The Book of Divine Consolation of the Blessed Angela of Foligno

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Chapter XVII. Of How Pleasing Unto God Is the Service of the Poor, Who Serve for Love's Sake Without Looking for a Reward


In the service of God we should not always be thinking of the spiritual consolations therein to be found. Can it be supposed that when Mary, the mother of Jesus, beheld her beloved Son upon the Cross, crying aloud and dying, that she asked sweetness or consolation of Him in that hour? Assuredly not; she accepted the anguish, bitterness, and pain, and such anguish should be likewise in our souls. It is a sign of little love, yea, of great presumption, if the soul should desire to feel in this world aught of Christ save pain. Wherefore doth God doubtless take greater pleasure in the service of the poor, who serve Him faithfully without reward or benefit whatsoever, than in that of the rich, who every day receive great rewards. And those who serve Him for the sake of reaping spiritual benefits, whose souls are fat and full of spiritual sweetness which they derive from the service of God, who run unto Him and serve Him for love's sake, these have not as great merit as have those who run unto God and serve Him likewise for love's sake, but without any consolation whatsoever, indeed, rather with pain.

Thus, methinketh, doth the divine light which proceedeth from the life of Christ instruct me concerning the way whereby I may through suffering reach God and be in God, namely, by that way whereon walked Jesus Christ our Head. By that way must go hand and arm and foot and all the other members; and thus through worldly poverty will the soul at last attain unto eternal riches; through scorn and shame will it attain unto supreme honour and glory, and through a little penance (performed with grief and pain) will it come to possess the greatest blessing with the greatest joy and consolation.

Nevertheless, the soul is bound to adore God for Himself. For He is worthy of being infinitely loved and served by all creatures with the utmost reverence, because of His great and surpassing goodness, to whom be honour and glory for ever and ever. Amen.

Glory, therefore, unto the omnipotent God, whom it hath pleased to call us into being and create us in His own likeness, we ourselves being nothing. To Him, the all-merciful, be honour, power, and glory, for it hath pleased Him to redeem and exalt us, we who were miserable, wicked, lost, and damned because of the sufferings, pain, contempt, and poverty which His Son did endure.

Glory also unto the most merciful and pitiful God, whose mercy and goodness was so unfailing that He did give His kingdom unto miserable, unworthy sinners, in order that man might without fail attain unto it.

Praise and glory, likewise, unto our most sweet God, who of His pity did give us His kingdom, and make us to gain the fellowship and enjoyment of Himself through tribulation, pain, contempt, and poverty. If we were able to purchase His kingdom with wealth, with gold, silver, and precious stones, with luxury, knowledge, and power, the kingdom of heaven could not be gained by all, inasmuch as we are not all alike and do not all possess these things. But it hath pleased Him to grant that His kingdom may be gained with things all persons may possess at all times and of which we may easily have an abundance. For there is no person whatsoever who cannot be poor for love of Christ, and who cannot work and do penance at least in his heart, and endure contempt. Certain is it that no man can pass through this life without encountering some of these things, which, if he beareth them patiently and cheerfully for Christ's sake, will make him worthy of the kingdom of God.

Blessed be God, moreover, in that He hath not set the long and heavy endurance of these things as the price wherewith His kingdom may be gained, but only the span of this life; so that the eternal kingdom may verily be bought with a moment of time. And surely, even though we had to wait thousands of years and long centuries for the love of God and such a kingdom, even though they were years most grievous and bitter, yet should we nevertheless accept them with boundless joy and longing, with hands clasped in deepest gratitude! How much more, therefore, should we rejoice for that the merciful God hath ordained and permitted that the aforesaid things need be endured only for the brief space of this our mortal life!

Blessed be God, who by His own word hath promised unto us these gifts and blessings, appearing visibly unto us in His own person to give us assurance thereof, and confirming them by His example. Wherefore there remaineth no manner of doubt that with the brief labours, afflictions, and penances of this short life we may gain His kingdom; for He hath directly promised it unto us, and what is more, hath confirmed the promise by His own example. He desired tribulation, and not otherwise than through the endurance of supreme suffering and contempt did He wish to obtain possession of that kingdom which was truly His by inheritance.

