Part 2 - Against Religious Indifferentism and False Ecumenism
This is the second of two articles that will demonstrate how and why Holy Mother Church condemns religious indifferentism and Catholic participation in non-Catholic worship, prayer, and activities.
Author’s Note
This apologetic essay will be broken up into two articles—mainly because I did not anticipate writing as much as I did. I originally planned on having everything contained in one article. (I will copy and paste the Preface into both articles because of the aforementioned reason.) For the first, I will demonstrate why religious indifferentism is heretical and of grave error. For the second, I will demonstrate why false ecumenism and pan-Christianity are heretical and of grave error—both of which will be done using Sacred Scripture and Sacred Tradition.
Preface
Prior to examining the main arguments, it is important to clarify a few terms and explain the specific purpose of writing these articles.
For this essay, religious indifferentism will be defined as follows: The heretical and damnable belief that any religions outside the One, Holy, Catholic, and Apostolic Church are acceptable or valid paths to God and salvation. This grave error, as condemned by Holy Mother Church, denies the unique salvific role of the Holy Roman Catholic Church. It falsely espouses that other religions outside of the Visible Catholic Church are worthy of God or acceptable to God. Religious indifferentism undermines the necessity of the Catholic Church for salvation and Her Deposit of Faith as being the complete fullness of Truth.
False ecumenism will be defined as follows: The heretical and damnable belief or action that compromises or ignores the truths of the Catholic Church by promoting, attending, or being complicit in non-Catholic worship, prayer, singing, or expressions. False ecumenism undermines the Catholic Church as the sole divine institution of Christ and asserts that doctrinal error or heresy is tolerable or insignificant. It directly contradicts the clear and binding teachings of the Magisterium and is scandalous and abominable.
Heresy, apostasy, and schism will be defined as follows using Can. 751 of Canon Law1: Heresy is the obstinate denial or obstinate doubt after the reception of baptism of some truth which is to be believed by divine and Catholic faith; apostasy is the total repudiation of the Christian faith; schism is the refusal of submission to the Supreme Pontiff or of communion with the members of the Church subject to him.
Also for the sake of these articles, we will define invincible ignorance. This is to avoid any confusion regarding the Catholic doctrine of Extra Ecclesiam nulla salus, or no salvation outside the Church. Invincible ignorance is a state in which a person, through no fault of their own, is unaware of the divinely revealed truths of the Catholic Faith and its necessity for salvation. It is deemed "invincible" because it cannot be overcome due to the person's specific circumstances, cultural barriers, or upbringing—considering these factors are outside of the person's control. The Catholic Church acknowledges that God, in His infinite mercy and omnipotence, possesses the ability to operate His graces outside of the Catholic Church without compromising the integrity of the Church as the only path to salvation. This, however, leaves absolutely no room for religious indifferentism or the validity of other religions as established by God or a path to God. It also does not allow for doctrinal errors or compromises.
As these articles aim to convey, it is essential for Catholics not to take for granted the fullness of faith, truth, and means of salvation that is within the Catholic Church. Christ established only one Faith—the invisible Head being Jesus Christ and the visible Head being the Roman Pontiff. This is why the Church proclaims “Extra Ecclesiam nulla salus!” There is no salvation outside of the Catholic Church because Christ gave us everything we need to obtain salvation within His Visible and Mystical Body. As Pope St. Pius X posits in his Catechism2, nobody can be saved outside of the Church just as no one could be saved from the flood outside of the Ark of Noah, which was a figure, or type, of the Catholic Church.
To briefly define the meaning of the Church being One, Holy, Catholic, and Apostolic, we will use the Catechism of Pope St. Pius X.
One: The true Church is called One because Her children of all ages and places are united together in the same faith, in the same worship, in the same law; and in participation in the same Sacraments, under the same visible Head, the Roman Pontiff. There cannot be more than one Church; for as there is but one God, one Faith and one Baptism, there is and can be but one true Church. (“There is one body and one Spirit, even as you are called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all.” [Ephesians 4:4–6])
Holy: The true Church is called Holy because holy is Her invisible Head, Jesus Christ; holy are many of Her members; holy are Her faith, Her laws, Her Sacraments; and outside of Her there is not and cannot be true holiness. (Furthermore, the sheer number of holy miracles, saints, martyrs, confessors, and virgins contained within both the Church Militant and the Church Triumphant is astonishing and unlike any other religion.)
