Saint Elisabeth of the Trinity’s Praise of Glory: A Contemplative Soul

Julie Enzler, STL

[Editor’s Note: Julie Enzler delivered this paper during Abyss Calls to Abyss: Contemplative Symposium on St. Elisabeth of the Trinity at Saint Joseph's Seminary in Dunwoodie, NY on August 8-11, 2024. Editorial adjustments have been made to accommodate this online format.]

I would greatly desire that we devote 2024, the year preceding the Jubilee event, to a great “symphony” of prayer. Prayer, above all else, to renew our desire to be in the presence of the Lord, to listen to him and to adore him ... Prayer as the royal road to holiness, which enables us to be contemplative even in the midst of activity. In a word, may it be an intense year of prayer in which hearts are opened to receive the outpouring of God’s grace and to make the “Our Father,” the prayer Jesus taught us, the life programme of each of his disciples.^[1]

Pope Francis has called for the faithful to make this year particularly a “symphony of prayer.” Saint Elisabeth of the Trinity, herself an accomplished musician who often used musical terms to speak of the spiritual life, provides a well-suited guide particularly in the effort to remain “contemplative even in the midst of activity.”^[2]

Three months before her death, in August 1906, Saint Elisabeth composed a retreat, Heaven in Faith, for her sister, a young wife and mother. Elisabeth, in the final months of a terminal illness, wanted to leave a spiritual last will and testament for her sister that would form her as a praise of glory, that is, as a contemplative soul. In the retreat, Elisabeth outlined her own contemplative spirituality in terms that help foster life as a contemplative, particularly for those in the world. Her teaching was enriched and completed in various of her letters in which she references her developing understanding of the spiritual, liturgical exercise of her royal baptismal priesthood.

Saint Elisabeth’s understanding of her life as a praise of glory came from a graced reading of Saint Paul’s Letter to the Ephesians.

In him, according to the purpose of him who accomplishes all things according to the counsel of his will, we who first hoped in Christ have been destined and appointed to live for the praise of his glory.^[3]

She believed God gave her this as a name and she frequently signed her letters with it, sometimes in the Latin, Laudem Gloriae. Elisabeth understood her name in the Old Testament sense, as the expression of a particular mission. She said to be “praise of glory” was her “vocation while in exile.”^[4]

From Saint Paul’s words, she recognized this as a universal call for all the baptized. The retreat for her sister concludes by listing the hallmarks of a praise of glory. A praise of glory is a soul who: lives in God, in silence and solitude, gazing on God, always giving thanks. Elisabeth gives Guite clear, practical advice about living as a praise of glory later she promises her heavenly mission is to help others live as praises of glory.

It seems to me that in Heaven, my mission will be to draw souls, helping them forget themselves in order to be conformed to God through a totally simple and totally loving movement and to hold them in that great interior silence that permits God to imprint His very self in these souls, to transform them into Himself.^[5]

A Praise of Glory ... lives in God

To “forget [oneself] through a simple and loving movement,” as Elisabeth desires for souls, is to practice death-to-self in a manner that is founded upon deep and serious faith. This setting aside of one’s preferences and self-preoccupation frees the believer for expectant hope, that is, for complete trust in God’s generous love, even in the minutiae of daily life. Death-to-self carries the soul into loving surrender to God and His will, and ultimately, to conformity to Christ.

“Quotidie morior.” ...  I want to make room for my Master. I live no longer I, but He lives in me (Gal. 2:20). I no longer want “to live my own life, but to be transformed in Jesus Christ so that my life may be more divine than human” (cf. SC 127).^[6]

In Elisabeth’s understanding, life in God, as she learned from Saint Paul, is bound up with the soul’s likeness to Christ and with sharing in the salvific power of His death through prayer-filled reparation and atonement.^[7] This demands the soul first leave behind self-reliance, self-preoccupation, and every form of self-ishness so that it is able to give assent to its own “participation in the very life of God, which consists of glory, love, and beatitude.”^[8]

Having been refashioned in Baptism, as sons by grace^[9] we are called and readied to enter into the intimate love shared by the Divine Persons at the heart of the Trinity. Saint Elisabeth has promised to assist us in beginning to live that reality already now in our daily lives through faith. In her heavenly mission, Elisabeth indicates that self-forgetfulness lies at the heart of our transformation in Christ. How will this be accomplished? Elisabeth suggested to her sister: How do we satisfy the desires of God’s gaze but by remaining “simply and lovingly” turned towards Him so that He may reflect His own image [in us] as the sun is reflected through a pure crystal.^[10]

In surrendering itself to God more fully and with greater love, the soul is naturally freed from itself. This allows God to fill it with His presence, with an increased awareness of His nearness amidst the mundane. In a very natural movement, greater love and desire for God turn the soul’s gaze off itself and onto the object of its love and desire. The question then becomes, what can the soul do to foster and increase its own desire for God so that it can satisfy His desire, His thirst, for it?

