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Author Topic: Wisdom: Saints, Doctors and Theological Writers of the Catholic Church  (Read 2971 times) Average Rating: 0
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elijahmaria
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« on: August 15, 2011, 10:58:49 AM »

Dear Readers of the Orthodox-Catholic section of the OCnet Forum:

I have asked Schultz to place this thread up as a push-pin post.  It is my hope to start a data base of abreviated bits of writing from the saints, doctors, and theological writers of the papal Church.  This thread will not be for the purpose of discussion.  I suppose if you post a text, there would be no harm in posting a comment about why you chose that text or something like that but then if the text or the comment is going to spark discussion then that should happen in another thread.  When posting here please be reverential and kind and generous of spirit, so that it is a font of wisdom and not a wellspring of bitterness, and cite your texts to the best of your ability.

I will begin with a text from St. Anselm of Canterbury: 

St. Anselm, Proslogium, Open Court Classics, 1962, p. 68

Chapter XVI

This is the unapproachable light wherein he dwells.

Truly O Lord this is the unapproachable light in which thou dwellest; for truly there is nothing else which can penetrate this light that it may see thee there.  Truly I see it not, because it is too bright for me.  And yet, whatsoever I see, I see through it, as the weak eye sees what it sees through the light of the sun, which in the sun itself it cannot look upon.  My understanding cannot reach that light, for it shines too bright.  It does not comprehend it, nor does the eye of my soul endure to gaze upon it long.  It is dazzled by the brightness, it is overcome by the greatness, it is overwhelmed by the infinity, it is dazed by the largeness...O  supreme and unapproachable light!!
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« Reply #1 on: August 15, 2011, 11:02:10 AM »

If you want to take a comment off of here and run with it, please start a new thread.  I would like to keep this particular thread to a clearing house, of sorts, of quotes from Roman Catholic theologians, saints, etc.

Thank you


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« Reply #2 on: August 19, 2011, 07:13:30 PM »

St. Francis de Sales, Introduction to the Devout Life, Doubleday, 2003, p. 178

Besides the mental solitude to which you may retreat even in the midst of the highest society, as I have already observed, you must also love real, physical solitude.  You [need] not go out into the desert like St. Mary of Egypt, St. Paul, St. Anthony, Arsenius, and other ancient solitaries did.  You should remain for some time alone with yourself in your room or your garden or some other place.  There you will have liesure to withdraw your spirit into your heart and refresh your soul with pious meditations, holy thoughts, or a little spiritual reading after the example of the great bishop of Nazianzus.  Speaking of himself he says:  "I walk alone by myself about sunset and passed the time on the seashore, for it is my custom to use such recreation to refresh myself and shake off a little of my ordinary troubles."  
« Last Edit: August 19, 2011, 07:13:58 PM by elijahmaria » Logged

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« Reply #3 on: August 22, 2011, 12:32:15 PM »

Reproduced from "Rhythmical Prayer to the Sacred Members of Jesus Hanging Upon the Cross," ascribed to St. Bernard, translated by Emily Mary Shapcote, found in "The Life of our Lord and Saviour Jesus Christ" by St. Bonaventure, P.J. Kenedy and Sons (New York: 1881). Courtesy of Catholic Information Network (CIN)

+++++++++++++++++++++++++++

        PART I
        TO THE FEET


        I  O Saviour of the world, I cry to Thee; O Saviour, suffering God, I worship Thee; O wounded beauteous Love, I kneel to Thee; Thou knowest, Lord, how I would follow Thee, If of Thyself Thou give Thyself to Me.

        II Thy Presence I Believe; O come to me! Behold me prostrate, Jesus; look on me! How beautiful Thou art! O turn to me! O in Thy tender mercy turn to me, And let Thy untold pity pardon me!

        III  With trembling love and feat I worship Thee; I kiss the grievous nails which entered Thee, And think on those dire wounds which tortured Thee, And, grieving, lift my weeping eyes to Thee, Transfixed and dying all for love of me!

        IV  O wondrous grace! O gracious charity! O love of sinners in such agony! Sweet Father of the poor! O who can be Unmoved to witness this great mystery,-- The Healer smitten, hanging on a tree?

        IV  O wondrous grace! O gracious charity! O love of sinners in such agony! Sweet Father of the poor! O who can be Unmoved to witness this great mystery,-- The Healer smitten, hanging on a tree?

        V  O gentle Jesus, turn Thee unto me; What i have broken do Thou bind in me, And what is crooked make Thou straight in me; What I have lost restore Thou unto me, And what is weak and sickly heal in me.

