St. Catherine of Siena: Dialogue about Perfection

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Dialogue About Perfection
by Saint Catherine of Siena

 
Excerpt by Dominicans of Avrillé  | November 30, 2024

The Honor of God; The Misery and Fragility of Man;
The Need to Strive for Perfection

The Author of the light communicated to a soul1. He made her understand her fragility and misery, ignorance and natural inclination to evil; at the same time, He gave her some glimpses of the greatness of God, His wisdom, power, goodness, and the other attributes of His majesty.

Thus enlightened, this soul saw how just and necessary it is to render perfect and holy worship to God. It is just, because He is the universal Lord Who created all things to praise His name and obtain His glory. Do not propriety and justice require that, respectful of his master, the servant give him service and loyalty? It is necessary, because man, composed of body and soul, was created in such a condition that he will only attain eternal life by voluntarily rendering faithful service to God up to the point of death; otherwise, he will never obtain the felicity that accumulates all honors.

However, there are few who render this service and, consequently, few who are saved, because almost all have their own interests in mind and not those of God.

This soul also saw that the days of man are short, that the day is uncertain when the fleeting time to merit will end, that no redemption is possible in hell, and that in the future life, He will justly pronounce an immutable and inevitable sentence on each, the reward or punishment that his way of living deserved.

This soul again considered that, on the one hand, we often talk too much and preach abundantly and variously on the virtues which render this worship and faithful service to God; and that, on the other hand, because of his lack of aptitude, obtuse intelligence, and feeble memory, man cannot understand many things nor faithfully retain what he learned. Also, while many are in a perpetual quest to learn something new, very few apply themselves to attaining perfection and serving God as is right and necessary for Him; but nearly all, preoccupied and given over to the agitations and fluctuations of the mind, habitually live in extreme peril.

The Desire for Perfection
This soul, therefore, seeing all this, rose up before the Lord, moved by a burning desire and violent love, and asked the Divine Majesty to be good enough to give her some short and clear precepts to regulate our life now and to lead it to its perfection; precepts whose formulas would embrace the teaching of the Church and Holy Scripture, and whose observance would render the necessary honor to God and lead us from this brief and miserable life to the beatitude that He intends for us.

God inspires holy desires and never arouses them in a heart without satisfying them 2. So he immediately manifested Himself to this soul ravished in ecstasy and replied:

In What Does Complete Perfection Consist?
“My beloved, your desires delight Me; I like them so much that I am much more eager to satisfy them than you can, and eager to see them satisfied. My desire is immense to give you, when you want it, the useful and necessary benefits for your salvation. So I am ready to do whatever you want.

Listen carefully to what I am going to tell you, I, the ineffable and infallible truth. To answer your request, I am going to explain to you in a few words the practice which contains complete perfection, along with all the virtues, the summary of Scriptures and many discourses. If you conform your life to it and observe it, you will accomplish all that is clear and mysterious in the divine teachings, and you will enjoy perpetual joy and peace.

Doing God’s Will Alone, Following Christ’s Example
“Thus, know that the salvation and the perfection of My servants consist in one thing: to do only My will, to strive with a sovereign diligence always to accomplish it; to work at all hours to serve only Me, to honor only Me, to seek only Me. The more diligence My servants bring to it, the more they approach perfection, because they more closely adhere and are united to Me, Who am sovereign perfection.

To better understand the truth contained in these few words, look at my Christ in whom I am very pleased 3. He annihilated himself in the form of a slave; He took on the likeness of sin because, plunged into thick darkness and straying from the path of truth, He wanted to enlighten you with the splendors of His light and bring you back to the straight way by His word and example4. He was obedient unto death to teach you through His persevering obedience that your salvation depends on a firm resolution to do My will alone. Anyone who wishes to meditate diligently on His life and His doctrine realizes, without a doubt, that the justice and perfection of men rests solely on generous, perpetual, and faithful obedience to My will.

Your leader, Christ, has taught it many times: “Not everyone that saith to me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father” (Mt. 7:21).

And notice that it is not without reason that He repeats twice: “Lord, Lord”; the states of this world being reduced to two principal ones, the religious state and the secular state. He means that no one, in any state whatsoever, can attain eternal glory, even by giving Him all external honors, if he does not do God’s will.