Catholic: The true Church is called Catholic, or Universal, because She embraces the faithful of all times, of all places, of all ages and conditions, and all peoples are called to belong to Her.
Apostolic: The true Church is called Apostolic because She goes back without a break to the Apostles; because She believes and teaches all that the Apostles believed and taught and because She is guided and governed by their lawful successors.
Furthermore, “Those who do not acknowledge the Roman Pontiff as their Head do not belong to the Church of Christ.” (Catechism of Pope St. Pius X)
This is because the Church of Christ is the Roman Catholic Church; nothing more and nothing less. As a Catholic, you must ask yourself—what else could I possibly need or desire outside of beautiful and glorious Holy Mother Church? Why would I ever, under any circumstance, stray from this perfect and absolutely true Deposit of Faith given to us by Christ in His Bride, the Holy Roman Church? The purpose of this essay is to articulate this using the Deposit of Faith and reasoning. It will demonstrate as to why Catholics, who possess the complete fullness of Faith, should never participate in anything regarding religion or spirituality outside of this Visible Church; nor claim there exists salvation or a path to God outside of this Visible Church. Our Lord did not hang in complete desolation on a Bloody Cross while being mocked by His killers for His members to tolerate incorrect and heretical worship and doctrine. The Apostles and Early Christians were not tormented and martyred in cold blood for us to compromise the same Faith they defended with their lives. It is a disgrace to Our Lord and His Holy Apostles to undermine the absolute truthfulness and oneness of His Bride. Furthermore, it is an insult to the Blessed Virgin Mary, who watched in utter torment and agony her Son being crucified and mocked by infidels and blasphemers. Any pain done to Christ or to His Holy Church also pierces the Immaculate Heart of the Most Holy Mother of God. As St. Simeon the Prophet says to her in the Holy Gospel according to Luke, “And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed.”
To better navigate this issue, it is essential first to define which Christian sects are merely schismatics, and which are heretics. According to the Council of Trent3, these beliefs, if held, render one a heretic to the true Faith of Christ:
Canon 9.
If anyone says that the sinner is justified by faith alone, meaning that nothing else is required to cooperate in order to obtain the grace of justification, and that it is not in any way necessary that he be prepared and disposed by the action of his own will, let him be anathema.
Canon 12.
If anyone says that justifying faith is nothing else than confidence in divine mercy, which remits sins for Christ's sake, or that it is this confidence alone that justifies us, let him be anathema.
Canon 13.
If anyone says that in order to obtain the remission of sins it is necessary for every man to believe with certainty and without any hesitation arising from his own weakness and indisposition that his sins are forgiven him, let him be anathema.
Canon 16.
If anyone says that he will for certain, with an absolute and infallible certainty, have that great gift of perseverance even to the end, unless he shall have learned this by a special revelation, let him be anathema.
Canon 17.
If anyone says that the grace of justification is shared by those only who are predestined to life, but that all others who are called are called indeed but receive not grace, as if they are by divine power predestined to evil, let him be anathema.
Canon 27.
If anyone says that there is no mortal sin except that of unbelief, or that grace once received is not lost through any other sin however grievous and enormous except by that of unbelief, let him be anathema.
Virtually every Protestant sect adheres to at least one, if not multiple, of these condemned doctrines. Canon 9 rebukes the idea of sola fide, or that faith alone is sufficient for salvation. Canons 12 and 13 reject the idea that mere confidence alone justifies oneself. Canon 16 anathematizes the belief that one is guaranteed final perseverance of faith. Canon 17 condemns John Calvin's idea of predestination concerning salvation. Canon 27 rejects the error that grace can't possibly be lost—the idea of "once saved always saved." These are all infallible and solemnly defined heresies by the Catholic Church. There are other primary doctrines held by most Protestant sects that render them heretics including denial of Transubstantiation, denial of the Sacraments as necessary means of sanctifying grace, and the denial of a Visible Church instituted by Christ—all and more of which are defined in Pope Leo X's Exsurge Domine, a condemnation of Martin Luther. As for the Eastern Orthodox Christians and the other Eastern churches with Apostolic Succession, they are generally considered schismatics by the Church and not heretics in the formal sense.