        VI  O Love! with all my strength I seek for Thee; Upon and in thy Cross I look for Thee; With sorrow and with hope I turn to Thee,-- That through Thy Blood new health may come to me, That washed therein Thy love may pardon me.

        VII   O take my heart, Thou Loved One; let it be Transfixed with those dear wounds for love of Thee, O wound it, Jesus, with pure love of Thee; And let it so be crucified with Thee, that it may be forever joined to Thee.

        VIII  Sweet Jesus, loving God, I cry to Thee; Thou guilty, yet I come for love of Thee; O show Thyself, dear Saviour, kind to me! Unworthy as I am, O turn to me, Nor at thy sacred Feet abandon me!

        IX   Dear Jesus, bathed in tears, I kneel to Thee; In shame and grief I lift my eyes to Thee; Prostrate before Thy Cross I bow to Thee, And thy dear Feet embrace; O look on me, Yea, from Thy Cross, O look, and pardon me.

        X  O my Beloved, stretched against that Thee, Whose arms divine are now enfolding me, whose gracious Heart is now upholding me,-- O my Beloved, let me wholly be Transformed, forgiven, one alone with Thee!

        PART II
        TO THE KNEES


        I   O Jesus, King of Saints, I worship Thee; O hope of sinners, hail! I rest on Thee; True God, true man, Thou hangest on the Tree Transfixed, with quivering flesh and shaking knees, A criminal esteemed,--I worship Thee.

        II  Alas, how poor, how naked, wilt Thou be! How hast Thou stript Thyself for love of me, How made Thyself a gazing-stock to be! Not forced, but, O my God! How willingly In all Thy limbs Thou sufferest on that Tree!

        III   Thy Precious Blood wells forth abundantly From all Thy open wounds incessantly; All bathed therein, O God, in agony Thou standest on the Cross of infamy, Awaiting the appointed hour to die.

        IV  O infinite, O wondrous majesty! O terrible, unheard-of poverty! Ah, who, returning so great charity, I willing, Jesus, thus to give for Thee His blood for Thine, in faithful love for Thee?

        V  O Jesus, how shall I, then, answer Thee, Who am so vile, and have not followed Thee? Or how repay the love that loveth me With such sublime, such awful charity Transfixed, from double death to set me free?

        VI  O Jesus, what Thy love hath been for me! O Jesus, death could never conquer Thee! Ah, with what loving care Thou keepest me Enfolded in Thine arms, lest I should be, By death of sin, a moment torn from Thee!

        VII  Behold, O Jesus, how for love of Thee, With all my soul I trembling cling to Thee, And Thy dear Knees embrace. O pity me! Thou knowest why--in pity bear with me, And overlook the shame that covers me!

        VIII  O let the Blood I worship flow on me, That what I do may never anger Thee; The Blood which flows at every pore from Thee Each imperfection may it wash from me, That I may undefiled and perfect be.

        IX   O force me, best Beloved, to draw to Thee, Transfixed and bleeding on the shameful Tree, Despised and stretched in dying agony! All my desire, O Lord, is fixed on Thee; O call me, then, and I will follow Thee.

        X   I have no other love, dear Lord, but Thee; Thou art my first and last; I cling to Thee. It is no labor, Lord; love sets me free; Then heal me, cleanse me, let me rest on Thee, For love is life, and life is love--in Thee.

        PART III
        TO THE HANDS


        I   Hail, holy Shepherd! Lord, I worship Thee, Fatigued with combat, steeped in misery; Whose sacred Hands, outstretched in agony, All pierced and dislocated on the Tree, Are fastened to the wood of infamy.

        II   Dear holy Hands, I humbly worship ye, With roses filled, fresh blossoms of that Tree; The cruel iron enters into ye, While open gashes yield unceasingly The Precious stream down-dropping from the Tree.

        III   Behold, Thy Blood, O Jesus, flows on me-- The price of my salvation falls on me; O ruddy as the rose, it drops on me. Sweet Precious Blood, it wells abundantly From both Thy sacred Hands to set me free.

        IV   My heart leaps up, O Jesus, unto Thee; Drawn by those nail-pierced Hands it flies to Thee; Drawn by those Blood-stained Hands stretched out for me, My soul breaks out with sighing unto Thee, And longs to slake its thirst, O Love, in Thee.

        V   My God, what great stupendous charity-- Both good and bad are welcomed here by Thee! The slothful heart Thou drawest graciously, The loving one Thou callest tenderly, And unto all a pardon grantest free.

