St Catherine of Siena\'s Dialogue describes the entire spiritual life through a series of conversations between God and the soul, represented by Catherine herself. Readers of The Dialogue of Saint Catherine of Siena, will find her revelations from God as informative - and formative - as those who recognized her sanctity during her life.
The universally applicable yet intimately personal messages she received from God are as much for us as they were for Catherine. We can read God\'s communications to his beloved daughter with detached awe or we can receive His messages to us through her writings.
Do you long for certainty that Divine Providence exists in the midst of our chaotic world? Does your prayer seem too dry, or too routine? Have you sought guidance for the challenges of your life from unhelpful people or things? Or has pride kept you from humble obedience to the Church? If so, The Dialogue will provide consolation, encouragement, and hope.

This is a new release of the original 1931 edition.

This Is A New Release Of The Original 1900 Edition.

This Is A New Release Of The Original 1906 Edition.

THE DIALOGUE OF ST. CATHERINE OF SIENA A TREATISE OF DIVINE PROVIDENCE How a soul, elevated by desire of the honor of God, and of the salvation of her neighbors, exercising herself in humble prayer, after she had seen the union of the soul, through love, with God, asked of God four requests. The soul, who is lifted by a very great and yearning desire for the honor of God and the salvation of souls, begins by exercising herself, for a certain space of time, in the ordinary virtues, remaining in the cell of self-knowledge, in order to know better the goodness of God towards her. This she does because knowledge must precede love, and only when she has attained love, can she strive to follow and to clothe herself with the truth. But, in no way, does the creature receive such a taste of the truth, or so brilliant a light therefrom, as by means of humble and continuous prayer, founded on knowledge of herself and of God; because prayer, exercising her in the above way, unites with God the soul that follows the footprints of Christ Crucified, and thus, by desire and affection, and union of love, makes her another Himself. Christ would seem to have meant this, when He said: To him who will love Me and will observe My commandment, will I manifest Myself; and he shall be one thing with Me and I with him. In several places we find similar words, by which we can see that it is, indeed, through the effect of love, that the soul becomes another Himself. That this may be seen more clearly, I will mention what I remember having heard from a handmaid of God, namely, that, when she was lifted up in prayer, with great elevation of mind, God was not wont to conceal, from the eye of her intellect, the love which He had for His servants, but rather to manifest it; and, that among other things, He used to say: "Open the eye of your intellect, and gaze into Me, and you shall see the beauty of My rational creature. And look at those creatures who, among the beauties which I have given to the soul, creating her in My image and similitude, are clothed with the nuptial garment (that is, the garment of love), adorned with many virtues, by which they are united with Me through love. And yet I tell you, if you should ask Me, who these are, I should reply" (said the sweet and amorous Word of God) "they are another Myself, inasmuch as they have lost and denied their own will, and are clothed with Mine, are united to Mine, are conformed to Mine." It is therefore true, indeed, that the soul unites herself with God by the affection of love. So, that soul, wishing to know and follow the truth more manfully, and lifting her desires first for herself -- for she considered that a soul could not be of use, whether in doctrine, example, or prayer, to her neighbor, if she did not first profit herself, that is, if she did not acquire virtue in herself -- addressed four requests to the Supreme and Eternal Father. The first was for herself; the second for the reformation of the Holy Church; the third a general prayer for the whole world, and in particular for the peace of Christians who rebel, with much lewdness and persecution, against the Holy Church; in the fourth and last, she besought the Divine Providence to provide for things in general, and in particular, for a certain case with which she was concerned.

A TREATISE OF DISCRETION How the affection should not place reliance chiefly on penance, but rather on virtues; and how discretion receives life from humility, and renders to each man his due. "These are the holy and sweet works which I seek from My servants; these are the proved intrinsic virtues of the soul, as I have told you. They not only consist of those virtues which are done by means of the body, that is, with an exterior act, or with diverse and varied penances, which are the instruments of virtue; works of penance performed alone without the above-mentioned virtues would please Me little; often, indeed, if the soul perform not her penance with discretion, that is to say, if her affection be placed principally in the penance she has undertaken, her perfection will be impeded; she should rather place reliance on the affection of love, with a holy hatred of herself, accompanied by true humility and perfect patience, together with the other intrinsic virtues of the soul, with hunger and desire for My honor and the salvation of souls. For these virtues demonstrate that the will is dead, and continually slays its own sensuality through the affection of love of virtue. With this discretion, then, should the soul perform her penance, that is, she should place her principal affection in virtue rather than in penance. Penance should be but the means to increase virtue according to the needs of the individual, and according to what the soul sees she can do in the measure of her own possibility. Otherwise, if the soul place her foundation on penance she will contaminate her own perfection, because her penance will not be done in the light of knowledge of herself and of My goodness, with discretion, and she will not seize hold of My truth; neither loving that which I love, nor hating that which I hate. This virtue of discretion is no other than a true knowledge which the soul should have of herself and of Me, and in this knowledge is virtue rooted. Discretion is the only child of self-knowledge, and, wedding with charity, has indeed many other descendants, as a tree which has many branches; but that which gives life to the tree, to its branches, and its root, is the ground of humility, in which it is planted, which humility is the foster-mother and nurse of charity, by whose means this tree remains in the perpetual calm of discretion. Because otherwise the tree would not produce the virtue of discretion, or any fruit of life, if it were not planted in the virtue of humility, because humility proceeds from self-knowledge. And I have already said to you, that the root of discretion is a real knowledge of self and of My goodness, by which the soul immediately, and discreetly, renders to each one his due. Chiefly to Me in rendering praise and glory to My Name, and in referring to Me the graces and the gifts which she sees and knows she has received from Me; and rendering to herself that which she sees herself to have merited, knowing that she does not even exist of herself, and attributing to Me, and not to herself, her being, which she knows she has received by grace from Me, and every other grace which she has received besides.