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The Dialogue by St. Catherine of Siena (Online book) ^ | Written in the 1300s | St. Catherine of Siena

Posted on 04/29/2010 4:25:43 PM PDT by Salvation

St. Catherine of Siena  (1347-1380)
 Doctor of the Church


The Dialogue

by St Catherine of Siena


About This Book
Translator's Introduction


1. How a soul, elevated by desire of the honor of God, and of the salvation of her neighbors, exercising herself in humble prayer, after she had seen the union of the soul, through love, with God, asked of God four requests.  
2. How the desire of this soul grew when God showed her the neediness of the world.  
3. How finite works are not sufficient for punishment or recompense without the perpetual affection of love.
4. How desire and contrition of heart satisfies, both for the guilt and the penalty in oneself and in others; and how sometimes it satisfies for the guilt only, and not the penalty.  
5. How very pleasing to God is the willing desire to suffer for Him.
6. How every virtue and every defect is obtained by means of our neighbor.
7. How virtues are accomplished by means of our neighbor, and how it is that virtues differ to such an extent in creatures.
8. How virtues are proved and fortified by their contraries.


1. How the affection should not place reliance chiefly on penance, but rather on virtues; and how discretion receives life from humility, and renders to each man his due.
2. A parable showing how love, humility, and discretion are united; and how the soul should conform herself to this parable.
3. How penance and other corporal exercises are to be taken as instruments for arriving at virtue, and not as the principal affection of the soul; and of the light of discretion in various other modes and operations.
4. How this soul grew by means of the divine response, and how her sorrows grew less, and how she prayed to God for the Holy Church, and for her own people.
5. How God grieves over the Christian people, and particularly over His ministers; and touches on the subject of the Sacrament of Christ's Body, and the benefit of the Incarnation.
6. How sin is more gravely punished after the Passion of Christ than before; and how God promises to do mercy to the world, and to the Holy Church, by means of the prayers and sufferings of His servants.
7. How the road to Heaven being broken through the disobedience of Adam, God made of His Son a Bridge by which man could pass.
8. How God induces the soul to look at the greatness of this Bridge, inasmuch as it reaches from earth to Heaven.
9. How this soul prays God to show her those who cross by the aforesaid Bridge, and those who do not.
10. How this Bridge has three steps, which signify the three states of the soul; and how, being lifted on high, yet it is not separated from the earth; and how these words are to be understood: "If I am lifted up from the earth, I will draw all things unto Me."
11. How this Bridge is built of stones which signify virtues; and how on the Bridge is a hostelry where food is given to the travelers; and how he who goes over the Bridge goes to life, while he who goes under It goes to perdition and death.
12. How traveling on both of these roads, that is the Bridge and the River, is fatiguing; and of the delight which the soul feels in traveling by the Bridge.
13. How this Bridge, having reached to Heaven on the day of the Ascension, did not for that reason have the earth.
14. How this soul wondering at the mercy of God, relates many gifts and graces given to the human race.
15. Of the baseness of those who pass by the river under the Bridge; and how the soul, that passes underneath, is called by God the tree of death, whose roots are held in four vices.
16. How the fruits of this tree are as diverse as are the sins; and first, of the sin of sensuality.
17. How the fruit of others is avarice; and of the evils that proceed from it.
18. How some others hold positions of authority, and bring forth fruits of injustice.
19. How through these and through other defects, one falls into false judgment; and of the indignity to which one comes.
20. Of the words that Christ said: "I will send the Holy Spirit, who will reprove the world of injustice and of false judgment;" and how one of these reproofs is continuous.
21. Of the second reproof of injustice, and of false judgment, in general and in particular.
22. Of the four principal torments of the damned, from which follow all the others; and particularly of the foulness of the Devil.
23. Of the third reproof which is made on the Day of Judgment.
24. How the damned cannot desire any good.
25. Of the glory of the Blessed.
26. How, after the General Judgment, the pain of the damned will increase.
27. Of the use of temptations, and how every soul in her extremity sees her final place either of pain or of glory, before she is separated from the body.
28. How the Devil gets hold of souls, under pretense of some good: and, how those are deceived who keep by the river, and not by the aforesaid Bridge, for, wishing to fly pains, they fall into them; and of the vision of a tree, that this soul once had.
29. How, the world having germinated thorns, who those are whom they do not harm; although no one passes this life without pain.
30. How this soul was in great bitterness, on account of the blindness of those who are drowned below in the river.
31. How the three steps figured in the Bridge, that is, in the Son of GOD, signify the three powers of the soul.
32. How if the three aforesaid powers are not united, there cannot be perseverance, without which no man arrives at his end.
33. An exposition on Christ's words: "Whosoever thirsts, let him come to Me and drink."
34. The general method by which every rational creature can come out of the sea of the world, and go by the aforesaid holy Bridge.
35. How this devoted soul looking in the Divine mirror saw the creatures going in diverse ways.
36. How servile fear is not sufficient, without the love of virtue, to give eternal life; and how the law of fear and that of love are united.
37. How, by exercising oneself in servile fear, which is the state of imperfection, by which is meant the first step of the holy Bridge, one arrives at the second step, which is the state of perfection.
38. Of the imperfection of those who love GOD for their own profit, delight, and consolation.
39. Of the way in which GOD manifests Himself to the soul who loves Him.
40. Why Christ did not say "I will manifest My Father," but "I will manifest myself."
41. How the soul, after having mounted the first step of the Bridge, should proceed to mount the second.
42. How an imperfect lover of GOD loves his neighbor also imperfectly, and of the signs of this imperfect love.