        VI   Behold, I now present myself to Thee, Who dost present thy bleeding Hands to me; The sick Thou healest when they come to Thee; Thou canst not, therefore, turn away from me, Whose love Thou knowest, Lord, is all for Thee.

        VII   O my Beloved, fastened to the Tree, Draw, by Thy love, my senses unto Thee; My will, my intellect, my memory, And all I am, make subject unto Thee, In whose dear arms alone is liberty.

        VIII   O draw me for Thy Cross' sake to Thee; O draw me for Thy so wide charity; Sweet Jesus, draw my heart in truth to Thee, O put an end to all my misery, And crown me with Thy Cross and victory!

        IX   O Jesus, place Thy sacred Hands on me, With transport let me kiss them tenderly, With groans and tears embrace them fervently; And, O for these deep wounds I worship Thee; And for hte blessed drops that fall on me!

        X   O dearest Jesus, I commend to Thee Myself, and all I am, most perfectly; Bathed in Thy Blood, behold, I live for Thee; O, may Thy blessed Hands encompass me, And in extremity deliver me!

       PART IV
        TO THE SIDE


        I   O Jesus, highest Good, I yearn for Thee; O Jesus, merciful, I hope in Thee, Whose sacred Body hands upon the Tree, Whose limbs, all dislocated painfully, Are stretched in torture, all for love of me!

        II   Hail, sacred Side of Jesus! Verily The hidden spring of mercy lies in Thee, The source of honeyed sweetness dwells in Thee, The fountain of redemption flows from Thee, The secret well of love that cleanses me.

        III   Behold, O King of Love, I draw to Thee; If I am wrong, O Jesus, pardon me; Thy love, Beloved, calls me lovingly, As I with blushing cheek gaze willingly Upon the living wound that bleeds for me.

        IV   O gentle opening, I worship Thee; O open door and deep, I look in Thee; O most pure stream, I gaze and gaze on Thee: More ruddy than the rose, I draw to Thee; More healing than all health, I fly to Thee.

        V   More sweet than wine Thine odor is for me; The poisoned breath of sin it drives from me; Thou art the draught of life poured out for me. O ye who thirst, come, drink thereof with me; And Thou, sweet wound, O open unto me.

        VI   O red wound open, let me draw to Thee, And let my throbbing heart be filled from Thee! Ah, see! My heart, Beloved, faints for Thee. O my Beloved, open unto me, That I may pass and lose myself in Thee.

        VII   Lord, with my mouth I touch and worship Thee, With all the strength I have I cling to Thee, With all my love I plunge my heart in Thee, My very life-blood would I drawn from Thee,-- O Jesus, Jesus! Draw me into Thee!

        VIII   How Sweet Thy savor is! Who tastes of Thee, O Jesus Christ, can relish naught but Thee; Who tastes Thy living sweetness lives by Thee; All else is void--the soul must die for Thee; So faints my heart,--so would I die for thee.

        IX   I languish, Lord! O let me hide in Thee! In Thy sweet Side, my Love, O bury me! And may the fire divine consuming Thee Burn in my heart where it lies hid in Thee, Without a fear reposing peacefully!

        X   When in the hour of death Thou callest me, O Love of loves, may my soul enter Thee; May my last breath, O Jesus fly to Thee; So no fierce beast may drive my heart from Thee, But in Thy Side may it remain with Thee!

       PART V
        TO THE BREAST


        I   O God of my salvation, hail to Thee! O Jesus, sweetest Love, all hail to Thee! O venerable Breast, I worship Thee; O dwelling-place of love, I fly to Thee, With trembling touch adore and worship Thee.

        II   Hail, throne of the Most Holy Trinity! Hail, ark immense of tender charity! Thou stay of weakness and infirmity, Sweet rest of weary souls who rest on Thee, Dear couch of loving ones who lean on Thee!

        III   With reverence, O Love, I kneel to Thee, O worthy to be ever sought by me; Behold me, Jesus, looking unto Thee. O, set my heart on fire, dear Love, from Thee, And burn it in the flame that burns in Thee.

        IV   O make my breast a precious home for thee, A furnace of sweet love and purity, A well of holy grief and piety; Deny my will, conform it unto Thee, That grace abundant may be mine in Thee.

        V   Sweet Jesus, loving Shepherd, come to me; Dear Son of God and Mary, come to me; Kind Father come, let Thy Heart pity me, And cleanse the fountain of my misery In that great fountain of Thy clemency.

        VI   Hail, fruitful splendor of the Deity! Hail, fruitful figure of Divinity! From the full treasure of Thy charity, O pour some gift in Thy benignity Upon the desolate who cry to Thee!