Come ye, oh my children, hasten unto the Cross of Christ, take upon yourselves this pain, contempt, and poverty, and enter with all your might into the Passion of Christ, who so loved us that for our sakes, oh ye children of God, was He willing to suffer a most bitter and ignominious death; and He did this only that He might thereby redeem us and furnish unto us an example of how we should bear hard things for love of Him. Doubtless the perfection and the true sign of sonship is to love God and one's neighbour. And inasmuch as this holy Man of Sorrows did so faithfully and purely love us that He had no pity upon Himself, but wholly gave Himself up to suffering for love of us, so doth He desire that His lawful sons should likewise do, according as they are able.

Ye must know then, oh ye children of God, that this Man of Sorrows doth continually bid me help and comfort you. Ye must be faithful unto Him who was faithful unto you, and in faithful love must ye be united with your neighbour, for he who is faithful unto God will also be faithful unto his neighbour. How greatly, purely, and faithfully this holy Man of Sorrows hath loved us hath been made clearly evident by His life, teaching, and death. But because of our unbelief we perceive not that for our sake He was born poor and despised, neither do we reflect earnestly and continuously as we should upon His grievous death, His hard life, and His sweet and most true teaching. And because we do not entirely comprehend these aforesaid divine and salutary things, we are not dead either unto the world or unto sin, albeit He Himself died in poverty, humility, and contempt. Who is there in these days who will repay the sweet faith shown unto us by the Son of God with even a little faith and constancy? Verily, we do thrust these things behind us as though they had never been.

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Chapter XVIII. An Exhortation to Take Comfort and to Follow the Example of Perfection Set Forth by Christ the Crucified


Come ye, oh my blessed children, and gaze on this Cross and on Christ who died upon it for our sins, and weep with me because our countless iniquities were the cause of so much suffering. And albeit ye have not offended God as deeply as have I (who am all sin), yet weep ye none the less, for it is not ye yourselves who have resisted sin, but the grace of God which hath preserved and defended you through the merits of the Cross of Christ. Therefore, ye saints and innocents, ye should not lament your state less than do I, the sinner. For the greater the grace which hath been vouchsafed unto you, the greater is your debt; and since ye have not been as thankful as ye should be, ye have in some degree sullied your lives and have lost somewhat of your purity. Wherefore must ye all lament and weep and raise the eyes of your minds unto that Cross; because in gazing upon the Cross (unto the which the soul cannot attain save by constant prayer, as hath already been said) are we granted full knowledge of our sins, we are overcome with grief and contrition because of them, and are given the light of profound humility. Of a certainty, when in gazing upon the Cross the soul beholdeth all its sins in general and each one in particular, and how for all together and each in particular, Christ was crucified and afflicted, it is overwhelmed with sadness and is thereby moved to punish and reform itself, with all its members and its senses.

Observe, then, ye sons of the blessed God, and behold in Christ crucified the principal example of life, and from Him learn true perfection. Behold the Book of Life, namely, the life and death of Christ crucified, the Man of Sorrows; through gazing upon His Passion and Cross the soul attaineth unto the knowledge of its sins, and through profound humility unto knowledge of the heart.

The soul doth likewise behold and know the multitude of its sins, and how grievously it offendeth God in all its members. Also doth it behold above it the manifestation of divine mercy, that is to say, it perceiveth how Christ crucified did endure cruel pain in all the members of His body, because of the sins of each of our members. Thus by means of the Cross it may reflect how greatly and in what manner it hath offended God. Firstly, by the head: man doth wash, comb, and anoint his head, doing also divers other things to render himself pleasing unto men, and then he perceiveth how because of this his sin, Christ hath done penance in His own head and hath borne grievous pains. To make reparation for man's washing, combing, anointing, and twisting of his hair, Christ's most holy head was shorn of its hair, it was pierced by the crown of thorns, beaten with rods and made all bloody with His blood. In like manner the soul beholdeth the other members (as Christ Himself, as though unwittingly, in certain visions and sayings doth almost murmur and lament against us, counting over all the members), and not only doth it behold the multitude of sins committed by each member, but likewise the grievousness thereof.