1. Of the means which the soul takes to arrive at pure and generous love; and here begins the Treatise of Prayer.
2. Here, touching something concerning the Sacrament of the Body of Christ, the complete doctrine is given; and how the soul proceeds from vocal to mental prayer, and a vision is related which this devout soul once received.
3. Of the method by which the soul separates herself from imperfect love, and attains to perfect love, friendly and filial.
4. Of the signs by which the soul knows she has arrived at perfect love.
5. How they who are imperfect desire to follow the Father alone, but they who are perfect desire to follow the Son. And of a vision, which this holy soul had, concerning diverse baptisms, and of many other beautiful and useful things.
6. How worldly people render glory and praise to GOD, whether they will or no.
7. How even the devils render glory and praise to GOD.
8. How the soul, after she has passed through this life, sees fully the praise and glory of My Name in everything, and, though, in her the pain of desire is ended, the desire is not.
9. How after Saint Paul was drawn to the glory of the blessed, he desired to be loosened from the body, as they do, who have reached the aforesaid third and fourth states.
10. How the soul who finds herself in the unitive state desires infinitely to have the barren earthly state and unite herself to GOD.
11. How they, who are arrived at the aforesaid unitive state, have the eye of their intellect illuminated by supernatural light infused by grace. And how it is better to go for counsel for the salvation of the soul, to a humble and holy conscience than to a proud lettered man.
12. How this devout soul seeks knowledge from God concerning the state and fruit of tears.
13. How there are five kinds of tears.
14. Of the difference of these tears, arising from the explanation of the aforesaid state of the soul.
15. How the four stages of the soul, to which belong the five aforesaid states of tears, produce tears of infinite value: and how God wishes to be served as the Infinite, and not as anything finite.
16. Of the fruit of worldly men's tears.
17. How this devout soul, thanking God for His explanation of the above-mentioned states of tears, makes three petitions.
18. How the light of reason is necessary to every soul that wishes to serve God in truth; and first of the light of reason in general.
19. Of those who have placed their desire rather in the mortification of the body than in the destruction of their own will; and of the second light, more perfect than the former general one.
20. Of the third and most perfect state, and of reason, and of the works done by the soul who has arrived at this light. And of a beautiful vision which this devout soul once received, in which the method of arriving at perfect purity is fully treated, and the means to avoid judging our neighbor is spoken of.
21. In what way they, who stand in the above-mentioned third most perfect light, receive the earnest of eternal life in this life.
22. How this soul, rendering thanks to God, humiliates herself; then she prays for the whole world and particularly for the mystical body of the holy Church, and for her spiritual children, and for the two fathers of her soul; and, after these things, she asks to hear something about the defects of the ministers of the holy Church.
23. How God renders this soul attentive to prayer, replying to one of the above-mentioned petitions.
24. Of the dignity of the priest; and of the Sacrament of the Body of Christ; and of worthy and unworthy communicants.
25. How the bodily sentiments are all deceived in the aforesaid Sacrament, but not those of the soul; therefore it is, with the latter, that one must see, taste, and touch It; and of a beautiful vision this soul had upon this subject.
26. Of the excellent state of the soul who receives the sacrament in grace.
27. How the things which have been said about the excellence of this Sacrament, have been said that we might know better the dignity of priests; and how God demands in them greater purity than in other creatures.
28. Of the excellence, virtues, and holy works of virtuous and holy ministers; and how such are like the sun.
29. A brief repetition of the preceding chapter; and of the reverence which should be paid to priests, whether they are good or bad.
30. Of the difference between the death of a just man and that of a sinner, and first of the death of the just man.
31. Of the death of sinners, and of their pains in the hour of death.
32 How this devout soul, praising and thanking GOD, made a prayer for the Holy Church.
1. Here begins the treatise of obedience, and first of where obedience may be found, and what it is that destroys it, and what is the sign of a man's possessing it, and what accompanies and nourishes obedience.
2. How obedience is the key with which Heaven is opened, and how the soul should fasten it by means of a cord to her girdle, and of the excellences of obedience.
3. Here both the misery of the disobedient and the excellence of the obedient are spoken of.
4. Of those who have such love for obedience that they do not remain content with the general obedience of precepts, but take on themselves a particular obedience.
5. How a soul advances from general to particular obedience; and of the excellence of the religious orders.
6. Of the excellence of the obedient, and of the misery of the disobedient members of the religious orders.
7. How the truly obedient receive a hundredfold for one, and also eternal lift; and what is meant by this one, and this hundredfold.
8. Of the perversities, miseries, and labors of the disobedient man; and of the miserable fruits which proceed from disobedience.
9. How God does not reward merit according to the labor of the obedient, nor according to the length of time which it takes, but according to the love and promptitude of the truly obedient; and of the miracles which God has performed by means of this virtue; and of discretion in obedience, and of the works and reward of the truly obedient man.
10. This is a brief repetition of the entire book.
11. How this most devout soul, thanking and praising God, makes prayer for the whole world and for the Holy Church, and commending the virtue of faith brings this work to an end.
12. Letter of Ser Barduccio di Piero Canigiani, containing the Transit of the Seraphic Virgin, Saint Catherine of Siena, to Sister Catherine Petriboni in the Monastery of San Piero a Monticelli near Florence. In the Name of Jesus Christ.

