusements, does not 
1 "Qui semper pecco, semper debeo habere medicum." 
De Sacram. 1. 4, c. 6. 
2 "Sitit sitiri Deus." Tetr. Sent. 37. 
3 Sup. Magn. tr. q, p. 3. 
[351] harmonize with frequent Communion; they know 
that more prayer is required, more mortification, as well 
internal as external, more seclusion; and on this account 
they are ashamed to approach the altar more frequently. 
Without doubt, such souls are right to refrain from fre- 
quent Communion as long as they find themselves in 
that unhappy state of lukewarmness; but whoever is 
called to a more perfect life should lay aside this luke- 
warmness, if he would not greatly risk his eternal salva- 
tion. 
It will be found likewise to contribute very much to 
keep fervor alive in the soul, often to make a spiritual 
Communion, so much recommended by the Council of 
Trent, 1 which exhorts all the faithful to practice it. The 
spiritual Communion, as St. Thomas says,2 consists in an 
ardent desire to receive Jesus Christ in the Holy Sacra 
ment; and therefore the saints were careful to make it 
several times in the day. The method of making it is 
this: "My Jesus, I believe that You are really present 
in the Most Holy Sacrament. I love You, and I desire 
You; come to my soul. I embrace You; and I beseech 
You never to allow me to be separated from You 
again." Or more briefly thus: "My Jesus, come to me; 
I desire You; I embrace You; let us remain ever united 
together." This spiritual Communion maybe practiced 
several times a day: when we make our prayer, when we 
make our visit to the Blessed Sacrament, and especially 
when we attend Mass at the moment of the priest’s Com- 
munion. The Dominican Sister Blessed Angela of the 
Cross said: "If my confessor had not taught me this 
method of communicating spiritually several times a 
day, I should not have trusted myself to live." 
5. Prayer. 
The fifth and most necessary means for the spiritual 
1 Sess. xiii. cap. 8, 
2 S. Theol. p. 3. q. 79, a. 1. 
[352] life, and for obtaining the love of Jesus Christ, is prayer. 
In the first place, I say that by this means God convinces 
us of the great love he bears us. What greater proof of 
affection can a person give to a friend than to say to him, 
" My friend, ask anything you like of me, and I will give 
it you"? Now, this is precisely what our Lord says to 
us: Ask, and it shall be given you; seek, and you shall find.1 
Wherefore prayer is called all-powerful with God to ob- 
tain every blessing: "Prayer, though it is one, can effect 
all things," as Theodoret says;2 whoever prays, obtains 
from God whatever he chooses. The words of David are 
beautiful : Blessed be God who has not turned away my 
prayer, nor his mercy from me.3 Commenting on this pas- 
sage, St. Augustine says, "As long as you see yourself 
not failing in prayer, be assured that the divine mercy 
will not fail you either." And St. John Chrysostom: 
"We always obtain, even while we are still praying."4 
When we pray to God he grants us the grace we ask for, 
even before we have ended our petition. If then we are 
poor, let us blame only ourselves, since we are poor 
merely because we wish to be poor, and so we are unde- 
serving of pity. What sympathy can there be for a beg 
gar, who, having a very rich master, and one most desir- 
ous to provide him with everything if he will only ask 
for it, nevertheless chooses still to continue in his poverty 
sooner than ask for what he wants. "Behold," says the 
Apostle, "our God is ready to enrich all who call upon 
him:" Rich unto all that call upon Him.5 
Humble prayer, then, obtains all from God; but we 
1 "Petite, et dabitur vobis; quaerite, et invenietis." Matt. vii. 7. 
2 "Oratio cum sit una omnia potest." Ap. Rodr. p. I, tr. 5, c. 14; 
Wisd. vii. 27. 
3 "Benedictus Deus, qui non amovit orationem meam et misericor- 
diam suam a me." Ps. lxv. 20. 
4 "Semper obtinemus, etiam dum adhuc oramus." 
5 "Dives in omnibus qui invocant illum." Rom. x. 12. 
[353] must be persuaded at the same time, that if it be 
useful, it is no less necessary for our salvation. It is certain 
that we absolutely require the divine assistance, in order 
to overcome temptations; and sometimes, in certain 
more violent assaults, the sufficient grace which God 
gives to all, might possibly enable us to resist them; but 
on account of our inclination to evil, it will not ordina- 
rily be sufficient, and we shall stand in need of a special 
grace. Whoever prays obtains this grace; but whoever 
prays not, obtains it not, and is lost. And this is more 
especially the case with regard to the grace of final per 
severance, of dying in the grace of God, which is the grace 
absolutely necessary for our salvation, and without 
which we should be lost forever. St. Augustine 1 says 
of this grace, that God only bestows it on those who 
pray. And this is the reason why so few are saved, be 
cause few indeed are mindful to beg of God this grace 
of perseverance. 
Therefore the holy Fathers say, that prayer is necessary 
for us, not merely as a necessity of precept (so that theo-
logians say, that he who neglects for a month to recommend 
to God the affair of his salvation is not exempt from mortal 
sin), but also as a necessity of means, which is as much as 
to say, that whoever does not pray cannot possibly be 
saved. And the reason of it is, in short, because we can 
not obtain eternal salvation without the help of divine 
grace, and this grace Almighty God only accords to 
those who pray. And because temptations, and the 
dangers of falling into God's displeasure, continually be 
set us, so ought our prayers to be continual. Hence St. 
Thomas declares that continual prayer is necessary for a 
man to save himself: "Unceasing prayer is necessary to 
man, that he may enter heaven."2 And Jesus Christ 
1 De Dono pers. c. 16. 
2 "Necessaria est homini jugis oratio, ad hoc quod coelum 
introeat." S. Theol. p. 3, q. 39, a. 5. 
[354] himself had already said the same thing: We ought 
always to pray, and not to faint.1 And afterwards the 
Apostle: Pray without ceasing.2 During the interval in 
which we shall cease to pray, the devil will conquer us. 
And though the grace of perseverance can in no wise be 
merited by us, as the Council of Trent teaches us,3 
nevertheless St. Augustine says, "that in a certain sense 
we can merit it by prayer."4 The Lord wishes to dis- 
pense his grace to us, but he will be entreated first; 
even more, as St. Gregory remarks, he wills to be impor- 
tuned, and in a manner constrained by our prayers: 
" God wishes to be prayed to, he wishes to be com- 
pelled, he wishes to be, as it were, vanquished by our 
importunity."5 St. Mary Magdalene of Pazzi said, "that 
when we ask graces of God, he not only hears us, but in 
a certain sense thanks us." Yes, because God, as the 
infinite goodness, in wishing to pour out himself upon 
others, has, so to speak, an infinite longing to distribute 
his gifts; but he wishes to be besought: hence it follows, 
that when he sees himself entreated by a soul, he receives 
so much pleasure, that in a certain sense he thanks that 
soul for it. 
Well, then, if we wish to preserve ourselves in the 
grace of God till death, we must act the mendicant, and 
keep our mouths open to beg for God's help, always re- 
peating, "My Jesus, mercy; never let me be separated 
from You; O Lord, come to my aid; My God, assist 
me!" This was the unceasing prayer of the ancient 
Fathers of the desert: "Incline unto my aid, O God: 
1 "Oportet semper orare, et non deficere." Luke, xviii. 1. 
2 "Sine intermissione orate." 1 Thess. v. 17. 
3 Sess. vi. cap. 13. 
4 "Hoc Dei donum suppliciter emereri potest." De Dono pers. 
c. 6. 
5 "Vult Deus rogari, vult cogi, vult quadam importunitate vinci. 
In Ps. vi. paen. 
[355] O Lord, make haste to help me! l O Lord, help me, 
and help me soon; for if You delay Your assistance, I 
shall fall and perish!" And this above all must be 
practiced in the moment of temptation; he who acts 
otherwise is lost. 
And let us have a great faith in prayer. God has 
promised to hear him that prays: Ask, and you shall re- 
ceive. 2 How can we doubt, says St. Augustine, since God 
has bound himself by express promise, and cannot fail to 
grant us the favors we ask of him? "By promising he 
has made himself our debtor."3 In recommending our 
selves to God, we must have a sure confidence that God 
hears us, and then we shall obtain whatever we want. 
Behold what Jesus Christ says: All things, whatsoever you 
ask when ye pray, believe that you shall receive, and they shall 
come unto you.4 
" But," some one may say, "I am a sinner, and do not 
deserve to be heard." But Jesus Christ says: Every one 
that asks, receives.5 Every one, be he just, or be he a 
sinner. St. Thomas teaches us that the efficacy of prayer 
to obtain graces does not depend on our merits, but on 
the mercy of God, who has promised to hear every one 
who prays to him.6 And our Redeemer, in order to re 
move from us all fear when we pray, said: Amen, amen, I 
say to you, if you shall ask the Father anything in My name, 
He will give it you.7 As though he would say: Sinners, 
1 "Deus, in adjutorium meum intende; Domine, ad adjuvandum 
me festina." Ps. lxix. 2. 
2 "Petite, et accipietis." John, xvi. 24. 
3 "Promittendo, debitorem se fecit." Serm. no, E. B. 
4 "Omnia quaecumque orantes petitis, credite quia accipietis, 
et evenient vobis." Mark, xi. 24. 
5 "Omnis qui petit, accipit." Luke, xi. 10. 
6 "Oratio in impetrando non innititur merito, sed divinae miseri- 
cordiae." S. T. 2-2, q. 178, a. 2. 
7 "Amen, amen, dico vobis: si quid petieritis Patrem in nomine 
meo, dabit vobis." John, xvi. 23. 
[356] you have no merits of your own to obtain graces, 
wherefore do in this manner; when you would obtain 
graces, ask them of my Father in my name; that is, 
through my merits and through my love; and then ask 
as many as you choose, and they shall be granted to you. 
But let us mark well those words, "In My name;" which 
signify (as St. Thomas explains it), "in the name of the 
Savior;" or, in other words, that the graces which we 
ask must be graces which regard our eternal salvation; 
and consequently we must remark that the promise does 
not regard temporal favors; these our Lord grants, when 
they are profitable for our eternal welfare; if they would 
prove otherwise, he refuses them. So that we should 
always ask for temporal favors, on condition that they 
will benefit our soul. But should they be spiritual 
graces, then they require no condition; but with confi- 
dence, and a sure confidence, we should say: "Eternal 
Father, in the name of Jesus Christ deliver me from this 
temptation: grant me holy perseverance, grant me Your 
love, grant me heaven." We can likewise ask these 
graces of Jesus Christ in his own name; that is, by his 
merits, since we have his promise also to this effect: If 
you shall ask Me anything in My name, that I will do.1 
And while we pray to God, let us not forget to recom- 
mend ourselves at the same time to Mary, the dispenser 
of graces. St. Bernard says that it is Almighty God 
who bestows the graces; but he bestows them through 
the hands of Mary: "Let us seek grace, and let us seek 
it through Mary; because what she seeks she finds, and 
cannot be refused."2 If Mary prays for us, we are safe; 
for every petition of Mary is heard and she can never 
meet with a repulse. 
1 "Si quid petieritis me in nomine meo, hoc faciam." John, xiv. 14. 
2 "Quaeramus gratiam, et per Mariam quaeramus; quia, quod quae- 
rit, invenit, et frustrari non potest." De Aquaed. 
::::Affections and Prayers 
[357] O Jesus, my love, I am determined to love You as much as 
I can, and I wish to become a saint; and I wish to become a saint 
for this reason, in order to give You pleasure, and to love You 
exceedingly in this life and the next! I can do nothing of 
myself, but You canst do all things; and I know that You 
wish me to become a saint. I see already that by Your grace 
my soul sighs only for You, and seeks nothing else but You. 
I wish to live no more for myself; You desire me to be wholly 
Your, and I desire to be wholly Your. Come, and unite me to 
Yourself, and Yourself to me. You are infinite goodness; You 
are he who have loved me so much; You are, indeed, too lov- 
ing and too lovely; how, then, can I love anything but You? 
I prefer Your love before all the things of this world; You are 
the sole object, the sole end of all my affections. I leave all to 
be occupied solely in loving You, my Redeemer, my Com- 
forter, my hope, my love, and my all. I will not despair of be 
coming a saint on account of the sins of my past life; for I 
know, my Jesus, that You did die in order to pardon the 
truly penitent. I love You now with my whole heart, with my 
whole soul; I love You more than myself, and I bewail, above 
every other evil, ever having had the misfortune to despise You, 
my sovereign good. Now 1 am no longer my own, I am Your; 
God of my heart, dispose of me as You please. In order to 
please You, I accept of all the tribulations You may choose 
to send me sickness, sorrow, troubles, disgraces, poverty, per- 
secution, desolation I accept all to please You : in like manner 
1 accept of the death You have decreed for me, with all the an- 
guish and crosses which may accompany it: it is enough if 
You grant me the grace to love You exceedingly. Lend 
me Your assistance; give me strength henceforth to compensate, 
by my love, for all the bitterness that I have caused You in 
past time, O only love of my soul! 
O Queen of Heaven, O Mother of God, O great advocate of 
sinners, I trust in you! 
::::CHAPTER V
:::LOVE IS NOT PUFFED UP 
::::(Humility)
:::(Charitas non inflatur) 
He that loves Jesus Christ is not vain of his own Worth, but 
humbles himself, and is glad to be humbled by Others. 
[358] A proud person is like a balloon filled with air, which 
seems, indeed, great; but whose greatness, in reality, is 
nothing more than a little air; which, as soon as the bal- 
loon is opened, is quickly dispersed. He who loves God 
is humble, and is not elated at seeing any worth in him 
self; because he knows that whatever he possesses is the 
gift of God, and that of his own he has only nothingness 
and sin; so that this knowledge of the divine favors be 
stowed on him humbles him the more; while he is con- 
scious of being so unworthy, and yet so favored by God. 
St. Teresa says, in speaking of the especial favors she 
received from God: "God does with me as they do with 
a house, which, when about to fall, they prop up with 
supports." When a soul receives a loving visit from 
God, and feels within herself an unwonted fervor of 
divine love, accompanied with tears, or with a great ten- 
derness of heart, let her beware of supposing that God 
so favors her, in reward for some good action; but let 
her then humble herself the more, concluding that God 
caresses her in order that she may not forsake him; 
otherwise, were she to make such favors the subject of 
vain complacency, imagining herself more privileged, 
because she receives greater gifts from God than others, 
such a fault would induce God to deprive her of his 
favors. Two things are chiefly requisite for the stability 
of a house the foundation and the roof; the foundation
[359] in us must be humility, in acknowledging ourselves 
good for nothing, and capable of nothing; and the roof 
is the divine assistance, in which alone we ought to put 
all our trust. 
Whenever we behold ourselves unusually, favored by 
God, we must humble ourselves the more. When St. 
Teresa received any special favor, she used to strive to 
place before her eyes all the faults she had ever com- 
mitted; and thus the Lord received her into closer union 
with himself: the more a soul confesses herself undeserv- 
ing of any favors, the more God enriches her with his 
graces. Thais, who was first a sinner and then a saint, 
humbled herself so profoundly before God that she dared 
not even mention his name; so that she had not the 
courage to say, "My God;" but she said, "My Creator, 
have mercy on me!"1 And St. Jerome writes, that in 
recompense for such humility, she saw a glorious throne 
prepared for her in heaven. In the life of St. Margaret 
of Cortona we read the same thing; that, when our Lord 
visited her one day with greater tokens of tenderness 
and love, she exclaimed: "But, O Lord, have You then 
forgotten what I have been? Is it possible that You 
canst repay all my outrages against You with so exqui- 
site sweetness?" And God replied, that when a soul loves 
him, and cordially repents of having offended him, he 
forgets all her past infidelities; as, indeed, he formerly 
spoke by the mouth of Ezekiel: But if the wicked do pen 
ance . . . . I will not remember all his iniquities.2 And in 
proof of this, he showed her a high throne, which he had 
prepared for her in heaven in the midst of the seraphim. 
Oh, that we could only well comprehend the value of 
humility! A single act of humility is worth more than 
all the riches of the universe. 
1 "Qui plasmasti me, miserere mei." Vitae Patr. 1. i. 
2 "Si autem impius egerit poenitentiam, . . . omnium iniquitatum 
ejus, quas operatus est, non recordabor." Ezech. xviii. 21, 22. 
[360] It was the saying of St. Teresa, "Think not that you 
have advanced far in perfection, till you consider your- 
self the worst of all, and desire to be placed below 
all." And on this maxim the saint acted, and so have 
done all the. saints; St. Francis of Assisi, St. Mary Mag- 
dalene of Pazzi, and the rest, considered themselves the 
greatest sinners in the world, and were surprised that the 
earth sheltered them, and did not rather open under 
their feet to swallow them up alive; and they expressed 
themselves to this effect with the sincerest conviction, 
The Venerable Father John of Avila, who, from his 
earliest infancy had led a holy life, was on his deathbed; 
and the priest who came to attend him said many sub- 
lime things to him, taking him for what indeed he was, 
a great servant of God and a learned man; but Father 
Avila thus spoke to him: "Father, I pray you to make 
the recommendation of my soul, as of the soul of a crim- 
inal condemned to death; for such I am." This is the 
opinion which saints entertain of themselves in life and 
death. 
We, too, must act in this manner, if we would save our 
souls, and keep ourselves in the grace of God till death, 
reposing all our confidence in God alone. The proud 
man relies on his own strength, and falls on that account; 
but the humble man, by placing all his trust in God 
alone, stands firm and falls not, however violent and 
multiplied the temptations may be; for his watchword 
is: I can do all things in Him that strengthens me.1 The 
devil at one time tempts us to presumption, at another 
time to diffidence; whenever he suggests to us that we 
are in no danger of falling, then we should tremble the 
more; for were God but for an instant to withdraw his 
grace from us, we are lost. When, again, he tempts us 
to diffidence, then let us turn to God, and thus address 
him with great confidence: In you, O Lord, have I hoped, 
1 "Omnia possum in eo qui me confortat." Phil. iv. 13. 
[361] I shall never be confounded.1 My God, in You I 
have put all my hopes; I hope never to meet with confusion, 
nor to be bereft of Your grace. We ought to exercise 
ourselves continually, even to the very last moments of our 
life, in these acts of diffidence in ourselves and of confidence 
in God, always beseeching God to grant us humility. 
But it is not enough, in order to be humble, to have 
a lowly opinion of ourselves, and to consider ourselves 
the miserable beings that we really are; the man who is 
truly humble, says Thomas a Kempis,2 despises himself, 
and wishes also to be despised by others. This is what 
Jesus Christ so earnestly recommends us to practice, 
after his example: Learn of Me, because I am meek and 
humble of heart.3 Whoever styles himself the greatest 
sinner in the world, and then is angry when others de- 
spise him, plainly shows humility of tongue, but not of 
heart. St. Thomas Aquinas says that a person who re- 
sents being slighted may be certain that he is far distant 
from perfection, even though he should work miracles. 
The divine Mother sent St. Ignatius Loyola from heaven 
to instruct St. Mary Magdalene of Pazzi in humility; 
and behold the lesson which the saint gave her: "Hu- 
mility is a gladness at whatever leads us to despise our 
selves."4 Mark well, a gladness; if the feelings are 
stirred with resentment at the contempt we receive, at 
least let us be glad in spirit. 
And how is it possible for a soul not to love contempt, 
if she loves Jesus Christ, and beholds how her God was 
buffeted and spit upon, and how he suffered in his Pas- 
sion! Then did they spit in His face and buffeted Him; and 
1 "In te, Domine, speravi; non confundar in aeternum." Ps. 
xxx. 2. 
2 Imit. Chr. Bk. 3, ch. 7. 
3 "Discite a me, quia mitis sum et humilis corde." Matt. xi. 29. 
4 Cepar. ch. 11. 
[362] others struck His face with the palms of their hands.1 
For this purpose our Redeemer wishes us to keep his image 
exposed on our altars, not indeed representing him in 
glory, but nailed to the cross, that we might have his 
disgraces constantly before our eyes; a sight which 
made the saints rejoice at being vilified in this world. 
And such was the prayer which St. John of the Cross 
addressed to Jesus Christ, when he appeared to him 
with the cross upon his shoulders: "O Lord, let me 
suffer, and be despised for You!"2 My Lord, on be 
holding You so reviled for my love, I only ask of You 
to let me suffer and be despised for Your love. 
St. Francis de Sales said, 3 "To support injuries is the 
touchstone of humility and of true virtue." If a person 
pretending to spirituality practices prayer, frequent 
Communion, fasts, and mortifies himself, and yet cannot 
put up with an insult, or a biting word, of what is it a 
sign? It is a sign that he is a hollow cane, without hu- 
mility and without virtue. And what indeed can a soul 
do that loves Jesus Christ, if she is unable to endure a 
slight for the love of Jesus Christ, who has endured so 
much for her? Thomas a. Kempis, in his golden little 
book of the Imitation of Christ, writes as follows: 
"Since you have such an abhorrence of being humbled, 
it is a sign that you are not dead to the world, have no 
humility, and that you do not keep God before your 
eyes. He that has not God before his eyes, is disturbed 
at every syllable of censure that he hears."4 A You can 
not endure cuffs and blows for God; endure at least a 
passing word. 
Oh, what surprise and scandal does that person occa- 
1 "Tunc exspuerunt in faciem ejus, et colaphis eum ceciderunt; alii 
autem palmas in faciem ejus dederunt." Matt. xxvi. 67. 
2 "Domine, pati et contemni pro te." 
3 Spirit, ch. 10. 
4 Imit. Chr. Bk. 3, ch. 46. 
[363] sion, who communicates often, and then is ready 
to resent every little word of contempt! On the contrary, 
what edification does a soul give that answers insults 
with words of mildness, spoken in order to conciliate the 
offender; or perhaps makes no reply at all, nor com- 
plains of it to others, but continues with placid looks, 
and without showing the least sign of indignation! St. 
John Chrysostom says that a meek person is not only 
serviceable to himself but likewise to others, by the good 
example he sets them of meekness in bearing contempt: 
"The meek man is useful to himself and to others.1 
Thomas a Kempis mentions, with regard to this subject, 
several things in which we should practice humility; he 
says as follows: "What others say shall command an 
attentive hearing, and what you say shall be taken no 
notice of. Others shall make a request and obtain it; 
you shall ask for something and meet with a refusal. 
Others shall be magnified in the mouths of men, and on 
you no one shall bestow a word. Such and such an 
office shall be conferred on others, but you shall be 
passed by as unfit for anything. With such like trials 
the Lord will often prove his faithful servant; and to 
see how far he has learned to overcome himself and to 
hold his peace. Nature, indeed, will at times not like it; 
but you will derive immense profit thereby, if you sup- 
port all in silence."2 
It was a saying of St. Jane of Chantal, that "a person 
who is truly humble takes occasion from receiving some 
humiliation to humble himself the more."3 Yes, for he 
who is truly humble never supposes himself humbled as 
much as he deserves. Those who behave in this manner 
are styled blessed by Jesus Christ. They are not called 
blessed who are esteemed by the world, who are honored 
1 "Mansuetus utilis sibi et aliis." In Act. hom. 6. 
2 Bk. 3, ch. 49. 
3 Marsol. 1. 4, ch. 8. 
[364] and praised, as noble, as learned, as powerful; but 
they who are spoken ill of by the world, who are perse-
cuted and calumniated; for it is for such that a glorious 
reward is prepared in heaven, if they only bear all with 
patience: Blessed are you when they shall revile you and per- 
secute you, and speak all that is evil against you untruly for 
My sake: be glad and rejoice, for your reward is very great 
in heaven.1 
The grand occasion for practicing humility is when 
we receive correction for some fault from Superiors or 
from others. Some people resemble the hedgehog: 
they seem all calmness and meekness as long as they 
remain untouched; but no sooner does a Superior or a 
friend touch them, by an observation on something 
which they have done imperfectly, than they immediately 
become all offended, and answer heatedly, that so and so 
is not true, or that they were right in doing so, or that 
such a correction is quite uncalled for. In a word, to 
rebuke them is to become their enemy; they behave like 
a person who raves at the surgeon for paining them in 
the cure of their wounds. "He is angry with the sur- 
geon,"2 writes St. Bernard. "When the virtuous and 
humble man is corrected for a fault," says St. John 
Chrysostom, "he grieves for having committed it; the 
proud man on the other hand, on receiving correction, 
grieves also; but he grieves that his fault is detected; 
and on this account he is troubled, gives answers, and is 
angry with the person who corrects him." This is the 
golden rule given by St. Philip Neri, to be observed 
with regard to receiving correction: "Whoever would 
really become a saint must never excuse himself, al- 
though what is laid to his charge be not true."3 And 
1 "Beati estis, cum maledixerint vobis, et persecuti vos fuerint, et 
dixerint omne malum adversum vos mentientes, propter me; gaudete 
et exultate, quoniam merces vestra copiosa est in coelis." Matt. v. 11. 
2 "Medicanti irascitur." In Cant. s. 42. 
3 Bacci, 1. 2, ch. 17. 
 [365] there is only one case to be excepted from this rule, 
and that is when self-defense may appear necessary to 
prevent scandal. Oh, what merit with God has that soul 
that is wrongfully reprehended, and yet keeps silence, 
and refrains from defending itself! St. Teresa said: 
"There are occasions when a soul makes more progress 
and acquires a greater degree of perfection by refrain- 
ing from excusing herself than by listening to ten ser- 
mons; because by not excusing herself she begins to 
obtain freedom of spirit, and to be heedless whether the 
world speaks well or ill of her."1 
::::Affections and Prayers 
O Incarnate Word! I entreat You, by the merits of Your 
holy humility, which led You to embrace so many outrages 
and injuries for our love, deliver me from all pride, and grant 
me a share of Your humility. And what right have I to com- 
plain of any insult whatever that may be offered me, after 
having so often deserved hell? O my Jesus, by the merit of all 
the scorn and insults endured for me in Your Passion, grant 
me the grace to live and die humbled on this earth, as You 
did live and die humbled for my sake. For Your love I would 
willingly be despised and forsaken by all the world; but without 
You I can do nothing. I love You, O my sovereign good; I 
love You, O beloved of my soul! I love You; and I hope, 
through You, to fulfill my resolve of suffering all for You, 
insults, betrayals, persecutions, afflictions, dryness, and desola- 
tion; enough is it for me if You do not forsake me, O sole 
object of the love of my soul. Permit me never more to estrange 
myself from You. Enkindle in me the desire to please You. 
Grant me fervor in loving You. Give me peace of mind in 
suffering for You. Give me resignation in all contradictions. 
Have mercy on me. I deserve nothing; but I fix all my hopes 
in You, who have purchased me with Your own blood. 
