PERFECTION 8

All perfection is based upon two principles, which, if we practice, and attend to the daily duties of our vocations, will surely bring us to its summit and fulfillment. The first principle is a very low opinion of all creation, but above all, of oneself.  From this lowly opinion of self will follow the renunciation of oneself and of the things created as well as detachment from self-love, with a resolute will to do one's duty whenever and however necessary. The second principle is a very high esteem of God, which is easily acquired with the light of faith; reflecting that He is omnipotent, the greatest good, our end and has loved us so much. He is always present, He governs us in all, both in nature and in grace and calls each of us to a high perfection, giving us our start with our special vocation. From esteem for God should follow promptness and great submission of the will to all that God wants of us, and at the same time, a complete conformity to the Divine Will, which should be the practical gauge of all our plans, affections and deeds.
– P. Achille Gagliardi

St. Vincent de Paul's principal concern was to be well established and perfected in those above-mentioned principles. In his profound humility he believed himself utterly incapable of great things, and he thought of nothing else but faithfully fulfilling the obligations a true and perfect Christian has toward God. Then, because he understood through a supernatural light that all Christian perfection depends on the good use of these two principles, he made them his goal and tried his best to engrave them in his soul, so as to make them serve him a as a sure rule and guide for every action. And he succeeded in doing so very well, because God, Who exalts the humble, was not only content to lead him, though this means, to that Christian perfection which he was striving to achieve, but also willed to raise him to a solid, eminent and singular sanctity.

I hear speak of nothing but perfection, but I see it practiced by just a few. Each pictures perfection in how own way. Some see it in simplicity of dress, some in austerity, some in almsgiving, some in the frequenting of the Sacraments; others see it in prayers, others in passive contemplation, and still others in those freely-given or gratuitous graces – but they all err, taking the effects for the cause and the means for the end. I, for my part, know of no other perfection than that of loving God with one's whole heart and one's neighbor as oneself. He who conceives any other type of perfection deceives himself, because the accumulation of all the other virtues without this love is nothing but the amassing of stones. And if we do not immediately and perfectly enjoy this treasure of holy love, it is our own fault, because we are too parsimonious and hesitant with God, and we do not give ourselves entirely to Him as did the Saints.
– St. Francis de Sales

From this holy thought, who does not realize that St. Francis de Sales' perfection could not help but be real and very sublime, when his love of God and neighbor was so holy and so pure? The same can be said of St. Vincent de Paul.

St. Mary Magdalene de Pazzi was truly admirable in these two virtues. She acquired such a great love of God and of neighbor that she labored more for the latter's good than for her own.

God greatly desires us to be so perfect as to be one with Him. Let us examine ourselves and see what is still lacking in us to reach this goal.
– St. Teresa of Avila

When Father Peter Faber, a companion of St. Ignatius, thought of the fact that God greatly desires our perfection, he would try his best to increase in it daily and never let a day pass without some progress in the acquisition of virtue. Thus he grew in perfection and was highly esteemed as a saint.

We must begin with a strong and constant resolution to give ourselves entirely to God, protesting with a tender and loving sentiment, which comes from the depths of the heart, that for the future we want to be His without reserve, and then frequently renew this resolution.
– St. Francis de Sales

Every once in a while, St. Francis de Sales would renew this resolution and his desires to serve God better.

From the first day of his entrance into religious life, St. John Berchmans resolved to become a saint. Not only did he remain constant in all he resolved to do, but also renewed his fervor daily, to his spiritual advantage.

Act as though all the past were nothing and with David say: "Now I will begin to love my God."

– St. Francis de Sales

 

Thus did St. Paul. Even though after his conversion he had become the Vessel of Election and was filled with the Holy Spirit, he used this method in order to keep on the road to perfection and advance. When writing to the Philippians he said: "Brethren, I do not consider that I have laid hold of it (perfection) already. But one thing I do: forgetting what is behind, I strain forward to what is before, I press on toward the goal to the prize of God's heavenly cal in Christ Jesus."

