* After Chapter in the winter a very light breakfast (frustulum) may be taken by those who do not wish to fast until dinner.
† Compline begins with about ten minutes of public reading in the Chapter Room or Cloister.
1 John xvii:3.
2 William of St. Thierry, Epistola ad Fratres de Monte Dei, ii, No. 16.
3 St. Thomas Aquinas, Sumana Theologica, II llae, q. 182, a. 2, ad 3.
4 (Paris, 1919); Holy Abandonment, English translation (Dublin, 1934).
5 Les Voies de l’Oraison Mentale (Paris, 1908); English translation (Dublin, 1938).
6 Le Directoire Spirituel des Cisterciens Reformes (Bricquebec, 1910), chap, vi, pp. 34–37. Cf. English translation by a Monk of New Melleray (Gethsemani, 1946), p. 34 ff.
7 Purity of heart, puritas cordis, is a technical term in medieval ascetical writing. It harks back to the beatitudes, “Blessed are the clean of heart, for they shall see God” (Matt. v:8). It means detachment not only from all illicit desires but even from licit pleasures and temporal interests and cares. More than that, it signifies the ability to rise above and beyond the images of created things and all dialectical reasoning in order to seize the truth by a pure and direct intuition.
8 Op. cit., p. 41.
9 Ecclus. xv:3.
10 Isa. viii:6.
1 “We must say that the Apostolic life tends principally to contemplation which fructifies in the apostolate.” (Garrigou-Lagrange, The Three Ages of the Interior Life, St. Louis, 1948, Vol. II, p. 492.) “The life of union with God marks the summit of the Dominican life, the apostolate finds its source there.” (Joret, The Dominican Life, p. 82.)
1 “And the glory which Thou hast given me, I have given to them; that they may be one as we also are one . . . and the world may know that Thou hast sent me,” etc. John xvii:22–23.
2 Dom Berlière, L’Ascèse Bénédictine, p. 4, remarks: “Modern Catholic asceticism is in direct relation and perfect conformity with that of the monks of the east.” He is referring to the desert fathers.
3 Apertis oculis ad deificum lumen. Rule of St. Benedict, Prologue.
4 Ibid.
5 Consuetudines, Migne, P. L., Vol. 153, col. 637 ff. Migne prints Guigo’s text and the extremely interesting commentary by the seventeenth-century general of the Carthusians, Dom Innocent Lemasson. The two together give a very good idea of the substantial framework of Carthusian life, its purpose and its ideals.
6 This forms the sixteenth section of the Exordium Cisterciensis Coenobii. See Guignard, Monuments Primitifs de la Règle Cistercienne (Dijon, 1878), p. 71. This work, called the Exordium Parvum, is the official account of the foundation and purpose of Cîteaux, drawn up by St. Stephen Harding when he applied to the Holy See for approval of the basic legislation of the new Order, in the second decade of the twelfth century.
7 Vestimenta fratrum secundum locorum qualitatem ubi habitant vel aerum temperiem dentur: quia in frigidis regionibus amplius indigetur, in calidis vero minus. Rule, chap. 53.
8 Rule, chap. 39.
9 Nos vero qui jam de populo exivimus; qui mundi quaeque pretiosa ac speciosa pro Christo reliquimus; qui omnia pulchre lucentia, canore mulcentia, suave olentia, dulce sapientia, tactu placentia, cuncta denique oblectamenta corporea arbitrati sumus ut stercora, ut Christum lucrifaciamus: quorum, quaeso, in his devotionem excitare intendimus? Apologia ad Guillelmum, chap, xii, No. 38.
10 The question came up again in the time of St. Bernard. The second generation of Cistercians, who numbered many experts on chant, like William of Rievaulx and Guy of Trois Fontaines, made a burning issue of it. They ended up by introducing a more or less definite reform and codification of norms governing the purity of chant as it was conceived in the monasteries of the White Monks. See Collectanea Cisterctensium Reformatorum, April, 1948, and St. Bernard, De Ratione Cantus, Tract, xiii.
11 Cf. Ralph Adams Cram, The Substance of Gothic, p. 116. See also his “Gothic Architecture” in The Catholic Encyclopaedia.
12 “L’influence directe de Saint Bernard et l’application exacte de ses principes,” M. Anselme Dimier, O.C.R., Revue du Moyen Age Latin, Vol. Ill (1947), No. 3, p. 269.
