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Doctrine of Truth
The
Doctrine of Truth
HAPPY is
he to whom truth manifests itself, not in signs and words that fade, but as it
actually is. Our opinions, our senses often deceive us and we discern very
little.
What
good is much discussion of involved and obscure matters when our ignorance of
them will not be held against us on Judgment Day? Neglect of things which are
profitable and necessary and undue concern with those which are irrelevant and
harmful, are great folly.
We
have eyes and do not see.
What,
therefore, have we to do with questions of philosophy? He to whom the Eternal
Word speaks is free from theorizing. For from this Word are all things and of
Him all things speak -- the Beginning Who also speaks to us. Without this Word
no man understands or judges aright. He to whom it becomes everything, who
traces all things to it and who sees all things in it, may ease his heart and
remain at peace with God.
O
God, You Who are the truth, make me one with You in love everlasting. I am often
wearied by the many things I hear and read, but in You is all that I long for.
Let the learned be still, let all creatures be silent before You; You alone
speak to me.
The
more recollected a man is, and the more simple of heart he becomes, the easier
he understands sublime things, for he receives the light of knowledge from
above. The pure, simple, and steadfast spirit is not distracted by many labours,
for he does them all for the honour of God. And since he enjoys interior peace
he seeks no selfish end in anything. What, indeed, gives more trouble and
affliction than uncontrolled desires of the heart?
A
good and devout man arranges in his mind the things he has to do, not according
to the whims of evil inclination but according to the dictates of right reason.
Who is forced to struggle more than he who tries to master himself? This ought
to be our purpose, then: to conquer self, to become stronger each day, to
advance in virtue.
Every
perfection in this life has some imperfection mixed with it and no learning of
ours is without some darkness. Humble knowledge of self is a surer path to God
than the ardent pursuit of learning. Not that learning is to be considered evil,
or knowledge, which is good in itself and so ordained by God; but a clean
conscience and virtuous life ought always to be preferred. Many often err and
accomplish little or nothing because they try to become learned rather than to
live well.
If
men used as much care in uprooting vices and implanting virtues as they do in
discussing problems, there would not be so much evil and scandal in the world,
or such laxity in religious organizations. On the day of judgment, surely, we
shall not be asked what we have read but what we have done; not how well we have
spoken but how well we have lived.
Tell
me, where now are all the masters and teachers whom you knew so well in life and
who were famous for their learning? Others have already taken their places and I
know not whether they ever think of their predecessors. During life they seemed
to be something; now they are seldom remembered. How quickly the glory of the
world passes away! If only their lives had kept pace with their learning, then
their study and reading would have been worthwhile.
How
many there are who perish because of vain worldly knowledge and too little care
for serving God. They became vain in their own conceits because they chose to be
great rather than humble.
He is
truly great who has great charity. He is truly great who is little in his own
eyes and makes nothing of the highest honour. He is truly wise who looks upon
all earthly things as folly that he may gain Christ. He who does God's will and
renounces his own is truly very learned.
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