I believe personal discontentment when its winds are harnessed appropriately is one of the largest driving forces to positive change. As humans we have the uncanny tendency not to change until we are disgusted with who we see in the mirror. Until we see ugliness we are not inclined to change.
"If everyone was satisfied with himself, there would be no heroes." -Mark Twain
My lesson to learn today is not to be happy drifting through life, but strive to be faithful and devote with the gifts and talents God has given me.
Thursday, July 19, 2007
Wednesday, July 18, 2007
Centuries Ago Speak Today Part 6
This is my last installment of my notes from the Imitation of Christ. I hope you benefited, grown closer to God, and have a renewed zeal for grappling with your sinful nature. May God's grace abound in you.
But blessed is that man who for Your sake, Lord, gives up all earthly things, and, forcibly overcoming his natural inclinations, which an ardent will crucifies fleshly desires, in order that with serene conscience my may offer pure prayer to You.
In these and many such ways the Lord's faithful servant is tested as to how far he can deny himself.
You know what is good for my spiritual progress, and how much suffering I need to wipe away the rust of sin from my soul.
For, as St. Francis said, a person is only worth as much as he is in Your eyes, no more, no less.
My child, you cannot always burn with zeal for virtue, nor remain constantly in a higher stage of spiritual contemplation; because of original sin you must sometimes descend to the less, and to bear with sorrow the burdens of this corruptible life, even if it is against your will. So long as you wear a mortal body, you will suffer weariness and heaviness of heart. While you are still in the flesh, you will often bemoan the burden of the flesh, which hinders you from continual spiritual exercises and divine contemplation.
Seek a secluded place; love to dwell alone with yourself. Avoid talking with others as much as possible; instead pour forth devout prayer to God that you may preserve a humble mind and a clean conscience.
O what great confidence he shall have at death, who is not attached to anything in this world! But a man sick in soul is not able to keep his heart free of worldly entanglements, nor does the natural man know the liberty of the spiritual man. Yet, when a man truly wishes to be spiritual, he must renounce friends as well as strangers, and must beware of himself most of all. If you completely conquer self, you will more easily master everything else. To triumph over self is the perfect victory. For he who holds himself in such subjection that his passions obey reason and his reason obeys Me in all matters, is truly his own master, and lord of the world.
He who desires to walk with Me in true freedom must mortify his irregular and undisciplined desires, and must not hold on, with selfish love or desire to anything created.
Nature is unwilling to be mortified, checked, overcome, obedient, or willingly subject. Grace, on the contrary, strives for self-mortification.
The more, therefore, that nature is controlled and overcome, the richer is the grace given, while man is daily renewed by fresh visitations after the likeness of God.
I know the way of perfection and clearly know what I should do, but being weighed down by my own corruption I do not rise to the more perfect.
My child, the more you leave yourself the more you will be able to enter into Me. And as the absence of craving for material things brings peace, so the forsaking of self interiorly unites you to God. I want to learn perfect renunciation to My will, without contradiction or complaint.
When have I ever fared well without You?
But who am I, Lord, that I should presume to approach You? Behold, heaven cannot contain You, and yet You say to me: "Come!"
(On preparing himself to partake in holy communion)
How, then, can I prepare myself in one short hour to receive with reverence the Maker of the world?
But blessed is that man who for Your sake, Lord, gives up all earthly things, and, forcibly overcoming his natural inclinations, which an ardent will crucifies fleshly desires, in order that with serene conscience my may offer pure prayer to You.
In these and many such ways the Lord's faithful servant is tested as to how far he can deny himself.
You know what is good for my spiritual progress, and how much suffering I need to wipe away the rust of sin from my soul.
For, as St. Francis said, a person is only worth as much as he is in Your eyes, no more, no less.
My child, you cannot always burn with zeal for virtue, nor remain constantly in a higher stage of spiritual contemplation; because of original sin you must sometimes descend to the less, and to bear with sorrow the burdens of this corruptible life, even if it is against your will. So long as you wear a mortal body, you will suffer weariness and heaviness of heart. While you are still in the flesh, you will often bemoan the burden of the flesh, which hinders you from continual spiritual exercises and divine contemplation.
Seek a secluded place; love to dwell alone with yourself. Avoid talking with others as much as possible; instead pour forth devout prayer to God that you may preserve a humble mind and a clean conscience.
O what great confidence he shall have at death, who is not attached to anything in this world! But a man sick in soul is not able to keep his heart free of worldly entanglements, nor does the natural man know the liberty of the spiritual man. Yet, when a man truly wishes to be spiritual, he must renounce friends as well as strangers, and must beware of himself most of all. If you completely conquer self, you will more easily master everything else. To triumph over self is the perfect victory. For he who holds himself in such subjection that his passions obey reason and his reason obeys Me in all matters, is truly his own master, and lord of the world.
