aen btali mod li jidher ballikieku I stranve biex

ħażen, b’tali mod li jidher bħallikieku I stranve biex jieħdu vengeance fuq myself.123 peress I jsofru tant
B’dan il-mod, forsi tista ‘tagħmel l-istess, għalhekk se nkompli nispjega s-suġġett għalik
Modi differenti, sabiex issib xi mezzi biex tagħmilha ċara. Il-ħaġa hija inevitabbli, għalhekk
Tħallix dan jiddisturba jew grieve inti, iżda let l-clack mitħna fuq filwaqt li aħna misħuq qamħ tagħna; jiġifieri, ejjew
Kompli taħdem mar-rieda tagħna u l-intellett.
13. Dawn il-problemi idejquna aktar jew inqas skont l-istat tas-saħħa tagħna jew differenti
ċirkostanzi. Ir-ruħ fqira tbati; Għalkemm mhux issa t-tort, hija marret fi żminijiet oħra, u
għandhom ikunu paċenzja. Aħna tant injorant li dak li qrajt u qalulhom ma biżżejjed biex jgħallmu
Istati Uniti biex jinjoraw ħsibijiet wandering, għalhekk I m’għandhomx ikunu ħela ta ‘ħin fl-istruzzjoni u consoling
Int dwar dawn il-provi. Madankollu, dan ser jgħinek imma ftit sakemm Alla jagħżel li tgħarrafek,
u miżuri addizzjonali huma meħtieġa: Maestà Tiegħu jixtieq magħna biex jitgħallmu b’mezzi ordinarji biex jifhmu
nfusna u nirrikonoxxu s-sehem meħud f’dawn il-problemi mill-immaġinazzjoni tal-wandering tagħna, tagħna
Natura, u tentazzjonijiet tal-devil, minflok li jbidu l-ħtija fuq erwieħ tagħna.
98.
Kapitolu II.
Tkompli l-istess suġġett, li tispjega bi tqabbil f’liema divina
Il-konsolazzjonijiet jikkonsistu: u kif għandna nippruvaw inħejju lilna nfusna
Biex tirċevihom, mingħajr ma tipprova tikseb minnhom.
1. Riżultati fiżiċi ta ‘devozzjoni sensibbli. 2. Effetti tal-konsolazzjonijiet divina. 3. Iż-żewġ funtani. 4.
Huma jissimbolizzaw żewġ tipi ta ‘talb. 5. Konsolazzjonijiet divina maqsuma mill-ġisem u ruħ. 6. l-inċens
ġewwa r-ruħ. 7. Grazzji riċevuti f’din it-talb. 8. Tali tiffavorixxi li ma jiġu mfittxija.
1. Alla għinni! Kif jien wandered mis-suġġett tiegħi! Ninsa dak li kont qed nitkellem,
Għall-okkupazzjonijiet tiegħi u s-saħħa ħażina ħafna drabi nfurzawni biex nieqaf nikteb sa ftit iktar żmien xieraq.
Is-sens se jkun skonnettjat ħafna; Hekk kif il-memorja tiegħi hija ħażina ħafna u m’għandi l-ebda ħin biex naqra
Fuq dak li huwa miktub, anke dak li verament nifhem huwa espress ħafna vagament, għall-inqas hekk nibża ‘. I.
Aħseb li għidt li l-konsolazzjonijiet spiritwali kultant huma konnessi mal-passjonijiet. Dawn is-sentimenti
ta ‘devozzjoni jipproduċu aċċessjonijiet ta’ sobbing; Jien saħansitra smajt li xi kultant jikkawżaw kompressjoni
tas-sider, u mozzjonijiet ta ‘barra inkontrollabbli vjolenti biżżejjed biex jikkawża fsada fl-imnieħer u
Effetti oħra bl-uġigħ.124.
2. Ma nista ‘ngħid xejn dwar dan, qatt ma esperjenzajt xi ħaġa tat-tip stess; imma hemmhekk
99.
jidher xi kawża għall-kumdità fiha, għax, kif għidt, kollha jispiċċaw fix-xewqa li nilqgħu lil Alla u lil
igawdu l-preżenza tiegħu. Dak li nsejjaħ il-konsolazzjonijiet divini, jew imsejħa x’imkien ieħor it- “talb ta ‘kwiet,”
hija ħaġa differenti ħafna, peress li dawk jifhmu min, mill-ħniena ta ‘Alla, esperjenzaw
minnhom.
3. Biex tagħmel il-kwistjoni iktar ċara, ejjew nimmaġinaw naraw żewġ funtani bil-baċiri li jimlew
ilma. Ma nista ‘nsib l-ebda simile iktar xieraq mill-ilma li bih jispjega l-affarijiet spiritwali, kif i
123 mod ta ‘perf. CH, XXXI. 9.
124 ‘Deskrizzjoni ċara ta’ attakk ta ‘isteriżmu bir-rimarka sinifikanti li hija stess qatt ma esperjenzajt xi ħaġa ta’
tip “. (Dr Goix, ikkwotat minn P. Grégoire, La Prétendue Hystérie de Sainte Thérèse, Lyon, Vitte, 1895, p. 53.)

