"Happy is the youth, because he has time before him to do good. "

St Philip Neri

* * *

"Obedience is the true holocaust which we sacrifice to God on the altar of our hearts."

St Philip Neri

* * *

"Though the path is plain and smooth for people of good will, those who walk it will not travel far, and will do so only with difficulty if they do not have good feet, courage, and tenacity of spirit. "

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

* * *


 St John of the Cross   (1542 - 1591)




by St John of the Cross


Book Two


Ch 11. [The beginning of an explanation of verse 2 of the first stanza. Tells how the fruit of these dark straits is a vehement passion of divine love.]

1. This second verse refers to the fire of love that, like material fire acting on wood, penetrates the soul in this night of painful contemplation. Although this enkindling of love we are now discussing is in some way similar to what occurs in the sensory part of the soul, it is as different from it, in another way, as is the soul from the body or the spiritual part from the sensory part.1 For this enkindling of love occurs in the spirit. Through it the soul in the midst of these dark conflicts feels vividly and keenly that it is being wounded by a strong divine love, and it has a certain feeling and foretaste of God. Yet it understands nothing in particular, for as we said the intellect is in darkness.

2. The spirit herein experiences an impassioned and intense love because this spiritual inflaming engenders the passion of love. Since this love is infused, it is more passive than active and thus generates in the soul a strong passion of love. This love is now beginning to possess something of union with God and thereby shares to a certain extent in the properties of this union. These properties are actions of God more than of the soul and they reside in it passively, although the soul does give its consent. But only the love of God that is being united to the soul imparts the heat, strength, temper, and passion of love, or fire, as it is termed here. This love finds that the soul is equipped to receive the wound and union in the measure that all its appetites are brought into subjection, alienated, incapacitated, and unable to be satisfied by any heavenly or earthly thing.

3. This happens very particularly in this dark purgation, as was said, since God so weans and recollects the appetites that they cannot find satisfaction in any of their objects. God proceeds thus so that by both withdrawing the appetites from other objects and recollecting them in himself, he strengthens the soul and gives it the capacity for this strong union of love, which he begins to accord by means of this purgation. In this union the soul loves God intensely with all its strength and all its sensory and spiritual appetites. Such love is impossible if these appetites are scattered by their satisfaction in other things. In order to receive the strength of this union of love, David exclaimed to God: I will keep my strength for you [Ps. 59:9], that is, all the ability, appetites, and strength of my faculties, by not desiring to make use of them or find satisfaction in anything outside of you.2

4. One might, then, in a certain way ponder how remarkable and how strong this enkindling of love in the spirit can be. God gathers together all the strength, faculties, and appetites of the soul, spiritual and sensory alike, so the energy and power of this whole harmonious composite may be employed in this love. The soul consequently arrives at the true fulfillment of the first commandment which, neither disdaining anything human nor excluding it from this love, states: You shall love your God with your whole heart, and with your whole mind, and with your whole soul, and with all your strength [Dt. 6:5].

5. When the soul is wounded, touched, and impassioned, all its strength and its appetites are recollected in this burning of love. How will we be able to understand the movements and impulses of all this strength and these appetites? They are aroused when the soul becomes aware of the fire and wound of this forceful love and still neither possesses it nor gets satisfaction from it, but remains in darkness and doubt. Certainly, suffering hunger like dogs, as David says, these souls wander about the city and howl and sigh because they are not filled with this love [Ps. 59:6, 14-15].

The touch of this divine love and fire so dries up the spirit and so enkindles the soul's longings to slake its thirst for this love that such persons go over these longings in their mind a thousand times and pine for God in a thousand ways. David expresses this state very well in a psalm: My soul thirsts for you; in how many ways does my flesh long for you [Ps. 63:1], that is, in its desires. And another translation puts it this way: My soul thirsts for you, my soul loses itself or dies for you.3

6. As a result the soul proclaims in this verse: "with love's urgent longings," and not, "with an urgent longing of love." In all its thoughts and in all its business and in all events, it loves in many ways, and desires, and also suffers in its desire in many ways, and at all times and in many places. It finds rest in nothing, for it feels this anxiety in the burning wound, as the prophet Job explains: As the servant desires the shade and as the hireling desires the end of his work, so have I had empty months and numbered to myself long and wearisome nights. If I lie down to sleep I shall say: When will I arise? And then I will await the evening and will be filled with sorrows until the darkness of the night [Jb. 7:2-4].

Everything becomes narrow for this soul: There is no room for it within itself, neither is there any room for it in heaven or on earth; and it is filled with sorrows unto darkness, as Job says speaking spiritually and from our point of view. This affliction the soul undergoes here is a suffering unaccompanied by the comfort of certain hope for some spiritual light and good. One's anxiety and affliction in this burning of love are more intense because they are doubly increased: first, through the spiritual darknesses in which the soul is engulfed and which afflict it with doubts and fears; second, through the love of God that inflames and stimulates and wondrously stirs it with a loving wound.

7. Isaiah clearly explains these two ways of suffering in this state when he says: My soul desired you in the night [Is. 26:9], that is, in the midst of misery. This is one way of suffering in this dark night. Yet within my spirit, he says, until the morning I will watch for you [Is. 26:9]. And this is a second way of suffering: with desire and anxiety of love in the innermost parts of the spirit, which are the spiritual feelings. Nonetheless, in the midst of these dark and loving afflictions, the soul feels a certain companionship and an interior strength; these so fortify and accompany it that when this weight of anxious darkness passes, the soul often feels alone, empty, and weak. The reason is that since the strength and efficacy of the dark fire of love that assails it is communicated and impressed on it passively, the darkness, strength, and warmth of love cease when the assault terminates.