 

And among the saints who thus counseled and practiced it themselves, we find St. George, St. Bernard and St. Charles. In order to render the necessity and usefulness of this method clear, these saints used two beautiful comparisons. "We should act as travelers do," they said. "They do not look back to see how much they have traveled, but ahead – at the distance they must still cover. This goal they keep before their eyes until the end of the day. Again, we should be like misers who, greedy for riches, do not consider what they have already amassed, nor the fatigue they have endured, but try their utmost to acquire more and multiply their riches daily, as though they had never acquired anything in the past."

 

 

PERFECTION 7

Perfection is not acquired by holding one's arms extended in the form of a cross, but rather by one really working in order to dominate oneself and force oneself to live not according to one's inclinations and passions, but according to reason, the Rule and obedience. This is hard, it is true, but it is necessary. With practice, however, it becomes easy and pleasant.
– St. Francis de Sales

Plutarch once related that a certain Lycurgus took two puppies of the same parents and raised one as a house dog and one as a hunting dog. Then, when the dogs were grown, he took them to the forum, where he was to give a talk. First he threw some bones on the ground and at the same time let loose a hare. Upon seeing the bones, the first dog began to chew on them hungrily while the second dog took off to chase the hare. Then Lycurgus called the people's attention, saying: "Did you see what happened? These two dogs are of the the same pedigree, yet they do not have the same inclinations, each is inclined to do that which he is accustomed to do." One is able to overcome even the strongest inclinations of nature if one becomes accustomed to self-abnegation.

Of St. Ignatius Loyola, it is written that with the continued self-denial he inflicted upon himself and in his bearing all adversities, he acquired such a degree of holy indifference that it seemed as though he no longer had any inclinations. The same was true of many other saints.

Although to one who has entered religion and guards himself against offending God, it might seem that he has done everything, oh! there yet remain certain worms that are not seen until they have eaten away the virtues! These worms are self-love, high esteem of self, rash judgment of others, and lack of charity toward our neighbor. So that, although we fulfill our duties, we do not perform them with that perfection which God wants of us.
– St. Teresa of Avila

It was to one of these worms, that the Venerable de Palafox attributed the cause of his falling into mediocrity after his conversion, so much so, that he almost we to the point of losing his soul. "Why," he asked, "should I have thought myself really humble, even though I might be? And even though I tried to be an ardently desired to be good, was I to presume that I really was good? That hidden pride obliged Divine Goodness to teach me to see myself as I really was, not good but bad, lazy, unfaithful, miserable, full of pride and sensuality, and a squanderer of graces."

To be perfect in one's vocation entails nothing else than doing the duties and tasks that one must perform according to his position, but doing them well and only for the love and honor of God, referring all the glory to Him. He who does this is perfect in his state of life; he is a man according to God's Heart and Will.
– St. Francis de Sales

We read in the lives of the holy Fathers that the Abbot Pafnuzio, well known for his sanctity, one day desired to know whether he had any merits before God. In answer he was told that his merits were similar to those of a certain Baron. The saint went to visit that Baron, who received the abbot with kindness and treated him well. After supper, the abbot asked the Baron to tell him of his way of life. The Baron, however, said that he was most careful to accommodate all travelers and give them what they needed for their journey; he never mistreated the poor, but helped them in their needs; he saw to it that all in his jurisdiction were always treated with justice and that no one could ever complain of having been hurt by his family; he had never saddened anyone, but honored all, helped all those he could and tried his best to keep peace among all. Upon hearing this, the abbot understood that true perfection consists not in doing many things, but in fulfilling one's duties well.

To be a servant of God means to have a great charity toward one's neighbor and an unshakable resolution to follow the Divine Will in all things, trusting in God with simplicity and humility, bearing with one's defects and patiently tolerating the imperfections of others.
– St. Francis de Sales

One day, while St. Gertrude was bemoaning the fact that every once in a while she still committed a certain small defect, she begged Our Lord to liberate her from it. He, however, answered her: "Would you then deprive Me of a great honor and yourself of a great reward? Know you, that as often as one recognizes his weakness and resolves to overcome it in the future, he gains a great reward for himself. And each time he refrains from falling for love of Me, he gives Me as great an honor as a good soldier gives to his king when he fights and overcomes his enemies."