13 The different bows prescribed for one ascending from the choir of the monks up the low steps or “degrees” that divide the “presbytery” into two sections, the isolation of the altar from the wall, the ceremonies prescribed for priest, deacon, communicants, etc., going around the altar, etc. (see Consuetudines, 53–54), form the elements of a simple, dramatic action that concentrate the attention on the altar itself and on the meaning of the Sacrifice taking place there.
14 Orderic Vital, Migne, P. L., Vol. 188, col. 637.
15 Rule, chap. 2.
16 . . . quippe quibus nec corpora sua nec voluntates licet habere in propria potestate. Ibid., chap. 32.
17 Acts iv:13. St. Benedict also refers to this passage in Rule, chap. 33.
18 Exordium Magnum, Dist. i, cap. 1. The Exordium Magnum is a much more lengthy document than St. Stephen’s Exordium Parvum, to which we have referred, but it has far less authority. It was probably written by several hands, and much of it is legendary. However, it is full of living and accurate details of Cistercian life in the twelfth century. For the authorship of the Exordium Magnum, see Vacandard’s Vie de Saint Bernard, p. xlix. It is considered certain that the latter part of the Exordium Magnum was written by the German monk Conrad of Eberbach, but the author of the first sections is an unknown monk, probably of Clairvaux.
19 See Migne, P. L, Vol. 153, col. 583.
20 In the prologue, St. Benedict starts out with an explicit declaration that his Rule is addressed to anyone who wants to save his soul: Ad te mens sermo dirigitur, quisquis abrenuntians propriis voluntatibus, Domino Christo vero regi militaturus, oboedientiae fortissima atque praeclara arma sumis. In various later chapters we find him making provision for those who argue with the abbot (chap. 3), who not only disobey the Rule but make trouble for everybody and are at the same time too stupid to appreciate the force of excommunication (chaps. 23, 28). There is the possibility that honors like the priesthood or the office of prior may turn certain spirits into intriguers and troublemakers (chaps. 60, 63). Divisions may arise in the community from monks taking one another’s defense in quarrels (chap. 67), and the saint even foresees the possibility that some of his subjects may lose their tempers and get into a fight (chap. 68). Yet, with all these possibilities in full view and calmly considered, the Rule lays down prescriptions for preventing disorder and for healing any harm that may be done, and urges everyone to practice mutual obedience in an atmosphere of honor and respect that is nothing short of heroic (chaps. 69, 70).
21 The signs of a vocation, according to St. Benedict, are: a real desire of union with God (si vere Deum quaerit), a healthy interest in the liturgical prayers of the monks (si sollicitus sit ad opus Dei), willingness to learn obedience and to accept the humiliations and hardships of the common life. Rule, chap. 56.
22 De Gradibus Humilitatis, No. 14.
23 I John iv:7, 8, 20, 12.
24 De Gradibus Humilitatis, vii, 20.
25 Spiritual Directory, Translation (2nd ed.; Gethsemani, 1946), p. 36.
26 St. Bernard, Sermo iii de Assumptione, No. 2.
27 Vobis frates alia quam aliis de saeculo, out certe aliter dicenda sunt (In Cant, i, No. 1). These are the opening words of the first sermon. St. Bernard appeals to the authority of St. Paul who “spoke wisdom among the perfect” (I Cor. ii:6) and tells his monks that he knows them to be well exercised in asceticism and wishes them to proceed with him to more contemplative studies—Jam acceditur ad hunc sacrum theoricum sermonem (Ibid., i, No. 3).
28 Gilson, Mystical Theology of St. Bernard, pp. 13–17. Dom David Knowles, The Monastic Order in England, p. 218.
29 Canivez, Statuta, 1134, No. 7. See also 1234, No. 1; 1235, No. 2; 1236, No. 3.
30 M. Seraphin Lenssen, La Vénération des Saints Cisterciens dans l’Ordre de Cîteaux, Collectanea, O.C.R., vi, i, p. 24.
31 Imbecillitatem suam ad tantum pondus sustinendam judicantes . . .” Exordium Parvum, 12, Guignard, p. 68.
32 For instance, Bl. Helinand of Froidmont, Bl. Foulques of Marseille, Serlo of Wilton.
33 In many passages of St. Bernard’s prose the lines may be broken down into complex and subtle metrical patterns, and even into standard verse-forms; cf. M. Anselme Dimier, “Les Amusements Poetiques de’S. Bernard,” Collectanea, O.C.R. xi, n. 1, Jan. 1949.