Verily, when the soul meditateth upon the Cross the infinite grievousness of sin is made plainly manifest; then doth it comprehend that its guilt could never have been wiped away, its offences forgiven and its punishment remitted if Christ had not done such great penance for its misdeeds, which is a surpassing great matter to think upon. Moreover, the soul will read in this Book (more clearly than in any other book whatsoever) of divine justice and of how impossible it is for sin ever to remain unpunished.

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Chapter XIX. Wherein the Soul May See How That the Divine Wisdom Hath Used Infinite Care and Diligence in Saving Us Through Mercy, Yet Not Offending Against Justice


The soul doth also perceive how God the Father willed that His Son should suffer the pains of death and the torments of the Cross rather than that the sins of the human race should remain unpunished. In this Book doth it see, moreover, how infinite was the goodness and pity of Christ; He had such great compassion on us that, perceiving that neither we ourselves nor any other creature whatsoever could offer sufficient satisfaction for our sins, He did Himself offer satisfaction for us in order that we might not be left in damnation and torments eternal.

Herein is seen the infinite will of God, and the infinite care and diligence which He used in saving us and bringing us back unto the Father; unto Him was it no great thing to cause the death of His Son, provided He could with justice give us eternal happiness and His most blessed joy and fellowship. Herein is seen, moreover, His infinite wisdom, how by ineffable and unthinkable means (namely, by that death suffered with infinite mercy), He was able to do good unto all creatures, to save and exalt them, without doing anything whatsoever contrary unto His own justice, or in any wise lessening His divinity. The seducer and murderer of our race had led us away from the straight path, but He, true God and true Man, overcame him upon the Cross and saved us. Even whilst He was held to be dying and helpless, He did quicken all things and destroy death for us all, and through His torments and sufferings He prepared delights, joy, and glory for the whole world, and thereby procured for it glory everlasting. Through the agony of the Cross (which unto men seemed but foolish), He did confound all the wisdom of this world and make manifest the divine wisdom. These, and an infinitude of other things, albeit indescribable, are made manifest by the Cross unto whosoever will intelligently consider them with the help of God's grace.

In this Book the soul further beholdeth the infinite meekness of Christ, who, when He was slain, cursed not nor sought vengeance, but in return for the sin and great injury committed against Him, did promise eternal glory unto those same sinners who crucified Him.

Upon the Cross doth the soul likewise behold the infinite humility of Christ, than which none can be greater, seeing that He, the King of Glory, suffered so vile and ignominious a death. It beholdeth how the torments of the Cross procured for us liberation and redemption from hell, the gaining of Paradise and reconciliation with the Father. They did likewise furnish us with an example and instruction in virtue and in steadfastness against enemies, and obtained for us the reward of everlasting joy. And in this way alone can we wretched sinners be saved.

Wherefore is it plain that we may read an infinity of things in this blessed Book, because verily it is the Book of Jesus Christ, the infallible Truth, to whom be glory for ever and ever. Amen.

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Chapter XX. Of Prayer, of the Which There Are Three Kinds, Corporal, Mental, and Supernatural, Outside of Which It Is Not Possible to Find God


Forasmuch, therefore, as the knowledge of God uncreate and of Christ crucified is needful, and seeing that without it we cannot transform our minds in His love, it behoveth us to read diligently in that aforesaid Book of Life, that is to say, the life and death of Jesus Christ. And whereas this reading, or rather knowledge, cannot possibly be acquired without devout, pure, humble, fervent, attentive, and constant prayer (not with the lips alone, but with the heart and mind and all the strength), something must be said of prayer, as well as of the Book of Life.

It is through prayer and in prayer that we find God. There are divers kinds of prayer, but in these three kinds alone is God to be found. The first is corporal, the second mental, and the third supernatural.