My Son said again: “I came down from heaven, not to do My own will but the will of Him that sent Me5. (…) My meat is to do the will of Him that sent Me6. (…) Father … not My will, but Thine be done7. (…) as the Father hath given Me commandments, so do I8.”

So if you want, like your Savior, to do My will, which contains your happiness, it is necessary that in all things you despise your own will, that you renounce it, that you destroy it9. The more you purify yourself of what is yours, the more I will give you what is mine.


To be continued


1. It is the soul of Saint Catherine.

2. On another occasion, the Eternal Father said to St. Catherine: “I do not despise the desire of my servants, yet I give to him who asks and invite you to ask. (…) sometimes, to test your desires and perseverance, I pretend not to hear you, but I hear you and give you what you need, because I give you hunger and the voice with which you cry out to me, and seeing your constancy, I fulfill your desires when they are ordered and directed toward me.” (Dialogue ch. 107)

3. St. Catherine wrote: “Christ is on the cross as our rule, like a written book which anyone, even the ignorant and blind, can read. The first line of this book is hatred and love: love of the honor of the Father, hatred of sin.” (Letter to Br. Lazzani)

4. The Eternal Father had already said to Catherine: “What caused the great obedience of the Word? The love which He had for My honor and your salvation. Whence proceeded this love? From the clear vision with which His soul saw the divine essence and the eternal Trinity, thus always looking on Me, the eternal God. His fidelity obtained this vision most perfectly for Him, which vision you imperfectly enjoy by the light of holy faith. He was faithful to Me, His eternal Father, and therefore hastened as one enamored along the road of obedience” (Dialogue 154 ; THOROLD Ed., Treatise of Obedience, §1).

5. John 6:38

6. John 4:34

7. Luke 22:42

8. John 22:42

9. Self-will is that which, being inspired neither by the glory of God nor the salvation of souls, proposes only its personal satisfaction. It is directly contrary to charity. Nothing is more essential than its destruction.

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Dialogue About Perfection
by Saint Catherine of Siena

Excerpt by Dominicans of Avrillé  | February 10, 2025


The Precept of Charity

Now when that soul [of Saint Catherine of Siena] had heard these most salutary doctrines of truth, she replied full of joy:

Catherine
It rejoices me more than I am able to express that Thou hast been pleased to instruct Thy most humble servant; and, as much as in me lies, I render thanks for it to Thy most gracious Majesty. Truly, as far as I can comprehend with my limited understanding, the thing cannot be otherwise than as Thou hast taught me and so well explained by the example of my blessed Savior.

For Thou, being the highest good and the only good, Who canst not will sin, but only that which is just and right, I must infallibly do all that ought to be done if I fulfill Thy Will; and I shall fulfill Thy Will if for Thy love I contradict my own, which Thou wilt not in any way constrain, but dost leave it perfectly free1, that I, by voluntarily and constantly subjecting it to Thine, may become dearer and more full in Thy sight.

I desire greatly to begin to do that which Thou hast told me; but as yet I understand not well in what Thy Will is found, and by what faithful service I can best consecrate myself wholly to its fulfillment. I humbly pray Thee, therefore, if I be not importunate, and if my boldness trespasses not on Thy condescension, to instruct me briefly upon this also, which above all things I desire to know.

And the Lord said to her:

The Lord
If thou seekest to know My Will, that thou mayest perfectly fulfill it, behold in one word that which it is: that thou shouldst love Me to the utmost of thy power without ceasing; “that thou shouldst love Me with all thy heart, and all thy soul, and all thy strength”. It is on the performance of this precept that all thy perfection depends; and therefore it is written that “the end of the commandment is charity, and that love is the fulfilling of the law” (1 Tim. 1:5; Rom. 13:10).


Explanation of the Precept of Charity

To these things that soul replied:

Catherine
I understand well that Thy Will and my perfection consists in loving Thee truly as I ought with ardent love and sovereign charity; but I comprehend not well how I am to do this. I beseech Thee, instruct me also briefly on this point.

And God said to her:

The Lord
Hear then and be attentive with all the application of thy mind to what I am about to tell thee. If thou desirest to love Me perfectly, thou hast three things to do.