He who desires to walk with Me in true freedom must mortify his irregular and undisciplined desires, and must not hold on, with selfish love or desire to anything created.
Nature is unwilling to be mortified, checked, overcome, obedient, or willingly subject. Grace, on the contrary, strives for self-mortification.
The more, therefore, that nature is controlled and overcome, the richer is the grace given, while man is daily renewed by fresh visitations after the likeness of God.
I know the way of perfection and clearly know what I should do, but being weighed down by my own corruption I do not rise to the more perfect.
My child, the more you leave yourself the more you will be able to enter into Me. And as the absence of craving for material things brings peace, so the forsaking of self interiorly unites you to God. I want to learn perfect renunciation to My will, without contradiction or complaint.
When have I ever fared well without You?
But who am I, Lord, that I should presume to approach You? Behold, heaven cannot contain You, and yet You say to me: "Come!"
(On preparing himself to partake in holy communion)
How, then, can I prepare myself in one short hour to receive with reverence the Maker of the world?
Tuesday, July 17, 2007
Centuries Ago Speak Today Part 5
More from the Imitation of Christ.
Of Complete Resignation of Self in Order to Gain Inner Freedom
My child, give up self and you will find Me.
I make no exception, but wish to find you stripped of everything. How else can you be all Mine, unless you be stripped of all self-will? The sooner you do this the better it will be for you; and the more completely and genuinely done, the more you will please Me, and the more you will profit. Some give up self, but with certain reservations; for they do not trust God completely, so they try to safeguard their future.
Would that I did not concern myself with the future, but rather unquestioningly gave myself over to pleasing You!
Self-denial is the true advance of man.
Unless I am assisted by You I grow faint and lukewarm.
You ought to be so dead to human affections as to wish as much as possible to be without the fellowship of men.
If you knew how to annihilate yourself completely and to empty yourself of all love of creatures, then I would flood you with My graces.
Learn to master yourself in all things for the sake of Your Creator, and then you will have knowledge of divine things.
Never study in order top appear more wise and learned; it is more profitable for you to root out your vices than to answer difficult questions.
But woe to those who inquire of men about many curious things, and care very little about the way they serve Me.
He profited more by renouncing everything than by studying subtleties.
Of Complete Resignation of Self in Order to Gain Inner Freedom
My child, give up self and you will find Me.
I make no exception, but wish to find you stripped of everything. How else can you be all Mine, unless you be stripped of all self-will? The sooner you do this the better it will be for you; and the more completely and genuinely done, the more you will please Me, and the more you will profit. Some give up self, but with certain reservations; for they do not trust God completely, so they try to safeguard their future.
Would that I did not concern myself with the future, but rather unquestioningly gave myself over to pleasing You!
Self-denial is the true advance of man.
Unless I am assisted by You I grow faint and lukewarm.
You ought to be so dead to human affections as to wish as much as possible to be without the fellowship of men.
If you knew how to annihilate yourself completely and to empty yourself of all love of creatures, then I would flood you with My graces.
Learn to master yourself in all things for the sake of Your Creator, and then you will have knowledge of divine things.
Never study in order top appear more wise and learned; it is more profitable for you to root out your vices than to answer difficult questions.
But woe to those who inquire of men about many curious things, and care very little about the way they serve Me.
He profited more by renouncing everything than by studying subtleties.
Friday, July 13, 2007
Centuries Ago Speak Today Part 4
More from the Imitation of Christ.
I often lament and grieve over my unhappiness; for many evils befall me in this valley of miseries, often disturbing me, making me sad, often hindering and distracting me, alluring and entangling me so that I neither have free access to You nor can enjoy the sweet embraces which You have ever reading for blessed souls. Let my sighs and the desolation of earth move You, Lord.
Restrain my wandering thoughts and suppress the temptations which attack me so violently. Fight strongly for me, and conquer these evil beasts (the desires of the flesh) so that peace may come through Your power, so that the fullness of Your praise may resound in a holy place, that is, a pure conscience.
Everyone desires peace, but not everyone cares for the things that go to make true peace.
Do not think, therefore, that you have found true peace if you feel no depression, or that all is well because you suffer no opposition. Do not think that all is perfect if everything happens just as you wish.
The question is asked, on what does peace depend upon?... It consists in offering yourself with all your heart to the divine Will, not seeking your own way either in small or in great matters, either in temporal or eternal things, so that you will continue to give the same thanks to God whether in adversity or prosperity, by seeking all things in their proper light.