PERFECTION 6

The trouble with us is that we want to serve God in our own way and not in His, and according to our own will, not His. When He permits that we be ill, we want to be well; when He wills that we serve Him in sufferings, we desire to serve Him with works; when He wants us to exercise charity, we want to exercise humility; when He wants resignation from us, we want devotion, piety or some other virtue. And this, not because the things we want are more pleasing to Him, but because they give us greater satisfaction. This, undoubtedly, is the greatest impediment to our perfection  because if we want to become saints according to our will we will never become saints. In order really to become a saint it is best to do so according to God's will. – St. Francis de Sales

St. Mary Magdalene de Pazzi well understood the great importance of this truth. With it as a sure guide, she submitted her will to that of God in such a manner that she was always happy, no matter what happened. She never desired anything contrary to the will of God. To ask God any graces for herself or for others with insistence was deemed by her a great defect; she said it was better to ask for graces with simple prayers and that she gloried and took pleasure in doing God's will rather than her own. Furthermore, she even desired to acquire the degree of sanctity God wanted of her rather than the degree she might want. Hence she wrote this resolution: "I will to offer myself to God, to want all and only that perfection which He wishes me to acquire and in the way and time He wishes and in no other way." Once, while confiding to one of her Sisters she said: "The good that does not come to me by way of the will of God, does not seem good, and I would prefer not to have any gift but that of leaving all my will and desires in God, rather than to have a gift which I desire or will."

The worst thing that can befall persons who have good will is to want to be what they cannot be and not want to be what they necessarily must be. They conceive desires to do great things, which perhaps will never be expected of them; in the meantime, they neglect the little things which God puts into their hands. There are thousands of acts of virtue as, for example, to bear little troubles and the imperfections of our neighbors; to suffer a biting word or some little injustice; to repress a harsh word; to mortify a little attachment or curiosity; to refrain from giving a bit of news; to excuse an indiscretion; to be condescending toward others in little things – these are for everyone, so why not practice them? Very seldom do we have the opportunity to gain large "sums", but we can daily earn little ones. And with the intelligent handling of these little "earnings", there are many who become rich. Oh, how many merits we would earn and what great saints we would become if we were to take advantage of every occasion that our vocation offers us! – St. Francis de Sales

Inflamed with the great desire of martyrdom, St. Philip Neri resolved to go to preach the Faith in India. But upon learning, through a revelation, that God wished his India to be in Rome, there he remained and led such a virtuous life that he became a great saint.

In just five years of religious life, St. John Berchmans attained a high degree of perfection. What did he do? Nothing exceptional. He did his best to be faithful and exact in all his duties, never neglecting any means which, with the help of grace, could help him to acquire this perfection.

In the life of a young Jesuit seminarian we read that one morning when he was about to go out for a game with his companions, a priest asked him to give up the game and go to serve his Mass. The seminarian did so. Years later, when that seminarian was ordained, he went to preach the Faith to the infidels and had the grace of dying a martyr. Then it was revealed that it was because of that mortification of not going out to play with the others but of remaining in to serve Mass, that he received such a great reward.

I would like to persuade spiritual persons that the way to perfection does not consist of many methods nor much thinking, but in denying oneself in everything for the love of Jesus Christ. If this exercise is lacking, all the other modes of walking in the spiritual way lead astray, even though the person should have reached a high degree of contemplation and communication with God. – St. John of the Cross

One day Blessed Angela of Foligno had an ecstasy during which she saw Our Lord caressing some of His servants, but some He caressed more than others. Desiring to know the reason for this diversity of treatment, she asked Our Lord and He answered: "I call all to Me, but not everyone wishes to come, because the way is covered with thorns. Those who do follow Me, I invite to My table and to drink of My cup. But because my foods are distasteful to the senses and My chalice is full of bitterness, not everyone cares to satiate himself with those things with which I nourished Myself while  on earth. Of course, those who are most faithful to Me are dearest to Me and are My favorites." Upon hearing this, Blessed Angela was filled with such an ardent desire for suffering and self-denial that upon encountering great difficulties she enjoyed as much consolation as a worldly person would enjoy in his favorite pastime.