TOPICS: Apologetics; Catholic; History; Theology
KEYWORDS: catholic; catholiclist; saints
What a treasure to find this online! I want to purchase it though. Our priest today at Daily Mass said that it was easy reading!

Also might be what propelled her be the first woman Doctor of the Church.

PS. Sorry, but I could not get it to align any other way in a post. Guess I don't know enough HTML...........LOL!

1 posted on 04/29/2010 4:25:43 PM PDT by Salvation
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To: nickcarraway; Lady In Blue; NYer; ELS; Pyro7480; livius; Catholicguy; RobbyS; markomalley; ...

Catholic Reading ping! Have any of you read “The Dialogue”?

2 posted on 04/29/2010 4:28:00 PM PDT by Salvation ( "With God all things are possible." Matthew 19:26)
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To: Salvation

What a great saint. I’ve always had ‘nudges’ to learn about her. Looks like good reading.

3 posted on 04/29/2010 4:48:33 PM PDT by Cap'n Crunch (Rush Limbaugh, the Winston Churchill of our time)
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To: Cap'n Crunch

I’ve always had ‘nudges’ to learn about her. **

Sort of like getting told the third time by the Lord or a neighbor or who knows who? When something happens to me three times in a row, I know it’s the Lord giving me a little more than a nudge!


Enjoy! And blessings to you!

4 posted on 04/29/2010 5:01:42 PM PDT by Salvation ( "With God all things are possible." Matthew 19:26)
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To: All
Doctors of the Catholic Church

St Catherine of Siena is The Seraphic Virgin, Mystic of the Incarnate Word, and Mystic of the Mystical Body of Christ. She is a Doctor of Unity for the church because of her wise and tremendous feat in advising the Pope to return to Rome. Her courage, holiness and cooperation with God's spirit is a marvelous prototype hardly matched in church history. She was not a nun but certainly belonged and dedicated to the Dominicans as a papal counselor, in a lay apostolic role, and a stigmatist. Both, the secular and religious, watched and admired her virtue carefully. The Holy Father eagerly sought her advice, and the pope listened to her attentively. Through her efforts the papacy retuned to Rome after almost a century in France.