And I hope all from you, too, O my Queen and my Mother 
Mary, who are the refuge of sinners! 
1 Way of Perf. ch. 16. 
::::CHAPTER VI 
:::LOVE IS NOT AMBITIOUS
::::(No Ulterior Motives)
:::(Charitas non est ambitiosa) 
He that loves Jesus Christ desires Nothing but Jesus Christ. 
[366] HE that loves God does not desire to be esteemed 
and loved by his fellow-men: the single desire of his heart 
is to enjoy the favor of Almighty God, who alone forms 
the object of his love. St. Hilary writes, that all honor 
paid by the world is the business of the devil.1 And so 
it is; for the enemy traffics for hell, when he infects the 
soul with the desire of esteem; because, by thus laying 
aside humility, she runs great risks of plunging into 
every vice. St. James writes, that as God confers his 
graces with open hands upon the humble, so does he 
close them against the proud, whom he resists. God re- 
sists the proud, and gives His grace to the humble.2 He 
says he resists the proud, signifying that he does not even 
listen to their prayers. And certainly, among the acts 
of pride we may reckon the desire to be honored by 
men, and self-exaltation at receiving honors from them. 
We have a frightful example of this in the history of 
Brother Justin the Franciscan, who had even risen to a 
lofty state of contemplation; but because perhaps and 
indeed without a perhaps he nourished within himself 
a desire of human esteem, behold what befell him. One 
day Pope Eugenius IV. sent for him; and on account of 
the great opinion he had of his sanctity, showed him 
1 "Omnis saeculi honor diaboli negotium est." In Matt. ch. 3, n. 5. 
2 "Deus superbis resistit; humilibus autem dat gratiam." James, iv. 6. 
[367] peculiar marks of honor, embraced him, and made 
him sit by his side. Such high honors filled Brother Justin 
full of self-conceit; on which St. John Capistrano said to 
him, "Alas, Brother Justin, you did leave us an angel, 
and you return a devil!" And in fact, the hapless 
Brother becoming daily more and more puffed up with 
arrogance, and insisting on being treated according to 
his own estimate of himself, he at last murdered a 
brother with a knife; he afterwards became an apostate, 
and fled into the kingdom of Naples, where he perpe- 
trated other atrocities; and there he died in prison, an 
apostate to the last. 
Hence it is that a certain great servant of God wisely 
said, that when we hear or read of the fall of some tow- 
ering cedars of Lebanon, of a Solomon, a Tertullian, an 
Osius, who had all the reputation of saints, it is a sign 
that they were not given wholly to God; but nourished 
inwardly some spirit of pride and so fell away. Let us 
therefore tremble, when we feel arise within us an am- 
bition to appear in public, and to be esteemed by the 
world; and when the world pays us some tribute of 
honor, let us beware of taking complacency in it, which 
might prove the cause of our utter ruin. 
Let us especially be on our guard against all ambi- 
tious seeking of preference, and sensibility in points of 
honor. St. Teresa said, "Where punctiliousness pre- 
vails, there spirituality will never prevail."1 Many per- 
sons make profession of a spiritual life, but they are 
worshippers of self. They have the semblance of cer-
tain virtues, but they are ambitious of being praised in 
all their undertakings; and if nobody else praises them, 
they praise themselves : in short, they strive to appeal- 
better than others; and if their honor be touched, they 
lose their peace, they leave off Holy Communion, they 
1 Way of Perf. ch. 13. 
[368] omit all their devotions, and find no rest till they 
imagine they have got back their former standing. The 
true lovers of God do not so behave. They not only care 
fully shun every word of self-esteem and all self-com- 
placency, but, further, they are sorry at hearing them 
selves commended by others, arid their gladness is to 
behold themselves held in small repute by the rest of 
men. 
The saying of St. Francis of Assisi is most true : 
"What I am before God, that I am." Of what use is it 
to pass for great in the eyes of the world, if before God 
we be vile and worthless? And on- the contrary, what 
matters it to be despised by the world, provided we be 
dear and acceptable in the eyes of God? St. Augustine 
thus writes: "The approbation of him who praises 
neither heals a bad conscience, nor does the reproach of 
one who blames wound a good conscience." 1 As the 
man who praises us cannot deliver us from the chastise- 
ment of our evil doings, so neither can he who blames us 
rob us of the merit of our good actions. "What does it 
matter," says St. Teresa, "though we be condemned and 
reviled by creatures, if before You, O God! we are great 
and without blame?" The saints had no other desire 
than to live unknown, and to pass for contemptible in 
the estimation of all. Thus writes St. Francis de Sales : 
"But what wrong do we suffer when people have a bad 
opinion of us, since we ought to have such of ourselves? 
Perhaps we know that we are bad, and yet wish to pass 
off for good in the estimation of others."2 
Oh, what security is found in the hidden life for such 
as wish cordially to love Jesus Christ! Jesus Christ him- 
self set us the example, by living hidden and despised 
for thirty years in a workshop. And with the same view 
1 "Nec malam conscientiam sanat laudantis praeconium, nec 
bonam vulnerat conviciantis opprobrium." Contra Petil. 1. 3, 
ch. 7. 
2 Spirit, ch. 3. 
[369] of escaping the esteem of men, the saints went and 
hid themselves in deserts and in caves. It was said by St. 
Vincent de Paul, 1 that a love of appearing in public, and 
of being spoken of in terms of praise, and of hearing our 
conduct commended, or that people should say that we 
succeed admirably and work wonders, is an evil which, 
while it makes us unmindful of God, contaminates our 
best actions, and proves the most fatal drawback to the 
spiritual life. 
Whoever, therefore, would make progress in the love 
of Jesus Christ, must absolutely give a death-blow to the 
love of self-esteem. But how shall we inflict this blow? 
Behold how St. Mary Magdalene of Pazzi instructs us : 
"That which keeps alive the appetite for self-esteem is 
the occupying a favorable position in the minds of all; 
consequently the death of self-esteem is to keep one's 
self hidden, so as not to be known to any one. And till 
we learn to die in this manner, we shall never be true 
servants of God."2 
In order, then, to be pleasing in the sight of God, we 
must avoid all ambition of appearing and of making a 
parade in the eyes of men. And we must shun with 
still greater caution the ambition of governing others. 
Sooner than behold this accursed ambition set foot in 
the convent, St. Teresa 3 declared she would prefer to 
have the whole convent burned, and all the nuns with it. 
So that she signified her wish, that if ever one of her 
religious should be caught aiming at the Superiorship, 
she should be expelled from the community, or at least 
undergo perpetual confinement. St. Mary Magdalene 
of Pazzi said, "The honor of a spiritual person consists 
in being put below all, and in abhorring all superiority 
over others. The ambition of a soul that loves God 
should be to excel all others in humility, according to 
1 Abelly, 1. 3, ch. 34, 48. 
2 Cepar. ch. 13. 
3 Way of Perf. ch. 8. 
[370] the counsel of St. Paul : In humility let each esteem 
others better than themselves.1 In a word, he that loves 
God must make God the sole object of his ambition. 
::::Affections and Prayers
My Jesus, grant me the ambition of pleasing You, and make 
me forget all creatures and myself also. What will it profit me 
to be loved by the whole world, if I be not loved by You, the 
only love of my soul! My Jesus, You earnest into the world 
to win our hearts; if I am unable to give You my heart, do 
You please to take it and replenish it with Your love, and never 
allow me to be separated from You any more. I have, alas! 
turned my back upon You in the past; but now that I am con- 
scious of the evil I have done, I grieve over it with my whole 
heart, and no affliction in the world can so distress me, as the 
remembrance of the offences that I have so often committed 
against You. I am consoled to think that You are infinite 
goodness, that You do not disdain to love a sinner who loves 
You. My beloved Redeemer, O sweetest love of my soul, I 
have heretofore slighted You; but now at least I love You 
more than myself! I offer You myself and all that belongs to 
me. I have only the one wish to love You, and to please You. 
This forms all my ambition; accept of it, and be pleased to 
increase it, and exterminate in me all desire of earthly goods. 
You are indeed deserving of love, and great indeed are my 
obligations of loving You. Behold me then, I wish to be 
wholly Your; and I will suffer whatever You please, You 
who for love of me did die of sorrow on the cross! You 
wish me to be a saint; You can make me a saint; in You 
I place my trust. 
And I also confide in your protection, O Mary, great Mother 
of God! 
1 "In humilitate superiores." Phil. ii. 3. 
::::CHAPTER VII 
:::LOVE IS NOT SELF-SEEKING 
::::(Detachment)
:::(Charitas non quaerit quae sua sunt) 
He that loves Jesus Christ seeks to detach Himself 
from every Creature.
[371] WHOEVER desires to love Jesus Christ with his whole 
heart must banish from his heart all that is not God, but 
is merely self-love. This is the meaning of those words, 
"seeks not her own;" not to seek ourselves, but only 
what pleases God. And this is what God requires of us 
all, when he says: You shall love the Lord your God with 
your whole heart.1 Two things are needful to love God 
with our whole heart: 1. To clear it of earth. 2. To fill it 
with holy love. It follows, that a heart in which any 
earthly affections linger can never belong wholly to God. 
St. Philip Neri 2 said, "that as much love as we bestow 
on the creature, is so much taken from the Creator." In 
the next place, how must the earth be purged away from 
the heart? Truly by mortification and detachment from 
creatures. Some souls complain that they seek God, and 
do not find him; let them listen to what St. Teresa says: 
"Wean your heart from creatures, and seek God, and 
you will find him."3 
The mistake is, that some indeed wish to become 
saints, but after their own fashion; they would love 
Jesus Christ, but in their own way, without forsaking 
those diversions, that vanity of dress, those delicacies in 
food : they love God, but if they do not succeed in ob- 
1 "Diliges Dominum Deum tuum ex toto corde tuo." Matt. xxii. 37. 
2 Bacci, 1. 22, ch. 15. 
3 Avis 36. 
[372] taining such or such an office, they live discontented; 
if, too, they happen to be touched in point of esteem, they 
are all on fire; if they do not recover from an illness, 
they lose all patience. They love God; but they refuse 
to let go that attachment for the riches, the honors of 
the world, for the vainglory of being reckoned of good 
family, of great learning, and better than others. Such 
as these practice prayer, and frequent Holy Commun- 
ion; but inasmuch as they take with them hearts full of 
earth, they derive little profit. Our Lord does not even 
speak to them, for he knows that it is but a waste of 
words. In fact, he said as much to St. Teresa on a cer- 
tain occasion: "I would speak to many souls, but the 
world keeps up such a noise about their ears, that my 
voice would never be heard by them. Oh, that they 
would retire a little from the world!" Whosoever, then, 
is full of earthly affections cannot even so much as hear 
the voice of God that speaks to him. But unhappy the 
man that continues attached to the sensible goods of this 
earth; he may easily become so blinded by them as one 
day to quit the love of Jesus Christ; and for want of 
forsaking these transitory goods he may lose God, the 
infinite good, forever. St. Teresa said: "It is a reasona- 
ble consequence, that he who runs after perishable goods 
should himself perish." 
St. Augustine1 informs us that Tiberius Caesar de- 
sired that the Roman senate should enroll Jesus Christ 
among the rest of their gods; but the senate refused to 
do so, on the ground that he was too proud a God, and 
would be worshipped alone without any companions. 
It is quite true : God will be alone the object of our ad- 
oration and love; not indeed from pride, but because it 
is his just due, and because too of the love he bears us. 
For as he himself loves us exceedingly, he desires in re- 
1 De Cons. Evang. 1. I, ch. 12.. 
[373] turn all our love; and is therefore jealous of any one 
else sharing the affections of our hearts, of which he de- 
sires to be the sole possessor: "Jesus is a jealous lover,"1 
says St. Jerome; and he is unwilling therefore for us to 
fix our affections on anything but himself. And when 
ever he beholds any created object taking a share of our 
hearts, he looks on it as it were with jealousy, as the 
Apostle St. James says, because he will not endure a 
rival, but will remain the sole object of all our love: Do 
you think that the Scripture says in vain: With envy does 
the Spirit desire which dwells in you?2 The Lord in the 
sacred Canticles praises his spouse, saying: My sister, 
my spouse, is a garden enclosed.3 He calls her a garden 
enclosed," because the soul that is his spouse keeps her 
heart shut against every earthly love, in order to preserve 
all for Jesus Christ alone. And does Jesus Christ per- 
chance not deserve all our love? Ah, too much, too 
much has he deserved it, both for his own goodness and 
for his love towards us. The saints knew this well, and 
for this reason St. Francis de Sales said: "Were I con- 
scious of one fiber in my heart that did not belong to 
God, I would immediately tear it out."4
David longed to have wings free from all lime of 
worldly affections, in order to fly away and repose in 
God : Who will give me wings like a dove, and I will fly 
and be at rest?5 Many souls would wish to see them 
selves released from every earthly trammel to fly to God, 
and would in reality make lofty flights in the way of 
sanctity, if they would but detach themselves from 
1 "Zelotypus est Jesus." Ep. ad Eust. 
2 "An putatis quoniam inaniter Scriptura dicat : Ad invidiam con- 
cupiscit Spiritus qui habitat in vobis?" James, iv. 5. 
3 "Hortus conclusus soror mea, Sponsa." Cant. iv. 12. 
4 Spirit, ch. 9. 
5 "Quis dabit mihi pennas sicut columbae, et volabo, et requies- 
cam?" Ps. liv. 7. 
[374] everything in this world; but whereas they retain some 
little immoderate affection, and will not use violence with 
themselves to get rid of it, they remain always languish- 
ing on in their misery, without ever so much as lifting a 
foot from the ground. St. John of the Cross said: "The 
soul that remains with its affections attached to any 
thing, however small, will, notwithstanding many virtues 
which it may possess, never arrive at divine union; for 
it signifies little whether the bird be tied by a slight 
thread or a thick one; since, however slight it may be, 
provided she does not break it, she remains always 
bound, and unable to fly. Oh, what a pitiful thing it is 
to see certain souls, rich in spiritual exercises, in virtues 
and divine favors; yet, because they are not bold enough 
to break off some trifling attachment, they cannot attain 
to divine union, for which it only needed one strong and 
resolute flight to break effectively that fatal thread! 
Since, when once the soul is emptied of all affection to 
creatures, God cannot help communicating himself 
wholly to it."1
He who would possess God entirely must give himself 
up entirely to God: My beloved to me and I to him, 2 says 
the Sacred Spouse. My beloved has given himself en- 
tirely to me, and I give myself entirely to him. The 
love which Jesus Christ bears us causes him to desire 
all our love; and without all he is not satisfied. On this 
account we find St. Teresa thus writing to the Prioress 
of one of her convents: "Endeavor to train souls to a 
total detachment from everything created, because they 
are to be trained to be the spouses of a king so jealous, 
that he would have them even forget themselves." St. 
Mary Magdalene of Pazzi took a little book of devotion 
from one of her novices, merely because she observed 
that she was too much attached to it. Many souls ac- 
1 Montée du C. 1. I. ch. 11. 
2 "Dilectus meus mihi, et ego illi." Cant. ii. 16. 
[375] quit themselves of the duty of prayer, of visiting the 
Blessed Sacrament, of frequenting Holy Communion; 
but nevertheless they make little or no progress in per- 
fection, and all because they keep some fondness for 
something in their heart; and if they persist in living 
thus, they will not only be always miserable, but run 
the risk of losing all. 
We must, therefore, beseech Almighty God, with David, 
to rid our heart of all earthly attachments: Create a 
clean heart in me, O God.1 Otherwise we can never be 
wholly his. He has given us to understand very plainly, 
that whoever will not renounce everything in this world, 
cannot be his disciple: Every one of you that does not re-
nounce all that he possesses cannot be my disciple.2 For 
this reason the ancient Fathers of the desert were accus- 
tomed first to put this question to any youth who desired 
to associate himself with them : "Do you bring an 
empty heart, that the Holy Spirit may fill it?" Our 
Lord said the same thing to St. Gertrude, when she be- 
sought him to signify what he wished of her: "I wish 
nothing else, he said, but to find a heart devoid of crea- 
tures."3 We must therefore say to God with great res- 
olution and courage: O Lord, I prefer You to all; to 
health, to riches, to honors and dignities, to applause, to 
learning, to consolations, to high hopes, to desires, and 
even to the very graces and gifts which I may receive of 
You! In short, I prefer You to every created good 
which is not You, O my God. Whatever benefit You 
grant me, O my God, nothing besides Yourself will 
satisfy me. I desire You alone, and nothing else. 
When the heart is detached from creatures, the divine 
love immediately enters and fills it. Moreover, St. Ter- 
1 "Cor mundum crea in me, Deus." Ps. i. 12. 
2 "Qui non renuntiat omnibus quae possidet, non potest meus esse 
discipulus." Luke, xiv. 33. 
3 Insin. 1. 4, ch. 26. 
[376] esa said: "As soon as evil occasions are removed, the 
heart immediately turns itself to love God." Yes, for the 
human heart cannot exist without loving; it must either 
love the Creator or creatures: if it does not love crea- 
tures, then assuredly it will love God. In short, we 
must leave all in order to gain all. "All for all," l says 
Thomas a Kempis. As long as St. Teresa cherished a cer- 
tain affection, though pure, towards one of her relatives, 
she did not wholly belong to God; but when afterwards 
she summoned courage, and resolutely cut off the at- 
tachment, then she deserved to hear these words from 
Jesus: "Now, Teresa, you are all mine, and I am all 
thine."2 One heart is quite too small to love this God, 
so loving and so lovely, and who merits an infinite love; 
and shall we then think of dividing this one little heart 
between creatures and God? The Venerable Louis da 
Ponte felt ashamed to speak thus to God: "O Lord, I 
love You above all things, above riches, honors, friends, 
relatives;" for it seemed to him as much as to say: "O 
Lord, I love You more than dirt, than smoke, and the 
worms of the earth!"
The Prophet Jeremiah says that the Lord is all good 
ness towards him who seeks him : The Lord is good to 
the soul that seeks him.3 But he understands it of a 
soul that seeks God alone. O blessed loss! O blessed 
gain! to lose worldly goods, which cannot satisfy the 
heart and are soon gone, in order to obtain the sovereign 
and eternal good, which is God! It is related that a 
pious hermit, one day while the king was hunting 
through the wood, began to run to and fro as if in 
search of something; the king, observing him thus oc- 
cupied, inquired of him who he was and what he was 
doing; the hermit replied: "And may I ask your majesty 
1 "Totum pro toto." Imit. Chr. Bk. 3, ch. 37. 
2 Life, ch. 39. 
3 "Bonus est Dominus . . animae quaerenti illum." Lam. iii. 25. 
[377] what you are engaged about in this desert?" The king 
made answer: "I am going in pursuit of game." And 
the hermit replied: "I, too, am going in pursuit of God." 
With these words he continued his road and went away. 
During the present life this must likewise be our only 
thought, our only purpose, to go in search of God in or- 
der to love him, and in search of his will in order to ful- 
fil it, ridding our heart of all love of creatures. And 
whenever some worldly good would present itself to our 
imaginations to solicit our love, let us be ready prepared 
with this answer: "I have despised the kingdom of this 
world, and all the charms of this life, for the sake of the 
love of my Lord Jesus Christ."1 And what else are all 
the dignities and grandeurs of this world but smoke, 
filth, and vanity, which all disappear at death? Blessed 
he who can say: "My Jesus, I have left all for Your love; 
You are my only love; You alone are sufficient for 
me." 
Ah, when once the love of God takes full possession 
of a soul, she of her own accord (supposing always, of 
course, the assistance of divine grace) strives to divest 
herself of everything that could prove a hindrance to her 
belonging wholly to God. St. Francis de Sales remarks 
that when a house catches fire, all the furniture is thrown 
out of the window; 2 meaning thereby, that when a per- 
son gives himself entirely to God, he needs no persuasion 
of preachers or confessors, but of his own accord seeks 
to get rid of every earthly affection. Father Segneri 
the younger called divine love a robber, which happily 
despoils us of all, that we may come into possession of 
God alone. A certain man, of respectable position in 
life, having renounced everything in order to become 
poor for the love of Jesus Christ, was questioned by a 
1 "Regnum mundi et omnem ornatum saeculi contempsi, propter 
amorem Domini mei Jesu Christi." Offic. nec Virg. nec Mart. resp. 8. 
2 Spirit, ch. 27. 
[378] friend how he fell into such a state of poverty; he took 
from his pocket a small volume of the Gospels, and said: 
"Behold, this is what has stripped me of all." The Holy 
Spirit says: If a man shall give all the substance of his house 
for love, he shall despise it as nothing.1 And when a soul 
has her whole love in God, she despises all, wealth, pleas- 
ures, dignities, territories, kingdoms, and all her longing 
is after God alone; she says, again and again: "My 
God, I wish for You only, and nothing more." St. 
Francis de Sales writes: "The pure love of God con- 
sumes everything which is not God, to convert all into 
itself; for whatever we do for the love of God is love."2
The Sacred Spouse said: He brought me into the cellar 
of wine, he set in order love in me.3 This cellar of wine, 
writes St. Teresa, is divine love, which, on taking posses- 
sion of a soul, so perfectly inebriates it as to make it for- 
getful of everything created. A person intoxicated is, 
as it were, dead in his senses; he does not see, nor hear, 
nor speak; and so it happens to the soul inebriated with 
divine love. She has no longer any sense of the things 
of the world; she wishes to think only of God, to speak 
only of God; she recognizes no other motive in all her ac- 
tions but to love and to please God. In the sacred Can- 
ticles the Lord forbids them to awake his beloved, who 
sleeps: Stir not up, nor make the beloved to awake, till she 
please.4 This blessed sleep, enjoyed by souls espoused 
to Jesus Christ, says St. Basil, is nothing else than "the 
utter oblivion of all things,"5 a virtuous and voluntary 
forgetfulness of every created thing, in order to be occu- 
1 "Si dederit homo omnem substantiam domus suae pro dilectione, 
quasi nihil despiciet eam." Cant. viii. 7. 
2 Letters 531, 203. 
3 "Introduxit me in cellam vinariam, ordinavit in me charitatem." 
Cant. ii. 4. 
4 "Ne suscitetis, neque evigilare faciatis dilectam." Cant. ii. 7. 
5 "Summa rerum omnium oblivio." Reg. fus. disp. int. 6. 
[379] pied solely with God, and to be able to exclaim with 
St. Francis, "My God and my all."1 My God, what are 
riches, and dignities, and goods of the world, compared 
with You! You are my all and my every good. 
"My God and my all." Thomas a Kempis writes,2 "Oh, 
sweet word! It speaks enough for him who under 
stands it; and to him who loves, it is most delicious to 
repeat again and again: My God and my all, my God 
and my all! "
Detachment from Relatives, above all, in regard to one's 
Vocation. 
Wherefore, to arrive at perfect union with God, a total 
detachment from creatures is of absolute necessity. And 
to come to particulars, we must divest ourselves of all dis- 
ordered affection towards relatives. Jesus Christ says : 
If any man come to Me and hate not his father and mother, 
and wife and children, and brethren and sisters, yes, and his 
own life also, he cannot be My disciple.3 And wherefore 
this hatred to relatives? because generally, as regards the 
interests of the soul, we cannot have greater enemies 
than our own kindred: And a man's enemies shall be those 
of his own household.4 
1 "Deus meus, et omnia." 
2 De Imit. Chr. Bk. 3, ch. 34. 
3 "Si quis venit ad me, et non odit patrem suum, et matrem, et ux- 
orem, et filios, et sorores, adhuc autem et animam suam, non potest 
meus esse discipulus." Luke, xiv. 26. 
4 "Et inimici hominis domestici ejus." Matt. x. 36. 
[pp. 380-386, on the priesthood, omitted]
Detachment from Human Respect and from Self-will. 
[387] Moreover, any one that would belong wholly to God 
must be free of all human respect. Oh, how many souls 
does this accursed respect keep aloof from God, and 
even separate them from him forever! For instance, if 
they hear mention made of some or other of their fail- 
ings, oh, what do they not do to justify themselves, and 
to convince the world that it is a calumny! If they per- 
form some good work, how industrious are they to cir- 
culate it everywhere! They would have it known to 
the whole world, in order to be universally applauded. 
The saints behave in a very different way : they would 
rather publish their defects to the whole world, in order 
to pass in the eyes of all for the miserable creatures 
which they really are in their own eyes; and, on the 
contrary, in practicing any act of virtue, they prefer to 
have God alone know of it; for their only care is to be 
acceptable to him. It is on this account that so many 
of them were enchanted with solitude, mindful, as they 
were, of the words of Jesus Christ : But when you give 
alms, let not your left hand know what your right hand does.1 
And again: But you, when you shall pray, enter into your cham- 
ber; and having shut the door, pray to your Father in secret.2 
1 "Te autem faciente eleemosynam, nesciat sinistra tua quid faciat 
dextera tua." Matt. vi. 3. 
2 "Cum oraveris, intra in cubiculum tuum, et clause ostio, ora Pa- 
trem tuum in abscondito." Ibid. 6. 
[388] But of all things, self-detachment is most needful; 
that is, detachment from self-will. Only once succeed 
in subduing yourself, and you will easily triumph in 
every other combat. Vince teipsum, "Conquer Yourself," 
was the maxim which St. Francis Xavier inculcated on 
all. And Jesus Christ said : If any one would come after 
Me, let him deny himself.1 Behold in summary all 
that we need practice to become saints; to deny our 
selves, and not to follow our own will : Go not after your 
lusts, but turn away from your own will.2 And this is the 
greatest grace, said St. Francis of Assisi, that we can re- 
ceive from God : the power, namely, to conquer our 
selves by denying self-will. St. Bernard writes, that if 
all men would resist self-will, none would ever be 
damned : "Let self-will cease, and there will be no 
hell." 3 The same saint writes, that it is the baneful 
effect of self-will to contaminate even our good works: 
"Self-will is a great evil, since it renders your good works 
no longer good."4 As, for instance, were a penitent ob- 
stinately bent on mortifying himself, or on fasting, or 
on taking the discipline against the will of his director; 
we see that this act of penance, done at the instigation 
of self-will, becomes very defective. 
Unhappy the man that lives the slave of self-will! for 
he shall have a yearning for many things, and shall not 
possess them; while, on the other hand, he will be forced 
to undergo many things distasteful and bitter to his 
inclinations: From whence are wars and contentions among 
you? Are they not from your concupiscences, which 
1 "Si quis vult post me venire, abneget semetipsum." Matt. xvi. 24. 
2 "Post concupiscentias tuas non eas, et a voluntate tua avertere." 
