It can be said, without fear of error, that our meditation is as good as our faith.

I had learned from my own father that it was almost blasphemy to regard the function of art as merely to reproduce some kind of a sensible pleasure or, at best, to stir up the emotions to a transitory thrill. I had always understood that art was contemplation, and that it involved the action of the highest faculties of man.

A contemplative is not one who takes his prayer seriously, but one who takes God seriously, who is famished for truth, who seeks to live in generous simplicity, in the spirit. An ardent and sincere humility is the best protection for his life of prayer.

customs and habits of men are not a matter for conflict. The saints do not get excited about the things that people eat and drink, wear on their bodies, or hang on the walls of their houses. To make conformity or nonconformity with others in these accidents a matter of life and death is to fill your interior life with confusion and noise. Ignoring all this as indifferent, the humble man takes whatever there is in the world that helps him to find God and leaves the rest aside.

If the impulse to worship God and to adore Him in truth by the goodness and order of our own lives is nothing more than a transitory and emotional thing, that is our own fault. It is so only because we make it so, and because we take what is substantially a deep and powerful and lasting moral impetus, supernatural in its origin and in its direction, and reduce it to the level of our own weak and unstable and futile fancies and desires.

Contemplation, on the contrary, is the experiential grasp of reality as subjective, not so much "mine" (which would signify "belonging to the external self") but "myself" in existential mystery. Contemplation does not arrive at reality after a process of deduction, but by an intuitive awakening in which our free and personal reality becomes fully alive to its own existential depths, which open out into the mystery of God.

St. Thomas says [I-II, Q.34,a.4] that a man is good when his will takes joy in what is good, evil when his will takes joy in what is evil. He is virtuous when he finds happiness in a virtuous life, sinful when he takes pleasure in a sinful life. Hence the things that we love tell us what we are.

The simplest and most effective way to sanctity is to disappear into the background of ordinary everyday routine.

A bad book about the love of God remains a bad book, even though it may be about the love of God. There are many who think that because they have written about God, they have written good books. Then men pick up these books and say: if the ones who say they believe in God cannot find anything better than this to say about it, their religion cannot be worth much.

Just the knowledge that a good book is awaiting one at the end of a long day makes that day happier. [Allein schon das Wissen, dass einen am Ende eines langen Tages ein gutes Buch erwartet, macht diesen Tag zu einem glücklicheren.]

You can foul up the devil's whole strategy by taking charge of your thoughts and bringing them in line with the Word of God.

Your mind, however, remained the same. The memories and thought patterns within it that had been twisted and warped by years of darkness and sin were left perfectly intact. In other words, that brand-new spirit within you suddenly found itself trying to work with a mind that had been totally programmed by the world!