What Catherine did for the church is comparable to the Second Vatican Council. Can anyone imagine the church not in Rome? Due to many problems that the church experienced both within and without, the headquarters of the Papacy resided in another country. Catherine was led by God to help correct this separation as a Papal Advisor.

She was intelligent, cheerful and intensely prayerful. From her prayer life developed a public apostolate. Catherine's spiritual testimony is found in the Dialogue contained as a link on this website below. She worked tirelessly for the poor, the church, and for peace between Florence and the Pope.

St Catherine of Siena, 1347-1379. Doctor of Unity, Feast April 29th.

5 posted on 04/29/2010 5:03:52 PM PDT by Salvation ( "With God all things are possible." Matthew 19:26)
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To: Salvation

Many thanks.

6 posted on 04/29/2010 5:13:57 PM PDT by TASMANIANRED (Liberals are educated above their level of intelligence.. Thanks Sr. Angelica)
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To: Cap'n Crunch
I found this on another site:

Secret Harbor ~ Portus Secretioris

29 April 2010

What Our Lord Says about Prayer

Today is the feast of Saint Catherine of Siena. In her ‘Dialogue’ Our Lord reveals some interesting things about prayer: the devil’s disruption of it, that he places himself on the tongues of individuals for the purpose of chattering, to prevent the beauty of silence and the soul’s immersion in prayer, how perseverance in prayer acquires every virtue, how the strength of the Sacrament of the Eucharist depends on us, and how a soul can become inebriated by means of a Spiritual Communion. Our Lord also speaks about praying the Psalms which intimates the Divine Office, and how vocal prayers alone are not sufficient. What is revealed here by Our Lord to Saint Catherine might give one cause to reflect on the ways of the world today: how uncomfortable silence has become to our society, the many words spoken on the political platform which seem to say to little, the noise of advanced technology, etc. This ‘Dialogue’ may even say something to us about own life of prayer. Here’s what Our Lord told Saint Catherine:

How is a lively faith to be recognized? By perseverance in virtue, and by the fact that the soul never turns back for anything, whatever it be, nor rises from holy prayer, for any reason except for obedience or charity’s sake. For no other reason ought she to leave off prayer, for, during the time ordained for prayer, the devil is wont to arrive in the soul, causing much more conflict and trouble than when the soul is not occupied in prayer. This he does in order that holy prayer may become tedious to the soul, tempting her often with these words: ‘This prayer avails you nothing, for you need attend to nothing except your vocal prayers.’ He acts thus in order that, becoming wearied and confused in mind, she may abandon the exercise of prayer, which is a weapon with which the soul can defend herself from every adversary, if grasped with the hand of love, by the arm of free choice in the light of the Holy Faith.

Know, dearest daughter, how, by humble, continual, and faithful prayer, the soul acquires, with time and perseverance, every virtue. Wherefore should she persevere and never abandon prayer, either through the illusion of the devil or her own fragility, that is to say, either on account of any thought or movement coming from her own body, or of the words of any creature. The devil often places himself upon the tongues of creatures, causing them to chatter nonsensically, with the purpose of preventing the prayer of the soul. All of this she should pass by, by means of the virtue of perseverance. Oh, how sweet and pleasant to that soul and to Me is holy prayer, made in the house of knowledge of self and of Me, opening the eye of the intellect to the light of faith, and the affections to the abundance of My charity, which was made visible to you, through My visible only-begotten Son, Who showed it to you with His Blood! This Blood inebriates the soul and clothes her with the fire of divine charity, giving her the food of the Sacrament [which is placed in the tavern of the mystical body of the Holy Church] that is to say, the food of the Body and Blood of My Son, wholly God and wholly man, administered to you by the hand of My vicar, who holds the key of the Blood. This food strengthens little or much, according to the desire of the recipient, whether he receives sacramentally or virtually. He receives sacramentally when he actually communicates with the Blessed Sacrament. He receives virtually when he communicates, both by desire of communion, and by contemplation of the Blood of Christ crucified, communicating, as it were, sacramentally, with the affection of love, which is to be tasted in the Blood which, as the soul sees, was shed through love. On seeing this, the soul becomes inebriated, and blazes with holy desire and satisfies herself, becoming full of love for Me and for her neighbour. Where can this be acquired? In the house of self-knowledge with holy prayer, where imperfections are lost, even as Peter and the disciples, while they remained in watching and prayer, lost their imperfection and acquired perfection. By what means is this acquired? By perseverance seasoned with the most holy faith.