All the science of the saints my be reduced to two things: to work and to suffer. He who best does these two things, becomes a greater saint. – St. Francis de Sales

We find in the lives of the holy Fathers of the Church, that St. Dorotheus thus led his disciple, St. Dosetheus, in the work of his sanctification. He kept his disciple constantly busy, especially in those things contrary to his will. Hence, if St. Dorotheus saw him with something in his hands, even though necessary for what he was doing, such as a knife, book or other similar objects, he would immediately take it from him. If he asked news bout something, even about something good, he was sent away without a reply. Thus, in all his desires, St. Dorotheus sought to deny him and St. Dosetheus promptly obeyed in all things and suffered all in silence. In this way he reached a high degree of perfection within the short period of five years.

PERFECTION 5

If you really want to become perfect, you must firmly hold to the counsel of the Apostle: Attend to yourself, which implies two things. The first is not to look at the affairs of others nor at their defects. For the one who wishes to do his duty well and correct his own faults certainly has enough to do. The second is to strive for your own perfection and work incessantly for it, without worrying whether or not the others are doing so.
– Abbot Pastore

St. John Berchmans was an outstanding example in this regard. From the first day of his religious life, St. John Berchmans resolved that he would tend only and always to his own affairs. To this he dedicated all his life with such solicitude, that he never had time to look at the affairs of the others or to notice their defects. Hence he never stopped to reflect why others did or said this or that, or whether they acted well or not. Nor did he ever take it upon himself to defend one at the risk of offending others. He just quietly let each one think of himself and take care of his own affairs. As for the defects of the others, he took no notice of them even when committed before his eyes. For this reason it can be said that he never was able to point out the defects in the others. All he worried about was to correct his defects and to do his duties well. Therefore, in order to keep his soul free from defects, he used extraordinary diligence. Alhtough he had a great love for studies, he never let his studies interfere with his spiritual exercises, acts of charity or obedience; he never sought to satisfy his desires but to gain as many merits as possible.

Lord, what wilt Thou have me do? Behold the true sign of a totally perfect soul: when one has reached the point of giving up his will so completely that he no longer seeks, expects or desires to do ought but that which God wills.
– St. Bernard of Clairvaux

These were St. Paul's first words as soon as he came to know Jesus: "Lord, what wilt Thou have me do?" He said these words with such sincere affection and such submission of his will, that from then on he had no other desire than to fulfill the divine will. Neither did he ever vacillate in his constancy and fidelity, regardless of how many adversities, sufferings or trials he encountered.

It is not as necessary to strive for great favors as it is to gain virtue, for the one who makes mortifications and, with humility and purity of conscience, serves the Lord is the one who, without doubt, will be the greatest saint. – St. Teresa of Avila

Rufino d'Aquileia narrates that one day, while praying, St. Macarius, who thought he had progressed quite well in virtue, heard an interior voice say: "Marcarius, know that you have not yet reached the virtue which is found in those two women who live in that city." Macarius went to visit those two women. After questioning and examining them, he found them to be quite advanced in virtue; for, although they had lived together for fifteen years, they had never disagreed either in words or in actions. Surprised, St. Macarius confessed that those two women were holier than he, even though head had received so many and such extraordinary graces.

I see two common mistakes among spiritual persons. The first is that they measure their devotions by the consolations and satisfactions that they experience in the service of God; so much so, that if these are lacking at times, they feel that they have lost all their piety. No, this is nothing but a sensible devotion. The true and substantial devotion does not consist in these things, but in having a will that is resolute, active, prompt and constant in not offending God and in fulfilling all that which appertains to His service. The second mistake is that if they should ever do something with repugnance or weariness, they feel that they have not gained any merit. On the contrary they have gained greater merit, for a single ounce of good performed with weariness and without satisfaction while the soul is undergoing a period of spiritual darkness, is worth more than one hundred pounds of good done with pleasure and satisfaction, because the first was performed with a stronger and purer love than the latter. Hence, no matter how much aridity and repugnance the sensitive part of us may feel, we must not lose courage but continue along our way. – St. Francis de Sales

In order to prevent his penitents from falling into the first mistake, St. Philip Neri used to tell them that in the spiritual life there are three degrees or stages. The first is called animal life and is of those who in their devotions seeks sensible consolations. These consolations are given by God to beginners so that, attracted by the delight derived from the sensible pleasure, they will give themselves to the spiritual life. The second is called the life of man, and is of those who, deprived of sensible sweetness, combat their passions for the acquisition of virtue. The third is called life of the angels. This life is reached by those who, having fought for a long time to overcome their passions, receive from God a tranquil, quiet and almost angelic life even in this world.

