I take delight. And then I said that I desired few words, and many actions; by the use of the word ‘many’ I assign no particular number to you, because the affection of the soul, founded in love, which gives life to all the virtues and good works, should increase infinitely, and yet I do not, by this, exclude words, I merely said that I wished few of them, showing you that every actual operation, as such, was finite, and therefore I called them of little account; but they please Me when they are performed as the instruments of virtue, and not as a principal end in themselves.
“However, no one should judge that he has greater perfection, because he performs great penances, and gives himself in excess to the slaying of his body, than he who does less, inasmuch as neither virtue nor merit consists therein; for otherwise he would be in an evil case, who, from some legitimate reason, was unable to do actual penance. Merit consists in the virtue of love alone, flavored with the light of true discretion, without which the soul is worth nothing. And this love should be directed to Me endlessly, boundlessly, since I am the Supreme and Eternal Truth. The soul can therefore place neither laws nor limits to her love for Me; but her love for her neighbor, on the contrary, is ordered in certain conditions. The light of discretion (which proceeds from love, as I have told you) gives to the neighbor a conditioned love, one that, being ordered aright, does not cause the injury of sin to self in order to be useful to others, for, if one single sin were committed to save the whole world from Hell, or to obtain one great virtue, the motive would not be a rightly ordered or discreet love, but rather indiscreet, for it is not lawful to perform even one act of great virtue and profit to others, by means of the guilt of sin. Holy discretion ordains that the soul should direct all her powers to My service with a manly zeal, and, that she should love her neighbor with such devotion that she would lay down a thousand times, if it were possible, the life of her body for the salvation of souls, enduring pains and torments so that her neighbor may have the life of grace, and giving her temporal substance for the profit and relief of his body.
“This is the supreme office of discretion which proceeds from charity. So you see how discreetly every soul, who wishes for grace, should pay her debts, that is, should love Me with an infinite love and without measure, but her neighbor with measure, with a restricted love, as I have said, not doing herself the injury of sin in order to be useful to others. This is St. Paul’s counsel to you when he says that charity ought to be concerned first with self, otherwise it will never be of perfect utility to others. Because, when perfection is not in the soul, everything which the soul does for itself and for others is imperfect. It would not, therefore, be just that creatures, who are finite and created by Me, should be saved through offense done to Me, who am the Infinite Good. The more serious the fault is in such a case, the less fruit will the action produce; therefore, in no way should you ever incur the guilt of sin.
“And this true love knows well, because she carries with herself the light of holy discretion, that light which dissipates all darkness, takes away ignorance, and is the condiment of every instrument of virtue. Holy discretion is a prudence which cannot be cheated, a fortitude which cannot be beaten, a perseverance from end to end, stretching from Heaven to earth, that is, from knowledge of Me to knowledge of self, and from love of Me to love of others. And the soul escapes dangers by her true humility, and, by her prudence, flies all the nets of the world and its creatures, and, with unarmed hands, that is through much endurance, discomfits the devil and the flesh with this sweet and glorious light; knowing, by it, her own fragility, she renders to her weakness its due of hatred.
“Wherefore she has trampled on the world, and placed it under the feet of her affection, despising it, and holding it vile, and thus becoming lord of it, holding it as folly. And the men of the world cannot take her virtues from such a soul, but all their persecutions increase her virtues and prove them, which virtues have been at first conceived by the virtue of love, as has been said, and then are proved on her neighbor, and bring forth their fruit on him. Thus have I shown you, that, if virtue were not visible and did not shine in the time of trial, it would not have been truly conceived; for, I have already told you, that perfect virtue cannot exist and give fruit except by means of the neighbor, even as a woman, who has conceived a child, if she do not bring it forth, so that it may appear before the eyes of men, deprives her husband of his fame of paternity. It is the same with Me, who am the Spouse of the soul, if she do not produce the child of virtue, in the love of her neighbor, showing her child to him who is in need, both in general and in particular, as I have said to you before, so I declare now that, in truth, she has not conceived virtue at all; and this is also true of the vices, all of which are committed by means of the neighbor.”
HOW THIS SOUL GREW BY MEANS OF THE DIVINE RESPONSE, AND HOW HER SORROWS GREW LESS, AND HOW SHE PRAYED TO GOD FOR THE HOLY CHURCH, AND FOR HER OWN PEOPLE.
“Then that soul, thirsting and burning with the very great desire that she had conceived on learning the ineffable love of God, shown in His great goodness, and, seeing the breadth of His charity, that, with such sweetness, He had deigned to reply to her request and to satisfy it, giving hope to the sorrow which she had conceived, on account of offenses against God, and the damage of the Holy Church, and through His own mercy, which she saw through self-knowledge, diminished, and yet, at the same time, increased her sorrow.
“For, the Supreme and Eternal Father, in manifesting the way of perfection, showed her anew her own guilt, and the loss of souls, as has been said more fully above. Also because in the knowledge which the soul obtains of herself, she knows more of God, and knowing the goodness of God in herself, the sweet mirror of God, she knows her own dignity and indignity. Her dignity is that of her creation, seeing that she is the image of God, and this has been given her by grace, and not as her due. In that same mirror of the goodness of God, the soul knows her own indignity, which is the consequence of her own fault. Wherefore, as a man more readily sees spots on his face when he looks in a mirror, so, the soul who, with true knowledge of self, rises with desire, and gazes with the eye of the intellect at herself in the sweet mirror of God, knows better the stains of her own face, by the purity which she sees in Him.
“Wherefore, because light and knowledge increased in that soul in the aforesaid way, a sweet sorrow grew in her, and at the same time, her sorrow was diminished by the hope which the Supreme Truth gave her, and, as fire grows when it is fed with wood, so grew the fire in that soul to such an extent that it was no longer possible for the body to endure it without the departure of the soul; so that, had she not been surrounded by the strength of Him who is the Supreme Strength, it would not have been possible for her to have lived any longer. This soul then, being purified by the fire of divine love, which she found in the knowledge of herself and of God, and her hunger for the salvation of the whole world, and for the reformation of the Holy Church, having grown with her hope of obtaining the same, rose with confidence before the Supreme Father, showing Him the leprosy of the Holy Church, and the misery of the world, saying, as if with the words of Moses, ‘My Lord, turn the eyes of Your mercy upon Your people, and upon the mystical body of the Holy Church, for You will be the more glorified if You pardon so many creatures, and give to them the light of knowledge, since all will render You praise when they see themselves escape through Your infinite goodness from the clouds of mortal sin, and from eternal damnation; and then You will not only be praised by my wretched self, who have so much offended You, and who am the cause and the instrument of all this evil, for which reason I pray Your divine and eternal love to take Your revenge on me, and to do mercy to Your people, and never will I depart from before Your presence until I see that you grant them mercy. For what is it to me if I have life, and Your people death, and the clouds of darkness cover Your spouse, when it is my own sins, and not those of Your other creatures, that are the principal cause of this? I desire, then, and beg of You, by Your grace, that You have mercy on Your people, and I adjure You that You do this by Your uncreated love which moved You Yourself to create man in Your image and similitude, saying, “Let us make man in our own image,” and this You did, oh eternal Trinity, that man might participate in everything belonging to You, the most high and eternal Trinity.’
“Wherefore You gave him memory in order to receive Your benefits, by which he participates in the power of the Eternal Father; and intellect that he might