Lord, one who desires perfection must make it his first task to keep his mind at all times set on heavenly things.
Preserve me, too, from the many necessities of the body, lest I become ensnared by carnal pleasures.
Even eating, drinking, clothing, and the other necessities of the body are burdensome to the fervent soul. (here is one of many examples in the book that makes your ears perk up. I don't think the statements necessarily imply that Kempis is going so far to say that the material realm or the body is bad, but it certainly seems to suggest that the body is annoying, "burdensome," and gets in the way of spiritual pursuits. Maybe he takes it more extreme in other places, but here it seems to be more tame. Nonetheless, I must admit that I am curious about Christian mystic views of the material and other even more extreme positions that speak of the toil and labor in this realm and not so kind assessments of this physical state. Obviously no one wants to slip into the extreme of the good/spiritual/immaterial vs bad/physical/material distinction and be an out and out heretic. Oh, the heavens and earth the Lord created in the beginning were certainly good as Genesis 1 echoes again and again, but what are the fall effects of the fall? Certainly, even today many would agree experientially that daily physical hardships leaves the soul weary.)
My child, you should give all for all, and be as nothing to yourself. Know that self-love harms you more than anything else in the world.
It is no help, therefore, to multiply external possessions: far better to be indifferent to them and to eradicate the very desire for them from your heart.
Position in life contributes little if the spirit of fervor is missing.
And who is more free than one who desires nothing on earth?
And unless one is set free from all created things one cannot freely attend to divine things. That is why so few men of contemplation are to be found, because few know how to hide themselves from created things which perish eventually.
There is a vast difference between wisdom of a devout, enlightened man and the knowledge of a well-read man.
Many are eager for the contemplative life, but they do not try to practice what is necessary for it. One great obstacle is that they rely on feelings, and care little about denying self.
Hold fast to this brief, concise proverb: "Lose all and you will find all; stop seeking and you will find rest."
Child, trust not your feeling of the moment; it will quickly change into another. As long as you live you are subject to change even against your will, so that at one time you find yourself happy, at another said; at one time calm, at another disturbed; now devout, then lukewarm; now fervent, then lackadaisical; now serious, later light-headed. But the one learned of spirit is above these things, not caring about his feelings, or from where the wind of fickleness blows, but only that his entire purpose is directed to the right and wished-for goal.
I often lament and grieve over my unhappiness; for many evils befall me in this valley of miseries, often disturbing me, making me sad, often hindering and distracting me, alluring and entangling me so that I neither have free access to You nor can enjoy the sweet embraces which You have ever reading for blessed souls. Let my sighs and the desolation of earth move You, Lord.
Restrain my wandering thoughts and suppress the temptations which attack me so violently. Fight strongly for me, and conquer these evil beasts (the desires of the flesh) so that peace may come through Your power, so that the fullness of Your praise may resound in a holy place, that is, a pure conscience.
Everyone desires peace, but not everyone cares for the things that go to make true peace.
Do not think, therefore, that you have found true peace if you feel no depression, or that all is well because you suffer no opposition. Do not think that all is perfect if everything happens just as you wish.
The question is asked, on what does peace depend upon?... It consists in offering yourself with all your heart to the divine Will, not seeking your own way either in small or in great matters, either in temporal or eternal things, so that you will continue to give the same thanks to God whether in adversity or prosperity, by seeking all things in their proper light.
Lord, one who desires perfection must make it his first task to keep his mind at all times set on heavenly things.
Preserve me, too, from the many necessities of the body, lest I become ensnared by carnal pleasures.
Even eating, drinking, clothing, and the other necessities of the body are burdensome to the fervent soul. (here is one of many examples in the book that makes your ears perk up. I don't think the statements necessarily imply that Kempis is going so far to say that the material realm or the body is bad, but it certainly seems to suggest that the body is annoying, "burdensome," and gets in the way of spiritual pursuits. Maybe he takes it more extreme in other places, but here it seems to be more tame. Nonetheless, I must admit that I am curious about Christian mystic views of the material and other even more extreme positions that speak of the toil and labor in this realm and not so kind assessments of this physical state. Obviously no one wants to slip into the extreme of the good/spiritual/immaterial vs bad/physical/material distinction and be an out and out heretic. Oh, the heavens and earth the Lord created in the beginning were certainly good as Genesis 1 echoes again and again, but what are the fall effects of the fall? Certainly, even today many would agree experientially that daily physical hardships leaves the soul weary.)
My child, you should give all for all, and be as nothing to yourself. Know that self-love harms you more than anything else in the world.
It is no help, therefore, to multiply external possessions: far better to be indifferent to them and to eradicate the very desire for them from your heart.
Position in life contributes little if the spirit of fervor is missing.