To love God Above All and Absolutely

First, thy will must be detached, removed, and separated from every carnal and earthly affection, so that in this life thou shouldst love nothing temporal, fading, and transitory, except for Me. And what is yet more and above all, thou must not love Me, or thy neighbor, or thyself for thyself, but thou must love all for Me alone.2 For Divine love cannot tolerate any other affection with it or any earthly love. Therefore, so far as thou shalt permit thy heart to be infected with any contagion of earthly things, so far thou wilt sin against My love and fail of thy perfection; for a pure and holy soul should hold in abhorrence all that gives pleasure and enjoyment to sense. Never suffer any of the things My bounty has created for the use of men to hinder thee from loving Me. For to this end have I created all things and given thereto man, that he, knowing more fully through them the richness of My bounty, may love Me in return with a larger affection.3

Bridle therefore with a strong hand thy appetites and carnal concupiscence; keep perpetual guard over thyself; and courageously resist all those earthly desires which Thy corrupt nature and this miserable mortal life excite in thy heart, that thou mayest be able to sing with the prophet: “Blessed be God, who hath given strength and agility to my feet”, i.e. to the feet of the soul4, which are the affections; “who hath made my feet like the feet of harts”, that they may flee from the dogs; i.e. the snares of concupiscence of earthly things; and “setteth me upon high places” (Ps. 17:34), i.e. raiseth me to contemplation.


To Seek Only the Glory of God, and be an Apostle

When thou shalt have fully executed all this, thou mayest proceed to the exercise of the second thing, which is of yet higher perfection. And this is: that thou shouldst direct all thy affections, all thy thoughts, and all thy actions to My glory and hono alone, and employ thyself continually with all earnestness in praising and glorifying Me, by prayers, by words, by example, and in whatever way thou canst. And this thou must endeavor so to do as to excite in all others, as well as in thyself, these same affections and sentiments towards Me. Now this practice is yet more pleasing to Me than the first, because My Divine Will is thereby more perfectly and more directly fulfilled.5


To Resign Oneself Completely and Confidently

There yet remains the third thing, which when thou shalt have achieved, thou mayest rest assured that nothing more is wanting to thee, and that thou hast reached perfect sanctity. This is, that thou shalt use thy utmost endeavor to attain such a disposition of spirit that thou mayest become one thing with Me, and thy will may become so entirely assimilated and conformed to My all-perfect Will, that not only shalt thou never desire that which is evil, but not even that which is good, if it be not according to My Will; so that whatever shall befall thee in this miserable life, from whatsoever quarter it may come, whether in things temporal or things spiritual, nothing shall ever disturb thy peace or trouble thy quietness of spirit; but thou shalt be established in a firm belief that I, thine omnipotent God, love thee with a dearer love and take of thee more watchful care than thou canst for thyself.
And the more perfectly thou dost abandon and resign thyself to Me, the more will I console thee with My grace, and make thee feel My presence; and thus thou wilt ever know more and more, and experience more fully, the tenderness of My love for thee.


The Condition: Renunciation of Self-will

The Lord
But thou wilt never reach this measure of perfection except by a firm, constant, and absolute denial of self-will. He who neglects to acquire this, neglects at the same time the most sublime perfection; and he who cheerfully embraces it, executes at the same time My most holy Will, pleases Me in the highest degree, and has Me continually with him. For there is nothing more pleasing to Me than to abide within you and work in you by My grace; “for My delights are to be with the children of men” (Prov. 8:31), to transform them into Myself (if only they desire it, for I will in no way do violence to their free will); in such a manner that they may become one with Me in the participation of My infinite perfections, and especially My unchangeable peace and My most perfect tranquility.


What God Did For Us In His Son

But, that thou mayest better comprehend how ardent are My desires to dwell with you, and mayest kindle in thyself a more fervent longing to subject and unite thy will with Mine, consider attentively that I have willed that My only begotten Son should become incarnate, that My Divinity, despoiled of every token of greatness or glory, should be united to humanity; in order that by this great act of benevolence and charity, by this ineffable demonstration of love, I might draw and constrain you in like manner to unite your will to Mine and to remain perpetually bound to Me alone.