A Praise of Glory is ... a soul of silence

Interior silence unifies the powers of the soul making them wholly given to the “one work of love.”^[11] “The soul needs silence to adore.”^[12] The practice of silence prepares the soul to receive Love’s secret work of transformation, increases the soul’s thirst for God, and draws it into living faith in Him. Silence is both the necessary condition for the soul’s loving encounter with God and its fruit. The unum necessarium is lived and strengthened under the cloak of the silence of the ‘single eye,’ that is, the simplicity of intention.^[13]

Elisabeth promises to guard the interior silence of souls, allowing God to etch His image more deeply in them, drawing them deeper into the life of the Three, as He transforms them into Himself. Here she points us to the Church’s understanding of the doctrine of divinization, of which she became an authoritative witness nearly a century after her death.^[14]

Elisabeth wrote to a friend:

This better part [the one thing necessary] ... is offered by God to every baptized soul. He offers it to you, dear Madame, in the midst of your cares and maternal concerns. Believe that His whole desire is to lead you ever deeper into Himself. Surrender yourself and all your preoccupations to Him.^[15]

The ascesis of silence accomplishes in us what we cannot do ourselves – freeing us from self and for attentiveness to the Other, first toward God, then toward our neighbor in his need. In making room for the other, the noisy self is quieted. Ascetical silence must, of course, be practiced within the confines of one’s vocation, in the ordinary circumstances of life. Each has responsibilities to family, community, work, and all the rest. Correspondingly, these duties cannot become excuses or distractions from the primary filial duty to spend time devoted to God, gazing upon Him in prayer. All are called to intimacy with God. To be Jesus’ friend implies remaining with Him in receptive silence. Love requires the docility of silence.

The same One who will one day be [the soul’s] beatitude and will fully satisfy her in glory is already giving Himself to her. He never leaves her, He dwells within her soul; more than that, the two of them are but one. So she hungers for silence that she may always listen, penetrate ever deeper into His Infinite Being. She is identified with Him whom she loves, she finds Him everywhere; she sees Him shining through all things! Is this not Heaven on earth! You carry this Heaven within your soul.^[16]

The quotidie morior Elisabeth proposes makes room for this interior silence that empties the soul and protects the “invincible fortress of holy recollection”^[17] where it “finds within ... a simple ascending movement of love to God.”^[18]Elisabeth counsels, “Let us hide ourselves in eternal silence, may our simple gaze upon Him separate us from everything and fix us in the unfathomable depths of the mystery of the Three.”^[19] Practicing external silence prepares the soul for interior silence, detaching it from all that is not God, bringing it into solitude of spirit.

A praise of glory ... is a soul of solitude

“Remain in Me.” It is the Word of God who gives this order, expresses this wish. Remain in Me, not for a few moments, a few hours which must pass away, but “remain ...” permanently, habitually, Remain in Me, pray in Me, adore in Me, love in Me, suffer in Me, work and act in Me. Remain in Me so that you may be able to encounter anyone or anything; penetrate further still into these depths. This is truly the “solitude into which God wants to allure the soul that He may speak to it,” as the prophet sang.^[20]

Saint Elisabeth recognizes that for souls in the world the solitude born from silence is frequently limited to an interior solitude. She is not primarily concerned with an absence of other people or activity, as much as with an interior disposition of the soul that is turned toward God at the center of its attention. This solitude of spirit clearly includes prayerful attentiveness, but it is not reserved to times of focused prayer. It refers to an effort to be freed from attachments in order to be more perfectly available to the Beloved, gazing toward God and satisfying the desires of His gaze.^[21] It is a solitude that liberates the soul from pre-occupations and anxieties as well, calling the soul to Mary’s loving contemplation at the Lord’s feet over Martha’s busyness in serving.