And who is more free than one who desires nothing on earth?
And unless one is set free from all created things one cannot freely attend to divine things. That is why so few men of contemplation are to be found, because few know how to hide themselves from created things which perish eventually.
There is a vast difference between wisdom of a devout, enlightened man and the knowledge of a well-read man.
Many are eager for the contemplative life, but they do not try to practice what is necessary for it. One great obstacle is that they rely on feelings, and care little about denying self.
Hold fast to this brief, concise proverb: "Lose all and you will find all; stop seeking and you will find rest."
Child, trust not your feeling of the moment; it will quickly change into another. As long as you live you are subject to change even against your will, so that at one time you find yourself happy, at another said; at one time calm, at another disturbed; now devout, then lukewarm; now fervent, then lackadaisical; now serious, later light-headed. But the one learned of spirit is above these things, not caring about his feelings, or from where the wind of fickleness blows, but only that his entire purpose is directed to the right and wished-for goal.
Thursday, July 12, 2007
Centuries Ago Speak Today Part 3
Here is more from the Imitation of Christ.
You have nothing of your own in which you can glory; rather, you have many things for which you should consider yourself vile; for you are much weaker than you realize.
For these are evils which you suffer rather than commit; and so long as you struggle against them, it is a matter of merit and not of loss.
They do not take into account their own weakness; they follow the emotions of the heart rather than the dictates of reason.
When you have a moment of fervor meditate how you will feel when the fervor leaves you.
I have given all things, I will that all things be returned to Me, and I shall require an exact account.
O gracious and joyful service of God, which makes a man truly free and holy!
That you conform your desires entirely to My good pleasure, and that you be not a lover of self but an earnest doer of My will. Desires often inflame you and drive you madly about, but consider whether you are acting for My honor or out of self-interest.
Sometimes you must use violence on yourself in order to resist your sensual appetite. Pay no attention to what the body likes or dislikes; rather, be sure it is subject to the spirit, even by force if necessary.
Therefore, son, “go not after your lusts, but turn away from you own will.” (Eccl. 18:30).
There is no more troublesome enemy of the soul than self, if it is not in harmony with the spirit. If you wish to overcome the flesh, you must have contempt for self. Because you still love yourself too inordinately, you are afraid to resign yourself wholly to the will of others.
Learn, O dust, to obey! Learn to humble yourself, O earth and clay! Learn to bow down under the feet of other men! Learn to break your own will, to submit to others! Fight self!
My child, let Me do whatever I please with you. I know what is best for you.
The better you dispose yourself to suffer, the more wisely you act and the greater is the reward promised you; you will suffer more easily if your mind and habits are diligently trained to it.
If you desire victory, then, prepare to fight. Without struggle you cannot obtain the crown of patience, and if you refuse to suffer, you refuse the crown. But if you desire the crown, fight manfully and bear up patiently. Without labor there is no rest, and without fighting, no victory.
The fact that I am prone to fall into sin and powerless to resist my passions often oppresses me and confounds me in Your sight. And although I do not give full consent, still the assaults of my passions are very troublesome; I am exceedingly weary of waging this continuous conflict. My infirmity is clear to me, for evil fancies rush in upon me much more easily than they leave.
Strengthen me with heavenly courage, lest an old and wicked enemy, the body, dominate me, a body which is not yet subjected to the spirit and against which I must fight as long as I breathe this miserable life.
How is it possible to love this life—a life soured with so many calamities and miseries? Indeed, how can it even be called life when it generates nothing but pestilence and death? And yet, many love this life and seek their entire happiness in it!
Some things cause us to love the world, other things make us despise it. The lust of the flesh, the desire of the eyes and the pride of life lead men to love it, while the pains and miseries, which are the just consequence of those things, cause hatred and weariness of the world.
You have nothing of your own in which you can glory; rather, you have many things for which you should consider yourself vile; for you are much weaker than you realize.
For these are evils which you suffer rather than commit; and so long as you struggle against them, it is a matter of merit and not of loss.
They do not take into account their own weakness; they follow the emotions of the heart rather than the dictates of reason.
When you have a moment of fervor meditate how you will feel when the fervor leaves you.
I have given all things, I will that all things be returned to Me, and I shall require an exact account.
O gracious and joyful service of God, which makes a man truly free and holy!
That you conform your desires entirely to My good pleasure, and that you be not a lover of self but an earnest doer of My will. Desires often inflame you and drive you madly about, but consider whether you are acting for My honor or out of self-interest.
Sometimes you must use violence on yourself in order to resist your sensual appetite. Pay no attention to what the body likes or dislikes; rather, be sure it is subject to the spirit, even by force if necessary.