Sirach xviii. 30. 
3 "Cesset voluntas propria, et infernus non erit." In Temp. 
Pasch. s. 3. 
4 "Grande malum propria voluntas, qua fit ut bona tua tibi bona 
non sint." In Cant. s. 71. 
[389] war in your members? You covet, and have not.1 The 
first war springs from the appetite for sensual delights. Let 
us take away the occasion; let us mortify the eyes; let 
us recommend ourselves to God, and the war will be over. 
The second war arises from the covetousness of riches: 
let us cultivate a love of poverty, and this war will cease. 
The third war has its source in ambitiously seeking after 
honors : let us love humility and the hidden life, and this 
war too will be no more. The fourth war, and the most 
ruinous of all, comes from self-will : let us practice 
resignation in all things which happen by the will of 
God, and the war will cease. St. Bernard tells us that 
whenever we see a person troubled, the origin of his 
trouble is nothing else but his inability to gratify self- 
will. "Whence comes disquiet," says the saint, "except 
that we follow self-will?"2 Our Blessed Lord once com- 
plained of this to St. Mary Magdalene of Pazzi, in these 
words : "Certain souls desire my Spirit, but after their 
own fancy; and so they become incapable of receiv- 
ing it." 
We must therefore love God in the way that pleases 
God, and not that pleases us. God will have the soul 
divested of all, in order to be united to himself, and to 
be replenished with his divine love. St. Teresa 3 writes 
as follows : "The prayer of union appears to me to be 
nothing more than to die utterly, as it were, to all things 
in this world, for the enjoyment of God alone. One 
thing is certain, that the more completely we empty our- 
selves of creatures, by detaching ourselves from them for 
the love of God, the more abundantly will he fill us with 
himself, and the more closely shall we be united with 
1 "Unde bella et lites in vobis? nonne hinc, ex concupiscentiis 
vestris, quae militant in membris vestris? Concupiscitis, et non ha- 
betis." James, iv. 1, 2. 
2 "Unde turbatio, nisi quod propriam sequimur voluntatem?" De 
Div. s. 26. 
3 Interior Castle, ch. 1. 
[390] him." Many spiritual persons would attain to union 
with God; but then they do not desire the adversities 
which God sends them: they fret at having to suffer 
from ill-health, from poverty, from insults; but, for 
lack of resignation, they will never come to a perfect 
union with God. Let us hear what St. Catherine of 
Genoa said: "To arrive at union with God, the adver- 
sities which God sends us are absolutely necessary; his 
purpose is, to consume in us, by means of them, all 
irregular movements, both within and without. And 
hence all contempt, ailments, poverty, temptations, and 
other trials, are all indispensable, to give us the oppor- 
tunity of fighting; that so, by the way of victory, we may 
eventually extinguish all disordered movements, so as to 
be no more sensible of them; furthermore, until we be 
gin to find contradictions sweet for God’s sake, instead 
of bitter, we shall never arrive at divine union." 
I here subjoin the practice of it, taught by St. John of the 
Cross. The saint says that in order to [attain] perfect union, 
"a thorough mortification of the senses and of the appe- 
tites is necessary. On the part of the senses, every single 
relish that presents itself to them, if it be not purely for 
the glory of God, should immediately be rejected for the 
love of Jesus Christ; for example, should you have a de- 
sire to see or hear something in no way conducive to 
the greater glory of God, then refrain from it. As to the 
appetites also, endeavor to force ourselves always to 
choose the worst, the most disagreeable, or the poorest, 
without fostering any other wish than to suffer and to be 
despised."1 
In a word, he that truly loves Jesus Christ loses all 
affection for things of earth, and seeks to strip himself 
of all, in order to keep himself united with Jesus Christ 
alone. Jesus is the object of all his desires, Jesus the 
subject of all his thoughts; for Jesus he continually 
1 Mont, du C. 1. i, ch. 4-13. 
[391] sighs; in every place, at every time, on every occasion, 
his sole aim is to give pleasure to Jesus. But to reach 
this point, we must study unceasingly to rid the heart of 
every affection which is not for God. And, I ask, what is 
meant by giving the soul entirely to God? It means, 
first, to shun whatever may be displeasing to God, and 
to do what is most pleasing to him; secondly, it means 
to accept unreservedly all that comes from his hands, 
however hard or disagreeable it may be; it means, 
thirdly, to give the preference in all things to the will of 
God over our own: this is what is meant by belonging 
wholly to God. 
::::Affections and Prayers 
Ah, my God and my all! I cannot help feeling that, in spite 
of all my ingratitude and neglect in Your service, You still 
invite me to love You. Behold me, then; I will resist You 
no longer. I will leave all to be wholly Yours. I will no more 
live for myself: Your claims on my love are too strong. My 
soul is enamored of You; my Jesus, it sighs after You. And 
how can I possibly love anything else, after seeing You die of 
sufferings on a cross in order to save me! how could I behold 
You dead, and exhausted with torments, and not love You 
with my whole heart? Yes, I love You indeed with all my 
soul; and I have no other desire but to love You in this life 
and for all eternity. My love, my hope, my courage, and my 
consolation, give me strength to be faithful to You; grant me 
light, and make known to me from what I ought to detach my- 
self; supply me too with a strong will to obey You in all things. 
O love of my soul! I offer myself, and deliver myself up entirely, 
to satisfy the desire which You have to unite Yourself to me, 
that I may be wholly united with You, my God and my all. 
Oh, come then, my Jesus; come and take possession of my 
whole self, and occupy all my thoughts and all my affections. 
I renounce all my appetites, all my comforts, and all created 
things; You alone are sufficient for me. Grant me the grace 
to think only of You, to desire only You, to seek only You, 
my beloved and my only good! 
O Mary, Mother of God, obtain for me holy perseverance! 
 
::::CHAPTER VIII
:::LOVE IS NOT PROVOKED TO ANGER
::::(Meekness)
:::(Charitas non irritatur) 
He that loves Jesus Christ is never angry with his Neighbor. 
[392] THE virtue not to be angry at the unpleasant things
that happen to us is the daughter of meekness. We have 
already spoken at length of the acts which belong to 
meekness in preceding chapters; but since this is a vir- 
tue which requires to be constantly practiced by every- 
one living among his fellow-men, we will here make 
some remarks on the same subject more in particular, 
and more adapted for practice. 
Humility and meekness were the favorite virtues of 
Jesus Christ; so that he bade his disciples learn of him 
to be meek and humble: Learn of Me, for I am meek and 
humble of heart. 1 Our Redeemer was called the Lamb, 
--Behold the Lamb of God, 2 -- as well in consideration of 
his having to be offered in sacrifice on the cross for our 
sins, as in consideration of the meekness exhibited by 
him during his entire life, but more especially at the 
time of his Passion. When in the house of Caiphas he 
received a blow from that servant, who at the same time 
upbraided him with presumption in those words: Do you 
answer the high-priest like that? Jesus only answered: 
If I have spoken evil, give testimony of the evil; but if well, 
why do you strike me?3 He observed the same invariable 
1 "Discite a me quia mitis sum et humilis corde." Matt. xi. 29. 
2 "Ecce Agnus Dei." John, i. 29. 
3 "Si male locutus sum, testimonium perhibe de malo; si autem 
bene, quid me caedis?" John, xviii. 23. 
[393] meekness of conduct till death. While on the cross, 
and made the object of universal scorn and blasphemy, he 
only besought the Eternal Father to forgive them: 
Father, forgive them; for they know not what they do.1 
Oh, how dear to Jesus Christ are those meek souls 
who, in suffering insults, derisions, calumnies, persecu- 
tions, and even chastisement and blows, are not irritated 
against the person that thus injures or strikes them: 
The prayer of the meek has always pleased you.2 God is 
always pleased with the prayers of the meek; that is to say, 
their prayers are always heard. Heaven is expressly 
promised to the meek: Blessed are the meek, for they shall 
possess the land.3 Father Alvarez said that paradise is the 
country of those who are despised and persecuted and 
trodden under foot, Yes, for it is for them that the pos- 
session of the eternal kingdom is reserved, and not for the 
haughty, who are honored and esteemed by the world. 
David declares that the meek shall not only inherit eter- 
nal happiness, but shall likewise enjoy great peace in the 
present life: The meek shall inherit the land, and shall de- 
light in abundance of peace.4 It is so, because the saints 
harbor no malice against those who ill-treat them, but 
rather love them the more; and the Lord, in reward for 
their patience, gives them an increase of interior peace. 
St. Teresa said: "I seem to experience a renewed love 
towards those persons who speak ill of me."5 This gave 
occasion to the Sacred Congregation to say of the saint, 
that "even insults themselves supplied her with the 
food of love."6 Offences became a fresh reason for 
1 "Pater! dimitte illis; non enim sciunt quid faciunt." Luke, 
xxiii. 34. 
2 "Mansuetorum semper tibi placuit deprecatio." Judith, ix. 16. 
3 "Beati mites, quoniam ipsi possidebunt terram." Matt. v. 4. 
4 "Mansueti autem haereditabunt terram, et delectabuntur in mul- 
titudine pacis. "Ps. xxxvi. 11 
5 Rib. 1. 4, ch. 26
6 "Offensiones amoris ipsi escam ministrabunt." 
[394] her to love the person who had offended her. No 
one can have such meekness as this, if he has not a great 
humility and a low opinion of himself, so as to consider 
himself worthy of every kind of contempt; and hence 
we see, on the contrary, that the proud are always irrita- 
ble and vindictive, because they have a high conceit of 
themselves, and esteem themselves worthy of all honor. 
Blessed are the dead who die in the Lord. 1 We must, in 
deed, die in the Lord to be blessed, and to enjoy that 
blessedness even in the present life: we mean, such hap 
piness as can be had before entering heaven, which, 
though certainly much below that of heaven, yet far 
surpasses all the pleasures of sense in this world: And 
the peace of God, which surpasses all under standing, keep 
your hearts; 2 so wrote the Apostle to his disciples. But to 
gain this peace, even in the midst of insults and calumnies, 
we must be dead in the Lord: a dead person, however 
much he may be ill-treated and trampled on by others, 
resents it not; in like manner, he who is meek, like a 
dead body, which no longer sees or feels, should endure 
all the outrages committed against him. Whoever loves 
Jesus Christ from his heart easily attains to this; because, 
as he is conformed in all things to his will, he accepts 
with equal composure and peace of mind prosperous and 
adverse occurrences, consolations and afflictions, injuries 
and courtesies. Such was the conduct of the Apostle; 
and he says, therefore: I exceedingly abound with joy in all 
onr tribulation. 3 Oh, happy the man who reaches this 
point of virtue! he enjoys a continual peace, which is a 
treasure precious beyond all other goods of this world. 
St. Francis de Sales said: "Of what value is the whole 
universe in comparison with peace of heart?" 4 And, in 
1 "Beati mortui qui in Domino moriuntur." Apoc. xiv. 13. 
2 "Pax Dei, quae exsuperat omnem sensum." Phil. iv. 7. 
3 "Superabundo gaudio in omni tribulatione nostra." 2 Cor. vii. 4 
4 Letter 580. 
[395] truth, of what avail are all riches and all the honors of 
the world to a man that lives in disquiet, and whose heart 
is not at peace?" 
In short, in order to remain constantly united with 
Jesus Christ, we must do all with tranquillity, and not 
be troubled at any contradiction that we may encounter. 
The Lord is not in the earthquake.1 The Lord does not 
abide in troubled hearts. Let us listen to the beautiful 
lessons given on this subject by that master of meekness 
St. Francis de Sales: "Never put yourself in a passion, 
nor open the door to anger on any pretext whatever; be 
cause, when once it has gained an entrance, it is no longer 
in our power to banish it, or moderate it, when we wish 
to do so. The remedies against it are: 1. To check it 
immediately, by diverting the mind to some other object, 
and not to speak a word. 2. To imitate the Apostles 
when they beheld the tempest at sea, and to have recourse 
to God, to whom it belongs to restore peace to the soul. 
3. If you feel that, owing to your weakness, anger 
has already got footing in your breast, in that case do 
yourself violence to regain your composure, and then try 
to make acts of humility and of sweetness towards the 
person against whom you are irritated; but all this must 
be done with sweetness and without violence, for it is of 
the utmost importance not to irritate the wounds."2 The 
saint said that he himself was obliged to labor much dur- 
ing his life to overcome two passions which predomi- 
nated in him, namely, anger and love: to subdue the 
passion of anger, he avowed it had cost him twenty-two 
years hard struggle, As to the passion of love, he had 
succeeded in changing its object, by leaving creatures, 
and turning all his affections to God. And in this 
manner the saint acquired so great an interior peace, 
that it was visible even in his exterior; for he was in- 
1 "Non in commotione Deus." 1 Kings, xix. 11. 
2 Introd. ch. 8. 
[396] variably seen with a serene countenance and a smile 
on his features. 
From where do wars come? . . . Are they not from your con- 
cupiscences?1 When we are made angry by some contra- 
diction, we fancy we shall find relief and quiet by giving 
vent to our anger in actions, or at least in words: but we 
are mistaken, it is not so; for after having done so, we 
shall find that we are much more disturbed than before. 
Whoever desires to persevere in uninterrupted peace, 
must beware of ever yielding to ill-humor. And when 
ever any one feels himself attacked by this ill-humor, he 
must do his utmost to banish it immediately; and he 
must not go to rest with it in his heare, but must divert 
himself from it by the perusal of some book, by singing 
some devout canticle, or by conversing on some pleasant 
subject with a friend, The Holy Spirit says: Anger rests 
in the bosom of a fool.2 Anger remains a long time in the 
heart of fools, who have little love for Jesus Christ; but 
if by stealth it should ever enter into the hearts of the true 
lovers of Jesus Christ, it is quickly dislodged, and does not 
remain. A soul that cordially loves the Redeemer never 
feels in a bad humor, because, as she desires only what 
God desires, she has all she wishes for, and consequently is 
ever tranquil and well-balanced. The divine will tranquil 
lizes her in every misfortune that occurs; and thus she is 
able at all times to observe meekness towards all. But we 
cannot acquire this meekness without a great love for 
Jesus Christ. In fact, we know by experience that we 
are not meeker and gentler towards others, except 
when we feel an increased tenderness towards Jesus 
Christ. 
But since we cannot constantly experience this tender 
ness, we must prepare ourselves, in our mental prayer, 
1 "Unde bella? . . . nonne hinc, ex concupiscentiis vestris?" 
James, iv. 1, 2. 
2 "Ira in sinu stulti requiescit." Sirach vii. 10. 
[397] to bear the crosses that may befall us. This was the 
practice of the saints; and so they were ever ready to 
receive with patience and meekness injuries, blows, and 
chastisements. When we meet with an insult from our 
neighbor, unless we have frequently trained ourselves 
beforehand, we shall find it extremely difficult to know 
what course to take, in order not to yield to the force of 
anger; in the very moment, our passion will make it ap- 
pear but reasonable for us to retort boldly the audacity 
of the person who insults us, but St. John Chrysostom 
says that it is not the right way to quench the fire which 
is raging in the mind of our neighbor by the fire of an 
indignant reply; to do so will only enkindle it the more: 
"One fire is not extinguished by another."1 
Some one may say: But why should I use courtesy 
and gentleness towards an impertinent fellow, that insults 
me without cause? But St. Francis de Sales replies: 
"We must practice meekness, not only with reason, but 
against reason."2 
We must therefore endeavor, on such occasions, to 
make a kind answer; and in this way we shall allay the 
fire: A mild answer breaks wrath. 3 But when the mind 
is troubled, the best expedient will be to keep silence. 
St. Bernard writes: "The eye troubled by anger sees not 
straight."4 When the eye is dimmed with passion, it no 
longer distinguishes between what is and what is not un- 
just; anger is like a veil drawn over the eyes, so that we 
can no longer discern between right and wrong; where- 
fore we must, like St. Francis de Sales, make a compact 
with our tongue: "I have made a covenant with my 
tongue," he wrote, "never to speak while my heart is 
disturbed." 
1 "Igne non potest ignis extingui." In Gen. hom. 58. 
2 Letter 231. 
3 "Responsio mollis frangit iram." Prov. xv. 1. 
4 "Turbatus prae ira oculus . . . rectum non videt." De Cons. I 
2, ch. 11. 
[398] But there are moments when it seems absolutely nec-
essary to check insolence with severe words. David said: 
Be angry, and sin not. 1 Occasions do exist, therefore, 
when we may be lawfully angry, provided it be without 
sin. But here is just the matter: speculatively speaking, 
it seems expedient at times to speak and reply to some 
people in terms of severity, in order to make an impress- 
sion on them; but in practice it is very difficult to do this 
without some fault on our part; so that the sure way is 
always to admonish, or to reply, with gentleness, and to 
scrupulously guard against all resentment. St. Francis 
de Sales said: "I have never been angry without after- 
wards repenting of it." And when, for some reason 
or other, we still feel warm, the safest way, as I said be 
fore, is to keep silence, and reserve the remonstrance 
till a more convenient moment, when the heart is cooled 
down. 
We ought particularly to observe this meekness when 
we are corrected by our Superiors or friends. St. Francis 
de Sales again writes: "To receive a reprimand willingly, 
shows that we love the virtue opposed to the fault for 
which we are corrected; and consequently this is a great 
sign of progress in perfection."2 
We must besides practice meekness towards ourselves. 
It is a delusion of the devil, to make us consider it a vir- 
tue to be angry with ourselves for committing some 
fault; far from it, it is a trick of the enemy to keep us in 
a state of trouble, that so we may be unfit for the per- 
formance of any good. St. Francis de Sales said: "Hold 
for certain that all such thoughts as create disquiet are 
not from God, who is the Prince of peace, but proceed 
either from the devil, or from self-love, or from the good 
opinion we have of ourselves. These are the three 
sources from which all our troubles spring. When, 
1 "Irascimini, et nolite peccare." Ps. iv. 5. 
2 Spirit, ch. 19. 
[399] therefore, any thoughts arise which throw us into 
trouble, we must immediately reject and despise them."1 
Meekness is also more especially necessary when we 
have to correct others. Corrections made with a bitter 
zeal often do more harm than good, especially when he 
who must be corrected is himself excited: in such cases 
the correction should be put off, and we must wait until 
he is cool. And we ourselves ought no less to refrain 
from correcting while we are under the influence of ill- 
temper; for then our admonition will always be accom- 
panied with harshness; and the person in fault, when he 
sees that he is corrected in such a way, will take no heed of 
the admonition, considering it the mere effect of passion. 
This holds good as far as concerns the good of our 
neighbor; as concerns our personal advantage, let us 
show how dearly we love Jesus Christ, by patiently and 
gladly supporting every sort of ill-treatment, injury, and 
contempt. 
::::Affections and Prayers 
O my despised Jesus, O love, O joy of my soul, You have by 
Your example made contempt most acceptable to Your lovers! I 
promise You, from this day forward, to submit to every insult 
for the love of You, who for love of me did submit on earth 
to every species of revilement from men. Do You grant me 
strength to keep this promise. Enable me to know and to per- 
form whatever You desire at my hands. My God and my 
all, I crave no other good than Yourself, who are infinite good! 
O You who take my interests so much too heart, grant that 
my only care may be to gratify You! Grant that all my thoughts 
may be occupied in avoiding whatever may offend You, and in 
promoting whatever may contribute to Your good pleasure. Ward 
off every occasion that may draw me from Your love. I strip my 
self of my liberty, and consecrate it entirely to Your good will. I 
love You, O infinite goodness! I love You, O my delight! O 
Word incarnate, I love You more than myself! Take pity on me, 
1 Letter 51. 
[400] and heal whatever wounds remain in my poor soul from 
its past disloyalties towards You. I resign myself wholly into Your 
arms, O my Jesus; I will be wholly Your; I will suffer every 
thing for love of You; and I ask of You nothing but Your 
self! 
O Holy Virgin and my Mother Mary, I love you, and I rely 
on you; help me by your powerful intercession! 
::::CHAPTER IX 
LOVE THINKS NO EVIL, REJOICES NOT IN WHAT 
IS WRONG, BUT REJOICES WITH THE TRUTH 
:::(Conformity To God's Will)
(Charitas non cogitat malum , non gaudet super iniquitate, 
congaudet autem veritati) 
He that loves Jesus Christ only wishes what Jesus Christ 
wishes. 
LOVE and truth always go together; so that love, 
conscious that God is the only and the true good, detests 
iniquity, which is directly opposed to the divine will, and 
takes no satisfaction but in what pleases Almighty God. 
Hence the soul that loves God is heedless of what people 
say of it, and only aims at pleasing God. The Blessed 
Henry Suso said: "That man stands well with God who 
strives to conform himself to the truth, and for the rest 
is utterly indifferent to the opinion or treatment of man 
kind." 
As we have already more than once asserted, the sanc- 
tity and perfection of a soul consists in renouncement of 
self and in submission to the will of God; but now it 
will be well to enter more into detail. 
::::I. 
The Necessity of Conforming to the Will of God. 
If, then, we would become saints, our whole endeavor 
must be, never to follow our own will, but always the 
[401] will of God; the substance of all the precepts and 
divine counsels is comprised in doing and suffering what 
God wills, and in the manner he wills it. Let us, therefore, 
entreat the Lord to bestow on us a holy liberty of spirit; 
liberty of spirit leads us to embrace whatever is pleasing 
to Jesus Christ, regardless of all feelings of repugnance 
arising from self-love and human respect. The love of 
Jesus Christ makes those who love him utterly indiffer- 
ent; so that all things are alike to them, whether bitter 
or sweet: they do not wish for anything that pleases 
themselves, but only for that which is pleasing to God; 
they employ themselves in little and great things, be 
they pleasant or unpleasant, with the same peace of 
mind; it is enough for them if they please God. 
St. Augustine says: "Love, and do what you like."1 
Whoever really loves God seeks only to please him; and 
in this is all his pleasure. St. Teresa says: "He that 
seeks but the gratification of one he loves, is gratified 
with all that pleases that person. Love in its perfection 
produces this result; it makes a person heedless of all 
private interests and self-satisfaction, and concentrates 
all his thoughts on endeavoring to please the person be 
loved, and to do all he can to honor him himself, and to 
make him honored by others. O Lord, all our ills come 
from not keeping our eyes fixed on You! Were we 
solely intent on advancing, we should soon come to the 
end of our journey; but we fall and stumble a thousand 
times, and we even lose our way, for not looking 
attentively to the right path." Here we may see what 
should be the single aim of all our thoughts, actions, 
desires, and of all our prayers, namely, the pleasure of 
God; our way to perfection must be this, to walk accord- 
ing to the will of God. 
God wishes us to love him with our whole heart: 
1 "Ama, et fac quod vis." 
[402] You shall love the Lord your God with your whole heart.1 
That person loves Jesus Christ with his whole heart who 
says to him with the Apostle: Lord, what will You have 
me to do?2 Lord, signify to me what You will have 
me do; for I desire to perform all. And let us be per- 
suaded that while we desire what God desires, we de- 
sire what is best for ourselves; for assuredly God only 
wishes what is best for us. St. Vincent de Paul said: 
"Conformity with the will of God is the treasure of a 
Christian and the remedy for all evils; since it comprises 
abnegation of self and union with God and all virtues." 
In this, then, is all perfection: Lord, what will You have 
me to do? Jesus Christ promises us, not a hair of your 
head shall perish.3 Which is as much as to say, that the 
Lord rewards us for every good thought we have of 
pleasing him, and for every tribulation embraced with 
patience in conformity to his holy will. St. Teresa said, 
"The Lord never sends a trial, without remunerating it 
with some favor as often as we accept it with resigna- 
tion."4 
But our conformity to the divine will must be entire, 
without any reserve, and constant without withdrawal. 
In this consists the height of perfection; and to this (I 
repeat) all our works, all our desires, and all our prayers 
ought to tend. Some souls given to prayer, on reading 
of the ecstasies and raptures of St. Teresa and St. Philip 
Neri, come to wish to enjoy themselves these super- 
natural unions. Such wishes must be banished as con- 
trary to humility; if we really desire to be saints, we 
must aspire after true union with God, which is to unite 
our will entirely to the will of God. St. Teresa 5 said: 
1 "Diliges Dominum Deumtuum ex toto corde tuo." Matt. xxii. 37. 
2 "Domine, quid me vis facere?" Acts, ix. 6. 
3 "Et capillus de capite vestro non peribit." Luke, xxi. 18. 
4 Life, ch. 30. 
5 Found. ch. 5. 
[403] "Those persons are deceived who fancy that union 
with God consists in ecstasies, raptures, and sensible enjoy 
ments of him. It consists in nothing else than in sub- 
mitting our will to the will of God; and this submission 
is perfect when our will is detached from everything, 
and so completely united with that of God, that all its 
movements depend solely on the will of God. This is 
the real and essential union which I have always sought 
after, and continually beg of the Lord." And then she 
adds: u Oh, how many of us say this, and seem to our 
selves to desire nothing besides this; but, miserable 
creatures that we are, how few of us attain to it!" Such, 
indeed, is the undeniable truth; many of us say: O Lord! 
I give You my will, I desire nothing but what You 
desire; but, in the event of some trying occurrence, 
we are at a loss how to yield calmly to the divine will. 
And this is the source of our continually complaining 
that we are unfortunate in the world, and that we are 
the butt of every misfortune; and so of our dragging on 
an unhappy life. 
If we were conformed to the divine will in every 
trouble, we should undoubtedly become saints, and be 
the happiest of mankind. This, then, should form the 
chief object of our attention, to keep our will in un 
broken union with the will of God in every occurrence 
of life, be it pleasant or unpleasant. It is the admoni- 
tion of the Holy Spirit. Winnow not with every wind.1 
Some people resemble the weathercocks, which turn 
about every wind that blows; if the wind is fair and 
favorable to their desires, they are all gladness and con- 
descension; but if there blow a contrary wind, and 
things fall out against their desires, they are all sadness 
and impatience; this is why they do not become saints, 
and why their life is unhappy, because, in the present 
1 "Ne ventiles te in omnem ventura." Sirach v. 11. 
[404] life, adversity will always befall us in a greater 
measure than prosperity. St. Dorotheus said, that to receive 
from the hands of God whatever happens is a great 
means to keep ourselves in continual peace and tranquil- 
lity of soul. And the saint relates, that on this account 
the ancient Fathers of the desert were never seen angry 
or melancholy, because they accepted whatever happened 
to them joyfully, as coming from the hands of God. 
