The Dialogue

Of the fruit of worldly men's tears.

4' IT remains for Me to tell thee of the fruit produced by tears shed with desire, and received into the soul. But ;first will I speak to thee of that first class of men whom I

192 THE DIALOGUE OF ST. CATHERINE

mentioned at the beginning of this My discourse ; those, that is, who live miserably in the world, making a god of created things and of their own sensuality, from which comes damage to their body and soul. I said to thee that every tear proceeded from the heart, and this is the truth, for the heart grieves in proportion to the love it feels. So worldly men weep when their heart feels pain, that is, when they are deprived of something which they loved.

"But many and diverse are their complainings. Dost thou know how many ? There are as many as there exist different loves. And inasmuch as the root of self-love is corrupt, everything that grows from it is corrupt also. Self-love is a tree on which grow nothing but fruits of death, putrid flowers, stained leaves, branches bowed down, and struck by various winds. This is the tree of the soul. For ye are all trees of love, and without love ye cannot live, for ye have been made by Me for love. The soul who lives virtuously, places the root of her tree in the valley of true humility ; but those who live thus miserably are planted on the mountain of pride, whence it follows that since the root of the tree is badly planted, the tree can bear no fruits of life but only of death. Their fruits are their actions, which are all poisoned by many and diverse kinds of sin, and if they should produce some good fruit among their actions, even it will be spoilt by the foulness of its root, for no good actions done by a soul in mortal sin are of value for eternal life, for they are not done in grace. Let not, however, such a soul abandon on this account its good works, for every good deed is rewarded, and every evildeed punished. A good action performed out of a state of grace is not sufficient to merit eternal life, as has been said, but My Justice, My Divine Goodness, grants an in complete reward, imperfect as the action which obtains it. Often such a man is rewarded in temporal matters ; some times I give him more time in which to repent, as I have already said to thee in another place. This also will I sometimes do, I grant him the life of grace by means of My servants who are pleasing and acceptable to Me. I acted in this way with My glorious apostle Paul, who-

A TREATISE OF PRAYER 193

abandoned his infidelity, and the persecutions he directed against the Christians, at the prayer of St. Stephen. See truly, therefore, that, in whatever state a man may be, he should never stop doing good.

" I said to thee that the flowers of this tree were putrid, -f* and so in truth they are. Its flowers are the stinking thoughts of the heart, displeasing to Me, and full of hatred and unkindness towards their neighbour. So if a man be a thief, he robs Me of honour, and takes it himself. This flower stinks less than that of false judgment, which is of two kinds. The first with regard to Me, by which men judge My secret judgments, gauging falsely all My mys teries, that is, judging that which I did in love, to have been done in hatred ; that which I did in truth to have been done in falsehood ; that which I give them for life, to have been given them for death. They condemn and judge everything according to their weak intellect ; for they have blinded the eye of their intellect with sensual self-love, and hidden the pupil of the most holy Faith, which they will not allow to see or know the Truth. The second kind of false judgment is directed against a man's neighbour, from which often come many evils, because the wretched man wishes to set himself up as the judge of the affections and heart of other rational creatures, when he does not yet know himself. And, for an action which he may see, or for a word he may hear, he will judge the affection of the heart. My servants always judge well, because they are founded on Me, the Supreme Good ; but such as these always judge badly, for they are founded on evil. Such critics as these cause hatreds, murders, unhappinesses of all kinds to their neighbours, and remove themselves far away from the love of My servants' virtue.

" Truly these fruits follow the leaves, which are the words which issue from their mouth in insult to Me and the Blood of My only-begotten Son, and in hatred to their neighbours. And they think of nothing else but cursing and condemning My works, and blaspheming and saying evil of every rational creature, according as their judgment may suggest to them. The unfortunate creatures do not

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194 THE DIALOGUE OF ST. CATHERINE

remember that the tongue is made only to give honour to Me, and to confess sins, and to be used in love of virtue, and for the salvation of the neighbour. These are the stained leaves of that most miserable fault, because the heart from which they proceeded was not clean, but all spotted with duplicity and misery. How much danger, apart from the spiritual privation of grace to the soul, of temporal loss may not occur ! For ye have all heard and seen how, through words alone, have come revolutions of states, and destructions of cities, and many homicides and other evils, a word having entered the heart of the listener, and having passed through a space not large enough for a knife.

" I say that this tree has seven branches drooping to the earth, on which grow the flowers and leaves in the way I have told you. These branches are the seven mortal sins which are full of many and diverse wickednesses, contained in the roots and trunk of self-love and of pride, which first made both branches and flowers of many thoughts, the leaves of words, and the fruits of wicked deeds. They stand drooping to the earth because the branches of mortal sin can turn no other way than to the earth, the fragile disordinate substance of the world. Do not marvel, they can turn no way but that in which they can be fed by the ^arth ; for their hunger is insatiable, and the earth is unable to satisfy them. They are insatiable and unbearable to themselves, and it is conformable to their state that they should always be unquiet, longing and desiring that thing which they have to satiety. This is the reason why such satiety cannot content them, because they (who are infinite in their being) are always desiring something finite ; because their being will never end, though their life to grace ends when they commit mortal sin.

" Man is placed above all creatures, and not beneath them, and he cannot be satisfied or content except in some thing greater than himself. Greater than himself there is nothing but Myself, the Eternal God. Therefore I alone can satisfy him, and, because he is deprived of this satisfac tion by his guilt, he remains in continual torment and pain.

A TREATISE OF PRAYER 195

Weeping follows pain, and when he begins to weep the wind strikes the tree of self-love, which he has made the principle of all his being."