Consider that I have willed further that this My Son should suffer the cruel, painful, and most fearful death of the Cross, to the end that by these torments He might destroy your sin, that sin which had raised a barrier of division between you and Me so effectually that I could in no way look upon you; that further in the highest of the Sacraments I have prepared for you a table, too little appreciated, of the Body and Blood of this My Son, in order that by partaking of it you may become transformed and changed into Me. Even as the bread and wine of which you partake is changed into the substance of your body, so you, by feeding under the species of bread and wine upon this My Son, who is one with Me, shall become spiritually transformed into Me. And this is what I have already spoken to my servant Augustine in these words: “I am the food of grown men; grow, and thou shalt feed on Me; nor shalt thou convert Me into thee, but I will convert thee into Myself.”6


To Be Continued…


Footnotes by the Dominicans of Avrillé

1. The Lord also told Catherine: “dearest daughter, […] [freewill] is yours, given by Me. You therefore, with free arbitration, can hold it or leave it, according as you please.” (Dialogue 43, Treatise of Discretion, § “Of the use of temptations”).

2. “My Truth said, ‘Will you arrive at perfect purity, and be freed from stumbling-blocks, so that your mind may not be scandalized by anything?’ Unite yourself always to Me by the affection of love, for I am the Supreme and Eternal Purity. I am that Fire which purifies the soul, and the closer the soul is to Me, the purer she becomes, and the further she is from Me, the more does her purity leave her; which is the reason why men of the world fall into such iniquities, for they are separated from Me, while the soul, who, without any medium, unites herself directly to Me, participates in My Purity.” (Dialogue 100, Treatise of Prayer, § “Of the third and most perfect state”).

3. The Lord taught St. Catherine how to love one’s neighbor: “And simple souls, who often love creatures with spiritual love, know this well, for, if they have received My love sincerely without any self-regarding considerations, they satisfy the thirst of their love for their neighbor equally sincerely. If a man carry away the vessel which he has filled at the fountain and then drink of it, the vessel becomes empty, but if he keep his vessel standing in the fountain, while he drinks, it always remains full. So the love of the neighbor, whether spiritual or temporal, should be drunk in Me, without any self-regarding considerations.” (Dialogue 64, Treatise of Discretion, § “How an imperfect lover of God loves his neighbor also imperfectly”).

4. “The feet of the soul, signifying her affection, are the first step, for the feet carry the body as the affection carries the soul.” (Dialogue 26, Treatise of Discretion, § “How this Bridge has three steps”).

5. “This proves that you possess Me by grace in your soul, producing much fruit for your neighbor and making prayers to Me, seeking with sweet and amorous desire My honor and the salvation of souls. The soul, enamored of My truth, never ceases to serve the whole world in general, and more or less in a particular case […], for in the love of Me is fulfilled and completed the love of the neighbor” (Dialogue 7, Treatise of Divine Providence, § “How virtues are accomplished by means of our neighbor”).

6. Another time, the Lord told Catherine: “See, dearest daughter, in what an excellent state is the soul who receives, as she should, this Bread of Life, this Food of the Angels. By receiving this Sacrament she dwells in Me and I in her, as the fish in the sea, and the sea in the fish – thus do I dwell in the soul, and the soul in Me – the Sea Pacific [‘Ocean of Peace’].” (Dialogue 112, Treatise of Prayer, § “Of the excellent state of the soul who receives the sacrament in grace.”).

[Stone]

Dialogue About Perfection
by Saint Catherine of Siena

Excerpt by Dominicans of Avrillé  | April 24, 2025


The Instruments of Perfection

And, when that soul had heard what the will of God was, that to execute it faithfully a perfect charity was required, and that this could only be obtained by an entire annihilation of self-will, she spoke thus to the Lord:

Catherine
Thou hast manifested to me, O my Lord and God, Thy Will, and hast shown me, that, if I love Thee perfectly, I shall love nothing transitory and earthly, nor even my own self for myself, but all alone for Thee and in Thee. Thou hast added, that, in order to love Thee, I must seek with earnest care to praise and glorify Thee in all things and at all times; and that in such a manner as that others may do so like wise; that I must endeavor further to bear with a peaceful, cheerful, tranquil heart whatever may befall one in this miserable life.

And now, since I gather from what Thou hast hitherto said that all these things are to be done by the abnegation of my own will, since the more I die to myself, the more perfectly I shall live in Thee; I beseech Thee to teach me in what manner I may acquire this great virtue of the perfect abnegation of myself. And God, who is so good that He can deny nothing to the pious desires of His servants, thus replied to her:


The Lord
It is certain that everything depends upon the perfect abnegation of thyself, since the more thou dost empty thyself of thy own will, the more will I fill thee with My grace. And all thy perfection comes from the participation of My Divine goodness by means of grace, without which the human creature, in all that concerns its true dignity and perfection, is absolutely nothing.