Oh, happy the man who lives wholly united and aban- 
doned to the divine will! he is neither puffed up by suc- 
cess nor depressed by reverses; for he well knows that 
all alike comes from the self-same hand of God; the 
will of God is the single rule of his own will; thus he 
only does what God wishes him to do, and he only de 
sires what God does. He is not anxious to do many 
things, but to accomplish with perfection what he knows 
to be acceptable to God. Accordingly, he prefers the 
minutest obligations of his state of life to the most 
glorious and important actions, well aware that in the 
latter self-love may find a great share, whereas in the 
former there is certainly the will of God. 
Thus we, too, shall be happy when we receive from 
God all the dispositions of his Providence in the spirit 
of perfect conformity to his divine will, utterly regard 
less whether or not they coincide with our private in- 
clinations. The saintly Mother de Chantal said: "When 
shall we come to relish the divine will in every event 
that happens, without paying attention to anything else 
but the good pleasure of God, from whom it is certain 
that prosperity and adversity proceed alike from motives 
of love and for our best interests? When shall we resign 
ourselves unreservedly into the arms of our most loving 
heavenly Father, intrusting him with the care of our per- 
sons and our affairs, and reserving nothing for ourselves 
but the sole desire of pleasing God?" The friends of 
St. Vincent de Paul said of him while he was still on 
[405] earth: "Vincent is always Vincent." By which they 
meant to say, that the saint was ever to be seen with the 
same smiling face, whether in prosperity or in adversity; 
and was always himself, because, as he lived in the total 
abandonment of himself to God, he feared nothing and 
desired nothing but what was pleasing to God. St. 
Teresa said: "By this holy abandonment that admir- 
able liberty of spirit is generated, which those who are 
perfect possess, wherein they find all the happiness in 
this life which they can possibly desire; inasmuch as, 
fearful of nothing, and desirous or wanting for nothing 
in the things of this world, they possess all."1 
Many, on the other hand, fabricate a sort of sanctity 
according to their own inclinations; some, inclined to 
melancholy, make sanctity consist in living in seclusion; 
others, of a busy temperament, in preaching and in mak- 
ing up quarrels; some, of an austere nature, in peniten- 
tial inflictions and macerations; others, who are nat- 
urally generous, in distributing alms; some in saying 
many vocal prayers; others in visiting sanctuaries; and 
all their sanctity consists in such or the like practices. 
External acts are the fruit of the love of Jesus Christ; 
but true love itself consists in a complete conformity to 
the will of God; and as a consequence of this, in deny- 
ing ourselves and in preferring what is most pleasing to 
God, and solely because he deserves it. 
Others wish to serve God; but it must be in that em- 
ployment, in that place, with those companions, and in 
such circumstances; or else they either neglect their 
duty, or at least do it with a bad grace: such as these 
are not free in spirit, but are slaves of self-love, and on 
that account reap little merit even from what they per 
form; moreover, they live in perpetual disquiet, since 
their attachment to self-will makes the yoke of Jesus 
1 Found. ch. 5. 
[406] Christ become heavy to them. The true lovers of Jesus 
Christ love only that which is pleasing to Jesus Christ, 
and for the sole reason that it does please him; and they 
love it when it pleases Jesus Christ, where it pleases him, 
and how it pleases him; whether he chooses to employ 
them in honorable functions, or in mean and lowly occu- 
pations; in a life of notoriety in the world, or in one 
hidden and despised. This is the real drift of what is 
meant by the pure love of Jesus Christ; hence we must 
labor to overcome the cravings of our self-love, which 
seeks to be employed in those works only that are glori- 
ous, or that are according to our own inclinations. And 
what will it profit us to be the most honored, the most 
wealthy, the greatest in this world, without the will of 
God? The Blessed Henry Suso said, "I would rather 
be the vilest insect on earth by the will of God, than a 
seraph in heaven by my own will." 
Jesus Christ said: Many shall say: Lord, we have cast out 
devils and done great wonders in Your name: Lord, have we 
not prophesied in Your name, and cast out devils in Your name, 
and done many miracles in Your name?1 But the Lord will 
answer them: I never knew you; depart from Me, you that 
work iniquity.2 Depart from me; I never acknowledged 
you for my disciples, because you preferred to follow 
your own inclinations rather than my will. And this is 
especially applicable to those priests who labor much for 
the salvation or perfection of others, while they them- 
selves continue to live on in the mire of their imperfect- 
tions. Perfection consists: First, in a true contempt of 
one's self. Secondly, in a thorough mortification of our 
own appetites. Thirdly, in a perfect conformity to the will 
1 "Domine, nonne in nomine tuo prophetavimus, et in nomine tuo 
daemonia ejecimus, et in nomine tuo virtutes multas fecimus?" Matt. 
vii. 22. 
2 "Nunquam novi vos; discedite a me, qui operamini iniquitatem. 
 Ibid. 23. 
[407] of God: whosoever is wanting in one of these virtues 
is out of the way of perfection. On this account a great ser- 
vant of God said, it was better for us in our actions to 
have the will of God rather than his glory as their sole 
end; for in doing the will of God, we at the same time 
promote his glory; whereas in proposing to ourselves 
the glory of God, we frequently deceive ourselves, and 
follow our own will under pretext of glorifying God. 
St. Francis de Sales said: "There are many who say to 
the Lord: I give myself wholly to You without reserve; 
but few indeed, in point of fact, practically embrace this 
abandonment. It consists in a certain indifference in 
accepting all kinds of events, just as they fall out accord- 
ing to the order of divine Providence, afflictions as well 
as consolations, slights and injuries as well as honor and 
glory."1
It is therefore in suffering, and in embracing with 
cheerfulness whatever cuts against the grain of our own 
inclinations, that we can discover who is a true lover 
of Jesus Christ. Thomas a Kempis says "that he is 
not deserving of the name of lover who is not ready to 
endure all things for his beloved, and to follow in all 
things the will of his beloved."2 On the contrary, Father 
Balthazar Alvarez said, that whoever quietly resigns 
himself to the divine will in troubles "travels to God 
post-haste." And the saintly Mother Teresa said: "What 
greater acquisition can we make, than to have some 
proof that we are pleasing God?" And to this I add, 
that we cannot have a more certain proof of this, than 
by peacefully embracing the crosses which God sends us. 
We please God by thanking him for his benefits on 
earth; but, says Father John of Avila, one "blessed be 
God "uttered in adversity is worth six thousand acts of 
thanksgiving in prosperity. 
1 Entret. 2. 
2 "Qui non est paratus omnia pati et ad voluntatem stare dilecti, 
non est dignus amator appellari." Imit. Chr. 1. 3, ch. 5. 
[408] And here we must observe, that we must receive with 
resignation not merely the crosses which come directly 
from God; for instance, ill-health, scanty talents, acci- 
dental reverses of fortune; but such, moreover, as come 
indirectly from God, and directly from our fellow-men; 
for instance, persecutions, thefts, injuries; for all, in 
reality, come from God. David was one day insulted by 
one of his vassals called Semei, who not only upbraided 
him with words of insult, but even threw stones at 
him. One of the courtiers would have immediately avenged 
the insult by cutting off the head of the offender; but 
David replied: Let him alone, and let him curse; for the 
Lord has bid him curse David;1 or, in other words, God 
makes use of him to chastise me for my sins, and there- 
fore he allowed him to pursue me with injuries. 
Thus St. Mary Magdalene of Pazzi said that all 
our prayers should have for their end to obtain from 
God the grace to follow his holy will in all things. Cer- 
tain souls; greedy of spiritual dainties in prayer, go in 
search only of these banquets of sweet and tender feel- 
ings; but courageous souls that seek sincerely to belong 
wholly to God, ask him only for light to understand his 
will, and for strength to put it in execution. In order to 
attain to purity of love, it is necessary to submit our will 
in all things to the will of God: "Never consider your 
selves," said St. Francis de Sales, "to have arrived at 
the purity which you ought to have, as long as your will 
is not cheerfully obedient, even in things the most re- 
pulsive, to the will of God." "Because," as St. Teresa 
remarks, "the giving up of our will to God draws him 
to unite himself to our lowliness." 2 But this can never 
be obtained, except by means of mental prayer and of 
continual petitions addressed to the divine majesty, nor 
1 "Dimitte eum ut maledicat; Dominus enim precepit ei ut male- 
diceret David." 2 Kings, xvi. 10. 
2 Way of Perfect. ch. 33. 
[409] without a cordial desire to belong entirely to Jesus 
Christ without reserve. 
most amiable Heart of my divine Savior, Heart 
enamoured of mankind, since You love us with such 
a depth of tenderness; O Heart, therefore, worthy to rule 
over and possess all our hearts, would that I could make 
all men comprehend the love You have for them, and 
the tender caresses You do lavish on those who love 
You without reserve! O Jesus my love, be pleased to 
accept the offering and the sacrifice which I this day 
make to You of my entire will! Acquaint me with 
what You would have me to do; for I am determined 
to do all by the help of Your grace. 
::::II. 
:::Obedience
Now what is the surest way to know and ascertain 
what God requires of us? There is no surer way than 
to practice obedience to our Superiors and directors. 
St. Vincent de Paul said: " The will of God is never bet- 
ter complied with than when we obey our Superiors." 
The Holy Spirit says: Much better is obedience than the 
victims of fools.1 God is more pleased with the sacrifice 
which we make to him of our own will, by submitting it 
to obedience, than with all other sacrifices which we 
can offer him; because in other things, as in alms-deeds, 
fastings, mortifications, and the like, we give of what is 
ours to God, but in giving him our will we present him 
ourselves: when we give him our goods, our mortifica- 
tions, we give him part; but when we give him our will, 
we give him everything. So that when we say to God, 
O Lord, make me know by means of obedience what 
You require of me, for I wish to comply with all, we 
have nothing more to offer him. 
1 "Melior est obedientia, quam stultorum victimae." Eccles. iv. 17. 
[410] Whoever, therefore, gives himself up to obedience, 
must needs detach himself totally from his own opinion. 
" What though each one," says St. Francis de Sales, "has 
his own opinions, virtue is not thereby violated; but 
virtue is violated by the attachment which we have to 
our own opinions."1 But alas! this attachment is the 
hardest thing to part with; and hence there are so few 
persons wholly given to God, because few render a thor- 
ough submission to obedience. There are some persons 
so fondly attached to their own opinion, that, on receiv- 
ing an obedience, although the thing enjoined suit their 
inclination, yet, from the very fact that it is commanded, 
they lose all fancy for it, all wish to discharge it; for 
they find no relish in anything but in following the 
dictates of their individual will. How different is the 
conduct of saints! their only happiness flows from the 
execution of what obedience imposes on them. The 
saintly Mother Jane Frances de Chantal once told her 
daughters that they might spend the recreation-day in 
any manner they chose. When the evening came, they 
all went to her, to beg most earnestly that she would 
never again grant them such a permission; for they had 
never spent such a wearisome day as that on which they 
had been set free from obedience. 
It is a delusion to think that any one can be possibly 
better employed than in the discharge of what obedience 
has imposed. St. Francis de Sales says: "To desert an 
occupation given by obedience in order to unite ourselves 
to God by prayer, by reading, or by recollection, would 
be to withdraw from God to unite ourselves to our own 
self-love."2 St. Teresa adds, moreover, that whoever 
performs any work, even though it be spiritual, yet 
against obedience, assuredly works by the instigation of 
the devil, and not by divine inspiration, as he perhaps 
1 Entret. 14. 
2 Spirit, ch. 19. 
[411] flatters himself; "because," says the saint, "the inspira- 
tions of God always come in company with obedience." 
To the same effect she says elsewhere; "God requires 
nothing more of a soul that is determined to love him 
than obedience."1 "A work done out of obedience," says 
Father Rodriguez, "outweighs every other that we can 
imagine." To lift up a straw from the ground out of obe- 
dience is of greater merit than a protracted prayer, or a 
discipline to blood, through our own will. This caused 
St. Mary Magdalene of Pazzi to say, that she would 
rather be engaged in some exercise from obedience than 
in prayer; "because," said she, "in obedience I am cer- 
tain of the will of God, whereas I am by no means so 
certain of it in any other exercise."2 According to all 
spiritual masters, it is better to leave off any devout ex- 
ercise through obedience, than to continue it without obe- 
dience. The Most Blessed Virgin Mary revealed once to 
St. Bridget,3 that he who relinquishes some mortification 
through obedience reaps a twofold profit; since he has 
already obtained the merit of the mortification by the 
good-will to do it, and he also gains the merit of obe- 
dience by foregoing it. One day the famous Father 
Francis Arias went to see the Venerable Father John of 
Avila, his intimate friend, and he found him pensive and 
sad; he asked him the reason, and received this answer: 
"O happy you, who live under obedience, and are sure 
of doing the will of God. As for me, who shall assure 
me whether I do a thing more pleasing to God in going 
from village to village, catechizing the poor peasants, or 
in remaining stationary in the confessional, to hear every 
one that presents himself? Whereas he that is living 
under obedience is always sure that whatever he per- 
forms by obedience is according to the will of God, or 
rather that it is what is most acceptable to God." Let 
1 Found. ch. 5. 
2 Cepar. ch. 5. 
3 Rev. 1. 4, ch. 26. 
[412] this serve as a consolation for all those who live 
under obedience. 
For obedience to be perfect, we must obey with the will 
and with the judgment. To obey with the will signifies 
to obey willingly, and not by constraint, after the fashion 
of slaves; to obey with the judgment means to conform 
our judgment to that of the Superior, without examining 
what is commanded. St. Mary Magdalene of Pazzi 
remarks on this: "Perfect obedience demands a soul 
without judgment." To the like purpose, St. Philip 
Neri said that, in order to obey with perfection, it was 
not enough to execute the thing commanded, but it must 
be done without reasoning on it; taking it for certain 
that what is commanded us is for us the most perfect 
thing we can do, although the opposite might be better 
before God.1 
This holds good not merely for religious, but likewise 
for seculars living under obedience to their spiritual di- 
rectors. Let them request their director to prescribe 
them rules for the guidance of their affairs, both spiritual 
and temporal; and so they will make sure of doing what 
is best. St. Philip Neri said: "Let those who are desir-
ous of progressing in the way of God submit themselves 
to a prudent confessor, whom they should obey as in 
God’s place. By so doing, we are certain of not having 
to render an account to God of the actions we perform."2 
He said, moreover, "that we must place faith in the 
confessor, because the Lord will not permit him to err; 
that nothing is so sure of cutting off all the snares of the 
devil as to do the will of others in the performance of 
good; and that there is nothing more dangerous than to 
wish to direct ourselves according to our private fancy." 
In like manner, St. Francis de Sales says, in speaking of 
the direction of the spiritual Father as a means of walk- 
1 Bacci, 1. I, ch. 20.
2 Ibid.
[413] ing securely in the path of perfection, "This is the 
maxim of all maxims."1 "Seek as you will," says the devout 
Avila, "you will never so surely find the will of God as 
in the way of this humble obedience, so much recom- 
mended and so practiced by all the ancient servants of 
God." The same thing is affirmed by St. Bernard, St. 
Bernardine of Siena, St. Antoninus, St. John of the 
Cross, St. Teresa, John Gerson, and all theologians and 
masters of the spiritual life; and St. John of the Cross 
said, that to call this truth in question is almost to doubt 
of the faith. The words of the saint are, "not to be sat 
isfied with what the confessor says, is arrogance, and a 
lack of faith." 
Among the maxims of St. Francis de Sales are the two 
following, most consolatory for scrupulous souls: "First, 
a truly obedient soul was never yet lost; secondly, we 
ought to be satisfied on being told by our spiritual di- 
rector that we are going on well, without seeking to be 
convinced of it ourselves." It is the teaching of many 
Doctors, as of Gerson, St. Antoninus, Cajetanus, 
Navarrus, Sanchez, Bonacina, Cordovius, Castropalao, 
and the Doctors of Salamanca, with others, that the 
scrupulous person is bound, under strict obligation, to act 
in opposition to scruples, when from such scruples there 
is reason to apprehend grievous harm happening to soul 
or body, such as the loss of health, or of intellect; 
wherefore scrupulous persons ought to have greater 
scruple at not obeying the confessor than at acting in 
opposition to their scruples. 
To sum up, therefore, all that has been said in this 
chapter, our salvation and perfection consist: 1. In de- 
nying ourselves; 2. In following the will of God; 3. In 
praying him always to give us strength to do both one 
and the other. 
1 Introd. p. I, ch. 4. 
::::Affections and Prayers
[414] What have I in heaven? and besides You what do I desire 
upon earth? You are the God of my heart, and the God that is 
my portion forever. 1 My beloved Redeemer, infinitely amiable, 
since You have come down from heaven to give Yourself wholly 
to me, what else shall I seek for on earth or in heaven besides 
You, who are the sovereign good, the only good worthy to be 
loved? Be You, then, the sole Lord of my heart, do You 
possess it entirely: may my soul love You alone, obey You 
alone, and seek to please no other than You. Let others 
enjoy the riches of this world, I wish only for You: You are 
and shall ever be my treasure in this life and in eternity 
Wherefore I give You, O my Jesus, my whole heart and all my 
will. It was at one time, alas! a rebel against You; but now 
I dedicate it wholly to You. Lord, what will You have me 
to do?2 Tell me what You require of me, and lend me Your 
assistance; for I will leave nothing undone. Dispose of me, 
and of all that concerns me, as You please; I accept of all, 
and resign myself to all. O Love deserving of infinite love, 
You have loved me so as even to die for me; I love You with 
my whole heart, I love You more than myself, and into Your 
hands I abandon my soul. On this very day I bid farewell to 
every worldly affection, I take leave of everything created, and 
I give myself without reserve to You; Through the merits of 
Your Passion receive me, and make me faithful unto death. My 
Jesus, my Jesus, from this day forward I will live only for You, 
I will love none but You, I will seek nothing else than to do 
Your blessed will. 
Aid me by Your grace, and aid me, too, by your protection, O 
Mary my hope. 
1 "Quid mihi est in coelo? et a te quid volui super terram? . . . Deus 
cordis mei, et pars mea, Deus, in aeternum." Ps. lxxii. 25. 
2 "Domine quid me vis facere?" Acts, ix. 6. 
::::CHAPTER X
:::LOVE BEARS ALL THINGS 
::::(Fortitude)
:::(Charitas omnia suffert) 
He that loves Jesus Christ bears all Things for Jesus Christ, 
and especially Illnesses, Poverty, and Contempt. 
[415] IN Chapter I. we spoke of the virtue of patience in 
general. In this we will speak of certain matters in par- 
ticular, which demand the especial practice of patience. 
Father Balthazar Alvarez 1 said that a Christian need 
not imagine himself to have made any progress until he 
has succeeded in penetrating his heart with a lasting 
sense of the sorrows, poverty, and disgraces of Jesus 
Christ so as to support with loving patience every sort 
of sorrow, privation, and contempt, for the sake of Jesus 
Christ. 
::::I.
:::Patience in Sickness 
In the first place, let us speak of bodily infirmities, 
which, when borne with patience, merit for us a beautiful 
crown. 
St. Vincent de Paul said: "Did we but know how 
precious a treasure is contained in infirmities, we should 
accept of them with joy as the greatest possible blessings." 
Hence the saint himself, though constantly afflicted with 
ailments, that often left him no rest day or night, bore 
them with so much peace and such serenity of counte- 
nance that no one could guess that anything ailed him 
at all. Oh, how edifying is it to see a sick person bear 
1 Life, ch. 3. 
[416] his illness with a peaceful countenance, as did St. 
Francis de Sales! When he was ill, he simply explained his 
complaint to the physician, obeyed him exactly by tak- 
ing the prescribed medicines, however nauseous; and 
for the rest he remained at peace, never uttering a single 
complaint in all his sufferings. What a contrast to this 
is the conduct of those who do nothing but complain 
even for the most trifling indisposition, and who would 
like to have around them all their relatives and friends 
to sympathize with them! Far different was the in- 
struction of St. Teresa to her nuns: "My sisters, learn 
to suffer something for the love of Jesus Christ, without 
letting all the world know of it."1 One Good Friday 
Jesus Christ favored the Venerable Father Louis da 
Ponte with so much bodily suffering, that no part of him 
was exempt from its particular pain: he mentioned his 
severe sufferings to a friend; but he was afterwards so 
sorry at having done so, that he made a vow never again 
to reveal to anybody whatever he might afterwards 
suffer. I say "he was favored;" for, to the saints, the 
illnesses and pains which God sends them are real 
favors. One day St. Francis of Assisi lay on his bed in 
excruciating torments; a companion said to him: "Fa- 
ther, beg God to ease your pains, and not to lay so 
heavy a hand upon you." On hearing this, the saint 
instantly leaped from his bed, and going on his knees, 
thanked God for his sufferings; then, turning to his 
companion, he said: "Listen, did I not know that you 
so spoke from simplicity, I would refuse ever to see you 
again."2 
Some one that is sick will say, it is not so much the 
infirmity itself that afflicts me, as that it disables me 
from going to church to perform my devotions, to com- 
municate, and to hear Holy Mass; I cannot go to choir 
1 Way of Perf. ch. 12. 
2 Vita, ch. 14, 
[417] to recite the divine Office with my brethren; I cannot 
celebrate Mass; I cannot pray; for my head is aching 
with pain, and is light almost to fainting. But tell me 
now, if you please, why do you wish to go to church or 
to choir? why would you communicate and say or hear 
Holy Mass? is it to please God? but it is not now the 
pleasure of God that you say the Office, that you com- 
municate, or hear Mass; but that you remain patiently on 
this bed, and support the pains of this infirmity. But 
you are displeased with my speaking thus; then you 
are not seeking to do what is pleasing to God, but what 
is pleasing to yourself. The Venerable John of Avila 
wrote as follows to a priest who so complained to him: 
"My friend, busy not yourself with what you would do 
if you were well, but be content to remain ill as long as 
God thinks fit. If you seek the will of God, what mat- 
ters it to you whether you be well or ill?"1 
You say you are unable even to pray, because your 
head is weak. Be it so: you cannot meditate; but why 
cannot you make acts of resignation to the will of God? 
If you would only make these acts, you could not make 
a better prayer, welcoming with love all the torments 
that assail you. So did St. Vincent de Paul: when at 
tacked by a serious illness, he was accustomed to keep 
himself tranquilly in the presence of God, without forcing 
his mind to dwell on any particular subject; his sole exer- 
cise was to elicit some short acts from time to time, as 
of love, of confidence, of thanksgiving, and more fre- 
quently of resignation, especially in the crisis of his suf- 
ferings. St. Francis de Sales made this remark: "Con- 
sidered in themselves, tribulations are terrifying; but 
considered in the will of God, they are lovely and de- 
lightful."2 You cannot say prayers; and what more 
exquisite prayer than to cast a look from time to time 
1 Part 2, Ep. 54. 
2 Love of God, Bk. 9, ch. 2. 
[418] on your crucified Lord, and to offer him your pains, 
uniting the little that you endure to the overwhelming 
torments that afflicted Jesus on the cross! 
There was a certain pious lady lying bedridden with 
many disorders; and on the servant putting the crucifix 
into her hand, and telling her to pray to God to deliver 
her from her miseries, she made answer: "But how can 
you desire me to seek to descend from the cross, while 
I hold in my hand a God crucified? God forbid chat I 
should do so. I will suffer for him who chose to suffer 
torments for me incomparably greater than mine."1
This was, indeed, precisely what Jesus Christ said to St. 
Teresa when she was laboring under serious illness; he 
appeared to her all covered with wounds, and then said 
to her: "Behold, my daughter, the bitterness of my suf -
ferings, and consider if yours equal mine." Hence the 
saint was accustomed to say, in the midst of her in- 
firmities: "When I remember in how many ways my 
Savior suffered, though he was innocence itself, I know 
not how it could enter my head to complain of my suf -
ferings." During a period of thirty-eight years, St. Lid- 
wine was afflicted with numberless evils fevers, gout in 
the feet and hands, and sores, all her lifetime; never the- 
less, from never losing sight of the sufferings of Jesus 
Christ, she maintained an unbroken cheerfulness and joy. 
In like manner, St. Joseph of Leonessa, a Capuchin, when 
the surgeon was about to amputate his arm, and his 
brethren would have bound him, to prevent him from 
stirring through vehemence of pain, seized hold of the 
crucifix and exclaimed: "Why do you bind me? Why do 
you bind me? behold who it is that binds me to support 
every suffering patiently for love of him;" and so he bore 
the operation without a murmur. St. Jonas the Martyr, 
after passing the entire night immersed in ice by order 
1 Life, addit. 
[419] of the tyrant, declared next morning that he had never 
spent a happier night, because he had pictured to him 
self Jesus hanging on the cross; and thus, compared 
with the torments of Jesus, his own had seemed rather 
caresses than torments. 
Oh, what abundance of merits may be accumulated 
by patiently enduring illnesses! Almighty God revealed 
to Father Balthazar Alvarez the great glory he had in 
store for a certain nun, who had borne a painful sick 
ness with resignation; and told him that she had ac- 
quired greater merit in those eight months of her illness 
than some other religious in many years. It is by the 
patient endurance of ill-health that we weave a great 
part, and perhaps the greater part, of the crown that God 
destines for us in heaven. St. Lidwine had a revelation 
to this effect. After sustaining many and most cruel 
disorders, as we mentioned above, she prayed to die a 
martyr for the love of Jesus Christ; now as she was one 
day sighing after this martyrdom, she suddenly saw a 
beautiful crown, but still incomplete, and she understood 
that it was destined for herself; whereupon the saint, 
longing to behold it completed, entreated the Lord to 
increase her sufferings. Her prayer was heard, for some 
soldiers came shortly after, and ill-treated her, not only 
with injurious words, but with blows and outrages. An 
angel then appeared to her with the crown completed, 
and informed her that those last injuries had added to it 
the gems that were wanting; and shortly afterwards she 
expired. 
Ah, yes! to the hearts that fervently love Jesus Christ, 
pains and disgraces are most delightful. And thus we 
see the holy martyrs going with gladness to encounter 
the sharp prongs and hooks of iron, the plates of glowing 
steel and axes. The martyr St. Procopius thus spoke 
to the tyrant who tortured him: “Torment me as you 
like; but know at the same time, that nothing is sweeter 
[420] to the lover of Jesus Christ than to suffer for his sake.”1
 
St. Gordius, Martyr, replied in the same way to the 
tyrant who threatened him death: "You threaten 
me with death; but I am only sorry that I cannot die 
more than once for my own beloved Jesus."2 And I ask. 
did these saints speak thus because they were insensible 
to pain or weak in intellect? "No," replies St. Bernard; 
"not insensibility, but love caused this."3 They were 
not insensible, for they felt well enough the torments in- 
flicted on them; but since they loved God, they es- 
teemed it a great privilege to suffer for God, and to lose 
all, even life itself, for the love of God. 
