It is hard, but it is excellent, to find the right knowledge of when correction is necessary and when grace doth most avail.
You may wear your virtues as a crown, As you walk through life serenely, And grace your simple rustic gown With a beauty more than queenly. Though only one for you shall care, One only speak your praises; And you never wear in your shining hair, A richer flower than daisies.
The sciences throw an inexpressible grace over our compositions, even where they are not immediately concerned; as their effects are discernible where we least expect to find them.
You will reciprocally promise love, loyalty and matrimonial honesty. We only want for you this day that these words constitute the principle of your entire life and that with the help of divine grace you will observe these solemn vows that today, before God, you formulate.
Fearlessness may be a gift but perhaps more precious is the courage acquired through endeavour, courage that comes from cultivating the habit of refusing to let fear dictate one's actions, courage that could be described as grace under pressure — grace which is renewed repeatedly in the face of harsh, unremitting pressure.
Open Letter to the Holy Father. I take the liberty to write to You again… I can’t imagine that any other person in the world would have Your courage, Your credibility, as well as Your personal talent and God's grace to be able to speak up against an old tradition [of parents beating their children]… I am asking You again to make an appeal to all parents urging them to no longer beat their children, and to tell them that it is highly dangerous. If the Church continues to ignore the new scientific information and to stay silent about this issue in spite of the lessons of Jesus, who else can be asked to open the parents’ eyes in order to prevent the blind escalation of violence? I am sure that if my letters succeed to reach You personally You will not stay indifferent to the knowledge they are trying to pass on to you. With my most profound respect, Alice Miller.
Hope is something that is demanded of us; it is not, then, a mere reasoned calculation of our chances. Nor is it merely the bubbling up of a sanguine temperament; if it is demanded of us, it lies not in the temperament but in the will... Hoping for what? For delivereance from persecution, for immunity from plague, pestilence, and famine...? No, for the grace of persevering in his Christian profession, and for the consequent achievement of a happy immortality. Strictly speaking, then, the highest exercise of hope, supernaturally speaking, is to hope for perseverance and for Heaven when it looks, when it feels, as if you were going to lose both one and the other.
Patience cometh by the grace of the Soul.
What is simpler than prayer? Its spontaneity is, however, taken away at times by the use of excessively complicated methods, which draw too much attention to themselves and not enough to God, whom the soul should seek. A method is good as a way of finding the truth, on condition that it can be forgotten and that it lead truly to the end toward which one tends. To prefer the method to the truth, or a certain intellectual mechanism to reality that should be known, would be a manifest aberration, similar to that of the meticulous man or of the pedant. Moreover, an over-complicated method provokes a reaction, and even an excessive reaction in some who, worn out by this complexity, often end up in a vague reverie that has scarcely any true piety about it except the name.
The truth, here as elsewhere, is to be found in the middle and above these two extreme, opposite deviations. A method, or to speak more simply with Bossuet, a manner of making prayer, is useful, especially at the beginning, to preserve us from mental rambling. But that it may not by its complexity become an obstacle rather than a help, it must be simple, and, far from breaking the spontaneity and continuity of prayer, it should be content with describing the ascending movement of the soul toward God. It should be limited to indicating the essential acts of which this movement is composed. We should remember especially that prayer depends principally on the grace of God, and that a person prepares for it far less by processes that would remain mechanical, so to speak, than by humility; "God. . . giveth grace to the humble."
The pleasure which is born, not of the love of God but of the love of knowledge, often increases pride and makes souls love themselves more; they seek themselves without being aware of it. Study and speculation, even when they do not err, do not necessarily presuppose the state of grace and charity, and do not always cooperate in increasing it.
Prayer, on the contrary, should proceed from the love of God and should end in Him. Through love of God, one seeks to contemplate Him, and the contemplation of His goodness and His beauty increases love.
No doubt the Council did not canonize the Aristotelian notion of form with all its
relations to other notions in the Aristotelian system. But it approved it as a stable
human notion, in the sense in which we all speak of that which formally constitutes
something (here, justiﬁcation). In this sense it speaks of sanctifying grace as distinct
from actual grace, saying that it is a supernatural, infused gift that inheres in the soul
and by which man is formally justiﬁed.
The healing of our present woundedness may lie in recognizing and reclaiming the capacity we have to heal each other, the enormous power in the simplest of human relationships: the strength of a touch, the blessing of forgiveness, the grace of someone else taking you just as you are and finding in you an unsuspected goodness. Everyone alive has suffered. It is the wisdom gained from our wounds and from our own experiences of suffering that makes us able to heal. Becoming expert has turned out to be less important than remembering and trusting the wholeness in myself and everyone else. Expertise cures, but wounded people can best be healed by other wounded people. Only other wounded people can understand what is needed, for the healing of suffering is compassion, not expertise.
Just as the creative artist is not allowed to choose, neither is he permitted to turn his back on anything: a single refusal, and he is cast out of the state of grace and becomes sinful all the way through.
A man cannot easily get rid of the ego and the consciousness that the body is the soul. It becomes possible only when, through the grace of God, he attains samadhi
Bondage and liberation are both of Her making. By Her m?y? worldly people become entangled in 'woman and gold', and again, through Her grace they attain their liberation. She is called Savior, and the remover of the bondage that binds one to the world.
God cannot be realized without purity of heart. One receives the grace of God by subduing the passions
If by the grace of the guru one's ego vanishes, then one sees God.
It is through God's grace that you understand that. The doubts of the mind will not disappear without His grace. Doubts do not disappear without Self-realization.
Maya is nothing but the egotism of the embodied soul. This egotism has covered everything like a veil. 'All troubles come to an end when the ego dies.' If by the grace of God a man but once realizes that he is not the doer, then he at once becomes a Jivanmukta. Though living in the body, he is liberated. He has nothing else to fear. It is through God's grace that you understand that. The doubts of the mind will not disappear without His grace. Doubts do not disappear without Self-realization.
No matter how much sadhana you practice, you will not realize the goal as long as you have desire. But this also is true, that one can realize the goal in a moment through the grace of God, through His kindness. Take the case of a room that has been dark a thousand years. If somebody suddenly brings a lamp into it, the room is lighted in an instant.