Therefore, son, “go not after your lusts, but turn away from you own will.” (Eccl. 18:30).
There is no more troublesome enemy of the soul than self, if it is not in harmony with the spirit. If you wish to overcome the flesh, you must have contempt for self. Because you still love yourself too inordinately, you are afraid to resign yourself wholly to the will of others.
Learn, O dust, to obey! Learn to humble yourself, O earth and clay! Learn to bow down under the feet of other men! Learn to break your own will, to submit to others! Fight self!
My child, let Me do whatever I please with you. I know what is best for you.
The better you dispose yourself to suffer, the more wisely you act and the greater is the reward promised you; you will suffer more easily if your mind and habits are diligently trained to it.
If you desire victory, then, prepare to fight. Without struggle you cannot obtain the crown of patience, and if you refuse to suffer, you refuse the crown. But if you desire the crown, fight manfully and bear up patiently. Without labor there is no rest, and without fighting, no victory.
The fact that I am prone to fall into sin and powerless to resist my passions often oppresses me and confounds me in Your sight. And although I do not give full consent, still the assaults of my passions are very troublesome; I am exceedingly weary of waging this continuous conflict. My infirmity is clear to me, for evil fancies rush in upon me much more easily than they leave.
Strengthen me with heavenly courage, lest an old and wicked enemy, the body, dominate me, a body which is not yet subjected to the spirit and against which I must fight as long as I breathe this miserable life.
How is it possible to love this life—a life soured with so many calamities and miseries? Indeed, how can it even be called life when it generates nothing but pestilence and death? And yet, many love this life and seek their entire happiness in it!
Some things cause us to love the world, other things make us despise it. The lust of the flesh, the desire of the eyes and the pride of life lead men to love it, while the pains and miseries, which are the just consequence of those things, cause hatred and weariness of the world.
Wednesday, July 11, 2007
Centuries Ago Speak Today Part 2
Here is more from the Imitation of Christ.
Sensual desires sometimes entice you to wander about in search of their fulfillment, but when the pleasures of the moment are gone what do you bring back to your room except a disturbed conscience and a heavy heart! You go out gayly, but return sadly. A merry evening makes a mournful morning. Earthly pleasures begin sweetly but end in remorse of conscience and death.
If you wish to make progress in virtue, you must live in the fear of God; not seek too much freedom, but curb your senses and shun giddiness. Sorrow prepares the way for progress; dissipation retards it.
There is nowhere true liberty or happiness except in the fear of God and in a good conscience. That man is blessed who can set aside all distractions and keep his mind fixed on sorrow for his sins. He is blessed, too, who keeps his conscience free of guilt. Fight like a man; habit is overcome by habit.
And if you would seriously consider the future pains of hell or purgatory, you would be willing to undergo any toil or pain in this life. However, because these things do not strike the heart and you still love what pleases the senses, you remain cold and indifferent. Your wretched body complains so easily because your soul is spiritually lifeless.
You must pass through water and fire before reaching the eternal resting place. Unless you are severe with yourself, you will not overcome vice.
O how great is the weakness of human nature! Ever is it inclined towards evil! Today you confess your sins; tomorrow you commit the same sins you have confessed. One minute you resolve to be careful; the next minute you act as if you never had made the resolution.
When the hour of death arrives you will have an entirely different opinion of your past life; you will regret very much that you have been so careless.
Why are you not preparing yourself for the terrible Day of Judgment, when no one can make excuses for another, but when each man will have to answer for himself alone? While you yet live your activities are still meritorious, your tears of repentance useful, your sighs audible, and your sorrow pleasing to God.
...when he does frequent violence to himself in order to bring his body into complete subjection to the soul.
Then will good deeds have more value than fine words; and hard penance will be worth more to you than earthly pleasure.
Learn to suffer a little now that you may be spared greater pain later on.
A man makes the most progress and obtains the most grace when he most overcomes himself and mortifies his own will.
There are two things which are particularly helpful in making spiritual progress: 1) forcing yourself to withdraw from those things to which your nature is viciously inclined, and 2) working fervently for those graces which you need the most. Also, be sure to guard against the faults you find in others which displease you; strive to overcome them in yourself.
Watch yourself, arouse yourself, warn yourself, and regardless of what happens to others, don't neglect yourself. The harder you are on yourself, the more progress will you make in virtue.
Suffer with Christ and for Christ if you wish to be with Him in eternity.
A true lover of Jesus, who is free of uncontrolled affections, can turn to God at will and rise above himself to enjoy spiritual grace.
Nothing stains the heart of man and grips it so tightly as impure attachment to created things.
The one who knows how to suffer best, will enjoy the greatest peace, because he is conqueror of himself, master of the world, friend of Christ, and heir of heaven.
