French-born Anglo-American Catholic Writer, Poet, Trappist Monk and Social Activist
French-born Anglo-American Catholic Writer, Poet, Trappist Monk and Social Activist
Today will never come again.
We cannot be happy if we expect to live all the time at the highest peak of intensity. Happiness is not a matter of intensity, but of balance and order and rhythm and harmony.
We must be content to live without watching ourselves live, to work without expecting an immediate reward, to love without an instantaneous satisfaction, and to exist without any special recognition.
When a country has to be rebuilt after war, the passions and energies of war are no longer enough. There must be a new force, the power of love, the power of understanding and human compassion, the strength of selflessness and cooperation, and the creative dynamism of the will to live and to build, and the will to forgive. The will for reconciliation.
You cannot be a man of faith unless you know how to doubt.
The greatest need of our time is to clean out the enormous mass of mental and emotional rubbish that clutters our minds.
The man who fears to be alone will never be anything but lonely, no matter how much he may surround himself with people. But the man who learns, in solitude and recollection, to be at peace with his own loneliness, and to prefer its reality to the illusion of merely natural companionship, comes to know the invisible companionship of God. Such a one is alone with God in all places, and he alone truly enjoys the companionship of other men, because he loves them in God in Whom their presence is not tiresome, and because of Whom his own love for them can never know satiety.
The question of love is one that cannot be evaded. Whether or not you claim to be interested in it from the moment you are alive you are bound to be concerned with love because love is not just something that happens to you: It is a certain special way of being alive. Love is in fact an intensification of life a completeness a fullness a wholeness of life.
The true inner self must be drawn up like a jewel from the bottom of the sea, rescued from confusion, from indistinction, from immersion in the common, the nondescript, the trivial, the sordid, the evanescent.
There is a pervasive form of contemporary violence to which the idealist... most easily succumbs: activism and overwork. The rush and pressure of modern life are a form, perhaps the most common form, of its innate violence. To allow oneself to be carried away by the multitude of conflicting concerns, to surrender to too many demands, to commit oneself to too many projects, to want to help everyone in everything, is to succumb to violence... It destroys the fruitfulness of one's own work, because it kills the root of inner wisdom which makes work fruitful.
This matter of salvation is, when seen intuitively, a very simple thing. But when we analyze it, it turns into a complex tangle of paradoxes. We become ourselves by dying to ourselves. We gain only what we give up, and if we give up everything we gain everything. We cannot find ourselves within ourselves, but only in others; yet at the same time, before we can go out to others we must first find ourselves. We must forget ourselves in order to become truly conscious of who we are. The best way to love ourselves is to love others; yet we cannot love others unless we love ourselves, since it is written, Thou shalt love thy neighbor as thyself. But if we love ourselves in the wrong way, we become incapable of loving anybody else. And indeed when we love ourselves wrongly, we hate ourselves; if we hate ourselves we cannot help hating others. Yet there is a sense in which we must hate others and leave them in order to find God... As for this finding of God, we cannot even look for Him unless we have already found Him, and we cannot find Him unless He has first found us. We cannot begin to seek Him without a special gift of His grace; yet if we wait for grace to move us before beginning to seek Him, we will probably never begin.
Tradition is living and active, but convention is passive and dead. Tradition does not form us automatically: we have to work to understand it. Convention is accepted passively, as a matter of routine. Therefore, convention easily becomes an evasion of reality. It offers us only pretended ways of solving the problems of living - a system of gestures and formalities. Tradition really teaches us to live and shows us how to take full responsibility for our own lives. Thus tradition is often flatly opposed to what is ordinary, to what is mere routine. But convention, which is a mere repetition of familiar routines, follows the line of least resistance. One goes through an act, without trying to understand the meaning of it all, merely because everyone else does the same. Tradition, which is always old, is at the same time ever new because it is always reviving - born again in each new generation, to be lived and applied in a new and particular way. Convention is simply the ossification of social customs. The activities of conventional people are merely excuses for NOT acting in a more integrally human way. Tradition nourishes the life of the spirit; convention merely disguises its interior decay.