Corporal prayer is that which is always accompanied by the sound of words and by bodily exercises, such as kneeling down, asking pardon, and bowing oneself. This kind do I continually perform; and the reason thereof is, that, desiring to exercise myself in mental prayer, I was sometimes deceived and hindered therefrom by idleness and sleep, and did thus lose time. For this reason do I exercise myself in corporal prayer, and this corporal prayer leadeth me unto the mental. But this must be done very attentively. Therefore when thou sayest the Paternoster, thou must consider well that which thou sayest, and not repeat it in haste in order to say it a certain number of times, as do those vain women who perform good deeds for a reward.

Mental prayer is when the meditation of God filleth the mind so entirely that it thinketh on naught else save on God. But when some other reflection entereth into the mind it asketh not that it should be mental prayer because that prayer doth hinder the tongue from performing its office and it cannot speak. So completely is the mind filled with God that it can concern itself with naught else, neither think of anything save of God. Hence from this mental prayer proceedeth the supernatural.

Supernatural prayer is that during which the soul is so exalted by this knowledge, or meditation, or fulness of God that it is uplifted above its own nature and understandeth more of God than it otherwise could naturally. And understanding, it knoweth; but that which it knoweth it cannot explain, because all that it perceiveth and feeleth is above its own nature.

In these three degrees of prayer, therefore, man learneth to know God and himself. And knowing Him, he loveth Him, and loving Him he desireth to possess Him; and this is the sign of love, for he who loveth not only a part of himself, but the whole, transformeth himself in the thing beloved.

But because this transformation endureth not for ever, the soul seeketh and examineth all other means whereby it may transform itself in its Beloved, in order that this union may be repeated. Wherefore must it be known that the divine wisdom hath ordered all things and given unto each its appointed place. For this reason hath the ineffable wisdom ordained that no man should attain unto mental prayer who hath not previously exercised himself in corporal prayer, neither doth it permit the supernatural to be vouchsafed unto any person who hath not first performed both corporal and mental prayer.

This orderly wisdom doth further desire that the prayers set apart for certain hours should be offered at the hours appointed, as is seemly and due. Excepting only if we be so hindered by the great joy of mental or supernatural prayer that the tongue is absolved from performing its office, or if because of grievous infirmity we are not able. In such a case satisfaction may be offered, if possible, in mental quiet, with solitude and bodily solicitude, according as we are able. And God doth further desire that when we pray, we should do so with our whole attention.

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Chapter XXI. How the Heart Must Be Given Wholly Unto Prayer and Not Unto Other Exercises


When we pray we must keep our whole hearts fixed thereon, for if our hearts be divided we lose the fruit of true prayer. In all other exercises that we perform, such as eating and drinking and other actions, it is not needful that we should be so single-minded, nor that we should perform them with our whole hearts and bodies. But these things do we only perform outwardly, whereas we must give our hearts wholly unto God if we desire to profit by the fruits of true prayer and not to lose them utterly. The reason wherefore we are tempted during prayer is because our hearts are not wholly given unto God.

Pray, therefore, and pray often, because the more often thou prayest the more wilt thou be enlightened and the more deeply and clearly and nobly wilt thou perceive the supreme Good, and that which is supremely good, and the more deeply and excellently thou perceivest it the more wilt thou love it, and the more thou lovest it the more wilt thou delight in it and be able to comprehend it. Then wilt thou attain unto the fulness of light, and wilt thou know that which heretofore thou couldst not know.

An example of this most glorious prayer and of the doctrine and form thereof, and of how we should earnestly persevere in this same prayer, is given unto us in Jesus Christ, who hath taught us both by words and deeds to pray in divers ways. By words did He teach us when He said unto His disciples, "Watch and pray, that ye enter not into temptation." And in like manner in many other parts of the Holy Gospel thou wilt find how He instructed us in this venerable act of prayer, the which, as He hath signified unto all, He holdeth most dear. Thus hath He many times admonished us upon this matter, as one who truly loveth us and desireth our good. And no excuse remaineth unto us, for inasmuch as He said, "Ask and ye shall receive," the result of our prayer doth depend upon ourselves. He desireth also that we should pray unto Him in order that, moved and drawn thereto by His example, we may love this above all other things.