The little spiritual understanding you have is soon list by negligence, and often you are unconscious of your own spiritual blindness.
The glory of a good man is his clear conscience.
For the man who does not seek Jesus does himself more harm than all his enemies could ever do.
You have a long and difficult fight on your hands before you conquer yourself fully, and before you learn to direct all your attention to God.
The devil does not sleep, nor is your flesh yet dead.
Why look for rest when you were born for work? Resign yourself to patience rather than comfort, to carrying your cross, rather than to pleasure.
He can find many to share His banquets, but few to fast with Him.
No one is more wealthy, no one more powerful, no one freer, than the man who knows how to leave all things and put himself in the lowest place.
There is no other way to life and peace than through daily mortification on the cross.
No matter where you go, you cannot escape it; for wherever you go you take yourself with you-- that is your cross.
The whole life of Christ was a cross and a martyrdom; why do you seek rest?
Realize for certain that you must lead a dying life; the more a man dies to himself, the more he begins to live to God.
No man is ready to contemplate heavenly things unless he has resigned himself to suffer for Christ. Nothing is more acceptable to God, nothing more helpful to earth than to suffer willingly for Christ.
More to come in Part 3...
Sensual desires sometimes entice you to wander about in search of their fulfillment, but when the pleasures of the moment are gone what do you bring back to your room except a disturbed conscience and a heavy heart! You go out gayly, but return sadly. A merry evening makes a mournful morning. Earthly pleasures begin sweetly but end in remorse of conscience and death.
If you wish to make progress in virtue, you must live in the fear of God; not seek too much freedom, but curb your senses and shun giddiness. Sorrow prepares the way for progress; dissipation retards it.
There is nowhere true liberty or happiness except in the fear of God and in a good conscience. That man is blessed who can set aside all distractions and keep his mind fixed on sorrow for his sins. He is blessed, too, who keeps his conscience free of guilt. Fight like a man; habit is overcome by habit.
And if you would seriously consider the future pains of hell or purgatory, you would be willing to undergo any toil or pain in this life. However, because these things do not strike the heart and you still love what pleases the senses, you remain cold and indifferent. Your wretched body complains so easily because your soul is spiritually lifeless.
You must pass through water and fire before reaching the eternal resting place. Unless you are severe with yourself, you will not overcome vice.
O how great is the weakness of human nature! Ever is it inclined towards evil! Today you confess your sins; tomorrow you commit the same sins you have confessed. One minute you resolve to be careful; the next minute you act as if you never had made the resolution.
When the hour of death arrives you will have an entirely different opinion of your past life; you will regret very much that you have been so careless.
Why are you not preparing yourself for the terrible Day of Judgment, when no one can make excuses for another, but when each man will have to answer for himself alone? While you yet live your activities are still meritorious, your tears of repentance useful, your sighs audible, and your sorrow pleasing to God.
...when he does frequent violence to himself in order to bring his body into complete subjection to the soul.
Then will good deeds have more value than fine words; and hard penance will be worth more to you than earthly pleasure.
Learn to suffer a little now that you may be spared greater pain later on.
A man makes the most progress and obtains the most grace when he most overcomes himself and mortifies his own will.
There are two things which are particularly helpful in making spiritual progress: 1) forcing yourself to withdraw from those things to which your nature is viciously inclined, and 2) working fervently for those graces which you need the most. Also, be sure to guard against the faults you find in others which displease you; strive to overcome them in yourself.
Watch yourself, arouse yourself, warn yourself, and regardless of what happens to others, don't neglect yourself. The harder you are on yourself, the more progress will you make in virtue.
Suffer with Christ and for Christ if you wish to be with Him in eternity.
A true lover of Jesus, who is free of uncontrolled affections, can turn to God at will and rise above himself to enjoy spiritual grace.
Nothing stains the heart of man and grips it so tightly as impure attachment to created things.
The one who knows how to suffer best, will enjoy the greatest peace, because he is conqueror of himself, master of the world, friend of Christ, and heir of heaven.
The little spiritual understanding you have is soon list by negligence, and often you are unconscious of your own spiritual blindness.
The glory of a good man is his clear conscience.
For the man who does not seek Jesus does himself more harm than all his enemies could ever do.
You have a long and difficult fight on your hands before you conquer yourself fully, and before you learn to direct all your attention to God.
The devil does not sleep, nor is your flesh yet dead.
Why look for rest when you were born for work? Resign yourself to patience rather than comfort, to carrying your cross, rather than to pleasure.
He can find many to share His banquets, but few to fast with Him.
No one is more wealthy, no one more powerful, no one freer, than the man who knows how to leave all things and put himself in the lowest place.