PERFECTION 4

Humility and charity are the two main parts of the spiritual edifice. One is the lowest and the other the highest and all the others depend on them. Hence, we must keep ourselves well founded in these two, because the preservation of the entire edifice depends on the foundation and the roof. – St. Francis de Sales

There never was and there never will be a saint without these two very necessary virtues; in fact, there have been some who, to our eyes, seem to have excelled in these virtues in a special way. One of these was St. Francis of Paula who, for his great humility, not content to be looked upon as the least among all men, willed that his Religious Congregation be given that same title.

Set yourselves seriously to work for the acquisition of virtue; otherwise your spiritual growth will be stunted. Neither should you think that you have acquired a virtue if you have not been tried by its opposite and have not had the occasion to faithfully practice it. Therefore, you should never flee the occasions to practice it, but rather desire them, seek them and willingly embrace them. – St. Teresa of Avila

St. Vincent de Paul was not satisfied, as many are, to know an love virtues; he tried his best to exercise them. His maxim was that fatigue and patience are the best means to acquire virtues and plant them in our heart, because the virtues acquired without fatigue and trials also can be lost easily, while those acquired by combatting storms of temptations and practiced in spite of difficulties and repugnance of nature will take deep roots in one's heart.

Never let pass a single occasion of merit from which you can gain some spiritual profit as, for example, some harsh little word someone might say, an obedience asked of you against your will, a chance to humiliate yourself, to practice charity, meekness and patience. All these occasions are profitable to you and you yourself should look for them. And you should go to sleep quite content on the day you have had more occasions of merit, jus as the businessman does when he has had the opportunity of realizing a profit, for on that day business went well for him. – St. Ignatius of Loyola

As we read in the life of St. John Berchmans, this was one of his principal maxims. He did his utmost not to let slip any occasion of merit for himself, no matter how small. Hence he went about seeking such occasions, and when some came through someone's indiscretion, he embrace them all with courage and joy of heart, without considering the indiscretion and little virtue of the others, but solely attending to his own humility.

PERFECTION 3

A true sign that one loves the virtue he is striving to acquire is to appreciate the corrections and admonitions received for the defects committed against this virtue. This is a great indication of advancing toward perfection.
– St. Francis de Sales

Once a monk went to visit the Abbot Serapione. The abbot requested that before doing anything else they pray together; but the monk refused, stating that he was a sinner and unworthy to wear the habit. Whereupon, the abbots said: "My brother, if you wish to become perfect remain in your cell to work and do not talk too much, for to go about here and there is not good for you." At these words the monk become greatly disturbed. Seeing this, the abbot added: "What is this, my brother? Until now you said you were a great sinner and not worthy to be alive. And now because I admonished you with charity, telling you what you needed, you become indignant? It seems to me that your humility is not real. If you really want to be humble, learn to receive admonition humbly." At these words, the monk repented  and left, greatly edified.

When St. Peter was corrected by St. Paul, he did not become indignant nor angry because he was superior to St. Paul; neither did he despise Paul because he had been a persecutor of the Church. He took the correction well.

It is related that whenever St. Ambrose would receive a correction for some fault, he would thank the person correcting him as though he had received a great benefit. We are told that whenever a certain Cistercian monk received a correction, he would recite an Our Father for the admonisher.

St. John Berchmans always desired to be corrected in public for his defects, and whenever this happened, he was very happy.

When one is truly advancing towards perfection, he feels within himself a constant urge to progress and improve. Because the more grace of enlightenment he receives, the more he realizes how much he is still lacking in virtue and good works. On the other hand, if he does realize that he is doing a little good, he feels it is very imperfect and does not give it much credit. Hence he continuously works for perfection without slacking in pace.
– St. Lawrence Justinian

St. Fulgentius loved perfection so much that no matter how much he worked for it, it always seemed so little and always he desired to be more perfect.

Daily St. Ignatius of Loyola would compare his victories with those of the previous day, and thus he advanced daily, always with a greater desire for progress so as to reach the height of perfection which Our Lord desired of him.

St. James the Apostle is highly praised because daily he advanced in the service of God.

The two feet with which one walks towards perfection are mortification and the love of God. The first is the left foot, the latter is the right.