34 Op. cit., p. 110.
35 Cf. Serm. 53 In Cantica.
36 Letter to the General Chapter of 1150, prefixed to St. Bernard’s Letter No. 273.
1 Quoted by Mgr. Auvity, L’Abbaye de Bonneval (Rodez, 1947), p. 77 ff.
2 De la Sainteté et des Devoirs de la Vie Monastique, p. 315.
3 Ibid., p. 313.
4 Ibid., p. 265
5 Op. cit., p. 55.
6 L’Ame Cistercienne, Les Cisterciens Trappistes (1931).
1 The Carthusians returned to La Val Sainte in the nineteenth century, and now it is one of the most flourishing monasteries of that order. Pierre van der Meer de Walcheren’s book, Le Paradis Blanc, gives a good idea of the place in our day.
2 The brief of Pius VI, dated January 27, 1792, was not an official approval of the Val Sainte reform. It was only issued in approbation of the foundation and was designed to encourage Dom Augustin and his men to persevere in their heroic work of rescuing the Trappists from the Revolution. The usages of La Val Sainte were not completed until the end of 1794 and were never approved by the Holy See.
3 Father Urban Guillet was born at Nantes, in 1766, of a French father and a Creole mother. The title “Dom” in the Cistercian Order is given only to abbots, titular priors and definitors. “Dom” Urban was never, strictly speaking, a titular superior.
4 Quoted from The Journal of the Senate and House by Fr. G. J. Garraghan, S.J., in “The Trappists of Monk’s Mound, ”Illinois Catholic Hist. Rev., Oct., 1925, p. 121.
5 Pigeon Hill, known locally as Seminary Farm, is about a quarter of a mile from the Lincoln Highway, which runs between York and Gettysburg. On April 4, 1794, an exiled French Friar Preacher purchased the place and set up a school there. He later became a Sulpician. After the departure of the Trappists, the Sulpicians started a school on the property. This institution later moved to Emmitsburg, Maryland, and joined with Mount Saint Mary’s College.
1 Shakertown lies between Lexington and Harrodsburg, in the Kentucky River Valley. It is in the heart of the Blue Grass country, the richest land in the State and one of its most charming regions.
2 “Truly this is the generation of them that seek the Lord,” Ps. 13. The letter is quoted in La Vie du R. P. Dom Urbain Guillet, p. 211.
3 From a letter to Bishop Plessis of Quebec, Dec. 14, 1809. Quoted in Garraghan, “The Trappists of Monk’s Mound,” p. 116.
4 Garraghan, art. cit., 129.
1 Dom Augastin christened his first convent of Trappistines with this name.
2 I take this opportunity to thank the Rt. Rev. Abbot of Thymadeuc, in Brittany, for sending us the material in his archives. The monks of Thymadeuc used Petit Clairvaux as a refuge during the early part of the present century, and, before leaving, one of their number copied all the important documents in the archdiocesan archives at Quebec. Later, this material was supplemented by letters in the archives of La Grande Trappe and incorporated in a manuscript sketch of Fr. Vincent’s life, to which I am greatly indebted. Much of the same material has since been printed by the Augustinian fathers, who are the present occupants of Petit Clairvaux. Rev. Luke Schrepfer, O.S.A., Pioneer Monks in Nova Scotia (Tracadie, 1947).
3 The Congregation of the Propagation of the Faith (De Propaganda Fide) is in charge of all the Catholic foreign missions and supervises all Church organization in mission territories.
4 At Beagle Bay, New Caledonia.
5 The first abbot, Dom Dominique Schietecatte, was installed by Dom Benedict Berger of Gethsemani on October 26, 1876. Pioneer Monks in Nova Scotia, p. 69 ff.
1 There were still plenty of wildcats in Kentucky in 1848.
2 Gethsemani Abbey, a Narrative of the Late Abbot Eutropius, O.C.R (1899), p. 34.
3 Op. cit., p. 41.
4 Acts ii:44. Cf. Gilson, Mystical Theology of St. Bernard, p. 75.
5 One had been lost on the journey, when the aged Father Benezet died on the high seas. The 70-year-old monk, an Italian from Piedmont, had been a Christian Brother before becoming a Trappist and had traveled back and forth across the sea to Isle Bourbon. He had offered himself for the new foundation and had been accepted, although he was really too old.