The Gospel saith that when He did pray for a great while the sweat ran down upon the ground like unto drops of blood. Wherefore hold thou this example of prayer ever before thine eyes, and see that thou followest it closely, seeing that He prayed not for Himself, but for thee.

There was also that prayer of supplication when He said, "Father, if it be possible, let this cup pass from Me; nevertheless, not My will but Thine be done."

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Chapter XXII. How That We Should Submit Our Wills Unto the Will of God, and How That Prayer Is Necessary for the Obtaining of All Mercies


Thou seest, therefore, that when our Saviour Christ prayed, He did submit His will unto that of the Father. Do thou follow His example. Afterwards He prayed again when He said, "Father, into Thy hands I commit My spirit." But wherefore should I repeat more things, seeing that His whole life was a prayer, inasmuch as He was continually engaged in making known and manifesting both God and Himself. Shall we say that Christ prayed in vain? Then wherefore art thou neglectful, seeing that nothing is obtained without prayer? Forasmuch as Christ, true God and Man, prayed not for Himself, but that thou mightest have an example of true prayer, it is needful that thou shouldst pray if thou desirest aught. For without prayer canst thou obtain nothing. If He who was actually God would accept nothing without having prayed and asked for it, how darest thou, miserable creature, hope to receive without supplication and prayer?

Now thou knowest well that without the divine light and grace none are saved; through the divine light doth man start out and progress upon the right way. Therefore if thou desirest this divine light thou must pray; and if thou hast begun to make progress and desirest the light to be increased in thee, thou must pray; and if thou hast attained unto the highest perfection and desirest to be yet more enlightened in order that thou mayest remain in that state, thou must pray. Pray, if thou desirest faith; pray if thou desirest hope; pray if thou desirest charity, or poverty, or obedience, or chastity; pray if thou desirest any virtue whatsoever.

The way in which thou must pray is this: thou must read the Book of the Life of Christ Jesus, which life was poverty, suffering, contempt, and true obedience. When thou shalt be fully entered into this life and shalt have profited thereby, thou wilt be afflicted by many tribulations of the world, the flesh, and the devil. In many divers ways will they molest thee and horribly persecute thee, and if thou wilt overcome thou must pray. When thy soul desireth to pray it behoveth thee to be both mentally and bodily clean, and thou must bethink thyself well of all the evil and the good which thou hast done, examining the intention of thy good deeds, thy fastings, prayers, tears, and other things, and reflecting how that thou hast done but little of God's work, and even that little without reverence and faultily, and hast done evil with great diligence. Confess thy sins and acknowledge them readily, repenting of them abundantly. And through this confession of the heart and contrition of the soul thou wilt find cleanliness, and thus wilt thou pray like unto the publican and not like unto the Pharisee, and by prayer thou shalt be enlightened.

All who desire to receive the Holy Spirit must pray; for on the day of Pentecost the Holy Spirit descended not upon the disciples save when they were at prayer.

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Chapter XXIII. The Greater the Temptation, the Greater Must Be Likewise the Perseverance in Prayer


Watch and pray, therefore, that thou givest no advantage unto the adversaries who continually surround thee; for when thou ceasest to pray, thou givest place unto the enemy. Therefore, the more thou art tempted the more must thou persevere in prayer. Sometimes, however, prayer is the cause of thy being tempted, as when demons do endeavour to hinder it. But take no heed of aught save of prayer, so that thou mayest always be worthy of being freed from temptation. For through prayer art thou enlightened, through prayer art thou set free from temptation, through prayer art thou cleansed, and through prayer art thou united with God. Prayer is nothing else save the manifestation of God and of oneself, and this manifestation is perfect and true humiliation, for humility consisteth in the soul, beholding God and itself as it should. Then is the soul in a state of deep humility, and the deeper the humility the greater is the divine grace which springeth therefrom and increaseth there.