        VII   Dear Breast of most sweet Jesus, mine would be All Thine in its entire conformity; Absolve it from all sin, and set it free, That it may burn with ardent charity, And never, never cease to think on Thee.

        VIII   Abyss of wisdom from eternity, The harmonies of angels worship Thee; Entrancing sweetness flows, O Breast, from thee; John tasted it as he lay rapt on Thee; O grant me thus that I may dwell in Thee!

        IX   Hail, fountain deep of God's benignity! The fullness of the immense Divinity Hath found at last a creature home in Thee. Ah, may the counsel that I learn from Thee All imperfection purify in me!

        X   True temple of the Godhead, hail to Thee! O draw me in Thy gracious charity, Thou ark of goodness, full of grace for me. Great God of all, have mercy upon me, And on Thy right hand keep a place for me.

        PART VI
        TO THE FACE


        I   Hail, bleeding Head of Jesus, hail to Thee! Thou thorn-crowned Head, I humbly worship Thee! O wounded Head, I lift my hands to Thee; O lovely Face besmeared, I gaze on Thee; O bruised and livid Face, look down on me!

        II   Hail, beauteous Face of Jesus, bent on me, Whom angel choirs adore exultantly! Hail, sweetest Face of Jesus, bruised for me-- Hail, Holy One, whose glorious Face for me Is shorn of beauty on that fatal Tree!

        III   All strength, all freshness, is gone forth from Thee: What wonder! Hath not God afflicted Thee, And is not death himself approaching Thee? O Love! But death hath laid his touch on Thee, And faint and broken features turn to me.

        IV   O have they thus maltreated Thee, my own? O have they Thy sweet Face despised, my own? And all for my unworthy sake, my own! O in Thy beauty turn to me, my own; O turn one look of love on me, my own!

        V   In this Thy Passion, Lord, remember me; In this Thy pain, O Love, acknowledge me; The honey of whose lips was shed on me, The milk of whose delights hath strengthened me Whose sweetness is beyond delight for me!

        VI   Despise me not, O Love; I long for Thee; Contemn me not, unworthy though I be; But now that death is fast approaching Thee, Incline Thy Head, my Love, my Love, to me, To these poor arms, and let it rest on me!

        VII   The holy Passion I would share with Thee, And in Thy dying love rejoice with Thee; Content if by this Cross I die with Thee; Content, Thou knowest, Lord, how willingly Where I have lived to die for love of Thee.

        VIII   For this Thy bitter death all thanks to Thee, Dear Jesus, and Thy wondrous love for me! O gracious God, so merciful to me, Do as Thy guilty one entreateth Thee, And at the end let me be found with Thee!

        IX   When from this life, O Love, Thou callest me, Then, Jesus, be not wanting unto me, But in the dreadful hour of agony, O hasten, Lord, and be Thou nigh to me, Defend, protect, and O deliver me.

        X   When Thou, O God, shalt bid my soul be free, Then, dearest Jesus, show Thyself to me! O condescend to show Thyself to me,-- Upon Thy saving Cross, dear Lord, to me,-- And let me die, my Lord, embracing Thee!

       PART VII
        TO THE SACRED HEART


        I   Hail, sacred Heart of God's great Majesty! Hail, sweetest Heart, my heart saluteth Thee! With great desire, O Heart, I seek for Thee, And faint for joy, O Heart, embracing Thee; Then give me leave, O Love, to speak to Thee.

        II   With what sweet love Thou languishedst for me! What pain and torment was that love to Thee! How didst Thou all Thyself exhaust for me! How hast Thou wholly given Thyself to me, That death no longer might have hold of me!

        III   O bitter death and cruel! Can it be Thou darest so to enter greedily Into that cell divine? O can it be The Life of life, that lives there gloriously, Should feel thy bite, O death, and yield to thee?

        IV   For Thy death's sake which Thou didst bear for me, When Thou, O sweetest Heart, didst faint for me, O Heart most precious in its agony, See how I yearn, and longing turn to Thee! Yield to my love, and draw me unto Thee!

        V   O sacred Heart, beloved most tenderly, Cleanse Thou my own; more worthy let it be, All hardened as it is with vanity; O make it tender, loving, fearing Thee, And all its icy coldness drive from me.

        VI   O sinner as I am, I come to Thee; My very vitals throb and call for Thee; O Love, sweet love, draw hither unto me! O Heart of Love, my heart would ravished be, And sicken with the wound of love for Thee!