1 All monks who make vows according to the Rule of St. Benedict promise “stability.” That is to say, they vow to live and die in the monastery of their profession. However, they can be sent by their superiors to start another monastery or to help a struggling foundation elsewhere. In this case, they make a new vow of stability in their new home. The vow is violated by a monk leaving his monastery and going elsewhere of his own accord.
2 In the Cistercian Order, an abbey is the highest of three kinds of religious houses. At the present day, permission of the General Chapter and of the Holy See are required before a foundation or a priory can become an abbey. Permission is granted only to well-established houses where all the elements of a complete monastery are found and where there is a definite chance that the regular contemplative life may be led in all its fulness. When a community is elevated to this dignity, it can elect an abbot, who has certain privileges and responsibilities that give him a high ranking among ecclesiastical superiors in the Church.
3 M. Raymond, O.C.S.O., The Man Who Got Even with God (Milwaukee, 1941).
1 See below, p. 249 ff.
2 This foundation was a failure.
1 I am greatly indebted to Rev. Father Maurice Molloy, O.C.R., the librarian of Our Lady of the Valley, for making available the fruit of his research into the archives of his monastery.
2 See La Trappe in England, by a religious of Stapehill (London, 1935); reprint, Gethsemani, 1946.
1 The question is much discussed by modern theologians, and a good summary of the discussion may be found in the appendix to Dom Vital Lehodey’s Ways of Mental Prayer. This appendix is found at least in the original French.
1 All things work together unto good for them that love God. Rom. viii:28.
2 Rerum Ecclesiae, February 28, 1926.
3 Rule, ch. 72, ch. 33.
4 On the first list were three French priests, fathers Stephen, William, and Alphonse, and one Chinese priest, Father Emile. The rest were brothers, all Chinese: brothers Conrad, Mark, Bruno, Aloysius, Bartholomew, Clement, Jerome, and Philip. On the second list were Brothers Anthony, Malachy and Amedeus, all Chinese. In October Fathers Michael (the prior), Bonaventure, Odilo (Chinese) and Aelred died. On the twenty-eighth of January, 1948, five others were horribly murdered—their brains dashed out by stones. They were Fathers Seraphin and Chrysostom, Brothers Alexius, Roch and Eligius.
Between February and May of the same year the following died or were executed: Fathers Maurus, Simon and Theodore, Frater Hugh, Brothers Irenaeus and Martin (all Chinese). There remain six whose death notices have not yet reached us at the time of this writing. This material is mostly based on an article by Rev. C. McCarthy, S.J., which gave a full account of the events at Yang Kia Ping, as told to him by Frater M. Joachim, O.C.R., one of the monks who was released. We saw the article in manuscript.
1 Letter to Raoul de Verd, in Migne, P. L., Vol. 152, col. 421b. He gives a beautiful description of the view from the hermitage in Calabria, where he died, and admits that he found it helpful to relax his mind by gazing at the pleasant countryside when his spiritual exercises became too much for him.
2 Quidquid in Scripturis valet, quidquid in eis spiritualiter sentit, maxime in silvis et in agris meditando et orando se confitetur accepisse; et in hoc nullos aliquando se magistros habuisse nisi quercos et fagos joco illo suo gratioso inter amicos dicere solet. William of St. Thierry, Vita Bernardi, I, iv, 23. St. Bernard wrote to Henry Murdach: “Aliquid amplius invenies in silvis quam in libris. Ligna et lapides docebunt te quod a magistris audire non posses.” Epistola 106, No. 2.
3 Vie de Saint Bernard (Paris, 1895), p. 57.
4 The words attributed by Fastrad to St. Bernard are: Nec sufficit monacho infirmitatem allegare. Sancti enim Patres, majores nostri, valles humidas et declives monasteriis exstruendis indagabant, ut saepe infirmi monachi et mortem ante oculos habentes securi non viverent. Among the letters of St. Bernard, Epist. 478, No. 4. From the same letter comes the famous quotation in which St, Bernard says that the monk would water every morsel of the bread he ate with his tears if he realized the obligations of his state. The tenor of the letter is given by Fastrad’s etymological definition of a monk as one dedicated to solitude and sorrow: Monachi etymon est solitudo et tristitia. He chides his young abbot friend for eating “fresh-caught fish” under pretext of being ill, when one of their companions in the novitiate had refused to ask for an egg to relieve his hunger until he was actually at the point of death. Fastrad closes by warning his correspondent that “if your soul were in God’s grace your body would not be so weak.”