The Master unceasingly repeats this word to our soul which He once addressed to Zacchaeus. “Hurry and come down.” But what is this descent that He demands of us except a deeper entering into our interior abyss? This act is not “an external separation from external things,” but a “solitude of spirit,” a detachment from all that is not God.^[22]

A Praise of Glory ...  gazes on God

Earlier in the retreat, in one of her most powerful and beautiful reflections, Elisabeth recognizes this solitude of spirit as realized in the coming of the Lord in the Eucharist where He feeds man with His own body and blood. The Word Incarnate unites the soul with God, bringing it toward its completion and fulfilment by satisfying the mutual gaze of love that is shared between the soul and its Master and by drawing it into Jesus’ own act of oblation^[23]

“He who eats My flesh and drinks My blood, remains in Me and I in him.” “The first sign of love is this: that Jesus has given us His flesh to eat and His blood to drink.” “The property of love is to be always giving and always receiving. Now the love” of Christ is “generous. All that He has, all that He is, He gives; all that we have, all that we are, He takes away. He asks for more than we of ourselves are capable of giving. He has an immense hunger which wants to devour us absolutely. He enters even into the marrow of our bones, and the more lovingly we allow Him to do so, the more fully we savor Him” ….

“He knows that we are poor, but ... He Himself becomes in us His own bread, first burning up, in His love, all our vices, faults, and sin. ...  He wants to consume our life in order to change it into His own; ours, full of vices, His, full of grace and glory and all prepared for us, if only we will renounce ourselves.

Even if our eyes were good enough to see this avid appetite of Christ who hungers for our salvation, all our efforts would not prevent us from disappearing into His open mouth” …. When we receive Christ “with interior devotion, His blood, full of warmth and glory, flows into our veins and a fire is enkindled in our depths.” “We receive the likeness of His virtues, and He lives in us and we in Him. He gives us His soul with the fullness of grace, by which the soul perseveres in love and praise of the Father!” “Love draws its object into itself; we draw Jesus into ourselves; Jesus draws us into Himself. Then carried above ourselves into love’s interior,” seeking God, “we go to meet Him, to meet His Spirit, which is His love, and this love burns us, consumes us, and draws us into unity where beatitude awaits us.” “Jesus meant this when He said: ‘With great desire have I desired to eat this pasch with you.’’’^[24]

The Eucharistic liturgy is home to the life of faith and a true participation in the heavenly banquet, although with the veiled eyes of faith.^[25] There we are conformed to the Crucified, receiving Love Crucified’s gaze upon us and lovingly returning His gaze with our own. Attending to him in silence and interior solitude, our yearning for union with Him increases, and we recognize Him as our fulfilment.

A praise of glory ...  is one who is always giving thanks.

Elisabeth is a Eucharistic soul. The Eucharist is thanksgiving^[26] par excellence, the very source and summit of the Christian life.^[27] The Church sends us out fed and then beckons us, enriched by our share in God’s sanctifying action in the world, ready to worship and adore the Father with Christ in the Holy Spirit, and to again receive and be satisfied.^[28]

Through her characteristic kneeling theology, Elisabeth came to a mystical understanding of the doctrine of her royal priesthood. By prayerful inspiration, she experienced her role at Mass as the liturgical exercise of her royal priesthood, offering herself and everything that filled her days, united with the priest’s offering in persona Christi on her behalf. With the priest’s offering she “immersed” others and herself “in the chalice” so she could “be bathed in the Blood of the Lamb.”^[29] She asked the Lord to “[collect] the blood from [her] heart in a chalice that will weigh a great deal in the scales of His mercy!”^[30] She offered herself as “victim, offered to the Father for souls, so that they may be wholly consummated in Unity.”^[31] In a spirit of total conformity to the Crucified One, Elisabeth wrote to her mother at the height of her suffering, “God is pleased to immolate His little sacrifice, but this Mass He is saying with me, for which His love is the priest, may last a long time yet. [I am the] little victim in the Hands of the Master who is sacrificing her.”^[32]