Above all, in time of sickness we should be ready to 
accept of death, and of that death which God pleases. 
We must die, and our life must finish in our last illness; 
nor do we know which will be our last illness. Where 
fore in every illness we must be prepared to accept that 
death which God has appointed for us. A sick person 
says: "Yes; but I have committed many sins, and have 
done no penance. I should like to live, not for the sake 
of living, but to make some satisfaction to God before 
my death." But tell me, my brother, how do you know 
that if you live longer you will do penance, and not 
rather do worse than before? At present you can well 
cherish the hope that God has pardoned you; what pen- 
ance can be more satisfactory than to accept of death 
with resignation, if God so wills it? St. Aloysius Gon- 
zaga, at the age of twenty-three, gladly embraced death 
with this reflection: "At present," he said, "I am, as I 
hope, in the grace of God. Hereafter, I know not what 
may befall me; so that I now die contentedly, if God 
calls me to the next life."4 It was the opinion of Father 
1 Ap. Sur. 8 Jul. 
2 S. Bas. hom, in Gord. M. 
3 "Neque hoc facit stupor, sed amor." In Cant. s. 61. 
4 Life, ch. 25. 
[421] John of Avila that every one, provided he be in good 
dispositions, though only moderately good, should desire 
death, to escape the danger, which always surrounds us 
in this world, of possibly sinning and losing the grace of 
God. 
Besides, owing to our natural frailty, we cannot live in 
this world without committing at least venial sins; this 
should be a motive for us to embrace death willingly, 
that we may never offend God any more. Further, if 
we truly love God, we should ardently long to go to see 
him, and love him with all our strength in Paradise, 
which no one can do perfectly in this present life; but 
unless death open us the door, we cannot enter that 
blessed region of love. This caused St. Augustine, that 
loving soul, to cry out: "Oh, let me die, Lord, that I 
may behold You!" 1 O Lord, let me die, otherwise I 
cannot behold and love You face to face. 
::::II. 
:::Patience in Poverty
In the second place, we must practice patience in the 
endurance of poverty. Our patience is certainly very 
much tried when we are in need of temporal goods. St. 
Augustine said: "He that has not God, has nothing; 
he that has God, has all."2 He who possesses God, and 
remains united to his blessed will, finds every good. 
Witness St. Francis, barefooted, clad in sackcloth, and 
deprived of all things, yet happier than all the monarchs 
of the world, by simply repeating, "My God and my 
all."3 A poor man is properly he that has not what he 
desires; but he that desires nothing, and is contented 
with his poverty, is in fact very rich. Of such St. Paul 
1 "Eia, Domine! moriar, ut te videam." Sol. an. ad D. ch. 1. 
2 Serm. 85, E. B. 
3 "Deus meus, et omnia." 
[422] says: Having nothing, yet possessing all things.1 
The true lovers of God have nothing, and yet have every-
thing; since, when temporal goods fail them, they exclaim: 
"My Jesus, You alone are sufficient for me;" and with 
this they rest satisfied. Not only did the saints main- 
tain patience in poverty, but sought to be despoiled of 
all, in order to live detached from all, and united with 
God alone. If we have not courage enough to renounce 
all worldly goods, at all events let us be contented with 
that state of life in which God has placed us; let our 
solicitude be not for earthly goods, but for those of 
Paradise, which are immeasurably greater, and last for- 
ever; and let us be fully persuaded of what St. Teresa 
says: "The less we have here, the more we shall have 
there."2 
St. Bonaventure said that temporal goods were nothing 
more than a sort of bird-lime to hinder the soul from 
flying to God. And St. John Climacus 3 said, that pov- 
erty, on the contrary, is a path which leads to God free 
of all hindrances. Our Lord himself said: Blessed are 
the poor in spirit, for theirs is the kingdom of heaven.4 In 
the other Beatitudes, the heaven of the life to come is prom- 
ised to the meek and to the clean of heart; but to the 
poor, heaven (that is, heavenly joy) is promised even in 
this life: theirs is the kingdom of heaven. Yes, for even in 
the present life the poor enjoy a foretaste of paradise. 
By the poor in spirit are meant those who are not merely 
poor in earthly goods, but who do not so much as desire 
them; who, having enough to clothe and feed them, live 
contented, according to the advice of the Apostle: But 
having food, and with which to be covered, with these we are 
1 "Nihil habentes, et omnia possidentes." 2 Cor. vi. 10. 
2 Found. ch. 14. 
3 Scala sp. gr. 17. 
4 "Beati pauperes spiritu, quoniam ipsorum est regnum coelorum." 
Matt. v. 3. 
[423] content.1 Oh, blessed poverty (exclaimed St. Laur-
ence Justinian), which possesses nothing and fears nothing; 
she is ever joyous and ever in abundance, since she 
turns every inconvenience into advantage for the soul.2 
St. Bernard said: "The avaricious man hungers after 
earthly things as a beggar, the poor man despises them 
as a lord."3 The miser is always hungry as a beggar, 
because he is never satiated with the possessions he 
desires; the poor man, on the contrary, despises them all 
as a rich lord, inasmuch as he desires nothing. 
One day Jesus Christ thus spoke to the Blessed Angela 
of Foligno: "If poverty were not of great excellence, I 
would not have chosen it for myself, nor have bequeathed 
it to my elect." And, in fact, the saints, seeing Jesus 
poor, had therefore a great affection for poverty. St. 
Paul says that the desire of growing rich is a snare of 
Satan, by which he has wrought the ruin of innumerable 
souls: They that will become rich, fall into temptation, and 
into the snare of the devil, and into many unprofitable and 
hurtful desires, which drown men into destruction and perdi- 
tion.4 Unhappy beings who, for the sake of vile creatures 
of earth, forfeit an infinite good, which is God! St. 
Basil the Martyr was quite in the right, when the Em- 
peror Licinius proposed to make him the chief among 
his priests, if he would renounce Jesus Christ; he was 
right, I say, to reply: "Tell the emperor, that were he 
to give me his whole kingdom, he would not give me as 
much as he would rob me of, by depriving me of God."5 
1 "Habentes autem alimenta et quibus tegamur, his contenti 
sumus." 1 Tim. vi. 8. 
2 De Disch. man. ch. 2. 
3 "Avarus terrena esurit ut mendicus, fidelis contemnit ut domi- 
nus." In Cant. s. 21. 
4 "Qui volunt divites fieri, incidunt ... in laqueum diaboli et 
desideria . . . nociva, quae mergunt homines in interitum et perdi- 
tionem. i Tim. vi. 9. 
5 Boll. April 26, Act. n. 11. 
[424] Let us be content then with God, and with those 
things which he gives us, rejoicing in our poverty, when 
we stand in need of something we desire, and have it not; 
for herein consists our merit. "Not poverty," says St. 
Bernard, "but the love of poverty, is reckoned a virtue."1 
Many are poor, but from not loving their poverty, they 
merit nothing; therefore St. Bernard says that the 
virtue of poverty consists not in being poor, but in the 
love of poverty, 
This love of poverty should be especially practiced by 
religious who have made the vow of poverty. "Many 
religious," says the same St. Bernard, "wish to be poor; 
but on the condition of wanting for nothing."2 "Thus," 
says St. Francis de Sales, "they wish for the honor of 
poverty, but not the inconveniences of poverty."3 To 
such persons is applicable the saying of the Blessed 
Salomea, a nun of St. Clare: "That religious shall be a 
laughing-stock to angels and to men, who pretends to be 
poor, and yet murmurs when she is in need some- 
thing." Good religious act differently; they love their 
poverty above all riches. The daughter of the Emperor 
Maximilian II., a discalced nun of St. Clare, called Sister 
Margaret of the Cross, appeared on one occasion before 
her brother, the Archduke Albert, in a patched-up habit, 
who evinced some astonishment, as if it were unbecom -
ing her noble birth; but she made him this answer: 
"My brother, I am more content with this torn garment 
than all monarchs with their purple robes." St. Mary 
Magdalene of Pazzi said: "O happy religious! who, 
detached from all by means of holy poverty, can say, 
1 "Non paupertas virtus reputatur, sed paupertatis amor." Epist. 
100. 
2 "Pauperes esse volunt, eo tamen pacto, ut nihil eis desit." In 
Adv. D. s. 4. 
3 Introd. ch. 16. 
[425] The Lord is the portion of my inheritance.1 "My 
God, You are my portion and all my good."2 St. Teresa, 
having received a large alms from a certain merchant, 
sent him word that his name was written in the Book of 
Life, and that, in token of this, he should lose all his 
possessions; and the merchant actually failed, and re- 
mained in poverty till death. St. Aloysius Gonzaga 
said that there could be no surer sign that a person is 
numbered among the elect, than to see him fearing God, 
and at the same time undergoing crosses and tribulations 
in this life. 
The bereavement of relatives and friends by death be 
longs also, in some measure, to holy poverty; and in this 
we must especially practice patience. Some people, at 
the loss of a parent or friend, can find no rest; they shut 
themselves up to weep in their chamber, and giving free 
vent to their sorrow, become insupportable to all around 
them, by their lack of patience. I would ask these per- 
sons, for whose gratification they thus lament and shed 
tears? For that of God? Certainly not; for God's will is, 
that they should be resigned to his dispensations. For 
that of the soul departed? By no means: if the soul be 
lost, she abhors both you and your tears; if she be saved, 
and already in heaven, she would have you thank God on 
her part; if still in purgatory, she craves the help of your 
prayers, and wishes you to bow with resignation to the 
divine will, and to become a saint, in order that she may 
one day enjoy your society in paradise. Of what use, 
then, is all this weeping? On one occasion, the Venerable 
Father Joseph Caracciolo, the Theatine, was surrounded 
by his relatives, who were all bitterly lamenting the 
death of his brother, whereupon he said to them: 
"Come, come! let us keep these tears for a better pur- 
pose, to weep over the death of Jesus Christ, who has 
1 "Dominus pars haereditatis meae." Ps. xv. 5. 
2 Cepar. ch. 22. 
[426] been to us a father, a brother, and spouse, and who died 
for love of us." On such occasions we must imitate Job, 
who, on hearing the news of the death of his sons, ex- 
claimed, with full resignation to the Divine will, The 
Lord gave, and the Lord has taken away God gave me 
my sons, and God has taken them away. As it has 
pleased the Lord, so is it done: blessed be the name of the 
Lord;1 it has pleased God that such things should hap- 
pen, and so it pleases me; wherefore may he be blessed 
by me forever. 
::::III. 
:::Patience under Contempt. 
In the third place, we must practice patience, and 
show our love to God, by tranquilly submitting to con- 
tempt. 
As soon as a soul delivers herself up to God, he sends 
her from himself, or through others, insults and perse- 
cution. One day an angel appeared to the Blessed 
Henry Suso and said to him, "Henry, you have hitherto 
mortified yourself in your own way; henceforth you shall 
be mortified after the pleasure of others." On the day 
following, as he was looking from a window on the street, 
he saw a dog shaking and tearing a rag which it held 
in its mouth; at the same moment a voice said to him, 
"So have you to be torn in the mouths of men." Immed-
iately the Blessed Henry descended into the street and 
secured the rag, putting it by to encourage him in his 
coming trials.2 
Insults and injuries were the delicacies the saints 
earnestly longed and sought for. St. Philip Neri, dur- 
ing the space of thirty years, had to put up with much 
1 "Dominus dedit, Dominus abstulit: sicut Domino placuit, 
ita factum est; sit nomen Domini benedictum." Job, i. 21. 
2 Life, ch. 22. 
[427] ill-treatment in the house of St. Jerome at Rome; but 
on this very account he refused to leave it, and resisted 
all the invitations of his sons to come and live with them 
in the new Oratory, founded by himself, till he received 
an express command from the Pope to do so. So St. 
John of the Cross was prescribed change of air for an 
illness which eventually carried him to the grave; now, 
he could have selected a more commodious convent, of 
which the Prior was particularly attached to him; but 
he chose instead a poor convent, whose Prior was his 
enemy, and who, in fact, for a long time, and almost 
up to his dying day, spoke ill of him, and abused him 
in many ways, and even prohibited the other monks 
from visiting him. Here we see how the saints even 
sought to be despised. St. Teresa wrote this admir- 
able maxim: "Whoever aspires to perfection must be- 
ware of ever saying: They had no reason to treat me so. 
If you will not bear any cross but one which is founded 
on reason, then perfection is not for you." While St. 
Peter Martyr was complaining in prison of being con- 
fined unjustly, he received that celebrated answer from 
the Crucifix: our Lord said to him, "And what evil have 
I done, that I suffer and die on this cross for men?" Oh, 
what consolation do the saints derive in all their tribu- 
lations from the disgraces which Jesus Christ endured! 
St. Eleazar, on being asked by his wife how he contrived 
to bear with so much patience the many injuries which 
he had to sustain, and that even from his own servants, 
replied: "I turn my looks on the outraged Jesus, and 
I discover immediately that my insults are a mere 
nothing in comparison with what he suffered for my 
sake; and thus God gives me strength to support all 
patiently." 
Therefore insults, poverty, torments, and all tribulations, 
serve only to estrange further from God the soul that 
does not love him; whereas, when they befall a soul in 
[428] love with God, they become an instrument of 
closer union and more ardent love of God: Many waters 
cannot quench love.1 However great and grievous 
troubles may be, so far from extinguishing the flames of 
charity, they only serve to enkindle them the more in a 
soul that loves nothing else but God. 
But wherefore does Almighty God load us with so 
many crosses, and take pleasure in seeing us afflicted, 
reviled, persecuted, and ill-treated by the world? Is he, 
by chance, a tyrant, whose cruel disposition makes him 
rejoice in our suffering? No: God is by no means a 
tyrant, nor cruel; he is all compassion and love towards 
us; suffice it to say, that he has died for us. He indeed 
does rejoice at our suffering, but for our good; inasmuch 
as, by suffering here, we are released hereafter from the 
debt of torments justly due from us to his divine justice; 
he rejoices in them, because they detach us from the 
sensual pleasures of this world: when a mother would 
wean her child, she puts gall on the breast, in order to 
create a disgust in the child; he rejoices in them, because 
we give him, by our patience and resignation in bear- 
ing them, a token of our love; in short, he rejoices in 
them, because they contribute to our increase of glory in 
heaven. Such are the reasons for which the Almighty, 
in his compassion and love towards us, is pleased at our 
suffering. 
Let us now draw this chapter to a conclusion. That 
we may be able to practice patience to advantage in all 
our tribulations, we must be fully persuaded that every 
trial comes from the hands of God, either directly, or in 
directly through men; we must therefore render God 
thanks whenever we are beset with sorrows, and accept, 
with gladness of heart, of every event, prosperous or ad- 
verse, that proceeds from him, knowing that all happens 
1 "Aquae multae non potuerunt exstinguere charitatem." Cant. viii. 7. 
[429] by his disposition for our welfare: To them that love God ,
all things work together unto good.1 In addition to this, it is 
well in our tribulations to glance a moment at that hell 
which we have formerly deserved: for assuredly all the 
pains of this life are incomparably smaller than the aw- 
ful pains of hell. But above all, prayer, by which we 
gain the divine assistance, is the great means to suffer 
patiently all affliction, scorn, and contradictions; and is 
that which will furnish us with the strength which we 
have not of ourselves. The saints were persuaded of 
this; they recommended themselves to God, and so over 
came every kind of torments and persecutions. 
::::Affections and Prayers 
O Lord, I am fully persuaded that without suffering, and suf- 
fering with patience, I cannot win the crown of Paradise. David 
said: From Him is my patience.2 And I say the same; my 
patience in suffering must come from You. I make many pur- 
poses to accept in peace of all tribulations; but no sooner are 
they at hand than I grow sad and alarmed; and if I suffer, I 
suffer without merit and without love, because I know not how 
to suffer them so as to please You. O my Jesus, through the 
merits of Your patience in bearing so many afflictions for love of 
me, grant me the grace to bear crosses for the love of You! I 
love You with my whole heart, O my dear Redeemer! I love 
You, my sovereign good! I love You, my own love, worthy of 
infinite love. I am grieved at any displeasure I have ever caused 
You, more than for any evil whatever. I promise You to re- 
ceive with patience all the trials You may send me; but I 
look to You for help to be faithful to my promise, and especi- 
ally to be enabled to bear in peace the throes of my last agony 
and death. 
Mary, my Queen, vouchsafe to obtain for me a true resig- 
nation in all the anguish and trials that await me in life and 
death. 
1 "Diligentibus Deum omnia cooperantur in bonum." Rom.viii. 28. 
2 "Ab ipso patientia mea." Ps. Ixii. 6. 
::::CHAPTER XI. 
:::LOVE BELIEVES ALL THINGS
::::(Faith) 
:::(Charitas omnia credit)
 
He that loves Jesus Christ believes all His Words. 
[430] WHOEVER loves a person, believes all that proceeds 
from the lips of that person; consequently, the more a 
soul loves Jesus Christ, the more lively and unshaken is 
her faith. When the good thief beheld our Redeemer, 
though he had done no ill, suffering death upon the 
cross with such patience, he began at once to love him; 
under the influence of this love, and of the divine light 
which then broke upon his soul, he believed that this 
was truly the Son of God, and begged not to be for 
gotten by him when he should have passed into his 
kingdom. 
Faith is the foundation of love; but faith afterwards 
receives its perfection from love. His faith is most 
perfect whose love of God is most perfect. Charity 
produces in man not merely the faith of the understand 
ing, but the faith of the will also: those who believe only 
with the understanding, but not with the will, as is the 
case with sinners who are perfectly convinced of the 
truths of the faith, but do not choose to live according 
to the divine commandments, such as these have a very 
weak faith; for had they a more lively belief that the 
grace of God is a priceless treasure, and that sin, because 
it. robs us of this grace, is the worst of evils, they would 
assuredly change their lives. If, then, they prefer the 
miserable creatures of this earth to God, it is because 
they either do not believe, or because their faith is very 
weak. On the contrary, he who believes not only with 
[431] the understanding, but also with the will, so that he 
not only believes, but has the will to believe in God, the re- 
vealer of truth, from the love he has for him, and rejoices 
in so believing, such a one has a perfect faith, and con- 
sequently seeks to make his life conformable to the truths 
that he believes. 
Weakness of faith, however, in those who live in sin, 
does not spring from the obscurity of faith; for though 
God, in order to make our faith more meritorious, has 
veiled the objects of faith in darkness and secrecy, he 
has at the same time given us so clear and convincing 
evidence of their truth, that not to believe them would 
argue not merely a lack of sense, but sheer madness and 
impiety. The weakness of the faith of many persons is to 
be traced to their wickedness of living. He who, rather 
than forego the enjoyment of forbidden pleasures, scorns 
the divine friendship, would wish there were no law to 
forbid, and no chastisement to punish, his sin; on this ac- 
count he strives to blind himself to the eternal truths of 
death, judgment, and hell, and of divine justice; and be- 
cause such subjects strike too much terror into his heart, 
and are too apt to mix bitterness in his cup of pleasure, he 
sets his brain to work to discover proofs, which have at 
least the look of plausibility; and by which he allows 
himself to be flattered into the persuasion that there is 
no soul, no God, no hell, in order that he may live 
and die like the brute beasts, without laws and without 
reason. 
And this laxity of morals is the source from which have 
issued, and still issue daily, so many books and systems 
of Materialists, Indifferentists, Utopians, Deists, and 
Naturalists; some among them deny the divine exist- 
ence, and some the divine Providence, saying that God, 
after having created men, takes no further notice of 
them, and is heedless whether they love or hate him 
whether they be saved or lost; others, again, deny the 
[432] goodness of God, and maintain that he has created 
numberless souls for hell, becoming himself their tempter 
to sin, that so they may damn themselves, and go into 
everlasting fire, to curse him there forever. 
Oh, ingratitude and wickedness of men! God has 
created them in his mercy, to make them eternally 
happy in heaven; he has poured on them so many lights, 
benefits, and graces, to bring them to eternal life; for the 
same end he has redeemed them at the price of so many 
sorrows and sufferings; and yet they strive to deny all, 
that they may give free rein to their vicious inclinations! 
But no: let them strive as they will, the unhappy beings 
cannot wrest themselves from remorse of conscience, 
and the dread of the divine vengeance. On this subject 
I have latterly published a work, entitled The Truth of 
Faith, in which I have clearly shown the inconsistency 
of all these systems of modern unbelievers. Oh, if they 
would but once- forsake sin, and apply themselves 
earnestly to the love of Jesus Christ, they would then 
most certainly cast away all doubts about things of 
faith, and firmly believe all the truths that God has re- 
vealed! 
The true lover of Jesus Christ keeps the eternal truths 
constantly in view, and orders all his actions according 
to them. Oh, how thoroughly does he who loves Jesus 
Christ understand the force of that saying of the Wise 
Man, Vanity of vanities, and all is vanity.1 that all earthly 
greatness is mere smoke, dirt, and delusion; that the 
soul's only welfare and happiness consists in loving its 
Creator, and in doing his blessed will; that we are, in 
reality, no more than what we are before God; that it is 
of no use to gain the whole world, if the soul be lost; 
that all the goods in the world can never satisfy the hu- 
man heart, but only God himself; and, therefore, that we 
must leave all in order to gain all. 
1 "Vanitas vanitatum, et omnia vanitas." Eccles. i. 2. 
[433] Charity believes all things.1 There are other 
Christians, though not so perverse as the class we have men- 
tioned, who would preferably believe in nothing, that they 
may give full scope to their unruly passions, and live on un- 
disturbed by the stings of remorse, there are others, I 
say, who believe, indeed, but their faith is languid; they 
believe the most holy mysteries of religion, the truths of 
Revelation contained in the Gospel, the Trinity, the Re- 
demption, the holy Sacraments, and the rest; still they 
do not believe all. Jesus Christ has said: Blessed are 
the poor; blessed are the sorrowful; blessed are the mortified; 
blessed are those whom men persecute, calumniate and curse. 
Blessed are the poor; blessed are they that hunger; blessed 
are they that suffer persecution; blessed are you when men 
shall revile you, and shall say all manner of evil against you.2 
This is the teaching of Jesus Christ in the Gospel. How, 
then, can it be said, that those believe in the Gospel 
who say: "Blessed are those who have money; blessed 
are those who suffer nothing; blessed are those who can 
take their amusements; pitiable is the man that suffers 
persecution and ill-treatment from others"? We must 
certainly say of such as these, that either they do not 
believe the Gospel, or that they believe only a part of 
it. He who believes it all esteems it his highest for 
tune, and a mark of the divine favor in this world, to be 
poor, to be sick, to be mortified, to be despised and ill- 
treated by men. Such is the belief, and such the lan- 
guage, of one who believes all that is said in the Gospel, 
and has a real love for Jesus Christ. 
::::Affections and Prayers
My beloved Redeemer, O life of my soul, I firmly believe that 
You are the only good worthy of being loved. I believe that 
1 "Charitas omnia credit." 
2 "Beati pauperes. Beati qui lugent. Beati qui esuriunt. 
Beati qui persecutionem patiuntur. Beati estis cum maledixerint 
vobis, . . . et dixerint omne malum ad versus vos." Matt. v. 3-11. 
[434] You are the greatest lover of my soul, since through love 
alone You died, overwhelmed with sorrows for love of me. I 
believe there is no greater blessing in this world, or in the next, 
than to love You, and to do Your adorable will. All this I be -
lieve most firmly; so that I renounce all things, that I may 
belong wholly to You, and that I may possess You alone. 
Help me, through the merits of Your sacred Passion, and make 
me such as You would have me to be. I believe in You, O 
infallible truth! I trust in You, O infinite mercy! I love 
You, O infinite goodness! O infinite love, I give myself wholly 
to You, who have wholly given Yourself to me in Your Passion, 
and in the holy Sacrament of the Altar. 
And I recommend myself to You, O Mary, refuge of sinners, 
and Mother of God! 
::::CHAPTER XII
:::LOVE HOPES ALL THINGS
::::(Hope)
:::(Charitas omnia sperat) 
He that loves Jesus Christ hopes for all Things from Him. 
HOPE increases love, and love increases hope. 
Hope in the divine goodness undoubtedly gives an in- 
crease to our love of Jesus Christ. St. Thomas says that 
in the very moment when we hope to receive some benefit 
from a person, we begin also to love him,1 On this ac- 
count, the Lord forbids us to put our trust in creatures: 
Put not your trust in princes.2 Further, he pronounces a 
curse on those who do so: Cursed be the man that trusts 
in man.3 God does not wish us to trust in creatures, 
1 "Ex hoc enim quod per aliquem speramus nobis posse provenire 
bona, movemur in ipsum sicut in bonum nostrum, et sic incipimus 
ipsum amare." S. Theol. 1-2, q. 40, a. 7. 
2 "Nolite confidere in principibus." Ps. cxlv. 2. 
3 "Maledictus homo qui confidit in homine." Jer. xvii. 5. 
[435] because he does not wish us to fix our love upon them. 
Hence St. Vincent de Paul said: "Let us beware of re- 
posing too much confidence in men; for when God be- 
holds us thus leaning on them for support, he himself 
withdraws from us." On the other hand, the more we 
trust in God, the more we shall advance in his holy 
love: I have run the way of Your commandments, when You 
did enlarge my heart.1 Oh, how rapidly does that soul 
advance in perfection that has her heart dilated with 
confidence in God! She flies rather than runs; for by 
making God the foundation of all her hope, she flings 
aside her own weakness, and borrows the strength of 
God himself, which is communicated to all who place 
their confidence in him: They that hope in the Lord shall 
renew their strength, they shall take wings as eagles, they 
shall run and not be weary, they shall walk and not faint.2 
The eagle is the bird that soars nearest the sun; in like man- 
ner, the soul that has God for her trust becomes detached 
from the earth, and more and more united to God by 
love. 
Now as hope increases the love of God, so does love 
help to increase hope; for love makes us the adopted 
sons of God. In the natural order we are the work of 
his hands; but in the supernatural order we are made 
sons of God, and partakers of the divine nature, through 
the merits of Jesus Christ; as the Apostle St. Peter 
writes: That by these you may be made partakers of the 
Divine nature.3 And if love, makes us the sons of God, it 
consequently makes us heirs of heaven, according to 
1 "Viam mandatorum tuorum cucurri, cum dilatasti cor meum." 
Ps. cxviii. 32. 
2 "Qui autem sperant in Domino, mutabunt fortitudinem, assument 
pennas sicut aquilae, current et non laborabunt, ambulabunt et non 
deficient." Is. xl. 31. 