The more the divine grace humbleth the soul, the more quickly doth this same grace increase and spring afresh out of the depths of that humility. And the more the grace increaseth the more deeply doth the soul abase itself in true humility through the continuance of true prayer. Thus do grace and light divine grow ever within the soul, and the soul is ever prostrate in true humility, duly reading and meditating upon this Life of Christ.

Man's perfection consisteth in knowing the greatness of God and his own nothingness. But how he attaineth unto this through gazing upon that Book of Life hath already been said. Therefore, oh my son, cast away from thee all slothfulness and negligence. I certainly desire thee, oh my son, and do exhort thee, that thou watchest and prayest no less and dost no fewer good works when thou art deprived of the grace and fervour of devotion than in times when thou obtainest that grace of devotion. Verily it is pleasing unto God if, in the fervour of grace, thou dost pray and watch, labour and perform other good works.

In all ways pleasing and acceptable unto God, oh my son, is thy sacrifice when, grace and fervour being withheld from thee, thou dost watch and pray, and do good works no less than when thou didst enjoy grace. Wherefore, my son, if the divine fervour and ardour doth sometimes constrain thee to watch, pray, and offer praise, do it with all thy might whilst the fire burneth within thee.

When it so happeneth that God depriveth thee of warmth and fervour (whether because of thine own fault, as is most often the case, or whether for the augmenting and strengthening of grace in thee), thou must nevertheless watch, pray, and do good works as heretofore. And if temptation or tribulation (whereby the children of God are purged and punished) should fall upon thee and grace and fervour be withheld, do thou endeavour none the less to perform the aforesaid good works and strive that thou mayest overcome. Keep thyself in subjection by constant prayers, vigils, tears, and importunities, so that God in His mercy will at last give thee back thy warmth and fervour. Do thy part, for God will assuredly do His.

Constant, ready, and insistent prayer is very acceptable unto God. Therefore do thou persevere in prayer, and concern not thyself with other occupations immediately when thou beginnest to feel more than commonly filled with God. And see that thou givest not thyself unto any occupation or thought before thou hast learnt to separate thyself from all others. Take heed likewise unto thy fervours and thy spirit, which rusheth forward eagerly before thou canst follow it. Inquire and see the beginning, middle, and end of the road it would take, and thou shalt follow it only so far as it keepeth unto the way of the Book of Life. And take heed of those who say they have the spirit of liberty, for they do openly oppose the Book of the Life of Christ, the which is written according to the law, He being the founder of the law, who liveth for ever and ever. Amen.

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Chapter XXIV. Of the Humility and Example of Christ the Crucified


Vain is all prayer without humility; for, after prayer, humility is the thing most needful unto man. Behold then, ye blessed sons of God, the example of humility furnished unto us in Christ crucified, and herein may ye see the form of all perfection. Behold His life and hearken unto His teaching, which was set forth not in words only but in actual works and fortified with marvellous virtues, and therefore endeavour with your whole minds and energy to follow in His steps. He who was in the form of God did abandon His own nature and take the form of a servant, humbling Himself and rendering obedience even unto death upon the Cross. Truly, He doth offer Himself unto us as an example of humility, ofttimes advising us to take heed unto ourselves, saying, "Learn of Me" (*Quia mitis sum et humilis corde*, which is to say, "I am meek and lowly of heart").

Oh my sons, take heed now and see, and with wisdom reflect upon, the depth and profitableness of His teaching, the sublimity and worth of His instruction, whence it springeth and whereon it is founded. "Learn of Me," He saith, "and not of the angels or disciples, but of Me whose humility is all the greater because My majesty is more sublime." He asketh us not to learn fasting of Him, albeit He fasted forty days for an example unto us; neither doth He ask us to reject the world and live in poverty, albeit He lived in poverty and bade His followers do likewise; neither doth He ask us to learn of Him how He made the heavens, or performed miracles, or other similar things. This only saith He, "I am meek and lowly of heart," as though He would say, "If by word and deed I have not shown you an example of humility, believe Me not."