By virtue of baptism, every royal priest is invited into “participation at the personal level in the Passion and Cross of Christ”^[33] in the Eucharistic liturgy by receptivity and assent to the “kenosis of the second Person of the Trinity [who] has invited our synergistic assent into the perichoresis of the Trinity.”^[34] This is union with Christ’s perfect self-offering to the Father in the sanctifying power of the Holy Spirit. All the baptized are called to unite themselves and their crosses to Christ’s own self-offering in the Mass, offered to the Father at the hands of the ordained priest celebrant.^[35] In our royal priestly prayer, we can join other people’s suffering to the offering of the Mass, the whole world and all suffering souls to the sanctifying power of the Eucharistic offering of the Mass. The liturgy concludes with the sending of the faithful, like so many tabernacles, out into the world. God is glorified in etching His own image deeper into our souls as we participate in the process of our deification, our transformation into God, All-Love – as we offer our bodies as a livingin spiritual worship.^[36]

‘Guite’ – A Praise of Glory

Saint Elisabeth’s letters and retreat did, in fact, become a primer of the contemplative life for her sister Marguerite, nicknamed Guite. Guite was mother to nine children, widowed early, then suffered the loss her young son. Elisabeth and Guite were exceptionally close. Throughout Elisabeth’s time in Carmel, her sister was ready to satisfy every request. Elisabeth would write that the two of them shared, “one soul and one heart to love Him.”^[37] She prayed that God would “give [Guite] all that He gives [Elisabeth]” making her all God’s.^[38]

Elisabeth wrote to Guite,

And meditation? I would advise you to simplify all your reading, to fill yourself a little less, you will see that this is much better. Take your Crucifix, look, listen. You know our rendez-vous is there, and don’t be troubled when you are occupied like you are now and can’t do all your exercises: you can pray to God while working, it’s enough to think of Him. Then all becomes sweet and easy since you’re not working alone, since Jesus is there.^[39]

What wisdom lies in Elisabeth’s advice, not only for her sister but for all souls, and especially with the contemporary over-abundance of good teaching available day and night on a screen near you. Interior silence and solitude require a certain emptiness in order to take root and grow. Life’s sufferings provided Guite with that necessary emptiness. Her husband, Georges, was a successful banker and accomplished cellist. He fell in love with Guite in part because she was talented enough to accompany him on the piano. The evening routine was, once home from work, Georges would sit down to play for an hour, accompanied by Guite.

George was a man with a strong character, authoritarian, and “with the temperament of a leader.”^[40] “They were complete opposites.”^[41] Setting aside herself, Guite, with great simplicity and a gentle bearing, gracefully fulfilled her wifely and motherly duties and her role in society as Georges’ wife. Some of their children admitted feeling a lack of closeness to their father and fear of him, although they also held him in great respect. In later years, both Georges and Guite became Franciscan tertiaries and under his wife’s influence, Georges experienced a spiritual transformation.

Before her death, in the early years of Guite’s marriage, Elisabeth noted the Martha-and-Mary quality of Guite’s vocation. Guite fulfilled the external demands of her life while interiorly she allowed her heart to be drawn into increasing intimacy with God, “[living] in close union with God, being fashioned into the likeness of Jesus Christ.”^[42]  Elisabeth reminded her, “While you give yourself to your little angels, you can withdraw into this solitude to surrender yourself to the Holy Spirit so He can transform you in God.”^[43] Elisabeth knew that the intimacy with God experienced by contemplatives in the monastery was also “possible and available to those living in the world.”^[44]  Elisabeth’s final letter to her sister, written on the feast of the Triumph of the Cross, even speaks to a sharing in even in the same holiness: I cover you and your little angels with my prayer and my sufferings; draw from [my] chalice ... all that is [mine] is yours ... I am begging [God] to give you that love for the Cross that makes saints.^[45]

Following Elisabeth’s death, Mother Germaine took Guite into her care. Together they lived Elisabeth’s spirituality and encouraged one another’s deep union with God. For thirty years, until Mother’s death, Guite and Mother met regularly, Guite becoming like a “second Elisabeth” to Mother and Mother a spiritual guide for Guite.^[46]

All her life Guite was a humble and faithful Catholic. She kept her sister’s writings in a box next to her chair in the living room. She never shared them with or spoke of them to anyone. This is surprising, but Guite truly was a soul given to silence and solitude. She lived deeply in her interior. Her children later said of her that she received everything as coming from the hand of God and surrendered to His loving will in all things. Elisabeth’s counsel shaped Guite’s daily practices.