Humility

The Lord
If thou dost indeed desire to attain this perfect abnegation of self, thou must prostrate thyself before Me in the most profound humility, with a thorough conviction of thine own poverty and misery; and thou must at all times eagerly seek this one thing, to obey Me alone and to do My Will only.1


The Inner Cell

The Lord
And to this end thou must make in thy soul as it were, a little spiritual cell, closed in with the material of My Will, in which thou must enclose thyself and make therein thy constant dwelling-place; so that, wherever thou goest, thou mayest never go forth from it, and, wherever thou lookest, thou mayest never see anything beyond it; but My Will must so encompass every faculty of thy body and soul, that thou shalt never speak of anything but what thou deemest pleasing unto Me, nor think, nor do anything, but what thou believest agreeable to My Will. And it shall be that the Holy Ghost shall teach thee what thou shalt do in all things.2


Spiritual Direction

The Lord
Moreover thou mayest attain this abnegation of thine own will by another road, if thou canst obtain those who are able to guide and instruct thee according to My Spirit; namely, by subjecting thy will to them, by obediently following their counsels, and by trusting thyself and thy concerns fully to them; since he who hears My faithful and prudent servants “heareth Me” (St. Luke 10:16).


Contemplation of God

The Lord
* But I desire further that thou shouldst consider with firm faith and profound meditation that I, thy most glorious God, I, who have created thee for eternal beatitude, am eternal, sovereign, omnipotent; that I can do with you whatever pleaseth Me; and there is none who can oppose himself in the least degree to My Will; that no good can happen to you unless sent by Me; nor can any evil befall you except by that same Will of Mine, as I have already told you by My Prophet Amos: “shall there be evil in a city which the Lord hath not done?” (Amos 3:6), that is, which I have not permitted.

* In the second place, I wilt that thou seriously meditate that in Me, thy God, dwell the most perfect Intelligence, and Knowledge, and infinite Wisdom; that, therefore, I behold all things with the utmost clearness and acutest penetration; so that in My government of thee, the heavens, and the earth, and the entire universe, I cannot be deceived in any way or misled by any error. Were it otherwise, I should neither be all wise, nor should I be God. And, that thou mayest acknowledge the more the power of My infinite Wisdom, know that even from the evil of guilt and punishment I am able to draw a good greater than the evil.

* In the third place, consider attentively that, as I am thy God, so am I infinitely good, yea, charity itself by My Essence; that, therefore, I cannot will anything but that which is useful and salutary to thee and to all men; nor can I wish any evil to My creatures; that, as man was created by My bounty, so is he loved by Me with inestimable charity.


The Fruits of Contemplation

The Lord
1. Acceptance of Trials and Adversities

When with a firm faith thou shalt have received and pondered in thy mind these truths, thou shalt see that I only suffer tribulations, temptations, difficulties, sicknesses, and all other forms of adversity to befall men for the greater advantage of their eternal salvation; that through the very things which to you seem evils, the true evil of your bad habits may be corrected, and firm resolutions made to attain that virtue which can alone guide you to that true and ultimate good which as yet you know not.3 Thus illuminated by the living light of faith, thou wilt perceive that I, thy God, have infinitely more Knowledge, Power, and Will to advance thy happiness than thou hast; and further, that thy own knowledge, power, and will for thine own good depends entirely on My grace.

2. Peace and Joy

For this cause, seek with all diligence to submit thyself totally to My Will; so shalt thou take thy rest and abide in continual tranquility of spirit, and shalt have Me for ever with thee, for My “place is in peace” (Ps. 75:3). Nothing will then agitate or irritate thee; nothing shall be to thee an occasion of sin or scandal, for “much peace have they who love My law; and to them there is no stumbling-block” (Ps. 118:165). For they so love My law, that is, My Will which is My law by which all things are directed, they are so intimately united by it to Me, and experience such great delight in observing it, that (sin only excepted, which is offensive to God) nothing has power to disturb them, from whatsoever quarter it may come, or of whatsoever weight or quality it may be. For the eyes of their soul are clear and undefiled; and therefore they see that from Me, the sovereign Ruler of the world, Who govern all things with infinite Wisdom, Order, and Charity, nothing but good can spring; and that I can take care of them and their affairs far better and more successfully than they could of themselves.4

2. Patience and Inner Sweetness

And thus considering that I and none other am the Author of all that they have to endure, they are strong with an invincible patience, and suffer all things, not only with resignation, but with cheerfulness and joy,5 tasting in all things which befall them externally or internally the sweetness of My ineffable charity. And this is to “think of the Lord in goodness” (Wis. 1:1), that is, to believe, and meditate with a cheerful and grateful spirit, even in the midst of tribulations and difficulties, that it is I who sweetly dispose all things, and that whatever happens springs from the inexhaustible fountain of My goodness.