There is no other way to life and peace than through daily mortification on the cross.
No matter where you go, you cannot escape it; for wherever you go you take yourself with you-- that is your cross.
The whole life of Christ was a cross and a martyrdom; why do you seek rest?
Realize for certain that you must lead a dying life; the more a man dies to himself, the more he begins to live to God.
No man is ready to contemplate heavenly things unless he has resigned himself to suffer for Christ. Nothing is more acceptable to God, nothing more helpful to earth than to suffer willingly for Christ.
More to come in Part 3...
Tuesday, July 10, 2007
Centuries Ago Speak Today Part 1
Reading the Imitation of Christ is as good as it gets. Although not everything hits the mark, it certainly has enough that does, which makes it easy to see why this book is the number two best seller of all times. Most books have some content with lots of fluff and needless decoration and pointless illustrative stories, but this book gives you something to sink your teeth into almost every page. Soul searching throughout.
Here are some passages taken from the book. I always like to take notes when reading a book, so that later I have something to look back on to refresh my memory. Now, thanks to this blog, you get to see some of the stuff I thought noteworthy to write down.
What good is it to be able to explain the doctrine of the Blessed Trinity if you displease the Blessed Trinity by your lack of humility? It is a good life that makes you pleasing to God, not high-sounding words and clever expressions. It is better to feel contrition for your sins than to know how to define it.
If you knew everything there was to know yet did not have charity, what good would it be to you when you comer before the judgment seat of God, Who will judge you by your deeds, not by your learning?
The more you know, the more harshly you will be judged, unless your life is also the more holy. Do not be conceited, therefore, because of your abilities. Instead, have fear, because greater talents demand greater responsibility before God.
The more you are aware of what goes on in yourself, and the more simple of heart you become, the easier it will be for you to understand sublime things; for then, you receive the light of understanding from above.
Who has a harder fight on his hands than the man who tries to conquer himself? Your goal, then, is: conquer self; become morally stronger; advance a little in virtue every day!
Humble knowledge of self is a surer way to God than a lot of learning.
On the Day of Judgment you won't be asked what you have read by what you have done; not how well you have spoken but how well you have lived.
Yes, and you are truly learned if you give up your own will to do the Will of God.
True peace of heart is found in resisting passions, not in giving in to them. There is no peace of soul in the sensual man, in the man who is given over to the pursuit of vain worldly attractions, but there is peace in the spiritual man.
Those, however, who are under obedience more from necessity than from love, will always be discontented; they become depressed for the slightest reason; nor will they ever gain peace of mind until they obey with their whole heart out of love for God.
Why were some of the saints so perfect and so occupied with divine things? Because they tried to kill in themselves the desire for all earthly things, so that they might cling to God with their whole heart and be free to think of Him alone. You are too occupied with your own whims and fancies, too concerned with passing things. Rarely do you completely conquer even one vice; nor are you on fire with the burning desire to improve yourself spiritually day by day. Therefore, you remain cold and indifferent. If you mortified your body and did not allow distractions to enter your mind, you would appreciate divine things and would experience heavenly contemplation.
If you were just a little severe with yourself in the beginning, you would be able to do things with greater joy and ease later on.
Do not be harsh with others who are tempted, but console them as you yourself would wish to be consoled. The beginning of temptation is a wavering will and little trust in God; as a rudderless ship is driven about aimlessly by waves, so a careless and irresolute man is tempted in many ways.
Someone has said very aptly: "Resist the beginnings; remedies come too late, for by long delay the evil has gained momentum." (Ovid, De Remed. II, 91).
Men usually judge things as they want them to be, not as they are, because their perspective is off balance through personal feeling. If God were the only object of your desire, you would not be disturbed so easily by opposition to your senses.
An old habit is hard to break, and no one is willing to be led farther than he can see. If you rely more upon your intelligence or effort than upon submission to Jesus Christ, you will become a truly enlightened man only with great difficulty. God wants to be perfectly subjected to Him, and by burning love to surpass the powers of human reason.
Try to bear patiently the defects of others; after all, you have faults which they must endure, too.
If you cannot make yourself as you would like to be or should be, how can you expect to bed other to your will? You want them to be perfect, yet you do not correct your own faults.
On the holy hermits of the desert...What frequent and ardent prayers they offered to God! What rigorous fasts they observed! How great was their enthusiasm for spiritual progress! How brave the fight they waged to conquer evil habits!
How negligent and lukewarm we are today! How quickly we lose our first fervor and become weary of life from laziness.
As your intention is, so will be your progress. If you desire spiritual perfection, you must be very diligent. If the strong-willed man fails frequently, what of the man who has difficulty making a decision?