Darling little sister, you must cross out the word “discouragement” from your dictionary of love; the more you feel your weakness, your difficulty in recollecting yourself, and the more hidden the Master seems, the more you must rejoice, for then you are giving to Him, and, when one loves, isn’t it better to give than to receive? God said to Saint Paul: “My grace is sufficient for you, for power is made perfect in weakness,” … What does it matter what we feel ... He loves you today as He loved you yesterday and will love you tomorrow. Even if you have caused Him pain, remember that abyss calls to another abyss and that the abyss of your misery, little Guite, attracts the abyss of His mercy.^[47]

Undergirding her practice of surrendering her misery to God to attract His mercy, and her gift-of-self in daily life, were the graces she received from daily Mass. This was her habit, the “wellspring [and] indispensable foundation of her whole life.”^[48] Mass was preceded by a time of silent prayer at home and followed by silent prayer in thanksgiving. The whole family gathered for prayer in the evenings after dinner.

She tasted life’s suffering with the early deaths of her husband and young son, two world wars, and her worry for her son who was a prisoner of war. Throughout life’s trials she kept Elisabeth’s words in mind.

Little sister, let us overlook no sacrifice, there are so many we can gather up in one day: with the little ones you have many opportunities; oh, give everything to the Master. … echo of my soul ... I love to lead you above what dies, into the bosom of infinite Love. That is the homeland of the two little sisters, where they will always meet.^[49]

Her son-in-law said of Guite,

“She was saint, just as much and at the same time in her daily life and in her spiritual life ... She was radiant ...  [with] the radiance ... of Another. One felt she was inspired ... in the midst of daily life ... One discovers from [her exchange of letters with her sister that she and Elisabeth] lived the same ideal.”^[50]

Guite’s unity of being allowed her contemplation to bear fruit in her relationships and in her many, mostly hidden, acts of charity. This was the radiance of the face of God shining through her soul, her prayer giving rise to charity. Elisabeth had taught her that God could “radiate and contemplate all His perfections and His own splendor [in her soul].”^[51]

Her final years were passed praying for her children -- two were married, the others became priests or religious -- and for souls. She sat in her favorite armchair with the box of Elisabeth’s letters by her side. In her hands she held the rosary Elisabeth had given her. Her letters often mentioned the family statue of Mary, Janua Caeli, that kept watch beside her.^[52]

Guite surrendered her desires and her will to the will of God. She chose continuously to keep God in mind. Like Blessed Mother, she “kept all these things in her heart,” pondering them in silence, hidden, practicing interior solitude, docile to the Holy Spirit’s “mysterious touch,” especially in her greatest sufferings. She continued to turn her gaze toward God and buried herself in the Abyss of God’s mercy in the bosom of the Church, in the Sacraments. She disciplined herself to give thanks in all things, faithfully gazing upon God, allowing herself to receive His love for her and to sing the praises of His glory. She perfectly fulfilled Saint Elisabeth’s description of a praise of glory.

In the heaven of her soul, [Guite] had already begun her work of eternity. Her song [was] uninterrupted, for she [was] under the action of the Holy Spirit who [effected] everything in her; and although she [was] not always aware of it, for the weakness of nature does not allow [us] to be established in God without distractions, she always [sang], she always [adored], for she [had] wholly passed into praise and love in her passion for the glory of her God.^[53] (HF 43)

Let yourself be loved!

The culmination of Elisabeth’s theology of the praise of glory is found in her final major writing, a letter to her mother superior which scholars have entitled: Let Yourself be Loved. From her deathbed Elisabeth reveals to Mother Germaine the inspiration she has received from her time of prayerful union with God, the fruit of her gazing on God in silence and solitude, that which “God, in the hours of profound recollection, of unifying contact, makes her understand.” Elisabeth refers to herself as God’s megaphone and spends the entire letter exhorting Mother that her life as a praise of glory consists in receiving God’s love for her and believing in it.

Mother, “let yourself be loved more than these”: it is in this way that your Master wills for you to be a praise of glory ... He will do everything in you.

Mother, the fidelity that the Master asks of you is to remain in communion with Love, flow into, be rooted in this Love ... You will never be commonplace if you are vigilant in love!