3 "Ut per haec efficiamini divinae naturae consortes." 2 Pet. i. 4. 
[436] St. Paul: And if sons, heirs also.1 Now a son claims 
the right of abiding under the paternal roof; an heir is en- 
titled to the property; and thus love increases the hope 
of Paradise: so that the souls that love God cry out 
incessantly, "Thy kingdom come, Thy kingdom come!"2 
Moreover, God loves those who love him: I love them 
that love Me.3 He showers down his graces on those that 
seek him by love: The Lord is good to the soul that seeks 
Him.4 Consequently, the soul that loves God most has 
the greatest hope in his goodness. This confidence pro- 
duces that imperturbable tranquility in the saints which 
makes them always joyful and full of peace, even amid 
the severest trials; for their love of Jesus Christ, and 
their persuasion of his liberality towards those who love 
him, leads them to trust solely in him; and thus they 
find a lasting repose. The sacred spouse abounded with 
delights, because she loved none but her Spouse, and 
leaned entirely on him for support; she was full of con- 
tentment, since she well knew how generous her beloved 
is towards all that love him; so that of her it is written: 
Who is this that comes up from the desert, flowing with de- 
lights, leaning upon her Beloved?5 These words of the Wise 
Man are most true: All good things come to me together with 
her.6 With love, all blessings are introduced into the 
soul. 
The primary object of Christian hope is God, whom 
the soul enjoys in the kingdom of heaven. But we must 
not suppose that the hope of enjoying God in Paradise 
is any obstacle to love; since the hope of Paradise is 
1 "Si autem filii, et haeredes." Rom. viii. 17. 
2 "Adveniat, adveniat regnum tuum." 
3 "Ego diligentes me diligo." Prov. viii. 17. 
4 "Bonus est Dominus. . . . animae quaerenti illum." Lam. iii. 25. 
5 "Quae est ista quae ascendet de deserto, deliciis affluens, innixa 
super Dilectum suum?" Cant. viii. 5. 
6 "Venerunt autem mihi omnia bona pariter cum illa." Wisd. vii. 11. 
[437] inseparably connected with love, which there receives 
its full and complete perfection. Charity is that infinite 
treasure, spoken of by the Wise Man, which makes us 
the friends of God: An infinite treasure to men, which they 
that use become the friends of God.1 The angelic Doctor 
St. Thomas says that friendship is founded on the mu- 
tual communication of goods; for as friendship is nothing 
more than a mutual love between friends, it follows that 
there must be a reciprocal interchange of the good which 
each possesses.2 Hence the saint says: "If there be no 
communication, there is no friendship." On this account 
Jesus Christ says to his disciples: I have called you 
friends, because all things whatsoever I have heard of My 
Father I have made known to you.3 Since he had made them 
his friends, he had communicated all his secrets to them. 
St. Francis de Sales says: "If, by a supposition of 
what is impossible, there could be an infinite good (that 
is a God) to whom we belonged in no way whatever, 
and with whom we could have no union or communica- 
tion, we should certainly esteem him more than our 
selves; so that we might feel great desire of being able 
to love him; but we should not actually love him, be 
cause love is built upon union; for love is a friendship, 
and the foundation of friendship is to have things in 
common; and its end is union."4 Thus St. Thomas 
teaches us that love does not exclude the desire of the 
reward prepared for us in heaven by Almighty God; on 
the contrary, it makes us look to it as the chief object of 
our love, for such is God, who constitutes the bliss of 
1 "Infinitus enim thesaurus est hominibus, quo qui usi sunt, par- 
ticipes facti sunt amicitiae Dei." Wisd. vii. 14. 
2 "Amicitia super amorem addit mutuam redamationem cum 
quadam communicatione mutua." S. Theol. 1-2, q. 65, a. 5. 
3 "Vos autem dixi Amicos, quia omnia, quaecumque audivi a 
Patre meo, nota feci vobis." John, xv. 15. 
4 Love of God, Bk. 10, ch. 10. 
[438] paradise; for friendship implies, that friends rejoice 
with one another.1 
The Spouse in the Canticles refers to this reciprocal 
interchange of goods, when she says: My Beloved to me 
and I to Him.2 In heaven the soul belongs wholly to 
God. and God belongs wholly to the soul, according to 
the measure of her capacity and of her merits. But 
from the persuasion which the soul has of her own noth- 
ingness in comparison with the infinite attractions of 
Almighty God, and aware consequently that the claims 
of God on her love are beyond measure greater than her 
own can be on the love of God, she is therefore more 
anxious to procure the divine pleasure than her own en- 
joyment; so that she is more gratified by the pleasure 
which she affords Almighty God by giving herself en- 
tirely to him, than by God's giving himself entirely to 
her; but at the same time she is delighted when God 
thus gives himself to her, inasmuch as she is thereby 
animated to give herself up to God with a greater inten- 
sity, of love. She indeed rejoices at the glory which 
God imparts to her, but for the sole purpose of referring 
it back to God himself, and of thus doing her utmost 
to increase the divine glory. At the sight of God in 
heaven the soul cannot help loving him with all her 
strength; on the other hand, God cannot hate any one 
that loves him: but if (supposing what is impossible) 
God could hate a soul that loves him, and if a beatified 
soul could exist without loving God, she would much 
rather endure all the pains of hell, on condition of being 
allowed to love God as much as he should hate her, 
than to live without loving God. even though she could 
1 "Amicorum est quod quaerant invicem perfrui; sed nihil aliud est 
merces nostra, quam perfrui Deo videndo ipsum; ergo charitas, non 
solum non excludit, sed etiam facit habere oculum ad mercedem." 
In 3 Sent. d. 29, q. i, a. 4. 
2 "Dilectus meus mihi, et ego illi." Cant. ii. 16. 
[439] enjoy all the other delights of Paradise. So it is; for 
that conviction which the soul has of God's boundless 
claims upon her love gives her a greater desire to love 
God than to be loved by him. 
Charity hopes all things.1 St. Thomas, with the Master 
of the Sentences, defines Christian hope to be a "sure 
expectation of eternal happiness."2 It certainty arises 
from the infallible promise of God to give eternal life to 
his faithful servants. Now love, by taking away sin, 
at the same time takes away all obstacles to our ob- 
taining the happiness of the blessed; hence the greater 
our love, the greater also and firmer is our hope . 
hope, on the other hand, can in no way interfere with 
the purity of love, because, according to the observa- 
tion of St. Dionysius the Areopagite, love tends natu- 
rally to union with the object beloved; or, as St. Augus- 
tine asserts in stronger terms, love itself is like a chain 
of gold that links together the hearts of the lover and 
the loved. "Love is as it were a kind of bond uniting 
two together." 3 And as this union can never be effected 
at a distance, the person that loves always longs for the 
presence of the object of his love. The sacred spouse 
languished in the absence of her beloved, and entreated 
her companions to acquaint him with her sorrow, that 
he might come and console her with his presence: "I ad- 
jure you, O daughters of Jerusalem, if you find my Beloved, 
that you tell Him that I languish with love."4 A soul that 
loves Jesus Christ exceedingly cannot but desire and 
hope, as long as she remains on earth, to go without de- 
lay and be united to her beloved Lord in heaven. 
1 "Charitas omnia sperat." 
2 "Spes est certa exspectatio beatitudinis." In 3 Sent. d. 26. 
3 "Amor est quaedam vitta duo aliqua copulans." De Trin. 1. 8, ch. 10. 
4 "Adjuro vos, filiae Jerusalem, si inveneritis Dilectum meum, ut 
nuntietis ei quia amore langueo." Cant. v. 8. 
[440] Thus we see that the desire to go and see God in 
heaven, not so much for the delight which we shall ex- 
perience in loving God, as for the pleasure which we 
shall afford God by loving him, is pure and perfect love. 
Nor is the joy of the blessed in heaven any hindrance 
to the purity of their love; such joy is inseparable from 
their love; but they take far more satisfaction in their 
love of God than in the joy that it affords them. Some 
one will perhaps say: But the desire of a reward is 
rather a love of concupiscence than a love of friendship. 
We must therefore make a distinction between temporal 
rewards promised by men and the eternal rewards of 
paradise promised by God to those who love him: the 
rewards given by man are distinct from their own per- 
sons and independent of them, since they do not bestow 
themselves, but only their goods, when they would re- 
munerate others; on the contrary, the principal reward 
which God gives to the blessed is the gift of himself: 
I am your reward exceeding great.1 Hence to desire heaven 
is the same thing as to desire God, who is our last end. 
I wish here to propose a doubt, which may rise in the 
mind of one who loves God, and strives to conform him 
self in all things to his blessed will. If it should be ever 
revealed to such a one that he would be eternally lost, 
would he be obliged to bow to it with resignation, in 
order to practice conformity with the will of God? St. 
Thomas says no; and further, that he would sin by con- 
senting to it, because he would be consenting to live in 
a state that involves sin, and is contrary to the last end 
for which God created him; for God did not create 
souls to hate him in hell, but to love him in heaven: so 
that he does not wish the death even of the sinner, but 
that all should be converted and saved. The holy Doc- 
tor says that God wishes no one to be damned except 
1 "Ego . . . merces tua magna nimis." Gen. xv. i. 
[441] through sin; and therefore, a person, by consenting 
to his damnation, would not be acting in conformity with 
the will of God, but with the will of sin.1 But suppose 
that God, foreseeing the sin of a person, should have 
decreed his damnation, and that this decree should be 
revealed to him, would he be bound to consent to it? 
In the same passage the saint says, By no means; be 
cause such a revelation must not be taken as an irrevo- 
cable decree,- but made merely by way of communication, 
as a threat of what would follow if he persists in sin. 
But let every one banish such baneful thoughts from 
his mind, as only calculated to cool his confidence and 
love. Let us love Jesus Christ as much as possible here 
below; let us always be sighing to go hence and to be- 
hold him in paradise, that we may there love him per- 
fectly; let us make it the grand object of all our hopes, 
to go there to love him with all our strength. We are 
commanded even in this life to love God with our whole 
strength: You shall love the Lord your God with your whole 
heart, with your whole soul, and with all your strength;2 
but the angelical Doctor 3 says that man cannot perfectly 
fulfill this precept upon earth; only Jesus Christ, who 
was both God and man, and the most holy Mary, who 
was full of grace and free from original sin, perfectly 
fulfilled it. But we miserable children of Adam, infected 
as we are with sin, can not love God without some im- 
perfection; and it is in heaven alone, when we shall see 
God face to face, that we shall love him, even more, that 
we shall be necessitated to love him with all our strength. 
Behold, then, the scope of all our desires and aspira- 
tions, of all our thoughts and ardent hopes; to go and 
1 "Unde, velle suam damnationem absolute, non esset conformare 
suam voluntatem divinae, sed voluntati peccati." De Ver. q. 23, a. 8. 
2 "Diliges Dominum Deum tuum ex toto corde tuo, et ex tola ani- 
ma tua, et ex omnibus viribus tuis," Luke, x. 27. 
3 In 3 Sent. d. 27. 
[442] enjoy God in heaven, in order to love him with all 
our strength, and to rejoice in the enjoyment of God. The 
blessed certainly rejoice in their own felicity in that 
kingdom of delights; but the chief source of their hap- 
piness, and that which absorbs all the rest, is to know 
that their beloved Lord possesses an infinite happiness; 
for they love God incomparably more than themselves. 
Each one of the blessed has such a love for him, that he 
would willingly forfeit all happiness, and undergo the 
most cruel torments, rather than that God should lose 
(if it were possible for him to lose) one, even the least 
particle of his happiness. Hence the sight of God’s in- 
finite happiness, and the knowledge that it can never 
suffer diminution for all eternity, constitutes his para -
dise. This is the meaning of what our Lord says to 
every soul on whom he bestows the possession of eternal 
glory: Enter into the joy of your Lord.1 It is not the joy 
that enters into the blessed soul, but the soul that en- 
ters into the joy of God, since the joy of God is the ob- 
ject of the joy of the blessed. Thus the good of God 
will be the good of the blessed; the riches of God will 
be their riches, and the happiness of God will be their 
happiness. 
On the instant that a soul enters heaven, and sees by 
the light of glory the infinite beauty of God face to face, 
she is at once seized and all consumed with love. The 
happy soul is then as it were lost and immersed in that 
boundless ocean of the goodness of God. Then it is 
that she quite forgets herself, and inebriated with divine 
love, thinks only of loving her God: They shall be ine- 
briated with the plenty of Your House.2 As an intoxicated 
person no longer thinks of himself, so a soul in bliss can 
only think of loving and affording delight to her beloved 
Lord; she desires to possess him entirely, and she does 
1 "Intra in gaudium Domini tui." Matt. xxv. 21. 
2 "Inebriabuntur ab ubertate domus tuae." Ps. xxxv. 9. 
[443] in fact possess him, without fear of losing him any 
more; she desires to give herself wholly to him, at every mo- 
ment, and she does indeed possess him for every moment 
she offers herself to God without reserve, and God re- 
ceives her in his loving embraces, and so holds her, and 
shall hold her in the same fond embraces for all eternity. 
In this manner the soul is wholly united to God in 
heaven, and loves him with all her strength; her love is 
most perfect and complete, and though necessarily finite, 
since a creature is not capable of infinite love, it never- 
theless renders her perfectly happy and contented, so 
that she desires nothing more. On the other hand, Al 
mighty God communicates himself, and unites himself 
wholly to the soul, filling her with himself proportion- 
ately to her merits; and this union is not merely by 
means only of his gifts, lights, and loving attractions, as 
is the case during the present life, but by his own very 
essence. As fire penetrates iron, and seems to change it 
into itself, so does God penetrate the soul and fill her 
with himself; and though she never loses her own being, 
yet she becomes so penetrated and absorbed by that 
immense ocean of the divine substance, that she remains, 
as it were, annihilated, and as if she ceased to exist. 
The Apostle prayed for this happy lot for his disciples 
when he said: That you may be filled unto all the fullness 
of God.1 
And this is the last end, which the goodness of God 
has appointed for us in the life to come. Hence the soul 
can never enjoy perfect repose on earth; because it is 
only in heaven that she can obtain perfect union with 
God. It is true that the lovers of Jesus Christ find peace 
in the practice of perfect conformity with the will of 
God; but they cannot in this life find complete repose; 
1 "Ut impleamini in omnem plenitudinem Dei." Eph. ii. 19. 
[444] this is only obtained when our last end is obtained; that 
is, when we see God face to face, and are consumed with 
his divine love; and as long as the soul does not reach 
this end, she is ill at ease, and groans and sighs, saying: 
Behold, in peace is my bitterness most bitter.1 Yes, O my 
God, I live in peace in this valley of tears, because such 
is Your will; but I cannot help feeling unspeakable bit- 
terness at finding myself at a distance from You, and 
not yet perfectly united with You, who are my center, 
my all, and the fullness of my repose! 
For this reason the saints, though they were all in 
flamed with the love of God, did nothing but sigh after 
paradise. David cried out: Woe is me, that my sojourn- 
ing is prolonged!2 I shall be satisfied when your glory shall 
appear.3 St. Paul said of himself: Having a desire to be 
with Christ.4 St. Francis of Assisi said: 
"Such are the joys that lure my sight, 
All pains grow sweet, all labors light."5 
These were all so many acts of perfect love. The 
angelic Doctor teaches us, that the highest degree of 
love that a soul can reach upon earth, is to desire in- 
tensely to go and be united with God, and to enjoy him 
in heaven.6 But, as we have already seen, this enjoy- 
ment of God in heaven does not consist so much in the 
fruition of the delights there lavished on her by Al- 
mighty God, as in the pleasure she takes in the happi- 
ness of God himself, whom she loves incomparably more 
than herself. 
1 "Ecce in pace amaritudo mea amarissima." Is. xxxviii. 17. 
2 "Heu mihi, quia incolatus meus prolongatus est." Ps. cxix. 5. 
3 "Satiabor cum apparuerit gloria tua." Ps. xvi. 15. 
4 "Desiderium habens dissolvi, et esse cum Christo." Phil. i. 23. 
5 “Tanto `e il bene ch’ io aspetto Ch’ ogni pena m’e diletto.” Apophth. 57. 
6 "Tertium autem studium est ut homo ad hoc principaliter intendat, 
ut Deo inhaereat et eo fruatur; et hoc pertinet ad perfectos, qui cupi- 
unt dissolvi, et esse cum Christo." S. Theol. 2-2, q. 24, a. 9. 
[445] The holy souls in purgatory feel no pain more acutely 
than that of their yearning to possess God, from whom 
they remain still at a distance. And this sort of pain 
will afflict those especially who in their lifetime had but 
little desire of paradise. Cardinal Bellarmine 1 also says, 
that there is a certain place in purgatory called, prison 
of honor,2 where certain souls are not tormented with 
any pain of sense, but merely with the pain of privation 
of the sight of God; examples of this are related by St. 
Gregory, Venerable Bede, St. Vincent Ferrer, and St. 
Bridget; and this punishment is not for the commission 
of sin, but for coldness in desiring heaven. Many souls 
aspire to perfection; but for the rest, they are too in 
different whether they go to enjoy the sight of God, or 
continue on earth. But eternal life is an inestimable 
good, that has been purchased by the death of Jesus 
Christ; and God punishes such souls as have been remiss 
during life in their desires to obtain it. 
::::Affections and Prayers 
O God, my Creator and my Redeemer, You have created me 
for heaven; You have redeemed me from hell to bring me into 
heaven; and I have so many times, in Your very face, renounced 
my claim to heaven by my sins, and have remained contented 
in seeing myself doomed to hell! But blessed forever be Your 
infinite mercy, which, I would eagerly hope, has pardoned me, 
and many a time rescued me from perdition. Ah, my Jesus, would 
that I had never offended You! would that I had always loved 
You! I am glad that at least I have still time to do so. I love 
You! O love of my soul, I love You with my whole heart; I 
love You more than myself! I see plainly that You wish 
to save me, that I may be able to love You for all eternity in 
that kingdom of love. I thank You, and beseech You to help 
me for the remainder of my life, in which I wish to love You 
most ardently, that I may ardently love You in eternity. Ah, 
my Jesus, when will the day arrive that shall free me from all 
1 De Purg. I. 2, ch. 7. 
2 "Carcer honoratus." 
[446] danger of losing You, that, shall consume me with love, by 
unveiling before my eyes Your infinite beauty, so that I shall be 
under the necessity of loving You? Oh, sweet necessity! oh, 
happy and dear and most desired necessity, which shall relieve 
me from all fear of evermore displeasing You, and shall oblige 
me to love You with all my strength! My conscience alarms 
me, and says: "How can You presume to enter heaven?" 
But, my dearest Redeemer, Your merits are all my hope. 
O Mary, Queen of Heaven, your intercession is all-powerful 
with God , in you I put my trust! 
::::CHAPTER XIII 
:::LOVE ENDURES ALL THINGS
::::(Perseverance)
:::(Charitas omnia sustinet) 
He that loves Jesus Christ with a Strong Love 
does not cease to love Him in the midst of all 
Sorts of Temptations and Desolations. 
IT is not the pains of poverty, of sickness, of dishonor 
and persecution, which in this life most afflict the souls 
that love God, but temptations and desolations of spirit. 
While a soul is in the enjoyment of the loving pres- 
ence of God, she is so far from grieving at all the afflic- 
tions and disgraces and outrages of men, that she is 
rather comforted by them, as they afford her an oppor- 
tunity of showing God a token of her love; they serve, 
in short, as fuel to enkindle her love more and more. 
But to find herself solicited by temptations to forfeit the 
divine grace, or in the hour of desolation to apprehend 
having already lost it, oh, these are torments too cruel 
to bear for one who loves Jesus Christ with all her heart! 
However, the same love supplies her with strength to 
endure all patiently, and to pursue the way of perfection, 
on which she has entered. And, oh, what progress do 
[447] those souls make by means of these trials, which God 
is pleased to send them in order to prove their love! 
::::I.
:::Temptations 
Temptations are the most grievous trials that can 
happen to a soul that loves Jesus Christ; she accepts 
with resignation of every other evil, as calculated only 
to bind her in closer union with God; but temptations 
to commit sin would drive her, as we said above, to a 
separation from Jesus Christ; and on this account they 
are more intolerable to her than all other afflictions. 
Why God permits Temptations. 
We must know, however, that although no temptation 
to evil can ever come from God, but only from the devil 
or our own corrupt inclinations: for God is not a tempter 
of evils, and he tempts no man;1 nevertheless, God does 
at times permit his most cherished souls to be the most 
grievously tempted. 
In the first place, in order that from temptations the 
soul may better learn her own weakness, and the need 
she has of the divine assistance not to fall. While a 
soul is favored with heavenly consolations, she feels as 
if she were able to vanquish every assault of the enemy, 
and to achieve every undertaking for the glory of God. 
But when she is strongly tempted, and is almost reeling 
on the edge of the precipice, and just ready to fall, then 
she becomes better acquainted with her own misery and 
with her inability to resist, if God did not come to her 
rescue. So it fared with St. Paul, who tells us that God 
had suffered him to be troubled with a temptation to 
sensual pleasure, in order to keep him humble after the 
revelations with which God had favored him: And lest the 
1 "Deus enim intentator malorum est, ipse autem neminem 
tentat." James, i. 13. 
[448] greatness of the revelations should exalt me, there was 
given me a sting of my flesh, an angel of Satan to buffet me.1 
Besides, God permits temptations with a view to de- 
tach us more thoroughly from this life; and to kindle in 
us the desire to go and behold him in heaven. Hence 
pious souls, finding themselves attacked day and night 
by so many enemies, come at length to feel a loathing 
for life, and exclaim: Woe is me, that my sojourning is pro- 
longed!2 And they sigh for the moment when they can 
say: The snare is broken and we are delivered.3 The soul 
would willingly wing her flight to God; but as long as 
she lives upon this earth she is bound by a snare which 
detains her here below, where she is continually assailed 
with temptations; this snare is only broken by death: so 
that the souls that love God sigh for death, which will 
deliver them from all danger of losing him. 
Almighty God, moreover, allows us to be tempted, to 
make us richer in merits; as it was said to Tobias: And 
because you were acceptable to God, it was necessary that 
temptations should prove you.4 Thus a soul need not imagine 
herself out of God's favor because she is tempted, but 
should make it rather a motive of hope that God loves 
her. It is a delusion of the devil to lead some pusillani- 
mous persons to suppose that temptations are sins that 
contaminate the soul. It is not bad thoughts that make 
us lose God, but the consenting to them; let the sugges- 
tions of the devil be ever so violent, let those filthy im- 
aginations which overload our minds be ever so lively, 
they cannot cast the least stain on our souls, provided 
only we yield no consent to them; on the contrary, they 
1 "Et ne magnitude revelationum extollat me, datus est mihi stimu- 
lus carnis meae, angelus Satanae, qui me colaphizet." 2 Cor. xii. 7. 
2 "Heu mihi, quia incolatus meus prolongatus est." Ps. cxix. 5. 
3 "Laqueus contritus est, et nos liberati sumus." Ps. cxxiii. 7. 
4 "Et quia acceptus eras Deo, necesse fuit, ut tentatio probaret te." 
Tob. xii. 13. 
[449] make the soul purer, stronger, and dearer to Almighty 
God. St. Bernard says that every time we overcome a 
temptation we win a fresh crown in heaven: "As often 
as we conquer, so often are we crowned."1 An angel 
once appeared to a Cistercian monk, and put a crown 
into his hands, with orders that he should carry it to one 
of his fellow-religious, as a reward for the temptation 
that he had lately overcome. 
Nor must we be disturbed if evil thoughts do not 
immediately disappear from our minds, but continue ob- 
stinately to persecute us; it is enough if we detest them, 
and do our best to banish them. God is faithful, says 
the Apostle; he will not allow us to be tempted above 
our strength: God is faithful, who will not allow you to be 
tempted above that which you are able; but will make also with 
temptation provision, that you may be able to bear it.2 Thus 
a person, so far from losing anything by temptations, derives 
great profit from them. On this account God frequently 
allows the souls dearest to him to undergo the severest 
temptations, that they may turn them into a source of 
greater merit on earth, and of greater glory in heaven. 
Stagnant water soon grows putrid; a soul left at ease, 
without any struggle or temptation, stands in great 
danger of perishing from some self-conceit of her own 
merit; she perhaps imagines herself to have already at- 
tained to perfection, and therefore has little fear; and 
consequently takes little pains to recommend herself to 
God and to secure her salvation; but when, on the con-
trary, she is agitated by temptations, and sees herself in 
danger of rushing headlong into sin, then she has recourse 
to God; she goes to the divine Mother; she renews her 
resolution rather to die than to sin; she humbles herself, 
1 "Quoties restiteris, toties coronaberis." In Quadr. s. 5. 
2 "Fidelis autem Deus est, qui non patietur vos tentari supra id 
quod potestis, sed faciet etiam cum tentatione proventum." 
1 Cor. x. 13. 
[450] and casts herself into the arms of the divine mercy: in 
this manner, as experience shows us, the soul acquires 
fresh strength and closer union with God. 
This must not, however, lead us to seek after tempta- 
tions; on the contrary, we must pray to God to deliver 
us from temptations, and from those more especially by 
which God foresees we should be overcome; and this is 
precisely the object of that petition of the Our Father: 
Lead us not into temptation;1 but when, by God's permis- 
sion, we are beset with temptations, we must then, with- 
out either being alarmed or discouraged by those foul 
thoughts, rely wholly on Jesus Christ, and beseech him 
to help us; and he, on his part, will not fail to give us 
the strength to resist. St. Augustine says: "Throw 
yourself on him, and fear not; he will not withdraw to 
let you fall."2 
Remedies against Temptations. 
Let us come now to the means which we have to em- 
ploy in order to vanquish temptations. Spiritual mas- 
ters prescribe a variety of means; but the most necessary, 
and the safest (of which only I will here speak), is to 
have immediate recourse to God with all humility and 
confidence, saying: Incline unto my aid, O God; O Lord, 
make haste to help me!3 This short prayer will enable us 
to overcome the assaults of all the devils of hell; for 
God is infinitely more powerful than all of them. Al- 
mighty God knows well that of ourselves we are unable 
to resist the temptations of the infernal powers; and on 
this account the most learned Cardinal Gotti remarks, 
"that whenever we are assailed, and in danger of being 
1 "Et ne nos inducas in tentationem." Matt. vi. 13. 
2 "Projice te in eum, noli metuere; non se subtrahet, ut cadas." 
Conf. Bk. 8, ch. 11. 
3 "Deus, in adjutorium meum intende; Domine, ad adjuvandum 
me festina." Ps. lxix. 2. 