St. Francis of Assisi rose to great heights of perfection with these two means. He led such an austere and rigorous life that when he was dying he had to apologize to his body for mistreating it so much. Because of his love of God, he acquired not only for himself but also for his Order the beautiful title of "seraphic".

When St. Francis de Sales wanted to prepare someone to live a truly Christian life and to abandon his worldly ways, he seldom spoke of exterior things, such as the hair, dress or some such thing. Rather, he spoke only to the heart and of the heart. He knew that once this fortress is overcome, all the rest will surrender and that when true love of God takes possession of the heart, all those things which are not of God will lose importance.

PERFECTION 2

In order to make great strides toward perfection, it is wise to attach oneself to only one thing: one spiritual book, one virtue, one ejaculation and so forth. It is not that the other means should be rejected, but the one that has been chosen should be the principal object of attention, so that even if one needs to be attentive to other spiritual exercises these will be only secondary. However, there is one defect into which many fall, and it must be avoided. It is the defect of attaching oneself to one's practices of piety and devotions too strongly. He who has a good spirit is edified by all things and condemns nothing.
– St. Francis de Sales

Although the saints availed themselves of everything, each one had a particular practice in which he exercised himself the most. Thus St. Francis de Sales' most favorite book was Scupoli's Spiritual Combat; St. Dominic's was Cassiano's Collection; the ejaculation preferred by St. Francis was: "My God is my all"; that of St. Vincent de Paul: "In the name of God". Some stressed the practice of living in God's presence; others purity of intention; others, submission to the Divine Will; still others, self-abnegation. The same may be said about virtues. Some exercised one, others another virtue. Thus almost every saint rendered himself outstanding in one virtue in particular.

If you want a brief and efficacious method, which at the same time embraces all the other methods, to overcome any temptations and trials, and to acquire perfection, it is living in the presence of God.

– St. Basil

When Joseph was being tempted to commit sin he asked: "How can I do this in the presence of God?" And Susanna said to the wicked judges: "It is better I fall into your hands innocent than to commit sin in the sight of God."

Taide, upon learning that when she sinned she was seen by God, was converted. She remained firm in the face of many temptations, thus becoming a saint.

By contemplating Baby Jesus in the manger, let us learn how to esteem the things of the world.

– St. Francis de Sales

When St. Hedwig, Queen of Poland, became a religious, she never spoke of the things of the world unless it was for the honor of God and the salvation of souls.

The greatest guarantee that we can have of being in the state of grace does not consist in feelings and sentiments of love of God, but in the pure and irrevocable abandonment of our entire being into God's hands and in the firm resolution never to consent to sin, whether grievous or slight.

– St. Francis de Sales

St. Catherine of Genoa used to say: "I am no longer my own; whether I live or I die, I belong to my Savior. I have nothing which is my very own. My God is my all. My life is entirely His. O world, you are always the same and until now I have been the same, but from now on I will change."

PERFECTION 1

Frequently and wholeheartedly kiss the crosses God sends you, without stopping to consider what kind they are. For the more ignoble and unwanted they are, the more they deserve to be called crosses. The merit of crosses does not depend on their weight, but on how they are carried. At times it takes more virtue to carry a cross of straw than a heavy one, because the lightest crosses are also the most inglorious, and the least to our liking which always seeks the spectacular. – St. Francis de Sales

St. Francis de Sales undertook many long and hazardous journeys, but he was never heard to complain about the cold, the wind, the sun, or the quality of food served him. He accepted everything from the hands of God, and the greater the insults and ill-treatment he received, the happier he was. Whenever he had a choice to make, he would select the worst for himself.

St. John Climacus relates that there was a young monk who, because of small defects, was given light punishments by his superiors. However, he was treated uncharitably and severely by everyone else. St John Climacus felt sorry for him and tried to console him, but the young monk said: "Father, please do not worry about me. They treat me in this way not because they lack charity, but because God permits it so that I may exercise patience, which is necessary to try the true servant of God." Two years passed and the young monk was called to a better life. Before dying he said to his confreres: "I thank Jesus Christ and you, Fathers, and I attest that, having been tried by you for my greater good, I was never taken in by the deceits of the devil, and now I die in peace."