        VII   ilate and open, Heart of love, for me, And like a rose of wondrous fragrance be, Sweet Heart of love, united unto me; Anoint and pierce my heart, O Love, with Thee, How can he suffer, Lord, who loveth Thee?

        VIII   O Heart of Love, who vanquished is by Thee Knows nothing, but beside himself must be; No bounds are set to that sweet liberty, No moderation,--he must fly to Thee, Or die he must of many deaths for Thee.

        IX   My living heart, O Love, cries out for Thee; With all its strength, O Love, my soul loves Thee; O Heart of Love, incline Thou unto me, That I with burning love may turn to Thee, And with devoted breast recline on Thee!

        X   In that sweet furnace let me live for Thee, Nor let the sleep of sloth encumber me; O let me sing to Thee and weep to Thee, Adore, and magnify, and honor Thee, And always take my full delight in Thee.

        XI   Thou Rose of wondrous fragrance, open wide, And bring my heart into Thy wounded Side, O sweet heart, open! Draw Thy loving bride, All panting with desires intensified, And satisfy her love unsatisfied.

        XII   Unite my heart, O Jesus, unto Thine, And let Thy wounded love be found in mine. Ah, if my heart, dear love, be made like Thine O will it not be pierced with darts divine, the sweet reproach of love that thrills through Thine?

        XIII   O Jesus, draw my heart within Thy Breast, That it may be by Thee alone possessed. O Love, in that sweet pain it would find rest, In that entrancing sorrow would be blest, And love itself in joy upon Thy Breast.

        XIV   Behold, O Jesus, how it draws to Thee! O call it, that it may remain in Thee! See with what large desire it thirsts for Thee! Reprove it not, O Love; it loves but Thee: Then bid it live--by one sweet taste of Thee!

        ____________

      
« Last Edit: August 22, 2011, 12:33:05 PM by elijahmaria » Logged

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« Reply #4 on: August 22, 2011, 01:55:08 PM »

"The gift of grace surpasses every capability of created nature, since it is nothing short of a partaking of the Divine Nature, which exceeds every other nature. And thus it is impossible that any creature should cause grace. For it is as necessary that God alone should deify, bestowing a partaking of the Divine Nature by a participated likeness, as it is impossible that anything save fire should enkindle." - St. Thomas Aquinas, Summa Theologiae I-II, Q. 112, Art. 1.


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Note Papist's influence from the tyrannical monarchism of traditional papism .
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« Reply #5 on: August 22, 2011, 02:01:01 PM »

"Now, in considering the divine substance, we should especially make use of the method of remotion. For, by its immensity, the divine substance surpasses every form that our intellect reaches. Thus we are unable to apprehend it by knowing what it is. Yet we are able to have some knowledge of it by knowing what it is not."
                                                             -St. Thomas Aquinas, Summa Contra Gentiles, Bk. 1, Ch. 14
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Note Papist's influence from the tyrannical monarchism of traditional papism .
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« Reply #6 on: August 25, 2011, 05:17:57 PM »

"Wisdom enters through love, silence, and mortification. It is great wisdom to know how to be silent and to look at neither the remarks, nor the deeds, nor the lives of others."   St John of the Cross, OCD
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"May Thy Cross, O Lord, in which I seek refuge, be for me a bridge across the great river of fire.  May I pass along it to the habitation of life." ~St. Ephraim the Syrian

"Sometimes you're the windshield.  Sometimes you're the bug." ~ Mark Knopfler (?)
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« Reply #7 on: August 27, 2011, 09:53:39 PM »

Archbishop Joseph Raya, The Face of God, 1979, p.37-8

It is not God's action but God himself in his action who makes himself known to man and gives him the ability to "see" him.  God enters into man's love, remaining there in his intimate reality.  This presence is real, indeed most real.  This communication of God himself is called the "Uncreated Energy."

The uncreated energies of God are not "things" which exist outside of God, not "gifts" of God; they are God himself in his action.  They are the very God who is himself Uncreated.

They are therefore called "uncreated" because their cause and origin is the Essence of God.  In them God, as it were, goes beyond himself and becomes "transradiant" in order really communicate himself.  Thus the Essence and the energies of God are not "parts" of God but two ways by which we human beings can contemplate God's essence.

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« Reply #8 on: August 31, 2011, 11:39:02 AM »

Reportedly written on the wall of Mother Teresa's room:



People are often unreasonable, irrational, and self-centered. Forgive them anyway.

If you are kind, people may accuse you of selfish, ulterior motives. Be kind anyway.

If you are successful, you will win some unfaithful friends and some genuine enemies. Succeed anyway.

If you are honest and sincere people may deceive you. Be honest and sincere anyway.

