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On Cleaving To God
Chapter 12

How powerful the love of God is

   All that is said above and whatever is necessary for salvation cannot
   be better, more immediately and more securely achieved than by love,
   through which whatever is lacking of what is necessary for salvation
   can be made good. In love we possess the fullness of all good and the
   realisation of our highest longing is not denied us. After all it is
   love alone by which we turn back to God, are changed into God, cleave
   to God, and are united to God in such a way that we become one spirit
   with him, and are by him and through him made blessed here by grace and
   hereafter in glory. Now love is such that it cannot rest except in the
   beloved, but it does when it wins the beloved in full and peaceful
   possession. For love, which itself is charity, is the way of God to men
   and the way of man to God. God cannot house where there is no love. So
   if we have love, we have God, for God is love. Furthermore nothing is
   sharper than love, nothing is more subtle, nothing more penetrating. It
   will not rest until it has by its very nature penetrated the whole
   power, the depth and the totality of the loved one. It wants to make
   itself one with the beloved, and itself, if it were possible, to be
   what the beloved is too. Thus it cannot bear that anything should stand
   between itself and the beloved object, which is God, but presses
   eagerly towards him. As a result it never rests until it has left
   everything else behind and come to him alone. For the nature of love is
   of a unitive and transforming power which transforms the lover into
   what he loves, or alternatively, makes the lover one with the other,
   and vice versa, in so far as is possible. This is manifest in the first
   place with regard to the mental powers, depending on how much the
   beloved is in the lover, in other words depending on how sweetly and
   delightfully the beloved is recalled in the mind of the lover, and in
   direct proportion, that is, with how much the lover strives to grasp
   all the things that relate to the beloved not just superficially but
   intimately, and to enter, as it were, into his innermost secrets. It is
   also manifest with regard to the emotional and affective powers when
   the beloved is said to be in the lover, in other words when the desire
   to please the beloved is found in the will and established within by
   the happy enjoyment of him. Alternatively, the lover is in the beloved
   when he is united with him by all his desire and compliance in
   agreement with the beloved's willing and not willing, and finds his own
   pleasure and pain in that of the beloved. For love draws the lover out
   of himself (since love is strong as death), and establishes him in the
   beloved, causing him to cleave closely to him. For the soul is more
   where it loves than where it lives, since it is in what it loves in
   accordance with its very nature, understanding and will, while it is in
   where it lives only with regard to form, which is even true for animals
   as well. There is nothing therefore which draws us away from the
   exterior senses to within ourselves, and from there to Jesus Christ and
   things divine, more than the love of Christ and the desire for the
   sweetness of Christ, for the experience, awareness and enjoyment of the
   presence of Christ's divinity. For there is nothing but the power of
   love which can lead the soul from the things of earth to the lofty
   summit of heaven. Nor can anyone attain the supreme beatitude unless
   summoned to it by love and yearning. Love after all is the life of the
   soul, the wedding garment and the soul's perfection, containing all the
   law and the prophets and our Lord's teaching. That is why Paul says to
   the Romans, Love is the fulfilling of the law, (Rom. 13.8) and in the
   first letter to Timothy, The end of the commandment is love. (1 Timothy
   1.5)
     







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