[451] overcome, God is obliged to give us strength enough 
to resist as often as we call upon him for it."1 
And how can we doubt of receiving help from Jesus 
Christ, after all the promises that he has made us in the 
Holy Scriptures? Come to Me, all you that labor and are 
heavy laden, and I will refresh you.2 Come to me, you who 
are wearied in fighting against temptations, and I will 
restore your strength. Call upon Me in the day of trouble: 
I will deliver you, and you shall honor Me.3 When you 
see yourself troubled by your enemies, call upon me, 
and I will bring you out of the danger, and you shall 
praise me. Then shall you call, and the Lord shall hear: 
you shall cry, and He shall say, Here I am.4 Then shall 
you call upon the Lord for help, and he will hear you: 
you shall cry out, Quick, O Lord, help me! and he will 
say to you, Behold, here I am; I am present to help you. 
Who has called upon Him, and He despised him?5 And 
who, says the prophet, has ever called upon God, and 
God has despised him without giving him help? David 
felt sure of never falling a prey to his enemies, while he 
could have recourse to prayer; he says: Praising, I will 
call upon the Lord: and I shall be saved from my enemies.6 
For he well knew that God is close to all who invoke his aid: 
The Lord is near unto all them that call upon Him.7 And St. 
1 "Respondeo, . . . cum tentamur, nobis ad Deum confugientibus, 
per gratiam a Deo paratam et oblatam, vires adfuturas, qua possimus 
resistere et actu resistamus." De Div. Grat. q. 2, d. 5, par. 3. 
2 "Venite ad me omnes, qui, laboratis et onerati estis, et ego re- 
ficiam vos." Matt. xi. 28. 
3 "Et invoca me in die tribulationis; eruam te, et honorificabis me." 
Ps. xlix. 15. 
4 "Tune invocabis, et Dominus exaudiet; clamabis, et dicet: Ecce 
adsum." Is. lviii. 9. 
5 "Quis invocavit eum, et despexit illum? Sirach ii. 12. 
6 "Laudans invocabo Dominum, et ab inimicis meis salvus ero." 
Ps. xvii. 4. 
7 "Prope est Dominus omnibus invocantibus eum." Ps. cxliv. 18. 
[452] Paul adds, that the Lord is by no means sparing, but 
lavish of graces towards all that pray to him: Rich unto 
all that call upon Him.1 
Oh, would to God that all men would have recourse 
to him whenever they are tempted to offend him; they 
would then certainly never commit sin! They unhappily 
fall, because, led away by the cravings of their vicious 
appetites, they prefer to lose God, the sovereign good, 
than to forego their wretched short-lived pleasures. Ex- 
perience gives us manifest proofs that whoever calls on 
God in temptation does not fall; and whoever fails to 
call on him as surely falls: and this is especially true of 
temptations to impurity. Solomon himself said that he 
knew very well he could not be chaste, unless God gave 
him the grace to be so; and he therefore invoked him by 
prayer in the moment of temptation: And as I knew that I 
could not otherwise be continent, except God gave it, . . . I 
went to the Lord and besought Him.2 In temptations against 
purity (and the same holds good with regard to those 
against faith), we must take it as a rule never to strive 
to combat the temptation hand to hand; but we must 
endeavor immediately to get rid of it indirectly by mak- 
ing a good act of the love of God or of sorrow for our 
sins, or else by applying ourselves to some indifferent 
occupation calculated to distract us. At the very instant 
that we discover a thought of evil tendency, we must 
disown it immediately, and (so to speak) close the door 
in its face, and deny it all entrance into the mind, with 
out tarrying in the least to examine its object or errand. 
We must cast away these foul suggestions as quickly as 
we would shake off a hot spark from the fire. 
If the impure temptation has already forced its way 
1 "Dives in omnibus qui invocant illum." Rom. x. 12. 
2 "Et ut scivi quoniam aliter non possem esse continens, nisi 
Deus det, . . . adii Dominum, et deprecatus sum illum." Wisd. 
viii. 21. 
[453] into the mind, and plainly pictures its object to the 
imagination, so as to stir the passions, then, according to 
the advice of St. Jerome, we must burst forth into these 
words: "O Lord, You are my helper."1 As soon, says 
the saint, as we feel the sting of concupiscence, we must 
have recourse to God, and say: "O Lord, do You assist 
me;" we must invoke the most holy names of Jesus and 
Mary, which possess a wonderful efficacy in the suppres- 
sion of temptations of this nature. St. Francis de Sales 
says that no sooner do children espy a wolf than they 
instantly seek refuge in the arms of their father and 
mother; and there they remain out of all danger. Our 
conduct must be the same: we must flee without delay 
for help to Jesus and Mary, by earnestly calling upon 
them. I repeat that we must instantly have recourse to 
them, without giving a moment's audience to the temp- 
tation, or disputing with it. It is related in the fourth 
paragraph of the Book of Sentences of the Fathers,2 that 
one day St. Pacomius heard the devil boasting that he had 
frequently got the better of a certain monk on account 
of his lending ear to him, and not turning instantly to 
call upon God. He heard another devil, on the contrary, 
utter this complaint: As for me, I can do nothing with 
my monk, because he never fails to have recourse to God, 
and always defeats me. 
Should the temptation, however, obstinately persist in 
attacking us, let us beware of becoming troubled or 
angry at it; for this might put it in the power of our 
enemy to overcome us. We must, on such occasions, 
make an act of humble resignation to the will of God, 
who thinks fit to allow us to be tormented by these 
abominable temptations; and we must say: O Lord, I 
deserve to be molested with these filthy suggestions, in 
1 "Statim ut libido titillaverit sensum, erumpamus in vocem: Dom- 
inus auxiliator meus!" Epist. ad Eust. 
2 Vitae Patr. 1. 3, n. 35. 
[454] punishment of my past sins; but You must help to 
free me. And as long as the temptation lasts, let us never 
cease calling on Jesus and Mary. It is also very profit 
able, in the like importunity of temptations, to renew our 
firm resolve to God of suffering every torment, and a 
thousand deaths, rather than offend him; and at the same 
time we must invoke his divine assistance. And even 
should the temptation be of such violence as to put us in 
imminent risk of consenting to it, we must then redouble 
our prayers, hasten into the presence of the Blessed 
Sacrament, cast ourselves at the feet of the crucifix, or of 
some image of our Blessed Lady, and there pray with in 
creased fervor, and cry out for help with groans and tears. 
God is certainly ready to hear all who pray to him; and 
it is from him alone, and not from our own exertions, 
that we must look for strength to resist; but sometimes 
Almighty God wills these struggles of us, and then he 
makes up for our weakness, and grants us the victory. 
It is an excellent practice also, in the moment of tempta-
tion, to make the sign of the cross on the forehead and
breast. It is also of great service to discover the tempta- 
tion to our spiritual director. St. Philip Neri used to 
say, that a temptation disclosed is half overcome. 
Here it will be well to remark, what is unanimously 
admitted by all theologians, even of the rigorist school, 
that persons who have during a considerable period of 
time been leading a virtuous life, and live habitually in 
the fear of God, whenever they are in doubt, and are not 
certain whether they have given consent to a grievous 
sin, ought to be perfectly assured that they have not 
lost the divine grace; for it is morally impossible that 
the will, confirmed in its good purposes for a consider 
able lapse of time, should on a sudden undergo so total 
a change as at once to consent to a mortal sin without 
clearly knowing it; the reason of it is, that mortal sin is 
so horrible a monster that it cannot possible enter a soul 
[455] by which it has long been held in abhorrence, without 
her being fully aware of it. We have proved this at 
length in our Moral Theology.1 St. Teresa said: No one 
is lost without knowing it; and no one is deceived with 
out the will to be deceived.2
Wherefore, with regard to certain souls of delicate con- 
science, and solidly rooted in virtue, but at the same 
time timid and molested with temptations (especially if 
they be against faith or chastity), the director will find it 
sometimes expedient to forbid them to discover them or 
make any mention of them; because, if they have to 
mention them they are led to consider how such thoughts 
got entrance into their minds, and whether they paused 
to dispute with them, or took any complacency in them, 
or gave any consent to them; and so, by this too great 
reflection, those evil imaginations make a still deeper 
impression on their minds, and disturb them the more, 
Whenever the confessor is morally certain that the peni- 
tent has not consented to these suggestions, the best way 
is to forbid him to speak any more about them. And I 
find that St. Jane Frances de Chantal acted precisely in 
this manner. She relates of herself, that she was for 
several years assailed by the most violent storms of 
temptation, but had never spoken of them in confession, 
since she was not conscious of having ever yielded to 
them; and in this she had only followed faithfully the 
rule received from her director. She says, "I never had a 
full conviction of having consented."3 These words give 
us to understand that the temptations did produce in her 
some agitation from scruples; but in spite of these, she 
resumed her tranquility on the strength of the obedience 
imposed by her confessor, not to confess similar doubts. 
With this exception, it will be generally found an ad- 
1 Lib. 6, n. 476. 
2 Life, addit. 
3 Mem. de la M. de Chaugy, p. 3, ch. 27. 
[456] mirable means of quelling the violence of temptations 
to lay them open to our director, as we have said above. 
But I repeat, the most efficacious and the most neces- 
sary of all remedies against temptations, is that remedy 
of all remedies, namely, to pray to God for help, and to 
continue praying as long as the temptation continues. 
Almighty God will frequently have decreed success, not 
to the first prayer, but to the second, third, or fourth. In 
short, we must be thoroughly persuaded that all our wel- 
fare depends on prayer: our amendment of life depends 
on prayer; our victory over temptations depends on 
prayer; on prayer depends our obtaining divine love, 
together with perfection, perseverance, and eternal sal- 
vation. 
There may be some who, after the perusal of my 
spiritual works, will accuse me of tediousness in so often 
recommending the importance and necessity of having 
continual recourse to God by prayer. But I seem to 
myself to have said not too much, but far too little. I 
know that day and night we are all assailed with tempta- 
tions from the infernal powers, and that Satan lets slip 
no occasion of causing us to fall. I know that, without 
the divine help, we have not strength to repel the assaults 
of the devils; and that therefore the Apostle exhorts us 
to put on the armor of God: Put you on the armor of God, 
that you may be able to stand against the deceits of the devil. 
For our wrestling is not against flesh and blood; but against 
principalities and powers, against the rulers of the world of 
this darkness? And what is this armor with which St. 
Paul warns us to clothe ourselves in order to conquer our 
enemies? Behold of what it consists: By all prayer and 
supplication, praying at all times in the spirit, and in the same 
1 "Induite vos armaturam Dei, ut possitis stare adversus insidias 
diaboli; quoniam non est nobis colluctatio adversus carnem et san- 
guinem, sed adversus principes et potestates, adversus mundi rectores 
tenebrarum harum." Eph. vi. 11, 12. 
[457] watching with all instance.1 This armor is constant 
and fervent prayer to God, that he may help us to gain 
the victory. I know, moreover, that in every page of the 
Holy Scriptures, both in the Old and the New Testa- 
ment, we are repeatedly admonished to pray: Call upon 
Me, and I will deliver you.2 Cry to Me, and I will hear you.3 
We ought always to pray, and not to faint.4 Ask, and you 
shall receive.5 Watch and pray.6 Pray without ceasing.7 
So that I think, far from having spoken too much on prayer, 
I have not said enough. 
I would urge it on all preachers, to recommend nothing 
so much to their audience as prayer; on confessors, to 
insist on nothing so earnestly with their penitents as 
prayer; on spiritual writers, to treat on no subject more 
copiously than on prayer. But it is a source of grief to 
my heart, and it seems to me a chastisement of our sins, 
that so many preachers, confessors, and authors speak so 
little of prayer. There is no doubt that sermons, medi- 
tations, Communions, and mortifications are great helps 
in the spiritual life; but if we fail to call upon God by 
prayer in the moment of temptation, we shall fall, in 
spite of all the sermons, meditations, Communions, pen- 
ances, and virtuous resolutions. If, then, we really wish 
to be saved, let us always pray, and commend ourselves 
to Jesus Christ, and most of all when we are tempted; 
and let us not only pray for the grace of holy persever- 
ance, but at the same time for the grace to pray always. 
Let us, likewise, take care to recommend ourselves to the 
divine Mother, who, as St. Bernard says, is the dispenser 
1 "Per omnem orationem et obsecrationem orantes omni tempore 
in spiritu, et in ipso vigilantes in omni instantia." Eph. vi. 18. 
2 "Invoca me . . . eruam te." Ps. xlix. 15. 
3 "Clama ad me, et exaudiam te." Jer. xxxiii. 3. 
4 "Oportet semper orare et non deficere." Luke, xviii. 1. 
5 "Petite, et dabitur vobis." Matt. vii. 7. 
6 "Vigilate et orate." Matt. xxvi. 41. 
7 "Sine intermissione orate." 1 Thess. v. 17. 
[458] of graces: "Let us seek for graces, and let us seek them 
through Mary."1 For the same saint assures us that it 
is the will of God, that not a single grace should be dealt 
to us except through the hands of Mary: "God has 
willed us to receive nothing that has not passed through 
the hands of Mary."2 
::::Affections and Prayers 
O Jesus, My Redeemer, I trust in Your blood, that You have 
forgiven me all my offences against You; and I fondly hope to 
come one day to bless You for it eternally in heaven: The 
mercies of the Lord I will sing forever.3 I plainly see now 
that I have over and over again fallen in times past, from the 
not entreating You for holy perseverance. I earnestly beg 
You at this present moment to grant me perseverance: "Never 
permit me to beseparated from You."4 And I resolve to make 
this prayer to You always; but especially when I am tempted 
to offend You. I indeed make this resolution and promise; 
but what will it profit me thus to resolve and promise, if You 
do not give me the grace to run and cast myself at Your feet? 
By the merits, then, of Your sacred Passion, oh, grant me this 
grace, in all my necessities to have recourse to You. 
Mary, my Queen, and my Mother, I beseech you, by your 
tender love for Jesus Christ, to procure me the grace of always 
fleeing for help, as long as I live, to your blessed Son and to 
you. 
::::II. 
:::Desolations 
St. Francis de Sales says: "It is a mistake to estimate 
devotions by the consolations which we feel. True 
devotion in the way of God consists in having a deter- 
mined will to execute all that is pleasing to God."5 Al- 
1 "Quaeramus gratiam, et per Mariam quaeramus." 
2 "Nihil nos Deus voluit habere, quod per Mariae manus non tran- 
siret." In Vig. Nat. s. 3. 
3 "Misericordias Domini in aeternum cantabo." Ps. lxxxviii. 2. 
4 "Ne permittas me separari a te." 
5 Introd. ch. 13. 
[459] mighty God will often make use of aridities in order 
to draw closer to him his most cherished souls. Attach- 
ment to our own disordered inclinations is the greatest 
obstacle to true union with God; and when, therefore, 
God intends to draw a soul to his perfect love, he endeav- 
ors to detach her from all affection to created goods. 
Thus his first care is to deprive her of temporal goods, 
of worldly pleasures, of property, honors, friends, rela- 
tives, and bodily health; by the like means of losses, 
troubles, neglects, bereavements, and infirmities, he ex- 
tirpates by degrees all earthly attachment, in order that 
the affections may beset on him alone. 
With a view to produce a fondness for spiritual things, 
God regales the soul at first with great consolations, with 
an abundance of tears and tenderness; she is thus easily 
weaned from the gratifications of sense, and seeks further 
to mortify herself with works of penance, fasts, hair- 
shirts, and disciplines; at this stage the director must 
keep a check on her, and not allow her to practice mor- 
tifications at least not all those for which she asks per- 
mission because, under the spur of this sensible devo- 
tions, a soul might easily ruin her health by indiscretion. 
It is a subtle artifice of the devil, when he beholds a per- 
son giving himself up to God, and receiving the conso- 
lations and caresses which God generally gives to begin 
ners, to do his utmost to plunge him into the performance 
of immoderate penances, so as utterly to destroy his 
health; so that afterwards, by reason of bodily weakness, 
he not only gives up the mortifications, but prayer, Com- 
munion, and all exercises of devotion, and eventually 
sinks back into his old way of living. On this account, 
the director should be very sparing in allowing mortifi- 
cations to those who are only just entering upon the 
spiritual life, and who desire to practice bodily mortifi- 
cations; let him exhort them to practice rather interior 
mortification, by bearing patiently with insults and 
[460] contradictions, by obedience to Superiors, by bridling 
the curiosity to see, to hear, and the like; and let him 
tell them, that when they have acquired the good habit 
of practicing these interior mortifications, they will then 
be sufficiently perfect to proceed to the external ones. For 
the rest, it is a serious error to say, as some say, that exter- 
nal mortifications are of little or no use. Without doubt, 
interior mortification is most requisite for perfection; but 
it does not follow from this that external mortifications 
are unnecessary. St. Vincent de Paul declared that the 
person who does not practice external mortifications will 
be neither mortified interiorly nor exteriorly. And St. 
John of the Cross declared that the director who despised 
external mortifications was unworthy of confidence, even 
though he should work miracles. 
But to come back to our point. The soul then, in the 
commencement of her conversion to God, tastes the 
sweetness of those sensible consolations with which God 
seeks to allure her, and by them to wean her from 
earthly pleasures; she breaks off her attachment to 
creatures, and becomes attached to God. Still, her at- 
tachment is imperfect, inasmuch as it is fostered more 
by that sensibility of spiritual consolations than by the 
real wish to do what is pleasing to God; and she de- 
ceives herself by believing that the greater the pleasure 
she feels in her devotions, the more she loves Almighty 
God. The consequence of this is, that if this food of 
spiritual consolations is stopped, by her being taken 
from her ordinary exercises of devotion, and employed 
in other works of obedience, love, or duties of her 
state, she is disturbed, and takes it greatly to heart: 
and this is a universal defect in our miserable human 
nature, to seek our own satisfaction in all that we do. Or 
again, when she no longer finds this sweet relish of devo- 
tion in her exercises, she either forsakes them, or lessens 
them; and continuing to lessen them from day to day, 
[461] she at length omits them entirely. And this misfortune 
befalls many souls who, when called by Almighty God to 
love him, enter upon the way of perfection, and as long 
as spiritual sweetness lasts, make a certain progress; 
but alas! when this is no longer tasted, they leave off 
all, and resume their former ways. But it is of the high- 
est importance to be fully persuaded that the love of 
God and perfection do not consist in feelings of tender 
ness and consolation, but in overcoming self-love, and 
in following the divine will. St. Francis de Sales says: 
"God is as worthy of our love when he afflicts us as 
when he consoles us." 
Amid these consolations, it requires no remarkable 
degree of virtue to forego sensual delights, and to en- 
dure insults and contradictions. The soul in the midst 
of these sweetnesses can endure all things; but this en- 
durance comes far more frequently from those sensible 
consolations than from the strength of true love of God. 
On this account the Lord, with a view to give her a solid 
foundation in virtue, retires from her, and deprives her 
of that sensible devotion, that he may rid her of all at- 
tachment to self-love, which was fed by such consola- 
tions. And hence it happens, that whereas formerly she 
felt a joy in making acts of offering, of confidence, and 
of love, now that the vein of consolations is dried up, 
she makes these acts with coldness and painful effort; 
and finds a weariness in the most pious exercises, in her 
prayers, spiritual readings, and Communions; she even 
finds in them nothing but darkness and fears, and all 
seems lost to her. She prays and prays again, and is 
overwhelmed with sadness, because God seems to have 
abandoned her. 
Let us come now to the practice of what we are to do 
on our part in the like circumstances. When Almighty 
God in his mercy deigns to console us with his loving 
visitations, and to let us feel the presence of his grace, 
[462] it is not good to reject the divine consolations, as 
some false mystics advise: let us thankfully receive them; 
but let us beware of settling down on them, and seeking 
delight in those feelings of spiritual tenderness. St. 
John of the Cross calls this a "spiritual gluttony," which 
is faulty and displeasing to God. Let us strive in such 
moments to banish from our mind the sensible enjoy- 
ment of these sweetnesses: and let us be especially on 
our guard against supposing that these favors are a 
token of our standing better with God than others; for 
such a thought of vanity would oblige God to withdraw 
himself from us altogether, and to leave us in our miser- 
ries. We must certainly at such times return most fer- 
vent thanks to God, because such spiritual consolations 
are signal gifts of the divine bounty to our souls, far 
greater than all the riches and honors of this world; 
but let us not seek then to regale ourselves on these sen- 
sible sweetnesses, but let us rather humble ourselves by 
the remembrance of the sins of our past life. For the 
rest, we must consider this loving treatment as the pure 
result of the goodness of God; and that perhaps it is 
sent as the forerunner of some great tribulation soon to 
befall us, in order that we may be strengthened by these 
consolations to endure all with patience and resignation. 
We should therefore take the occasion of offering our- 
selves to suffer every pain, internal or external, that may 
happen to us, every illness, every persecution, every 
spiritual desolation, saying: O my Lord, I am here be- 
fore You; do with me, and with all that belongs to me, 
whatever You will; grant me the grace to love You 
and perfectly to accomplish Your holy will, and I ask no 
more! 
When a soul is morally certain of being in the grace 
of God, although she may be deprived of worldly pleas- 
ures, as well as of those which come from God, she 
nevertheless rests satisfied with her state, conscious, as 
[463] she is, of loving God, and of being loved by him. But 
God, who wishes to see. her purified and divested of all 
sensible satisfaction, in order to unite her entirely to 
himself by means of pure love, what does he do? He 
puts her in the crucible of desolation, which is more 
painful to bear than the most severe trials, whether in- 
ternal or external; she is left in a state of uncertainty if 
she be in the grace of God or not, and in the dense dark- 
ness that shrouds her, there seems no prospect of her 
evermore finding God. Almighty God, moreover, will 
sometimes permit her to be assailed by violent sensual 
temptations, accompanied by irregular movements of 
the inferior part, or perhaps by thoughts of unbelief, of 
despair, and even of hatred of God, when she imagines 
herself cast off by him, and that he no longer hears her 
prayers. And as, on the one hand, the suggestions of 
the devil are vehement, and the motions of concupis- 
cence are excited, and, on the other, the soul finds her 
self in this great darkness, she can no longer sufficiently 
distinguish whether she properly resists or yields to the 
temptations, though her will resolutely refuses all con- 
sent. Her fears of having lost God are thus very much 
increased; and from her fancied infidelity in struggling 
against the temptations, she thinks herself deservedly 
abandoned by God. The saddest of all calamities seems 
to have befallen her, to be able no longer to love God, 
and to be hated by him. St. Teresa passed through all 
these trials, and declares that during them solitude had 
no charms for her, but, on the contrary, filled her with 
horror; while prayer was changed for her into a per- 
fect hell. 
When a soul that loves God finds herself in this state, 
she must not lose courage; and neither must he who di- 
rects her become alarmed. Those sensual movements, 
those temptations against faith, those feelings of dis- 
trust, and those attacks which urge her to hate Almighty 
[464] God, are fears, are tortures of the soul, are efforts 
of the enemy; but they are not voluntary, and therefore they 
are not sins. The sincere lover of Jesus Christ resists 
valiantly on such occasions, and withholds all consent 
to such suggestions; but because of the darkness which 
envelops her, she knows not how to distinguish, her 
soul is thrown into confusion, and the privation of the 
presence of divine grace makes her fearful and sad. But 
it can be soon discovered that in these souls, thus tried 
by God, all is dread and apprehension, but not truth: 
only ask them, even in their state of desolation, whether 
they would willingly commit one single deliberate venial 
sin; they will answer, that they are ready to suffer not 
one, but a thousand deaths, rather than be guilty of such 
displeasure to Almighty God. 
It is necessary, therefore, to make this distinction, that 
it is one thing to perform an act of virtue, such as to 
repel a temptation, to trust in God, to love God, and to 
will what he wills; and it is another thing to have the 
consciousness of really making these good acts. This 
consciousness of doing good contributes to our pleasure; 
but the profit consists in the first point, that is, in ac- 
tually doing good. With the first God is satisfied, 
and deprives the soul of the latter that is, of the con- 
sciousness of doing good, in order thus to remove from 
her all self-satisfaction, which adds nothing to the merit 
of the action; for our Lord seeks more our real advan- 
tage than our own satisfaction. St. John of the Cross 
wrote the following words of comfort to a desolate soul: 
"You were never in a better state than at present; for 
you were never so deeply humbled, and so cut off from 
all attachment to this world, and at the same time you 
were never so thoroughly impressed with the conviction 
of your own wickedness. Neither were you ever so di- 
vested and purified of all self-seeking as now."1 Let us, 
1 Letter 8. 
[465] then, not believe that when we feel a greater tenderness 
of devotion we are more beloved by God; for perfection 
does not consist in that, but in the mortification of our 
own will, and in its union with the will of God. 
Wherefore, in this state of desolation the soul must not 
heed the devil, when he suggests that God has aban- 
doned her; nor must she leave off prayer. This is the 
object at which the devil is aiming, in order afterwards 
to drag her down some precipice. St. Teresa writes: 
"The Lord proves his true lovers by dryness and temp- 
tations. What though the dryness should be of life 
long duration, let the soul never relax in prayer; the 
time will arrive when all will be abundantly repaid."1 
In such a state of suffering, a person should humble him- 
self by the reflection that his offences against God are 
undeserving of any milder treatment: he should humble 
himself, and be fully resigned to the divine will, saying: 
O my Lord, behold me at Your feet; if it be Your will 
that I should remain thus desolate and afflicted for my 
whole life, and even for all eternity, only grant me Your 
grace and the gift of Your love, and do with me whatever 
You will. 
It will be useless then, and perhaps a source of greater 
disquiet, to wish to assure yourself that you are in the 
grace of God, and that what you experience is only a 
trial, and not abandonment on the part of God. At such 
times it is not the will of God that you should have this 
assurance; and he so wills it for your greater advantage, 
in order that you may humble yourself the more, and 
increase your prayers and acts of confidence in his 
mercy. You desire to see, and God wills that you 
should not see. For the rest, St. Francis de Sales says: 
"The resolution not to consent to any sin, however 
small, is a sure sign that we are in God's grace."2 But 
1 Life, ch. 11. 
2 Spirit, ch. 4. 
[466] a soul in profound desolation cannot even clearly 
discern this resolution; nevertheless, in such a state she 
must not aim at feeling what she wills; it is enough to 
will with the point of the will. In this manner she 
should entirely abandon herself into the arms of the di- 
vine goodness. Oh, how do such acts of confidence and 
resignation ravish the heart of God, when made in the 
midst of the darkness of desolation! Ah, let us simply 
trust in a God, who (as St. Teresa says) loves us far bet- 
ter than we love ourselves. 