What you spend years creating, others could destroy overnight. Create anyway.

If you find serenity and happiness, some may be jealous. Be happy anyway.

The good you do today, will often be forgotten. Do good anyway.

Give the best you have, and it will never be enough. Give your best anyway.

In the final analysis, it is between you and God. It was never between you and them anyway.
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« Reply #9 on: September 03, 2011, 04:13:44 PM »

Book the First of the Ascent of Mt. Carmel, Chapter 1, St. John of the Cross

On a dark night, Kindled in love with yearnings -- oh, happy chance! --
I went forth without being observed, My house being now at rest.

IN this first stanzas the soul sings of the happy fortune and chance which it experienced in going forth from all things that are without, and from the desires and imperfections that are in the sensual part of man because of the disordered state of his reason. For the understanding of this it must be known that, for a soul to attain to the state of perfection, it has ordinarily first to pass through two principal kinds of night, which spiritual persons call purgations or purifications of the soul; and here we call them nights, for in both of them the soul journeys, as it were, by night, in darkness.

2. The first night or purgation is of the sensual part of the soul, which is treated in the present stanza, and will be treated in the first part of this book. And the second is of the spiritual part; of this speaks the second stanza, which follows; and of this we shall treat likewise, in the second and the third part, with respect to the activity of the soul; and in the fourth part, with respect to its passitivity.

3. And this first night pertains to beginners, occurring at the time when God begins to bring them into the state of contemplation; in this night the spirit likewise has a part, as we shall say in due course. And the second night, or purification, pertains to those who are already proficient, occurring at the time when God desires to bring them to the state of union with God. And this latter night is a more obscure and dark and terrible purgation, as we shall say afterwards.

4. Briefly, then, the soul means by this stanza that it went forth (being led by God) for love of Him alone, enkindled in love of Him, upon a dark night, which is the privation and purgation of all its sensual desires, with respect to all outward things of the world and to those which were delectable to its flesh, and likewise with respect to the desires of its will. This all comes to pass in this purgation of sense; for which cause the soul says that it went forth while its house was still at rest; which house is its sensual part, the desires being at rest and asleep in it, as it is to them. For there is no going forth from the pains and afflictions of the secret places of the desires until these be mortified and put to sleep. And this, the soul says, was a happy chance for it -- namely, its going forth without being observed: that is, without any desire of its flesh or any other thing being able to hinder it. And likewise, because it went out by night -- which signifies the privation of all these things wrought in it by God, which privation was night for it.

5. And it was a happy chance that God should lead it into this night, from which there came to it so much good; for of itself the soul would not have succeeded in entering therein, because no man of himself can succeed in voiding himself of all his desires in order to come to God.
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« Reply #10 on: September 06, 2011, 04:30:17 PM »

St. Francis de Sales, Introduction to the Devout Life, Part II, Chapter I, paragraph 2.


But especially I commend earnest mental prayer to you, more particularly such as bears upon
the Life and Passion of our Lord. If you contemplate Him frequently in meditation, your whole
soul will be filled with Him, you will grow in His Likeness, and your actions will be moulded on
His. He is the Light of the world; therefore in Him, by Him, and for Him we shall be enlightened
and illuminated; He is the Tree of Life, beneath the shadow of which we must find rest;—He is the
Living Fountain of Jacob’s well, wherein we may wash away every stain. Children learn to speak
by hearing their mother talk, and stammering forth their childish sounds in imitation; and so if we
cleave to the Savior in meditation, listening to His words, watching His actions and intentions, we
shall learn in time, through His Grace, to speak, act and will like Himself. Believe me, my daughter,
there is no way to God save through this door. Just as the glass of a mirror would give no reflection
save for the metal behind it, so neither could we here below contemplate the Godhead, were it not
united to the Sacred Humanity of our Saviour, Whose Life and Death are the best, sweetest and
most profitable subjects that we can possibly select for meditation. It is not without meaning that
the Saviour calls Himself the Bread come down from Heaven;—just as we eat bread with all manner
of other food, so we need to meditate and feed upon our Dear Lord in every prayer and action. His
Life has been meditated and written about by various authors. I should specially commend to you
the writings of S. Bonaventura, Bellintani, Bruno, Capilla, Grenada and Da Ponte.
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« Reply #11 on: September 14, 2011, 01:11:12 PM »

Saint John Eudes [1601-1680] from The Priest, His Dignity and Obligations,

The priest is a mediator between God and man, causing the Eternal Father to be known, loved, adored and served, as well as feared, by men. His office is to make known the will of God to men, urging them to be faithful to their every duty. His concern is to be devoted unceasingly to "the things that appertain to God" (Heb. 5, 1).