The Imitation of Christ

CONTENTS

Bibliographic Record

NEW YORK: P.F. COLLIER & SON COMPANY, 1909–14 NEW YORK: BARTLEBY.COM, 2001

Introductory Note Book I: Admonitions Profitable for the Spiritual Life    Of the Imitation of Christ, and of Contempt of the World and all its Vanities Of thinking humbly of Oneself Of the Knowledge of Truth Of Prudence in Action Of the Reading of Holy Scripture Of Inordinate Affections Of fleeing from Vain Hope and Pride Of the Danger of too much Familiarity Of Obedience and Subjection Of the Danger of Superfluity of Words Of seeking Peace of Mind, and of Spiritual Progress Of the Uses of Adversity Of resisting Temptation On avoiding Rash Judgment Of Works of Charity Of bearing with the Faults of Others Of a Religious Life Of the Example of the Holy Fathers Of the Exercises of a Religious Man Of the Love of Solitude and Silence Of Compunction of Heart Of the Contemplation of Human Misery Of Meditation upon Death Of the Judgment and Punishment of the Wicked Of the Zealous Amendment of our Whole Life     Book II: Admonitions Concerning the Inner Life Of the Inward Life Of Lowly Submission Of the Good, Peaceable Man Of a Pure Mind and Simple Intention Of Self-Esteem Of the Joy of a Good Conscience Of loving Jesus above all Things Of the Intimate Love of Jesus Of the Lack of all Comfort Of Gratitude for the Grace of God Of the Fewness of those who love the Cross of Jesus Of the Royal Way of the Holy Cross     Book III: On Inward Consolation Of the Inward Voice of Christ to the Faithful Soul What the Truth saith inwardly without Noise of Words How all the Words of God are to be heard with Humility, and how many consider them not How we must walk in Truth and Humility before God Of the Wonderful Power of the Divine Love Of the Proving of the True Lover Of hiding our Grace under the Guard of Humility Of a Low Estimation of Self in the Sight of God That all Things are to be referred to God as the Final End That it is Sweet to despise the World and serve God That the Desires of the Heart are to be Examined and Governed Of the Inward Growth of Patience, and of the Struggle against Evil Desires Of the Obedience of One in Lowly Subjection after the Example of Jesus Christ Of Meditation upon the Hidden Judgments of God, that we may not be lifted up because of our Well-doing How we must Stand and Speak in Everything that we desire That True Solace is to be sought in God alone That all Care is to be Cast upon God That Temporal Miseries are to be borne patiently after the Example of Christ Of bearing Injuries, and who shall be approved as truly Patient Of Confession of our Infirmity and of the Miseries of this Life That we must Rest in God above all Goods and Gifts Of the Recollection of God’s Manifold Benefits Of Four Things which bring Great Peace Of avoiding Curious Inquiry into the Life of Another Wherein Firm Peace of Heart and True Profit consist Of the Exaltation of a Free Spirit, which Humble Prayer more deserveth than doth Frequent Reading That Personal Love greatly hindereth from the Highest Good Against the Tongues of Detractors How when Tribulation cometh we must call upon and bless God Of seeking Divine Help, and the Confidence of obtaining Grace Of the Neglect of every Creature, that the Creator may be found Of Self-denial and the casting away all Selfishness Of Instability of the Heart, and of directing the Aim toward God That to Him who loveth God is Sweet above all Things and in all Things That there is no Security against Temptation in this Life Against Vain Judgments of Men Of Pure and Entire Resignation of Self, for the obtaining Liberty of Heart Of a Good Government in External Things, and of having Recourse to God in Dangers That Man must not be Immersed in Business That Man hath no Good in Himself, and nothing whereof to Glory Of Contempt of all Temporal Honour That our Peace is not to be placed in Men Against Vain and Worldly Knowledge Of not troubling Ourselves about Outward Things That we must not believe Everyone, and that we are prone to fall in our Words Of having Confidence in God when Evil Words are cast at us That all Troubles are to be endured for the sake of Eternal Life Of the Day of Eternity and of the Straitnesses of this Life Of the Desire after Eternal Life, and how Great Blessings are promised to those who strive How a Desolate Man ought to commit Himself into the Hands of God That we must give Ourselves to Humble Works when we are unequal to those that are Lofty That a Man ought not to reckon Himself worthy of Consolation, but more worthy of Chastisement That the Grace of God does not join itself to those who mind Earthly Things Of the Diverse Motions of Nature and of Grace Of the Corruption of Nature and the Efficacy of Divine Grace That we ought to deny Ourselves, and to imitate Christ by Means of the Cross That a Man must not be too much Cast Down when he falleth into some Fault Of Deeper Matters, and God’s Hidden Judgments which are not to be Inquired into That all Hope and Trust is to be Fixed in God alone     Book IV: Of the Sacrament of the Altar With how Great Reverence Christ must be Received That the Greatness and Charity of God is shown to Men in the Sacrament That it is Profitable to Communicate often That many Good Gifts are bestowed upon those who Communicate devoutly Of the Dignity of this Sacrament, and of the Office of the Priest An Inquiry concerning Preparation for Communion Of the Examination of Conscience and Purpose of Amendment Of the Oblation of Christ upon the Cross, and of Resignation of Self That we ought to offer Ourselves and all that is Ours to God, and to Pray for all That Holy Communion is not lightly to be omitted That the Body and Blood of Christ and the Holy Scriptures are most necessary to a Faithful Soul That he who is about to Communicate with Christ ought to Prepare Himself with Great Diligence That the Devout Soul ought with the whole heart to yearn after Union with Christ in the Sacrament Of the Fervent Desire of certain devout Persons to receive the Body and Blood of Christ That the Grace of Devotion is acquired by Humility and Self-Denial That we ought to lay open our Necessities to Christ and to require His Grace Of Fervent Love and Vehement Desire of receiving Christ That a Man should not be a Curious Searcher of the Sacrament, but a humble Imitator of Christ, submitting his Sense to Holy Faith