5 The real doctrine of St. Bernard is found in his sermons. This quotation comes from the third sermon on the Feast of the Circumcision, No. 11, in which he says that those who have reached the degree of the spiritual life in which penance is a pleasure to them, sometimes sin by excess and ruin their interior life by making themselves unfit to live as contemplatives: Timendum est ne . . . corpus destruat per immoderatam exercitationem; ac deinde necesse habeat, non sine magno spiritualis exercitii detrimento, circa debilitati curam corporis occupari. Cf. In Cant., Serm. xlix, No. 5. However, see his remarks on false “discretion,” which is only a disguise for the “wisdom of the flesh.” In Cant., Serm. xxx, Nos. 10–12.
6 See Marcel Aubert, l’Architecture Cistercienne en France (Paris, 1946).
7 Exordium Parvum, xiv, Guignard, p. 70.
8 Ibid., xv, p. 71.
9 Ibid., xii, p. 68.
10 Tanto religioni . . . habiliorem, quanto saecularibus despicabiliorem et inaccessibilem. . . . Ibid., iii, p. 63.
11 The first collection of statutes, the Instituta of 1134, begins with these words: “In civitatibus, castellis, villis, nulla nostra construenda sunt cenobia, sed in locis a corniersatione hominum semotis.” The same rule is found in the present Constitutions of the Cistercians of the Strict Observance.
12 It is in the diocese of Rodez and the modern department of Aveyron. In modern times it has become a convent of Trappistines. See Mgr. Auvity, L’Abbave de Bonneval (Rodez, 1947).
13 The beautiful fancy of monks of a later generation led to the in- scribing of these words of Genesis over the entrance gate: Spiritus Dei ferebatur super aquas (“And the Spirit of God moved over the waters”). Gen. i:2.
14 John iv:14.
15 Ibid., vii:39.
16 Institutiones 1240, d I, 2. (Nomasticon, p. 287.)
17 The Cistercians were fond of treatises De Anima, which were, at the same time, tracts in mystical theology, or the psychology of mysticism. It has been remarked that St. Bernard’s De Gratia et Libero Arbitrio was in reality a De Anima, and it is certain that it lays the foundations for a psychology of contemplation. But all St. Bernard’s works do that. This was one of his predominant interests.
18 William of St. Thierry, De Natura et Dignitate Amoris, I, i. On the cloister as school of charity, see also Gilson, Mystical Theology of St. Bernard, pp. 60 ff., 200.
19 Ausculta o fili precepta magistri . . . ut ad eum per obedientiae laborem redeas, a quo per inobedientiae desidiam recesseras. . . . Rule, Prologue.
20 Statuta, 1134, No. xx.
21 St. John of the Cross, Ascent of Mount Carmel, II, 12 and II, 3.
22 Sic omnem in sanctis humanam affectionem quodam ineffabili modo necesse est a semetipsa liquescere atque in Dei penitus transfundi voluntatem. Alioquin quomodo omnia in omnibus erit Deus si in homine de homine quidquam supererit? St. Bernard, De Diligendo Deo, x, No. 28.
23 Monacho in hyeme tribus tunicis induto liceat scapulare superinduere non tamen sine duabus cucullis. Consuetudines, lxxiv. Guignard, p. 176. The scapular was worn at work only in the twelfth century, and that is why it was permitted only with all these qualifications, as a last resort, when the monk had already exhausted the rest of his wardrobe trying to keep warm.
24 The monks reckoned time according to the Roman system. The day was divided into twelve equal “hours” from sunrise to sunset, and the night was also divided into twelve hours from sunset to sunrise. Hence, in winter the twelve hours of night were much longer, and in summer it was the other way round.
25 The bell for Prime was rung at daybreak. Apparente die pulsetur signum, etc. Consuetudines, lxxiv. The Carthusians of La Grande Chartreuse knew the time for certain exercises by the way the sun struck the tops of the mountains in the various seasons of the year.
26 Ps. 127:2. Labores manuum tuarum quia manducabis beatus es, et bene tibi erit.
27 . . . sedeant omnes in uno loco et legat unus collationes vel vitas Patrum. . . . Rule, chap. 43.
28 The short lesson from St. Peter in Compline in the Roman breviary is a vestige of this practice. The idea was to put some spiritual thoughts into the mind of the monk or priest after the business of the day, to prepare him for his night prayers.
