A theology of love cannot be allowed merely to serve the interests of the rich and powerful, justifying their wars, their violence and their bombs, while exhorting the poor and underprivileged to practice patience, meekness, long-suffering and to solve their problems, if at all, nonviolently.
God makes us ask ourselves questions most often when He intends to resolve them. He gives us needs that He alone can satisfy, and awakens capacities that He means to fulfill. Any perplexity is liable to be a spiritual gestation, leading to a new birth and a mystical regeneration.
A contemplative is not one who takes his prayer seriously, but one who takes God seriously, who is famished for truth, who seeks to live in generous simplicity, in the spirit. An ardent and sincere humility is the best protection for his life of prayer.
For true humility is, in a way, a very real despair: despair of myself, in order that I may hope entirely in You.
I don’t even need to know precisely what I am doing, except that I am acting for the love of God.
A man becomes a solitary at the moment when, no matter what may be his external surroundings, he is suddenly aware of his own inalienable solitude and sees that he will never be anything but solitary.
Heaven and earth come together in the Unbegun, And all is foolishness, all is unknown, all is like The lights of an idiot, all is without mind! To obey is to close the beak and fall into Unbeginning.
Your idea of me is fabricated with materials you have borrowed from other people and from yourself. What you think of me depends on what you think of yourself. Perhaps you create your idea of me out of material that you would like to eliminate from your own idea of yourself. Perhaps your idea of me is a reflection of what other people think of you. Or perhaps what you think of me is simply what you think I think of you.
The arguments of religious men are so often insincere, and their insincerity is proportionate to their anger. Why do we get angry about what we believe? Because we do not really believe it. Or else what we pretend to be defending as the “truth” is really our own self-esteem. A man of sincerity is less interested in defending the truth than in stating it clearly, for he thinks that if the truth be clearly seen it can very well take care of itself.
A letter arrives stamped with the slogan “The U. S. Army, key to peace.” No army is the key to peace, neither the U. S. Army nor the Soviet Army nor any other. No “great” nation has the key to anything but war. Power has nothing to do with peace. The more men build up military power, the more they violate peace and destroy it.
Without courage we can never attain to true simplicity. Cowardice keeps us “double minded” – hesitating between the world and God.
Freedom is perfect when no other love can impede our desire to love God.
I must become convinced and penetrated by the realization that without my love for them they may perhaps not achieve the things God has willed for them. My.
A “FAITH” that merely confirms us in opinionatedness and self-complacency may well be an expression of theological doubt. True faith is never merely a source of spiritual comfort. It may indeed bring peace, but before it does so it must involve us in struggle. A “faith” that avoids this struggle is really a temptation against true faith.
What we venerate in the Saints, beyond and above all that we know is this secret; the mystery of an innocence and of an identity perfectly hidden in God.
All of this is mystification. The city itself lives on its own myth. Instead of waking up and silently existing, the city people prefer a stubborn and fabricated dream; they do not care to be a part of the night, or to be merely of the world. They have constructed a world outside the world, against the world, a world of mechanical fictions which contemn nature and seek only to use it up, thus preventing it from renewing itself and man.
To place your trust in visible things is to live in despair.
How crazy it is to be “yourself” by trying to live up to an image of yourself you have unconsciously created in the minds of others.
The proud man loves his own illusion and self-sufficiency. The spiritually poor man loves his very insufficiency.
We can be, in some sense, friends to all men because there is no man on earth with whom we do not have something in common. But it would be false to treat too many men as intimate friends. It is not possible to be intimate with more than very few, because there are only very few in the world with whom we have practically everything in common. Love, then, must.