But the great good which this holy consideration and blessed disposition of heart would effect, is hindered, corrupted, and destroyed solely by this one thing, the love of yourselves and of your own will. If you destroy this within you, there shall be no more hell for you, neither the eternal torment of body and soul prepared for the damned, nor that other hell of interior turmoil which you make for yourselves and suffer during your mortal life, through your perpetual agitations and anxious cares about many things.


Conclusion

The Lord
If, therefore, thou wouldst live in grace in this world which passes rapidly away, and if thou wouldst live in glory in that world which has no end, seek to die to thyself, denying thyself and laying down thine own will. For “blessed are the dead who die in the Lord” (Apoc. 14:13), and “blessed also are the poor in spirit” (St. Matt. 5:3), since they already see Me in a manner in this their pilgrimage by reciprocal love, and shall behold Me hereafter in glory and honor in their true home. So be it.


Footnotes by Fr Bernadot O.P., published in 1919

1. The eternal Father also said: “if you will arrive at a perfect knowledge and enjoyment of Me, the Eternal Truth, that you should never go outside the knowledge of yourself, and, by humbling yourself in the valley of humility, you will know Me and yourself, from which knowledge you will draw all that is necessary. No virtue, my daughter, can have life in itself except through charity, and humility, which is the foster-mother and nurse of charity. In self-knowledge, then, you will humble yourself, seeing that, in yourself, you do not even exist; for your very being, as you will learn, is derived from Me, since I have loved both you and others before you were in existence” (Dialogue 4, Treatise of Divine Providence, § “How desire and contrition of heart satisfies”).

2. St. Catherine loved to recommend her followers to live in the inner cell: “if you want to hear and find the fruit of my will, be you always dwellers in the cell of your soul, which cell is a well, and which well holds water and earth within itself (in which earth we can know our misery: we know we do not exist; since we are not, we thus see that our being is from God). O ineffable inflamed charity, I therefore see that the earth is found, the living water is gushing, that is, the true knowledge of His sweet and true will, which wants nothing more than our sanctification. So let us enter the depth of this well, for by force it will be agreed that, by living in it, we know ourselves and we know the goodness of God. Knowing we are not, we humiliate ourselves and enter the open consumed burnt heart, like a window without a door that never closes.” (Letter to Br. Th. della Fonte, n. 41).

3. St. Catherine herself wrote: “God allows us to be tempted to prove our virtue, and for the growth of grace; not because we are defeated, but because we are victors: not trusting in our strength, but in divine help, saying with the sweet Apostle Paul: through Christ crucified “I can do all things in him who strengtheneth me.” (Ph. 4:13).” (Letter to Dom Christopher, 335).

4. St. Catherine to Br. William of England: “For, were it truly humble and not presumptuous, it would see well that the Sweet Primal Truth gives conditions, time and place, and consolation and tribulation, according as is needful to our perfection, and to fulfill in the soul the perfection to which it is chosen. It would see that everything is given through love, and therefore with love.” (Letter 54; Catherine of Siena. “To Brother William of England of the Hermit Brothers of St. Augustine.” In Saint Catherine of Siena as Seen in Her Letters, translated by Vida Dutton Scudder, 61. London; New York: J.M. Dent & Co.; E.P. Dutton & Co., 1905. https://archive.org/details/saintcatheri...th/page/61).

5. The Lord said to Catherine: “Those who are in this sweet light know it, and remain constantly in peace and quiet, and no one scandalizes them, for they have cut away that thing by which stumbling-blocks are caused, namely their own will. […] And he rejoices more in the different ways of holiness which he sees, than if he were to see all traveling by one road, because, in this way, he perceives the greatness of My Goodness become more manifest, and thus, rejoicing, draws from all the fragrance of the rose.” (Dialogue 100, Treatise of Prayer, § “Of the third and most perfect state”).