"By your work you show what you love and what you know."

ST. BRUNO of COLOGNE, (1030-1101), founder of the Carthusians, close advisor of his former pupil, Pope Urban II.

"Our life is like that woman who seemingly wastes oil on the feet of Jesus. When you love you can also do something foolish; the most beautiful and significant follies are done for love."

"We give our life, we waste it for Jesus, for God, because we felt He called us. It's a calling of love and we reply with love; but with this waste, breaking the vase as the Scriptures say, the perfume is spread in all the house. I think the perfume of our life spreads in all the Church, in all the world."

“I believe the sacraments which the Church believeth, and in particular that the bread and wine consecrated on the altar are the true Body of our Lord Jesus Christ; His true Flesh, and His true Blood, which we receive for the remission of our sins, and in the hope of eternal life.”

"By your work you show what you love and what you know."

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From a letter to his Carthusian sons by Saint Bruno, priest

My spirit rejoices in the Lord
From the frequent and pleasant reports of our most blessed brother, I know of your reasoned and truly praise-worthy discipline, carried out with unwavering rigor.Since I have heard of your holy love and constant pursuit of honesty and virtue, my spirit rejoices in the Lord.I rejoice and am drawn to praise and give thanks to God, and still I long to love him. I rejoice, as I should, in the growing fruits of your strength, and yet I grieve and grow ashamed that I lie idle and senseless in the mire of my sins.

Therefore rejoice my dearest brothers, because you are so blessed and because of the bountiful hand of God's grace upon you. Rejoice, because you have escaped the various dangers and shipwrecks of the stormy world. Rejoice, because you have reached the quiet and safe anchorage of a secret harbor. Many wish to come into this port, and many make great efforts to do so, yet do not achieve it. Indeed many, after reaching it, have been thrust out, since it was not granted them from above.

Therefore, my brothers, you should consider it certain and well-established that whoever partakes of this desireable good, should he in any way lose it, will grieve to his death, if he has any regard or concern for the salvation of his soul.

My dearest lay brothers, of you I say:My soul magnifies the Lord.For I have learned of the generosity of his mercy toward you from the report of your prior and dearest father; he rejoices and takes great pride in you. And let us rejoice that since you are unacquainted with the knowledge of letters, almighty God will inscribe in your hearts with his finger not only his love but also the knowledge of his holy law. By your work you show what you love and what you know. When you observe true obedience with prudence and enthusiasm, it is clear that you wisely pick the most delightful and nourishing fruit of divine Scripture.