"To think of oneself as nothing, and always to think well and highly of others is the best and most perfect wisdom. Wherefore, if you see another sin openly or commit a serious crime, do not consider yourself better, for you do not know how long you can remain in good estate. All men are frail, but you must admit that none is more frail than yourself. "

Thomas á Kempis

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"Many words do not satisfy the soul; but a good life eases the mind and a clean conscience inspires great trust in God."

Thomas á Kempis

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"It is better to be burdened and in company with the strong than to be unburdened and with the weak. When you are burdened you are close to God, your strength, who abides with the afflicted. When you are relieved of the burden you are close to yourself, your own weakness; for virtue and strength of soul grow and are confirmed in the trials of patience."

St John of the Cross, OCD - Doctor of the Church

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St John of the Cross (1542-1591)  -   Carmelite and Doctor of the Church

 
ASCENT OF MOUNT CARMEL

By St John of the Cross, OCD

BOOK THE THIRD

Which treats of the purgation of the active night of the memory and will. Gives instruction how the soul is to behave with respect to the apprehensions of these two faculties, that it may come to union with God, according to the two faculties aforementioned, in perfect hope and charity.

Ch 34. Of those good things of the spirit which can be distinctly apprehended by the understanding and the memory. Describes how the will is to behave in the matter of rejoicing in them.


We might spend much time here upon the multitude of the apprehensions of the memory and the understanding, teaching how the will is to conduct itself with regard to the joy that it may have in them, had we not treated of this at length in the second and the third book.

But, since we there spoke of the manner wherein it behoves these two faculties to act with respect to them, in order that they may take the road to Divine union, and since it behoves the will to conduct itself likewise as regards rejoicing in them, it is unnecessary to go over this here; for it suffices to say that wheresoever we there said that those faculties should void themselves of this or that apprehension, it is to be understood also that the will should likewise be voided of joy in them.

And in the way wherein it is said that memory and understanding are to conduct themselves with regard to all these apprehensions, the will must conduct itself likewise; for, since the understanding and the other faculties cannot admit or reject anything unless the will intervene therein, it is clear that the same teaching that serves for the one will serve also for the other.

2. It may there be seen, then, what is requisite in this case, for the soul will fall into all the evils and perils to which we there referred if it cannot direct the rejoicing of the will to God in all those apprehensions.