——-

wickedness, so that it seems as if I strove to take vengeance on myself.123 Since I suffer so much
in this way, perhaps you may do the same, so I shall continue to explain the subject to you in
different ways, in order to find some means of making it clear. The thing is inevitable, therefore
do not let it disturb or grieve you, but let the mill clack on while we grind our wheat; that is, let us
continue to work with our will and intellect.
13. These troubles annoy us more or less according to the state of our health or in different
circumstances. The poor soul suffers; although not now to blame, it has sinned at other times, and
must be patient. We are so ignorant that what we have read and been told has not sufficed to teach
us to disregard wandering thoughts, therefore I shall not be wasting time in instructing and consoling
you about these trials. However, this will help you but little until God chooses to enlighten you,
and additional measures are needed: His Majesty wishes us to learn by ordinary means to understand
ourselves and to recognize the share taken in these troubles by our wandering imagination, our
nature, and the devil’s temptations, instead of laying all the blame on our souls.
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CHAPTER II.
CONTINUES THE SAME SUBJECT, EXPLAINING BY A COMPARISON IN WHAT DIVINE
CONSOLATIONS CONSIST: AND HOW WE OUGHT TO TRY TO PREPARE OURSELVES
TO RECEIVE THEM, WITHOUT ENDEAVOURING TO OBTAIN THEM.
1. Physical results of sensible devotion. 2. Effects of divine consolations. 3. The two fountains. 4.
They symbolize two kinds of prayer. 5. Divine consolations shared by body and soul. 6. The incense
within the soul. 7. Graces received in this prayer. 8. Such favours not to be sought after.
1. GOD help me! how I have wandered from my subject! I forget what I was speaking about,
for my occupations and ill-health often force me to cease writing until some more suitable time.
The sense will be very disconnected; as my memory is extremely bad and I have no time to read
over what is written, even what I really understand is expressed very vaguely, at least so I fear. I
think I said that spiritual consolations are occasionally connected with the passions. These feelings
of devotion produce fits of sobbing; I have even heard that sometimes they cause a compression
of the chest, and uncontrollable exterior motions violent enough to cause bleeding at the nose and
other painful effects.124
2. I can say nothing about this, never having experienced anything of the kind myself; but there
99
appears some cause for comfort in it, because, as I said, all ends in the desire to please God and to
enjoy His presence. What I call divine consolations, or have termed elsewhere the ’prayer of quiet,’
is a very different thing, as those will understand who, by the mercy of God, have experienced
them.
3. To make the matter clearer, let us imagine we see two fountains with basins which fill with
water. I can find no simile more appropriate than water by which to explain spiritual things, as I
123 Way of Perf. ch, xxxi. 9.
124 ’A clear description of an attack of hysteria with the significant remark that she herself had never experienced anything of the
kind’. (Dr. Goix, quoted by P. Grégoire, La prétendue hystérie de Sainte Thérèse, Lyon, Vitte, 1895, p. 53.)

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