We cannot expect a peaceful world society to emerge all by itself from the turmoil of a ruthless power struggle—we have to work, sacrifice and cooperate to lay the foundations on which future generations may build a stable and peaceful international community.
We must be willing to accept the bitter truth that, in the end, we may have to become a burden to those who love us. But it is necessary that we face this also. The full acceptance of our abjection and uselessness is the virtue that can make us and others rich in the grace of God. It takes heroic charity and humility to let others sustain us when we are absolutely incapable of sustaining ourselves.
When ambition ends, happiness begins.
You cannot save the world merely with a system. You cannot have peace without charity. You cannot have social order without saints, mystics, and prophets.
The greatest need of our time is to clean out the enormous mass of mental and emotional rubbish that clutters our minds and makes of all political and social life a mass illness. Without this housecleaning we cannot begin to see. Unless we see, we cannot think.
The married man and the mother of a family, if they are faithful to their obligations, will fulfill a mission that is as great as it is consoling: that of bringing into the world and forming young souls capable of happiness and love, souls capable of sanctification and transformation.
The real job is to lay the groundwork for a deep change of heart on the part of the whole nation so that one day it can really go through the ‘metanoia’ we need for a peaceful world.
The true way is just the opposite: the more I am able to affirm others, to say ‘yes’ to them in myself, by discovering them in myself and myself in them, the more real I am. I am fully real if my own heart says yes to everyone.
There is a silent self within us whose presence is disturbing precisely because it is so silent: it can’t be spoken. It has to remain silent. To articulate it, to verbalize it, is to tamper with it, and in some ways to destroy it.
This new language of prayer has to come out of something which transcends all our traditions, and comes out of the immediacy of love. We have to part now, aware of the love that unites us, the love that unites us in spite of real differences, real emotional friction... The things on the surface are nothing, what is deep is the Real. We are creatures of Love. Let us therefore join hands, as we did before, and I will try to say something that comes out of the depths of our hearts. I ask you to concentrate on the love that is in you, that is in us all. I have no idea what I am going to say. I am going to be silent a minute, and then I will say something... O God, we are one with You. You have made us one with You. You have taught us that if we are open to one another, You dwell in us. Help us to preserve this openness and to fight for it with all our hearts. Help us to realize that there can be no understanding where there is mutual rejection. O God, in accepting one another wholeheartedly, fully, completely, we accept You, and we thank You, and we adore You, and we love You with our whole being, because our being is Your being, our spirit is rooted in Your spirit. Fill us then with love, and let us be bound together with love as we go our diverse ways, united in this one spirit which makes You present in the world, and which makes You witness to the ultimate reality that is love. Love has overcome. Love is victorious. Amen.
True sanctity does not consist in trying to live without creatures. It consists in using the goods of life in order to do the will of God. It consists in using God’s creation in such a way that everything we touch and see and use and love gives new glory to God. To be a saint means to pass through the world gathering fruits for heaven from every tree and reaping God’s glory in every field. The saint is one who is in contact with God in every possible way, in every possible direction. He is united to God by the depths of his own being. He sees and touches God in everything and everyone around him. Everywhere he goes, the world rings and resounds (though silently) with the deep harmonies of God’s glory.
We cannot find Him unless we know we need Him. We forget this need when we take a self-sufficient pleasure in our own good works. The poor and helpless are the first to find Him, Who came to seek and to save that which was lost.
We must begin by frankly admitting that the first place in which to go looking for the world is not outside us but in ourselves. We are the world. In the deepest ground of our being we remain in metaphysical contact with the whole of that creation in which we are only small parts. Through our senses and our minds, our loves, needs, and desires, we are implicated, without possibility of evasion, in this world of matter and of men, of things and of persons, which not only affect us and change our lives but are also affected and changed by us…The question, then, is not to speculate about how we are to contact the world – as if we were somehow in outer space – but how to validate our relationship, give it a fully honest and human significance, and make it truly productive and worthwhile for our world.