Read what stirs up devotion in the heart, not what merely occupies the mind.
The only one who commands others safely is the one who has learned to obey.
What a clear conscience you would have, if you never went after passing joys or entangled yourself in worldly affairs!
A devout person advances in virtue and learns the hidden truths of the Scriptures in silence. In the privacy of his room he cleanses himself nightly in tears, that he may become the more intimate with his Creator the farther he withdraws from the tumult of the world.
More to come soon...
Here are some passages taken from the book. I always like to take notes when reading a book, so that later I have something to look back on to refresh my memory. Now, thanks to this blog, you get to see some of the stuff I thought noteworthy to write down.
What good is it to be able to explain the doctrine of the Blessed Trinity if you displease the Blessed Trinity by your lack of humility? It is a good life that makes you pleasing to God, not high-sounding words and clever expressions. It is better to feel contrition for your sins than to know how to define it.
If you knew everything there was to know yet did not have charity, what good would it be to you when you comer before the judgment seat of God, Who will judge you by your deeds, not by your learning?
The more you know, the more harshly you will be judged, unless your life is also the more holy. Do not be conceited, therefore, because of your abilities. Instead, have fear, because greater talents demand greater responsibility before God.
The more you are aware of what goes on in yourself, and the more simple of heart you become, the easier it will be for you to understand sublime things; for then, you receive the light of understanding from above.
Who has a harder fight on his hands than the man who tries to conquer himself? Your goal, then, is: conquer self; become morally stronger; advance a little in virtue every day!
Humble knowledge of self is a surer way to God than a lot of learning.
On the Day of Judgment you won't be asked what you have read by what you have done; not how well you have spoken but how well you have lived.
Yes, and you are truly learned if you give up your own will to do the Will of God.
True peace of heart is found in resisting passions, not in giving in to them. There is no peace of soul in the sensual man, in the man who is given over to the pursuit of vain worldly attractions, but there is peace in the spiritual man.
Those, however, who are under obedience more from necessity than from love, will always be discontented; they become depressed for the slightest reason; nor will they ever gain peace of mind until they obey with their whole heart out of love for God.
Why were some of the saints so perfect and so occupied with divine things? Because they tried to kill in themselves the desire for all earthly things, so that they might cling to God with their whole heart and be free to think of Him alone. You are too occupied with your own whims and fancies, too concerned with passing things. Rarely do you completely conquer even one vice; nor are you on fire with the burning desire to improve yourself spiritually day by day. Therefore, you remain cold and indifferent. If you mortified your body and did not allow distractions to enter your mind, you would appreciate divine things and would experience heavenly contemplation.
If you were just a little severe with yourself in the beginning, you would be able to do things with greater joy and ease later on.
Do not be harsh with others who are tempted, but console them as you yourself would wish to be consoled. The beginning of temptation is a wavering will and little trust in God; as a rudderless ship is driven about aimlessly by waves, so a careless and irresolute man is tempted in many ways.
Someone has said very aptly: "Resist the beginnings; remedies come too late, for by long delay the evil has gained momentum." (Ovid, De Remed. II, 91).
Men usually judge things as they want them to be, not as they are, because their perspective is off balance through personal feeling. If God were the only object of your desire, you would not be disturbed so easily by opposition to your senses.
An old habit is hard to break, and no one is willing to be led farther than he can see. If you rely more upon your intelligence or effort than upon submission to Jesus Christ, you will become a truly enlightened man only with great difficulty. God wants to be perfectly subjected to Him, and by burning love to surpass the powers of human reason.
Try to bear patiently the defects of others; after all, you have faults which they must endure, too.
If you cannot make yourself as you would like to be or should be, how can you expect to bed other to your will? You want them to be perfect, yet you do not correct your own faults.
On the holy hermits of the desert...What frequent and ardent prayers they offered to God! What rigorous fasts they observed! How great was their enthusiasm for spiritual progress! How brave the fight they waged to conquer evil habits!
How negligent and lukewarm we are today! How quickly we lose our first fervor and become weary of life from laziness.
As your intention is, so will be your progress. If you desire spiritual perfection, you must be very diligent. If the strong-willed man fails frequently, what of the man who has difficulty making a decision?
Read what stirs up devotion in the heart, not what merely occupies the mind.
The only one who commands others safely is the one who has learned to obey.
What a clear conscience you would have, if you never went after passing joys or entangled yourself in worldly affairs!
A devout person advances in virtue and learns the hidden truths of the Scriptures in silence. In the privacy of his room he cleanses himself nightly in tears, that he may become the more intimate with his Creator the farther he withdraws from the tumult of the world.
More to come soon...
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