The priest is one of the chief parts of the Mystical Body of Christ because he occupies the principal parts of that Body, namely, the head, the eyes, the mouth, the tongue and the heart. He is the head with the Chief Shepherd, sharing the right to rule and govern in His place. He is the eyes watching over the other members to enlighten and guide them, and to weep over them when they sin.

The priest is the mouth and the tongue to speak the language of heaven, to utter on all occasions the words of eternity. He is the heart circulating the blood stream of Christ's Precious Blood to quicken and vivify the other members, that their works and functions may be ennobled and perfected.

A holy priest is a saviour and another Christ, taking the Master's place on earth, representing Him,clothed with His authority, acting in His name, adorned with His qualifications, exercising His judgment on earth in the tribunal of penance. He is consecrated to exercise the highest functions Christ ever performed on earth, to continue the work of salvation. In imitation of His Redeemer he gives himself, mind, heart, affections, strength, time, all for God. He is ever ready to sacrifice his very blood and even life itself to procure the salvation of souls, particularly those of his own flock.

He is a god, living and walking on earth; a god by grace and by participation, clothed with the perfections and attributes of God, namely, His divine authority, power, justice, mercy, charity, benignity, purity and holiness. He is a god delegated to carry on God's noblest works, the sacerdotal and pastoral duties, as great Saint Dionysius says: Omnium divinorum divinissimum est cooperari Deo in salutem animarum. "The most divine of all divine things is to cooperate with God in the salvation of souls."

Saint Gregory Nazianzen asserts that the priest is a "God who makes gods," Deus deos efficiens, that is, Christians who are given the name of gods in Sacred Scripture.
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« Reply #12 on: September 30, 2011, 11:00:47 AM »

This passage is from a letter written by Mother Mectilde de Bar (1614-1697) from the Benedictine Abbey of Montmartre, where she lived as refugee and a guest from 1641 to 1642.

http://vultus.stblogs.org/2011/09/i-abandon-myself-to-god-as-muc.html

    I beseech you to offer me mightily and with insistence to God, and to pray Him to mobilize all the powers of my soul, in such a way that I would die a thousand times rather than offend Him. This fear of falling into evil gives me a thousand apprehensions and prevents me from being perfectly resigned to having to go forth from here, although I abandon myself to God as much as I can. Very willingly would I descend into hell rather than than displease God; help me in this by your prayers.

    At the moment, my most habitual thought is the desire to be perfectly annihilated (ennothinged) and configured to the most precious Cross. As for annihilation (ennothingnment), I mean it to be both internal and external, knowing that without this I will not advance towards God. Presently, with regard to the external, it is easy with grace; but I find the internal difficult, because it seems to me that all one's diligence is a very little thing unless God Himself annihilates the [soul's] powers. The vivacity of my spirit gives me a lot to do, and my little constancy deprives me of so many graces.
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« Reply #13 on: December 20, 2011, 01:14:14 PM »

From Blessed Theresa of Calcutta,

"Mary is our Coredemptrix with Jesus.  She gave Jesus his body and suffered with him at the foot of the cross.
Mary is the Mediatrix of all grace.  She gave Jesus to us, and as our Mother she obtains for us all his graces.
Mary is our Advocate who prays to Jesus for us.  It is only through the Heart of Mary that we come to the Eucharistic Heart of Jesus.
The papal definition of Mary as Coredemptrix,  Mediatrix, and Advocate will bring great graces to the Church.
All for Jesus through Mary.
God bless you,"
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here's the link: http://www.fifthmariandogma.com/index.php?option=com_content&view=article&id=276&Itemid=571
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"May Thy Cross, O Lord, in which I seek refuge, be for me a bridge across the great river of fire.  May I pass along it to the habitation of life." ~St. Ephraim the Syrian

"Sometimes you're the windshield.  Sometimes you're the bug." ~ Mark Knopfler (?)
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« Reply #14 on: July 17, 2014, 06:57:45 AM »

Padre Pio

"Some people are so foolish that they think they can go through life without the help of the Blessed Mother."
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« Reply #15 on: July 17, 2014, 07:04:46 AM »

Pope Pius XII

"We are not, therefore, teachers of a doctrine drawn from human minds, but-----conscious of our charge-----we ought to embrace and follow that which Christ Our Lord taught and Whose teaching, by a solemn commandment, He committed to His Apostles and to their successors ... Moreover, since We are very certain that this doctrine which we must safeguard in all its integrity is Divinely revealed, We repeat the words of the Apostle of the Nations: "But though we, or an Angel from Heaven, preach to you a Gospel besides that which we have preached to you, let him be anathema"