Yet another time did He set us an example of humility and bid us do likewise and obey Him. For after that He had washed the disciples' feet with His own hands, He said: "Know ye what I have done unto you? If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet. I have given you an example, that ye should do as I have done to you. Verily I say unto you, the servant is not greater than his lord. If ye know these things, happy are ye if ye do them."

The Saviour of the world hath verily shown meekness and lowliness of heart to be the root and foundation of all virtue. Thus, neither abstinence nor the hardship of fasting, nor poverty, nor vileness of raiment, nor outward show of good works, nor the performing of miracles can avail aught without humility of heart. United with that, abstinence would be blessed and right, then would hardship and poorness of raiment be blessed, and living and stable would be the works builded upon this foundation.

This lowliness of heart is mother of all the virtues, whence springeth even the exercising of these virtues, as the trunk and branches spring from the root. So precious is this virtue of humility and so firm its foundation (upon which is built up the whole perfection of the spiritual life), that the Lord did especially desire that we should learn it direct of Him. And inasmuch as it is the root and the safeguard of all virtues, the Virgin Mary, forgetful of all the other virtues of body and soul which she possessed, did trust only in this one, affirming that God was made man of her expressly because of her lowliness of heart, saying, "For He hath regarded the low estate of His handmaiden, for behold, from henceforth all generations shall call me blessed."

In this humility must ye build your foundations, oh my sons, and in all ways establish yourselves, in order that ye may show yourselves as members joined unto the Head by a natural unity and in Him find true peace, unto the which no soul can attain excepting it be founded in this humility, without which all those virtues whereby we strive after God are as nothing.

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Chapter XXV. Of How Greatly True Humility Quickeneth the Understanding of the Soul in Knowing Its Own Vileness and the Divine Goodness



This lowliness of heart which Christ desired that we should learn of Him, oh my beloved, is a certain marvellous and clear light which doth open and quicken the soul in knowing its own vileness and nothingness and the greatness of the divine goodness. The better a man perceiveth all this the more perfect will be his knowledge of himself. Therefore, perceiving and knowing himself to be nothing and empty of all good, he will more earnestly offer praise and prayer unto the majesty of the divine goodness which he seeth and comprehendeth through this humility, and here is virtue born in him through the grace sent him of God.

The greatest and chief of all virtues is charity, which is love towards God and one's neighbour. And this love springeth from that light; for when the soul perceiveth itself to be nothing, and God inclined towards such vile nothingness and abasing Himself and uniting Himself thereunto, it doth so violently burn with love for Him that through this burning love it is made one with God. And being thus transformed by love, what creature is there who would not love unto the utmost of his power?

Verily the soul thus transformed through love of its Creator loveth all creatures created by Him according as is seemly; for it perceiveth God in all His creatures, and beholdeth how greatly He loveth them. The soul rejoiceth thereat and at the good fortune of its neighbour, and grieveth and lamenteth at his evil fortune; and being kindly disposed it presumeth not to judge him or despise him when misfortune falleth upon him. For, illumined by the aforesaid light, it beholdeth itself and knoweth itself to be in a plight as bad or even worse than that which hath befallen its neighbour. And if the soul is not fallen, yet it knoweth that it had no power of itself to resist, but that it had been helped by the grace which upholdeth it and comforteth it against evil and temptation, or even removeth the temptation. Wherefore it judgeth no man, but rather doth it humiliate itself the more; for, seeing the defects of its neighbour, it looketh unto itself and perceiveth clearly that if it had not been upheld by God it would have fallen into those same evils even more easily than did its neighbour. And beholding the bodily ills suffered by its neighbour, by the strength of its love it feeleth them to be likewise its own and hath compassion on him, as saith the apostle, "Who is there that hath an infirmity and I have it not?"

What I have said of love which hath its origin in the root of humility, may likewise be said of faith, of hope, and of all the virtues, which, according unto their several natures, are founded upon humility, and of which we will now speak one by one.