Let these souls, then, so dear to God, and who are reso- 
lutely determined to belong entirely to him, take com- 
fort, although at the same time they see themselves 
deprived of every consolation. Their desolation is a 
sign of their being very acceptable to God, and that he 
has for them a place prepared in his heavenly kingdom, 
which overflows with consolations as full as they are 
lasting. And let them hold for certain, that the more 
they are afflicted in the present life, so much the more 
they shall be consoled in eternity: According to the multi- 
tude of my sorrows in my heart, Your comforts have given 
joy to my soul.1 
::::Example 
For the encouragement of souls in desolation, I will 
here mention what is related in the life of St. Jane 
Frances de Chantal. 
For the space of forty years she was tormented by the 
most fearful interior trials, by temptations, by fears of 
being in enmity with God, and of being even quite for- 
saken by him. Her afflictions were so excruciating and 
unremitting, that she declared her sole ray of comfort 
came from the thought of death. Moreover she said: 
"I am so furiously assaulted, that I know not where to 
1 "Secundum multitudinem dolorum meorum in corde meo, con- 
solationes tunc laetificaverunt animam meam." Ps. xciii. 19. 
[467] hide my poor soul. I seem at times on the point of 
losing all patience, and of giving up all as utterly lost." 
"The tyrant of temptation is so relentless," she says, 
"that any hour of the day I would gladly barter it with 
the loss of my life; and sometimes it happens that I can 
neither eat nor sleep."1
During the last eight or nine years of her life, her 
temptations became still more violent. Mother de Chatel 
said that her saintly Mother de Chantal suffered a con-
tinual interior martyrdom night and day, at prayer, at 
work, and even during sleep; so that she felt the deepest 
compassion for her. The saint endured assaults against 
every virtue (except chastity), and had likewise to con- 
tend with doubts, darkness, and disgust. Sometimes 
God would withdraw all lights from her, and seem in- 
dignant with her, and just on the point of expelling her 
from him; so that terror drove her to look in some other 
direction for relief: but failing to find any, she was 
obliged to return to look on God, and to abandon herself 
to his mercy. She seemed each moment ready to yield 
to the violence of her temptations. The divine assist- 
ance did not indeed forsake her; but it seemed to her to 
have done so, since, instead of finding satisfaction in 
anything, she found only weariness and anguish in 
prayer, in reading spiritual books, in Communion, and 
in all other exercises of piety. Her sole resource in this 
state of dereliction was to look upon God, and to let him 
do his will. 
The saint said: "In all my abandonments my mere 
life is a new cross to me, and my incapability of action 
adds considerably to its heaviness." And it was there- 
fore that she compared herself to a sick person over 
whelmed with sufferings, unable to turn from one side to 
the other, speechless, so as not to be able to express his 
1 Mem. de la M. de Chaugy, p. 3, ch. 27. 
[468] ills, and blind, so as not to discern whether the attend- 
ants are administering to him medicine or poison. And 
then, weeping bitterly, she added, "I seem to be without 
faith, without hope, and without love for my God." 
Nevertheless, the saint maintained throughout her seren- 
ity of countenance and affability in conversation, and 
kept her looks fixedly bent towards God, in the bosom 
of whose blessed will she constantly reposed. And so 
St. Francis de Sales, who was her director, and knew 
well what an object of predilection her beautiful soul 
was to Almighty God, wrote thus of her: "Her heart 
resembled a deaf musician, who, though he may sing 
most exquisitely, can derive no pleasure from it himself." 
And to herself he wrote as follows: "You must endeavor 
to serve your Savior solely through love of his blessed 
will, utterly deprived of consolations, and overwhelmed 
by a deluge of fears and sadness."1 It is thus that the 
saints are formed: 
"Long did the chisels ring around, 
Long did the mallet's blows rebound, 
Long worked the head and toiled the hand, 
Ere stood your stones as now they stand."2 
The saints of whom the Church sings are precisely these 
choice stones, which are reduced to shapeliness and 
beauty by the strokes of the chisel, that is, by tempta- 
tions, by fears, by darkness, and other torments, internal 
and external, till at length they are made worthy to be 
enthroned in the blessed kingdom of Paradise. 
1 Love of God, Bk. 9, ch. 11. 
2 "Scalpri salubris ictibus
Et tunsione plurima, 
Fabri polita malleo, 
Hanc saxa molem construunt, 
Aptisque juncta nexibus 
Locantur in fastigio." Offic. Dedic. eccl. 
::::Affections and Prayers 
[469] O Jesus, my hope, my love and only love of my soul, I deserve 
not Your consolations and sweet visitations; keep them for those 
innocent souls that have always loved You; sinner that I am, 
I do not deserve them, nor do I ask for them: this only do I 
ask, give me grace to love You, to accomplish Your adorable 
will during my whole life; and then dispose of me as You 
please! Unhappy me! far other darkness, other terrors, other 
abandonments would be due to the outrages which I have done 
You: hell were my just award, where, separated from You for- 
ever, and totally abandoned by You, I should shed tears eter- 
nally, without ever being able to love You more. But no, my 
Jesus, I accept of every punishment; only spare me this. You 
are deserving of an infinite love; You have placed me under an 
excessive obligation of loving You; oh, no, I cannot trust my- 
self to live and not love You! I do love You, my sovereign 
good; I love You with my whole heart; I love You more 
than myself; I love You, and have no other desire than to love 
You. I own that this my good-will is the pure effect of Your 
grace; but do You, O my Lord, perfect Your own work; with 
draw not Your helping hand till death! Oh, never for a moment 
leave me in my own hands; give me strength to vanquish 
temptations and to overcome myself; and for this end give me 
grace always to have recourse to You! I wish to belong 
wholly to You; I give You my body, my soul, my will, and 
my liberty; I will no longer live for myself, but for You alone, 
my Creator, my Redeemer, my love, and my all: my God and 
my all. 1 I desire to become a saint, and I hope this of You. 
Afflict me as You will, deprive me of all; only deprive me not 
of Your grace and of Your love. 
O Mary, the hope of sinners, great is your power with God; I 
confide fully in your intercession: I entreat you by your love 
of Jesus Christ, help me, and make me a saint! 
1 "Deus meus et omnia." 
 
Summary of the Virtues Necessary for Those
Who Seek to Love Jesus Christ. 
::::I.
[470] We must patiently endure the trials of this life -- 
ill-health, sorrows, poverty, losses, loss of loved
ones, insults, persecutions, and all that is disagree- 
able. Let us invariably look on the sufferings of this life 
as signs of God's love towards us, and of his desire to 
save us in the world to come. And let us, moreover, be 
fully persuaded that the involuntary mortifications which 
God himself sends us are far more pleasing to him than 
those which are the result of our own choosing. 
In sickness let us endeavor to resign ourselves entirely 
to the will of God; no devout exercise is more acceptable 
to him than this. If at such times we are unable to 
meditate, let us fix our eyes on our crucified Lord, and 
offer him our sufferings in union with all that he endured 
for us upon the cross. And when we are told that we 
are about to die, let us accept the news with tranquility 
and in the spirit of sacrifice; that is, with the desire to 
die, in order to give pleasure to Jesus Christ: it was 
this desire that gave great merit to the death of the 
martyrs. We should then say: O Lord, behold me here 
with no other will but Your own blessed will; I am 
willing to suffer as much as You please; I wish to die 
whenever You will. Nor should we then wish to have 
our life prolonged, in order to do penance for our sins; 
to accept death with perfect resignation outweighs all 
other penance. 
We must likewise practice conformity to the will of 
God in bearing poverty and the various inconveniences 
[471] which accompany it: cold, hunger, fatigue, contempt, 
and scorn. 
Nor should we be less resigned to losses, whether of 
property or of relatives and friends, on whom our comfort 
and happiness depended. Let us acquire the good habit 
of saying in every adversity: God has so willed it, and 
so I will it likewise. And at the death of our relatives, 
instead of wasting time in fruitless excessive grieving, let us 
employ it in praying for their souls; and offer to Jesus Christ, 
in their behalf, the pain of our bereavement. 
Let us, moreover, force ourselves to endure scorn and 
insult with patience and tranquility. Let us answer 
terms of insult and injury with words of gentleness; 
but as long as we feel ourselves disturbed, the best plan 
is to keep silence, till the mind grows tranquil. Mean- 
while let us not be fretfully speaking to others of the 
offence we have received, but in silence offer it to Jesus 
Christ, who endured so much for us. 
::::II.
Behave kindly to all, to those in authority and inferiors, to 
the high-born and low-born, to relatives and strangers; but 
more especially to the poor and to the sick, and above all to 
those who dislike us. 
Gentleness in the correction of others' faults is more 
efficacious than any other means that may be employed. 
Be therefore on your guard against correcting in
a fit of passion; for then harshness is sure to be 
mingled with it, either in word or action. Beware like- 
wise of correcting the person at fault while he is excited; 
for in like cases the result is exasperation instead of im- 
provement. 
::::III. 
Envy not the great ones of this world their riches, 
honors, dignities, or applause given them by men; but 
[472] envy rather those who most love Jesus Christ, who 
undoubtedly enjoy greater happiness than the great ones 
of this world. Return thanks to the Lord for en- 
lightening you to discover the vanity of all worldly 
things, for the sake of which so many unhappily perish. 
::::IV. 
In all our actions and thoughts let us seek only the 
pleasure of Almighty God, and not our private satisfac- 
tion; and let us therefore lay aside all disappointment 
when our efforts seem to fail. And when we suc- 
ceed, let us be no less cautious against seeking the 
thanks and approval of others; should they murmur 
against us, let us pay no attention to this; our consola- 
tion will be to have striven to please God, and not 
men. 
::::V. 
The chief means of perfection are: 
1. To avoid all deliberate sin, however small. Should 
we, however, happen unfortunately to commit a fault, 
let us refrain from becoming angry and impatient with 
ourselves: we must, on such occasions, quietly repent of 
it; and while we make an act of love to Jesus Christ, 
and beg his help, we must promise him not to repeat the 
fault. 
2. To have an earnest desire to acquire the perfection 
of the saints, and to suffer all things to please Jesus 
Christ; and if we have not this desire, to beseech Jesus 
Christ, through his goodness, to grant it to us; since, as long 
as we do not feel a sincere desire of becoming saints, we 
shall never make one step forward in the way of perfec- 
tion. 
3. To have a firm resolution of arriving at perfection: 
whoever is lacking in this resolution, works but half-
heartedly, and will not overcome their natural defects; 
[473] whereas a resolute soul, with the unfailing help of 
God, overcomes every obstacle. 
4. To make daily two hours or at least one hour 
[Scripture and other spiritual reading with] of mental 
prayer; and, except in case of urgent necessity, 
never to relinquish it for the sake of any weariness, 
dryness, or trouble that we may experience. 
5. To frequent Holy Communion several times a week....
With regard to external mortifications, such as fasting, etc.,
they should be practiced in obedience to our spiritual 
director, otherwise they will either destroy health or produce 
vainglory. So that it is necessary for each one to have 
his own director, so that all maybe regulated in obedi- 
ence to him. 
6. To pray continually, by having recourse to Jesus 
Christ in all our necessities, by invoking likewise the in- 
tercession of our Angel Guardian, of our Holy Patrons, 
and most particularly of the Blessed Mother, through 
whose hands Almighty God bestows all graces upon us. 
It has already been shown, at the end of Chapter IV., that 
our welfare entirely depends on prayer. We must es- 
pecially not pass a day without begging God to grant us 
the gift of perseverance in his grace; whoever asks 
for this perseverance obtains it, but he that does not 
ask for it obtains it not, and is damned: we must pray, 
too, that Jesus Christ may grant us his holy love and per- 
fect conformity with his divine will. Neither should we 
forget to pray for every grace through the merits of Jesus 
Christ. We must first offer these prayers when we rise 
in the morning, and afterwards repeat them in our medi- 
tation, at Holy Communion, at the visit to the Blessed 
Sacrament, and again in the evening at the examination 
of conscience. We must particularly cry to God for help 
[474] in the time of temptation, and more especially in 
temptations against purity, when we should not cease to 
call for help on the holy names of Jesus and Mary. He 
that prays, conquers; he that prays not, is conquered. 
::::VI. 
With respect to humility, not to pride ourselves on 
riches, honors, high birth, talents, or any other natural 
advantage, and still less on any spiritual gift, realizing 
that all are the gifts of God. To consider ourselves the 
worst of all, and consequently to delight in being de- 
spised by others; and not to act as some do, who declare 
themselves the worst of men, and at the same time wish 
to be treated as the best. Moreover, to receive correc- 
tions humbly, and without attempts to excuse ourselves, 
and this even though blamed wrongfully; except when 
to defend ourselves would be necessary in order to pre- 
vent others being scandalized. 
Much more ought we to banish all desire of appearing 
in public, and of being honored by the world. The 
maxim of St. Francis should never be out of our sight: 
"We are just what we are before God." It would be 
still worse for a religious to covet posts of honor and 
superiority in his community. The true honor of a re- 
ligious is to be the most humble of all; and he is the 
humblest of all who most joyfully embraces humiliations. 
::::VII. 
Detach your heart from all creatures. Whoever con- 
tinues bound by the slightest fondness to things of earth 
can never rise to a perfect union with God. 
To detach ourselves especially from an undue affection 
for our relatives. It was said by St. Philip Neri, that 
"whatever affection we bestow on creatures is so much 
[475] taken from God."1 In deciding on a state of life, 
we must be quite unbiased by the advice of parents, who 
generally keep their own interests in view, rather than 
our real welfare. 
Cast away all considerations of human respect, and of 
the vain esteem of men; and, above all, be detached 
from self-will. We must leave all, in order to gain all. 
"All for all,"2 writes Thomas a Kempis. 
::::VIII. 
Not to give way to anger, whatever happens; but if 
by chance the sparks of passion are suddenly lighted in 
our breasts, let us call on God, and refrain from acting 
or speaking till we are sure that our anger is appeased. 
We shall find it of great service to arm ourselves in 
prayer against every chance of irritation that may befall 
us, in order not then to give way to culpable resentment; 
we should always remember that saying of St. Francis 
de Sales: "I never remember to have been angry with 
out afterwards regretting it." 
::::IX. 
All sanctity consists in loving God, and all love of God 
consists in doing his blessed will. We must, therefore, 
bow with resignation to all the dispositions of divine 
Providence without reserve; and so cheerfully submit to 
the adversity as well as prosperity which God sends, to 
the state of life in which God places us, to the sort of 
health which God bestows on us: and this should be the 
primary aim of all our prayers, namely, that God would 
enable us to fulfill his holy will in all things. And in 
order to be certain of the divine will, the religious must 
depend on obedience to his Superior, and those who are 
in the world to their confessor; for nothing is more cer- 
1 Bacci, 1. 2, ch. 15. 
2 "Totum pro toto." Imit. Chr. 1. 3, ch. 37. 
[476] tain than that saying of St. Philip Neri: "We shall 
have no account to render to God of what is done through 
obedience." Which is to be understood, of course, as 
long as there is no evident sin in the command. 
::::X. 
There are two remedies against temptations: resigna- 
tion and prayer. Resignation, for though temptations do 
not come from God, yet he permits them for our good. 
So beware of yielding to discouragement, however an- 
noying the temptations may be; be resigned to the will 
of God, who allows them; and take up the arms of 
prayer, which are the most powerful and the most cer- 
tain to overcome our enemies. Bad thoughts, however 
filthy and ugly, are not sins; it is only the con- 
senting to them which makes the sin. We shall never 
be overcome as long as we call on the holy names of 
Jesus and Mary. During the assaults of temptation, it 
is of help to renew our resolution to suffer death 
rather than to offend God; it is also a good practice re- 
peatedly to sign ourselves with the sign of the cross, and 
with holy water; it is of great help, too, to reveal the 
temptation to our confessor. But prayer is the most 
necessary remedy, and continual cries for help to Jesus 
and Mary. 
::::XI. 
Then as to spiritual desolations, there are two acts in 
which we ought principally to exercise ourselves: 1st, to 
humble ourselves, with the sincere acknowledgment that we 
deserve no better treatment; 2nd, to resign ourselves to the 
will of God, and to abandon ourselves into the arms of 
his divine goodness. When God favors us with consola- 
tions, let us prepare ourselves for coming trials, which 
generally follow consolations. If it please God to leave 
us in desolation, let us be humble and fully resigned to 
[477] his divine will, and we shall thus reap far greater 
advantage from desolations than from consolations. 
::::XII. 
In order to live always well, we must store up deeply 
in our minds certain general maxims of eternal life, such 
as the following: 
1. All passes away in this life, whether it be joy or sorrow; 
but in eternity nothing passes away. 
2. What good is all the greatness of this world at the hour of death? 
3. All that comes from God, whether it be adverse or 
prosperous, all is good, and is for our welfare. 
4. We must leave all, to gain all. 
5. There is no peace to be found without God. 
6. To love God and save one's soul is the one thing necessary. 
7. We need only be afraid of sin. 
8. If God be lost, all is lost. 
9. He that desires nothing in this world is master of the whole world. 
10. He that prays is saved, and he that prays not is damned. 
11. Let me die, and give God pleasure. 
12. God is cheap at any cost. 
13. Every pain is light to him who has deserved hell. 
14. He is able to endure all who looks on Jesus crucified. 
15. Everything turns into pain that is not done for God. 
16. Whoever wishes for God alone is rich in every good. 
17. Happy the man who can say: "My Jesus, I desire 
You alone, and nothing more!" 
18. He who loves God, finds pleasure in everything; he 
who does not love God, finds no true pleasure in anything. 
[478] HYMNS ON THE SACRED HEART OF JESUS.* 
1. The Loving Spouse 
FLY, my soul, ah, fly away 
To Jesus heart so kind; 
There love's captive you shall stay, 
And truest freedom find. 
See, your foes are all around; 
You are pursued, poor thing! 
Safety in the ark is found, 
Then thither, dove, take wing. 
Why delay? The world is woe, 
And care, and cold deceit; 
God alone can joy bestow, 
And happiness complete. 
Give me, Lord, a place to dwell 
Within Your heart so meek; 
This shall be my prison cell, 
Where true repose I seek. 
All on earth I now disdain, 
And for Your love resign; 
This the fruit of every pain, 
To bind my heart to Your. 
If within Your heart divine 
To die my lot should be, 
Oh, what happy death were mine! 
Such death were life to me. 
* St. Alphonsus, in adopting these two hymns and inserting them 
among his works, informs us that they were composed by another 
author, whom he does not name. ED. 
			
2. The Loving Spouse in the Heart of Jesus
I DWELL a captive in this heart, 
On fire with love divine; 
'Tis here I live alone in peace, 
And constant joy is mine. 
It is the Heart of God's own Son, 
In his humanity, 
Who, all enamoured of my soul, 
Here burns with love of me. 
Here, like the dove within the ark, 
Securely I repose; 
Since now the Lord is my defence, 
I fear no earthly foes. 
Now I have found this happy home, 
God's love alone I prize; 
All else is torment to my heart, 
The world I now despise. 
What though I suffer, still in love 
I ever true will be; 
My love of God shall deeper grow 
When crosses fall on me. 
Then he who longs with me to seek 
Repose within this nest, 
All love that is not love for God, 
Must banish from his breast. 
Ye haughty lovers of the world, 
Full of self-love, depart! 
Away, away! no place is found 
For you within this heart. 
Each vile and earthly chain impedes 
The soul's true heavenward flight; 
All, all the heart belongs to God, 
Love claims his sovereign right. 
From every bond of earth, dear Lord, 
Your grace has set me free; 
My soul, delivered from the snare, 
Enjoys true liberty. 
I cannot love You as I ought, 
This pains me, this alone; 
For all my love must have an end; 
Your goodness, Lord, has none. 
One thought brings comfort to my heart- 
I love a good so great, 
That though I love him all I can, 
More love he merits yet. 
Naught more can I desire than this, 
To see his face in heaven; 
And this I hope, since he on earth 
His heart in pledge has given. 
Supplement: A poem by Br Sean, OSsS
Love is…
Love is patient, love is kind;
All selfish ways it leaves behind.
Love is never harsh or rude;
It governs every changing mood.
Love is generous in giving,
Bears all things and is forgiving.
Love is trusting, never jealous;
For God and neighbor it is zealous.
Love that’s true will never fail;
It’s always new, it’s never stale.
Love dispels all hateful wrath;
It takes the peaceful, gentle path.
Love will never put on airs;
With joy it serves; it always cares.
With love one never seeks oneself:
In giving, it draws down God’s wealth.
Love that’s true is always pure:
Thus blessed by God, it shall endure.
Love is strong and persevering,
Ever faithful, never fearing.
Love is patient, love is kind;
With love, God's kingdom you shall find.
(Cf. 1 Cor. 13:4-8)
INDEX
ALOYSIUS, St., his contentment to die in order to escape the dangers 
of this world, 420.
ALVAREZ, Father Balthasar, vision of glory that one acquires by
patience in sickness, 419.
AVILA, Venerable John, his sentiments of love and of confidence
towards Jesus Christ, 270, 290; his humility, 360.
COMMUNION, love that Jesus Christ has shown us in instituting it, 275;
desire that he has to be united to us through this sacrament, 278.
Effects of Communion, 281. Frequent Communion, 347. Counsel as to 
preparation, 347; as to thanksgiving, 349. Spiritual Communion, 
acts to make it well, 351.
CONFESSORS, counsel about timid persons, 454; prayer, 457; spiritual
consolation, 458; desolation, 463.
CONFIDENCE that we should have in Jesus Christ, 285.
CONFORMITY to the will of God, its necessity, 400; happiness that it
procures, 403. One surely does God's will by practicing obedience, 409, 475.
CONSOLATIONS, interior, they are not true devotion, 458 ; behavior
in regard to them, 461.
DEATH, we must prepare for it and desire it above all in sickness, 420. 
Divine love makes it desirable, 444.
DESOLATION, spiritual, 458, 476.
DETACHMENT from earthly affection, necessary to find God, 371, 474;
from human respect and from self-will, 387; from relatives, above
all in regard to vocation, 379.
Du PONT, Father Louis, makes a vow never to manifest his sufferings, 416.
ELEAZAR, St., fortifies himself in patience by looking at the outraged
Jesus, 427.
EUCHARIST, see Communion, Blessed Sacrament.
FAITH, it is the foundation of charity, but it is charity that perfects it,
430; a bad life is an enemy of faith, 431; many believe without
believing all, 433.
FRANCIS of Assisi, St., his tenderness towards Jesus suffering, 273; he
thanks God for being able to suffer, 416.
FRANCIS de Sales, St., his meekness, 316 ; his submission to the divine
will, 321 ; his patience in sickness, 416; how he triumphed over
the two passions, anger and love, 395.
FRIENDSHIP, it presupposes a communication of goods, 437.
GOD, his love for us, his benefits, 264; he loves to see us suffer, but
this is for our good, 428.
HENRY Suso, Blessed, learns by revelation the trials that await him, 426.
HOLY SPIRIT, our divine love, novena, 478; effects that he produces
in souls, meditations, 479; pious exercise to obtain his gifts, 496; hymn, 505.
HOPE, it augments charity, 434.
HUMILITY, its necessity and its merit, 358; the practice of it, 361; we
must avoid vainglory, 366.
INTENTION, pure, to please God, necessary in all our actions, 323;
which are signs of it, 326.
JANE Frances de Chantal, St., her interior trials, 466.
JESUS CHRIST, love that he has shown us by suffering for us, 265; 
by instituting the Blessed Sacrament, 275; desire that he has to be
united to us, 279; confidence with which this love of our Savior
should inspire us, 285; how much we are obliged to love him,
293; how we should love him, 299; he wishes to be loved alone
without a competitor, 372.
JOHN of the Cross, St., chooses a house in which he has more to suffer, 427.
JONAS, St., Martyr, his resignation sustained by the remembrance of
Jesus crucified, 418.
JOSEPH, St., de Leonissa, his courage in a painful operation, 418.
LIDWINE, St., her resignation in sufferings, 418; thereby she com-
pleted her crown, 419.
LOVE, divine, its excellence, 297; its marks, 300; the practice of it,
305; it perfects faith, 430; and makes hope increase, 435. See
Holy Ghost and Perfection.
LUKEWARMNESS, unavoidable, 330; lukewarmness that one can and
should avoid, 331; remedies against this vice, 334, 472, 477.
MARGARET of the Cross, Sister, prefers a poor habit to the purple,
MEEKNESS, its excellence, the practice of it, 316, 392, 471, 475.
MORTIFICATIONS, those that come from God or from our neighbor
are preferable to those of our own choice, 313; exterior mortifications 
are necessary, 460. Interior mortification, see Detachment.
OBEDIENCE, sure means to fulfill God's will, 409; it should subject
the will and the judgment, 412. Seculars practice obedience by
submitting to their confessor, 412.
ORDERS, holy, sanctity required for receiving them, 382.
PARADISE, we should desire it in order to love God perfectly; in this
consists the happiness of the soul, 440.
PATIENCE, its necessity and its merit, 305; it renders us happy even
in this life, 310. Patience in sickness, 415; in poverty, 421; in
the loss of relatives and friends, 425; in contempt, 426. Practical 
summary, 470.
PERFECTION, it consists solely in the love of God, 263, 299; or in
humility, mortification, and conformity to the divine will, 406;
means to attain it and persevering in it, 272, 334, 472, 494.
PETER, Martyr, St., Jesus crucified appears to him in prison, 427.
PHILIP Neri, St., prefers the house in which he has more to suffer, 426.
POVERTY, we should patiently bear it and even love it, 421.
PRAYER, its necessity and efficacy, 351; especially against temptations, 450, 476. The Lord's prayer, explanation, 48. Mental prayer, 
its utility and importance, 342; subjects for meditation, 346.
PURGATORY, the greatest pain that one suffers there, and particular
pain for those that have but little desire for heaven, 445.
SICKNESS, with what patience one should bear it, 415.
SOUL, its happiness and its union with God in heaven, 442.
SUFFERINGS, their utility, 305. See Patience.
SUPERIOR, what should be his meekness, 317.
TEMPTATIONS, pains that they cause a soul that loves Jesus Christ,
and why God permits them, 447; means to be adopted to conquer 
them, 450, 476.
TERESA, St., Jesus encourages her to suffer, 418.
VINCENT de Paul, St., his meekness, 320; his patience in sickness, 415, 417.
VOCATION, one is not obliged to obey one’s parents when there is
question of following it, 381; signs of vocation to the ecclesiastical 
state, 382.
==Source==
http://ia311334.us.archive.org/2/items/ThePracticeOfTheLoveOfJesusChristupdated708_901/
Category:Christianity