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« Reply #16 on: July 17, 2014, 07:10:59 AM »

St. Vincent of Lerins

It never was, is, or shall be lawful for Catholic Christians to teach any doctrine except that which they have received once and for all time; and it always was, is, and shall be their duty to condemn those who do . . . To detect the frauds and avoid the snares of heretics as they arise, and to continue whole and sound in the Catholic faith, we must, God help us, fortify our own belief in two ways: first, by the authority of Divine law, and then by the tradition of the Catholic Church . . . Since the canon of Scripture is complete, and more than sufficient of itself for everything, what need is there to join with it the authority of the Church's interpretation? . . . For this reason: because, owing to the depth of Holy Scripture, not everyone accepts it in one and the same sense ... Therefore, it is very necessary that the rule for the proper understanding of the Prophets and Apostles be framed in accordance with the standard of ecclesiastical and Catholic interpretation. Moreover, in the Church itself, every possible care must be taken to hold fast to that faith which has been believed everywhere, always, and by everyone. For that is truly and in the strictest sense "Catholic" which comprehends all universality . . . He is a true and genuine Catholic who loves the truth of God, who loves the Church, who loves the Body of Christ, who esteems Divine religion and the Catholic faith above everything: above the authority, the regard, the genius, the eloquence, the philosophy of every man whatsoever. He is a genuine Catholic who continues steadfast and well-founded in the faith, who resolves that he will believe those things-----and only those things-----which he is sure the Catholic Church has held universally and from ancient times . . . It is therefore an indispensable obligation for all Catholics who are eager to prove that they are true sons of Holy Mother the Church to adhere to the holy faith of the Fathers, to preserve it, to die for it, and, on the other hand, to detest the profane novelties of profane men, to dread them, to harass them, and to attack them. 
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« Reply #17 on: July 17, 2014, 07:13:27 AM »

Pope Leo XIII
Every grace which is communicated to this world has a threefold origin: it flows from God to Christ, from Christ to the Virgin, and from the Virgin to us . . . Nothing comes to us except through the mediation of Mary, for such is the will of God. Thus, just as no man goes to the Father but by the Son, so likewise no one goes to Christ except through His Mother. Whosoever will not have recourse to her is trying to fly without wings . . . O Virgin Most Holy, no one abounds in the knowledge of God except through thee; no one, O Mother of God, attains salvation except through thee!
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« Reply #18 on: July 17, 2014, 07:16:34 AM »

Pope John Paul I

" The Ship of the Church is guided by Christ and by His Vicar ... It alone carries the disciples and receives Christ. Yes, it is tossed on the sea but, outside it, one would perish immediately. Salvation is only in the Church; outside it, one perishes."
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« Reply #19 on: July 17, 2014, 07:24:06 AM »

St Robert Bellarmine

"The school of Christ is the school of love. In the last day, when the general examination takes place...Love will be the whole syllabus"
 


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\"Keep close to the Catholic Church at all times, for the Church alone can give you true peace, since she alone possesses Jesus, the true Prince of Peace, in the Blessed Sacrament.\" - Padre Pio<br /><br />\"He inquired whether he agreed with the Catholic bishops, that is
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« Reply #20 on: July 17, 2014, 07:40:41 AM »

St Francis of Assisi

"Most High, Glorious God, enlighten the darkness of my heart and give me true faith, certain hope and perfect charity, sense and knowledge, Lord, that I might carry out Your holy and true command"

"Preach the gospel at all times and, if necessary, use words"
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« Reply #21 on: July 17, 2014, 07:53:42 AM »

Venerable Fulton Sheen

"Far better it is for you to say: "I am a sinner," than to say: "I have no need of religion." The empty can be filled, but the self-intoxicated have no room for God.”
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« Reply #22 on: July 17, 2014, 08:40:39 AM »

"It was necessary for our salvation that there be a knowledge revealed by God, besides philosophical science built up by human reason. Firstly, indeed, because the human being is directed to God, as to an end that surpasses the grasp of his reason. "The eye hath not seen, O God, besides Thee, what things Thou hast prepared for them that wait for Thee" (Isaiah 64:4). But the end must first be known by men who are to direct their thoughts and actions to the end. Hence it was necessary for the salvation of man that certain truths which exceed human reason should be made known to him by divine revelation. "-St Thomas Aquinas, Summa Theologica
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Lord Have Mercy on my weak and doubtful soul
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