A TREATISE OF PRAYER Of the means which the soul takes to arrive at pure and generous love; and here begins the Treatise of Prayer. "When the soul has passed through the doctrine of Christ crucified, with true love of virtue and hatred of vice, and has arrived at the house of self-knowledge and entered therein, she remains, with her door barred, in watching and constant prayer, separated entirely from the consolations of the world. Why does she thus shut herself in? She does so from fear, knowing her own imperfections, and also from the desire, which she has, of arriving at pure and generous love. And because she sees and knows well that in no other way can she arrive thereat, she waits, with a lively faith for My arrival, through increase of grace in her. How is a lively faith to be recognized? By perseverance in virtue, and by the fact that the soul never turns back for anything, whatever it be, nor rises from holy prayer, for any reason except (note well) for obedience or charity's sake. For no other reason ought she to leave off prayer, for, during the time ordained for prayer, the Devil is wont to arrive in the soul, causing much more conflict and trouble than when the soul is not occupied in prayer. This he does in order that holy prayer may become tedious to the soul, tempting her often with these words: 'This prayer avails you nothing, for you need attend to nothing except your vocal prayers.' He acts thus in order that, becoming wearied and confused in mind, she may abandon the exercise of prayer, which is a weapon with which the soul can defend herself from every adversary, if grasped with the hand of love, by the arm of free choice in the light of the Holy Faith."

2014 Reprint of 1950 Edition. Full facsimile of the original edition, not reproduced with Optical Recognition Software. Catherine ranks high among the mystics and spiritual writers of the Catholic Church. She remains a greatly respected figure for her spiritual writings, and for her political boldness to "speak truth to power." This was exceptional for a woman in this period. The "Dialogue" speaks to the whole spiritual life of man and is presented in the form of a series of colloquies between the Eternal Father and the human soul (represented by Catherine herself). It is a mystical counterpart in prose to Dante's "Divina Commedia." This edition is translated from the original Italian by Algar Thorold.

I AM persuaded, said Claude Bernard, that the day will come, when the man of science, the philosopher and the poet will all understand each other. Whatever we may think of this prophecy, we most of us feel that the one-sided absolutism of the past, whether religious or scientific, is no longer possible. The inevitable vehemence of the reaction against bigotry and superstition has, in a measure, spent itself, and the best minds of the present, influenced by the spirit of Socrates' claim to wisdom, are cautiously and tentatively feeling their way to a nicer adjustment of the scales of thought. That these should ever be poised in perfect equilibrium is no doubt impossible in this world of clashing categories; but the undoubted truths to be found in extremes are beginning to be recognised as partial and relative, as only fragmentary elements in the ultimate synthesis. From the conviction that the whole truth is not to be found in any partial utterance of humanity, the passage is easy to the opinion, that for a really philosophical appreciation of our nature, an impartial examination of all the sides, of man is necessary. The philosopher, the scientist, the artist, the saint must all contribute. Contemporary non-religious thought, like its predecessor of an earlier day, is becoming persuaded that some good. thing may come even out of Nazareth. The thin, dry optimism of sectarian Christianity and of official materialism we see now to be not so much erroneous as unthinkable. We have done, it may be hoped for ever, with If the proofs which proved, and the explanations which explained nothing. A hundred years ago truth seemed a simpler matter to our fathers. They stood on the threshold of the modem industrial world, to them a coming golden age tipped with the brightness of rising science. Exact knowledge and universal education were to make men happy and wise and good. Kings and priests were gone, or, at least, the back of their despotism was broken; these incubi, the causes of all his misery, removed, man, a well-meaning creature, and more than capable of taking care of himself, would begin at last to live, and, in the normal exercise of his natural functions, hitherto artificially strapped down by theological and political tyrants, would find true satisfaction and, consequently, the perfect happiness of his being. But they counted without machine-looms or the law of heredity, of which they derided the theological expression in the doctrine of original sin. The true value of the Revolution did not lie in the supposed sagacity of its political wisdom, and even less in its social results, which we have with us today, but in the indomitable hope and faith which animated some of its greatest illustrations. It is impossible to read the best French moralists of the Revolutionary period-say, Vauvenargues and Condorcet-without being struck by the deep spiritual earnestness which underlay much in them that was flimsy as argument, mistaken as fact, frothy and unreal as sentiment.

Introduction By Dom John Chapman and Preface By Father Ludovic De Besse.

Introduction By Dom John Chapman and Preface By Father Ludovic De Besse.