But do not think that the soul receives such ardour and nourishment from prayer, if she prays only vocally, as do many souls whose prayers are rather words than love. Such as these give heed to nothing except to completing Psalms and saying many Paternosters. And when they have once completed their appointed tale, they do not appear to think of anything further, but seem to place devout attention and love in merely vocal recitation, which the soul is not required to do, for, in doing only this, she bears but little fruit, which pleases Me but little. But if you ask Me, whether the soul should abandon vocal prayer, since it does not seem to all that they are called to mental prayer, I should reply ‘No’. The soul should advance by degrees, and I know well that, just as the soul is at first imperfect and afterwards perfect, so also is it with her prayer. She should nevertheless continue in vocal prayer, while she is yet imperfect, so as not to fall into idleness. But she should not say her vocal prayers without joining them to mental prayer, that is to say, that while she is reciting, she should endeavour to elevate her mind in My love, with the consideration of her own defects and of the Blood of My only-begotten Son, wherein she finds the breadth of My charity and the remission of her sins. I do not wish the soul to consider her sins, either in general or in particular, without also remembering the Blood and the broadness of My mercy, for fear that otherwise she should be brought to confusion. And together with confusion would come the devil, who has caused it, under colour of contrition and displeasure of sin, and so she would arrive at eternal damnation, not only on account of her confusion, but also through the despair which would come to her, because she did not seize the arm of My mercy. This is one of the subtle devices with which the devil deludes My servants, and, in order to escape from his deceit, and to be pleasing to Me, you must enlarge your hearts and affections in My boundless mercy, with true humility. You know that the pride of the devil cannot resist the humble mind, nor can any confusion of spirit be greater than the broadness of My good mercy, if the soul will only truly hope therein. The moment she feels her mind disposed by My visitation, she should abandon vocal prayer; then, My visitation past, if there be time, she can resume the vocal prayers which she had resolved to say, but if she has not time to complete them, she ought not on that account to be troubled or suffer annoyance and confusion of mind; of course provided that it were not the Divine Office which clerics and religious are bound and obliged to say under penalty of offending Me, for, they must, until death, say their Office. But if they, at the hour appointed for saying it, should feel their minds drawn and raised by desire, they should so arrange as to say it before or after My visitation, so that the debt of rendering the office be not omitted. But, in any other case, vocal prayer should be immediately abandoned for the said cause. Vocal prayer, made in the way that I have told you, will enable the soul to arrive at perfection, and therefore she should not abandon it, but use it in the way that I have told you.

7 posted on 04/29/2010 5:17:56 PM PDT by Salvation ( "With God all things are possible." Matthew 19:26)
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You’re so welcome Tas. Have a great evening!

8 posted on 04/29/2010 5:18:28 PM PDT by Salvation ( "With God all things are possible." Matthew 19:26)
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To: Salvation
Our priest today at Daily Mass said that it was easy reading!

Wow. I didn't think so. This is a very great lady and I am not a great man. I found her hard. Gearing up to try again.

9 posted on 04/29/2010 5:25:15 PM PDT by Mad Dawg (Oh Mary, conceived without sin, pray for us who have recourse to thee.)
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To: Mad Dawg; TASMANIANRED; Cap'n Crunch
From another site: Another chapter:

Vultus Christi


In the following passage from The Dialogue of Saint Catherine of Siena with the Eternal Father, God the Father addresses the clergy wallowing in sin. He contrasts the body of the priest with the Body of Christ. Notice how the text echoes the Reproaches (Improperia) of the Good Friday liturgy. "I did this for you . . . and you have done this in return." The focus on the wounds of Jesus and on His Precious Blood are characteristic of Saint Catherine.