29 St. Bernard, In Cant., vii, No. 2.
30 Ibid., lxxxiii, No. 4.
31 Ibid.
32 Vita Pachomii, v-vi, P. L. 73, 233. St. Athanasius, Vita S. Antonii, ix, P. L. 73, 132.
33 Dixit eis Jesus: Ego sum via veritas et vita. Nemo venit ad Patrem nisi per me. John xiv:6.
34 John vi:44.
35 Ibid., xvii:3.
36 I John ii:22.
37 John xiv:5.
38 In Cant., xx, No. x.
39 (Verbum) non figuratum sed infusum; non apparentem sed afficientem; . . . Verbum nempe est non sonans sed penetrans; non loquax sed efficax; non obstrepens auribus sed affectibus blandiens. Facies est non formata sed formans; non perstringens oculos corporis, sed faciem cordis laetificans. In Cant., xxxi, No. 6.
40 He that hath My commandments and keepeth them, he it is that loveth Me. John xiv:21.
1 Directoire Spirituel, de l’Ordre des Trappistes, p. 35.
2 Règlements . . . de la Maison Dieu de la Val Sainte (Fribourg, 1794), Vol. ii, p. 6.
3 De la Sainteté et des Devoirs de la Vie Monastique (Paris, 1847), p. 366.
4 Ibid., p. 374.
5 Relation de la Vie et de la Mort de Quelques Religieux de l’Abbaye de la Trappe. 6 vols. (Paris, 1775).
6 Sainteté et Devoirs, p. 699.
7 Ibid., p. 701.
8 Relations, II, 309.
9 Quoted in La Bretagne Cistercienne, by Comte de Warren (Saint Wandrille, 1946), p. 160.
10 I have this on the authority of Dom Gabriel Sortais, who assures me that it is true, although he also admits that he has never been able to make anybody accept it without protest.
11 He died on June 19, 1854.
12 Manuscript in the archives of the Trappistine convent, N. D. de l’Immaculée Conception (Laval, France).
13 Published by the abbey of Sainte-Marie du Desert (Bellegarde, Haute Garonne, 1938).
14 “Only the will of Jesus is what happens, all the time.” Father Cassant liked the Latin word semper. It is scattered through all his writing. With the clangor the word acquired in the mouth of a southern Frenchman, it had a much more emphatic sound than the French toujours (always).
15 I John iv: 16–19.
16 The Mystical Theology of St. Bernard, p. 24. However, we must be warned against attempting to draw a strict parallel here between Cistercian mysticism and the teaching of St. Thérèse of Lisieux. There is one fundamental difference: for St. Bernard, fiducia is intimately linked with mystical experience and is, in fact, only known by such an experience, while the confidence of St. Thérèse is a virtue and can constitute a habitual state in the soul, a habitual condition of peaceful abandonment. That is not what St. Bernard meant by fiducia. See Gilson, ibid., p. 142 ff.
17 Another important influence in the life of Mother Berchmans was the “Cistercian” mystic, St. Gertrude the Great, who has many affinities with St. Thérèse of Lisieux. She stands about midway between St. Bernard and the modern Carmelite, placing the same stress on trust in God.
18 Le Saint Abandon (Paris: Lecoffre); English translation: Holy Abandonment (Dublin: Gill). Les Voies d’Oraison; English translation: Ways of Mental Prayer (Dublin: Gill).
1 St. Bernard, De Praecepto et Dispensatione, chap. 1, No. 5.
2 Cf. St. Thomas Aquinas, In Epist. ad Romanos, xii.
3 Cesset voluntas propria et infernus non erit. St. Bernard, Serm. iii in Temp. Resurrectionis, No. 3.
4 The love of Christ has brought us together.
5 John xvii:22.
6 I John iv: 12–13.
7 Matt, xviii: 10.
8 La Vie Contemplative, son Rôle Apostolique (Montreuil, 1900), p. 93.
9 De Diligendo Deo, chap, xii, No. 34.
10 De Natura et Dignitate Amoris, chap, ix, No. 25.
11 In Cant. Serm. 40, No. 4.
12 De Natura et Dignitate Amoris, chap, ix, No. 24.
13 Jude, i: 19.
14 Serm. i, in Festo S. Michaelis, No. 7. Cf. De Gradibus Humilitatis, No. 7 and Serm. 46, in Cant., No. 6.
15 Nihil operi Dei praeponatur. Rule, chap. 43.
16 De Natura et Dignitate Amoris, chap, ix, No. 25.
17 Circular Letter, Sept. 8, 1929. The scripture text is from Luke, v:39.