Faith is born of humility, for knowing itself to be nothing, and lacking in all divine things, it believeth what is told unto it according unto our faith. Perceiving through its humility, moreover, that it hath no power of itself and is not able by its own power to achieve aught, it putteth its hope in God. It is thus likewise with the other virtues, of the which ye can better think for yourselves, taught by divine obedience, than by seeing them put down in any writing whatsoever.

I say unto you, therefore, that ye must lay firm hold of this virtue and see that it increase within you; because unto him who is truly rooted in humility is given angelic conversation, pure, holy, and peaceful. Because, also, this precious virtue of humility rendereth the soul kindly unto all, welcome and loving, and especially unto the elect of God who have to be converted. These are given us for an example and a light, for through their meekness they are the more easily converted. And that man may enjoy inward peace let him not be disturbed by any adversity whatsoever, so that he say truly with the apostle, "Who shall separate us from the love of Christ?" *Quis separabit nos a charitate Christi?*

Oh my sons, cease not from searching until ye shall have found that foundation without which all works fall into ruin and none can make progress upon the way of God. This search is verily important and needful, inasmuch as without humility all other virtues are nothing worth. Hearken unto the desire of the eternal King, Jesus Christ, who hath so ardently prayed you that ye should learn this virtue of Him. Rest upon this foundation and reflect upon your own vileness and nothingness. Hearken unto the wish of the eternal Truth and Wisdom, who concealeth the value of humility from the wise of this world and revealeth it unto babes, preaching it and showing it forth in examples.

My desire after which I do hunger and thirst is that ye should plunge yourselves into the depths of the divine goodness, for if ye trust in the immensity thereof and have a knowledge of yourselves, ye will possess a solid foundation in humility. Then will ye not be so inclined to strife and contention, but ye will be rather as the deaf who hear not, and as the dumb who open not their mouths, and in consequence thereof ye will be true members of Christ, of whom the apostle saith that they enter not into strife or any contest of the flesh.

Of how many good things is this humility the cause! Those who are filled with it are calm, quiet, pleasing unto God and abounding in grace, and this are they because of their inward and outward peacefulness. When they hear any hard thing spoken against themselves or against some truth, they seek not to excuse themselves but only answer briefly and with a low voice, even unto those who do falsely accuse them, and they will confess their ignorance and be ready to give way rather than contend.

[Stone]

Chapter XXVI. How Humility Doth Cause Us to See the Multitude of Our Sins and That an Humble Life Doth Work Contrary to Them


This silence proceedeth from naught else save from that twofold overwhelming, namely, by the divine immensity and its own vileness; and the soul is thus overwhelmed in the aforesaid light of humility.

But, I pray ye, where is this humility? Where is this vileness? Where is this light? Where is this silence, and by what may we attain unto these aforesaid things? Of a certainty we may attain unto them by fervent, pure, constant, and earnest prayer and by reading the Book of the Life of Jesus Christ, that is, reflecting upon His life and death. And when the soul reflecteth upon His sufferings, it is given unto it to know the multitude of its sins and how it hath offended God with all its members, and it humbleth itself in consequence, as hath already been said.

Wherefore do I pray you that ye be always of one mind, that there be no divisions or sects amongst you, but that in your souls there be that which maketh all discord to agree under one will; and this is lowliness. Lowliness regardeth not any sufficiency of knowledge or of common sense, but only inclineth the soul to perceive its faults and wretchedness, to make accusation and judgment against itself in order to convince itself of its own sins that it may endeavour to remedy them. Lowliness doth not hold itself to be superior to any, neither persuadeth any to think themselves superior to others; it doth not make men important or contentious of speech, albeit its life offendeth all who are opposed unto this simplicity.

Therefore, oh my children, I do desire that your lives, your tongues silent in this lowliness of babes, and the zeal of your discreet compassion should be as a clear mirror unto the adversaries of this life. Oh my beloved, if I should hear it said of you that lowliness had made you to be of one heart and one mind, my soul would be at peace concerning you! And of a certainty I perceive not how ye can be pleasing unto God if ye are not thus united.

Forgive my presumption, oh my children, which hath impelled me to urge you unto the virtue of humility, for it is through zeal and because of your love that I have thus spoken.