The Flesh of the Priest, Anointed and Consecrated
O despicable, wretched man, not man but beast! That you should give your flesh, anointed and consecrated to Me, to prostitutes and worse! By the wounded Body of My only-begotten Son on the wood of the most holy cross, your flesh and that of the whole human race was healed of the wound Adam dealt it by his sin. O wretch! He honored you and you disgrace Him! He healed your wounds with His Blood, and more, He made you His minister, and you persecute Him with your lustful dishonorable sins! The Good Shepherd washed the little sheep clean in His Blood. But you defile those who are pure. You use your power to hurl them into the dung heap. You who ought to be a mirror of honor are a mirror of dishonor. You have yielded all your members to the works of wickedness, doing the opposite of what My Truth did for you.
The Eyes of the Priest
I allowed them to blindfold HIs eyes to enlighten you, and you with your lustful eyes shoot poisoned arrows into your own soul and the hearts of those you look on so miserably.
The Tongue of the Priest
I let them give Him vinegar and gall to drink, and you like a perverse beast find your pleasure in delicate foods, making a god of your belly. On your tongue are dishonorable empty words. It is your duty with that tongue to admonish your neighbors, to proclaim My word, and to say the Office with your heart as well as your tongue. But I smell nothing but filth coming from your tongue as you swear and perjure yourself as you were a swindling hoodlum, blaspheming me right and left.
The Hands of the Priest
I let them bind My Sons hands to free you and the whole of mankind from the bondage of sin, and anointed and consecrated your hands for the ministry of the Most Holy Sacrament, and you use your hands for wretched obscene touching. All the actions you express through your hands are corrupt and directed to the devil's service. O wretch! And I appointed you to such dignity so that you might serve Me alone--you and every other rational creature.

The following section is especially beautiful. The Father presents the Body of His Son as stairway leading to Himself. He speaks of the open Side of Jesus through which one sees His inmost Heart. The Heart of Jesus is a hostelry open to those who seek to taste the Father's unspeakable love.

The Feet of the Priest

I willed that my Son's feet should be nailed, and made His Body a stairway for you. I let them open His Side so that you might see His inmost Heart. I set Him like an open hostelry where you could see and taste My unspeakable love for you when you found and saw My divinity united with your humanity. There you see that I have made the Blood-- of which you are a steward for Me--to be a bath to wash away your sins. And you have made of your heart a temple for the devil! And your will, of which your feet are a symbol, you use to offer me nothing but filth and abuse. The feet of your will carry you nowhere except to the devil's haunts. So with your whole body you persecute My Son's Body by doing the opposite of what He did and what you and everyone else are bound and obligated to do.

10 posted on 04/29/2010 5:27:47 PM PDT by Salvation ( "With God all things are possible." Matthew 19:26)
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To: Mad Dawg

Maybe he was talking from his point of view as a priest. That’s really what he said.

Or maybe you are better trained and read things down in the third level, rather than just the surface words.

Like Scripture — I’m sure you know what I mean.

11 posted on 04/29/2010 5:29:14 PM PDT by Salvation ( "With God all things are possible." Matthew 19:26)
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To: Mad Dawg

Wow! I see what you mean. She really makes one stop in their thought, squirm a little, and possibly move on to amending their ways.

Not an easy read at all.

12 posted on 04/29/2010 5:32:06 PM PDT by Salvation ( "With God all things are possible." Matthew 19:26)
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To: Salvation

...thank you. What a treasure.

13 posted on 04/29/2010 6:37:17 PM PDT by fatfertile
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To: fatfertile

Thanks for stopping by. Hope you like the book.

14 posted on 04/29/2010 7:08:48 PM PDT by Salvation ( "With God all things are possible." Matthew 19:26)
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To: Salvation

I’m a very slow learner.. haha. And I don’t listen well. I put this in my favorites and have been reading. The sections on prayer are really hitting home.

Thank you!

15 posted on 04/29/2010 7:18:10 PM PDT by Cap'n Crunch (Rush Limbaugh, the Winston Churchill of our time)
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To: Salvation

Thats simple but deep stuff. I have also read St Bridgets revelation. These writings are truly awe inspiring!

16 posted on 04/29/2010 8:47:17 PM PDT by johngrace
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To: Cap'n Crunch

I didn’t think they were too deep. Then I read one slowly. Oh, my, was I mistaken.

Glad you like it.

17 posted on 04/29/2010 9:20:42 PM PDT by Salvation ( "With God all things are possible." Matthew 19:26)
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To: johngrace

Yes, I sae the simple, and maybe that’s what my priest was referring to. But it is as deep as you want to take it, no doubt about it!

18 posted on 04/29/2010 9:21:49 PM PDT by Salvation ( "With God all things are possible." Matthew 19:26)
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