In the hours when you feel only oppression and lassitude, you will please Him even more if you faithfully believe that He is still working, that He is loving you just the same, and even more: because His love is free and that is how He wants to be magnified in you; and you will let yourself be loved “more than these.” That, I believe, is what this means ... Live in the depths of your soul!^[54]

If you recognize in your own heart the desire to be “loved more than these,” to be loved with an uncommon love, accept the Lord’s generosity in offering you this call. All holy desires are authored by our loving Father, for His glory and our salvation. May you too live as a praise of glory rooted in Love, as a soul marked by God. Begin to live the life of Heaven, according to your faith already now, here on earth. Magnify God’s presence within you, radiating Him to those around you. Commit to times of prayer dedicated to remaining with Him in silence and solitude, attending to Love; waste yourself in loving Him and in receiving and believing in His glorious, transforming love for you. Enter in and share in the Eucharistic holocaust, both as a royal priest and hidden in Christ, the Paschal Victim, as a victim of love; bury yourself in Him that He may bury Himself in you.^[55]

The Word of God became flesh to reconcile us with God,^[56] so that we might know God’s love,^[57] and that God-made-man might become our model of holiness.^[58] These things He desires for us that He might “make us partakers of the divine nature.”^[59] Trust that your faithful receptivity to and confidence in His great love for you is a witness the world needs in order to surrender to God. Be assured that He is glorified in you. Allow Him to transform you into Himself.

Saint Elisabeth has promised her assistance. Saint Elisabeth of the Trinity, pray for us.

---

^[1] Pope Francis quoted in “Press Conference to Present the Year of Prayer in Preparation for the 2025 Jubilee and the Series “Notes on Prayer.”” Vatican.va, 2024, press.vatican.va/content/salastampa/en/bollettino/pubblico/2024/01/23/240123c.html. Accessed 24 Oct. 2024.

^[2] Ibid.

^[3] Ephesians 1:11-12, RSVCE

^[4] Elizabeth of the Trinity. The Complete Works of Elizabeth of the Trinity, vol. 2: Letters from Carmel (Washington, DC:ICS Publications. 1984), Letter (L) 250 and L 256, 233 and 239.

^[5] Ibid., L 335, 360. Author’s translation.

^[6] Elizabeth of the Trinity. The Complete Works of Elizabeth of the Trinity, vol. 1: General Introduction and Major Spiritual Writings (Washington, DC: ICS Publications. 1984), Heaven in Faith (HF) 12, 97.

^[7] See Margaret M. Turek, Atonement: Soundings in Biblical, Trinitarian, and Spiritual Theology, (San Francisco: Ignatius Press, 2022), 155ff.

^[8] David Fagerberg, Liturgical Dogmatics: How Catholic Beliefs Flow from Liturgical Prayer, (San Francisco, Ignatius Press, 2021), p. 9.

^[9] Alexander of Alexandria cited in Turek, 156.

^[10] HF 24

^[11] Last Retreat (LR) 3.

^[12] L 210

^[13] HF 21

^[14]  CCC §260. Cf. CCC §460. See Novo Millennio Ineunte, 23. John Paul II described divinization as the “grafting of the redeemed on to Christ and [their] admission into the intimacy of the Trinitarian life.”

^[15] L 129

^[16] L 133

^[17] HF 11

^[18] Ibid.

^[19] L 332

^[20] HF 3

^[21] L 293

^[22] HF 7

^[23] Deus Caritas Est, 13.

^[24] HF 18

^[25] Sacramentum Caritatis 31.

^[26]  εὐχαριστία – eucharistia -- thankfulness, giving of thanks.

^[27] Lumen Gentium 11

^[28] cf. CCC §1325

^[29] L 233

^[30] L 302

^[31] L 111

^[32] L 309

^[33] Fagerberg, 157

^[34] Ibid.

^[35] CCC §1141, 1273, 1547

^[36] cf. Romans 12:1

^[37] L 86

^[38] L 89

^[39] L 93

^[40] Jennifer Moorecroft, The Simplicity of Love: A Biography of Marguerite Chevignard (Guite), Sister of Saint Elizabeth of the Trinity (Oxford: Teresian Press. 2021), chap. 4, Kindle.

^[41] Ibid.

^[42] Ibid..

^[43] L 239 quoted in Moorecroft, chap. 4.

^[44] Ibid.

^[45] L 311

^[46] Moorecroft, chap. 9.

^[47] L 298

^[48] Moorecroft, chap. 4.

^[49] L 298

^[50] Moorecroft, chap. 10.

^[51] HF 43

^[52] Moorecroft, chap. 11.

^[53] HF, 43

^[54] CW, vol. 1, Let Yourself be Loved 5-6, 180-1.

^[55] CW, vol. 1, O my God, Trinity Whom I Adore, 184.

^[56] CCC §457

^[57] CCC §458

^[58] CCC §459

^[59] CCC §460