Sacred Scripture in Condemnation of False Ecumenism and Pan-Christianity
We will first turn to Sacred Scripture to see what is said about mingling or worshipping with heretics. In Galatians 1:8-9, St. Paul confronts the heretical Judaizers. They were attempting to preach a faith contrary to that given by the Apostles. This is what he instructs the Church of Galatia:
But though we, or an angel from heaven, preach a gospel to you besides that which we have preached to you, let him be anathema. As we said before, so now I say again: If any one preach to you a gospel, besides that which you have received, let him be anathema.
Although the Judaizers believed in Jesus Christ and the New Testament, they were distorting the teachings of Christ in a way that resulted in heresy. St. Paul, writing to the Galatian Christians, condemns them as preaching a different gospel than the Apostles. In Romans 16:17–18, St. Paul instructs the Romans to avoid those who cause divisions and contradicts the doctrine which has been given them:
Now I beseech you, brethren, to mark them who make dissensions and offences contrary to the doctrine which you have learned, and avoid them. For they that are such, serve not Christ our Lord, but their own belly; and by pleasing speeches and good words, seduce the hearts of the innocent.
This is not a command only applicable to the Christians in Rome at the time, but to be followed by all Catholics universally. St. Paul is telling us to avoid heretics, for they do not serve Jesus Christ and seduce those who hold the true doctrine and Faith. St. Paul, in his Epistle to Titus, definitively decrees that, if a man is a heretic, one should avoid him after warning him:
A man that is a heretic, after the first and second admonition, avoid: Knowing that he, that is such an one, is subverted, and sinneth, being condemned by his own judgment. (Titus 3:10-11)
St. Paul further reiterates this idea when writing to the Thessalonian Christians in 2 Thessalonians 3:6:
And we charge you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother walking disorderly, and not according to the tradition which they have received of us.
Sacred Scripture, when read in light of Sacred Tradition given to us by the Apostles, affirms that Catholics should not worship or pray with heretics or schismatics. Instead, they should admonish and avoid them as they are dangerous to our Faith. This includes all Protestants and non-Catholic churches, even if they have valid Apostolic Succession. To do otherwise would be to compromise the Catholic Faith and willfully ignore what Sacred Scripture says.
Sacred Tradition in Condemnation of False Ecumenism and Pan-Christianity
According to Sacred Tradition and the Magisterium, it is explicitly clear that participating in or even willfully observing non-Catholic forms of worship, prayer, or Scripture reading is condemnable and heterodox. In Mortalium Animos4, Pope Pius XI definitively condemns such actions:
8. This being so, it is clear that the Apostolic See cannot on any terms take part in their (non-Catholic) assemblies, nor is it anyway lawful for Catholics either to support or to work for such enterprises; for if they do so they will be giving countenance to a false Christianity, quite alien to the one Church of Christ. Shall We suffer, what would indeed be iniquitous, the truth, and a truth divinely revealed, to be made a subject for compromise? For here there is question of defending revealed truth. Jesus Christ sent His Apostles into the whole world in order that they might permeate all nations with the Gospel faith, and, lest they should err, He willed beforehand that they should be taught by the Holy Ghost: has then this doctrine of the Apostles completely vanished away, or sometimes been obscured, in the Church, whose ruler and defense is God Himself? If our Redeemer plainly said that His Gospel was to continue not only during the times of the Apostles, but also till future ages, is it possible that the object of faith should in the process of time become so obscure and uncertain, that it would be necessary to-day to tolerate opinions which are even incompatible one with another?
9. How so great a variety of opinions can make the way clear to effect the unity of the Church We know not; that unity can only arise from one teaching authority, one law of belief and one faith of Christians. But We do know that from this it is an easy step to the neglect of religion or indifferentism and to modernism, as they call it. Those, who are unhappily infected with these errors, hold that dogmatic truth is not absolute but relative, that is, it agrees with the varying necessities of time and place and with the varying tendencies of the mind, since it is not contained in immutable revelation, but is capable of being accommodated to human life.
10. So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it, for in the past they have unhappily left it. To the one true Church of Christ, we say, which is visible to all, and which is to remain, according to the will of its Author, exactly the same as He instituted it. During the lapse of centuries, the mystical Spouse of Christ has never been contaminated, nor can she ever in the future be contaminated, as Cyprian bears witness: “The Bride of Christ cannot be made false to her Spouse: she is incorrupt and modest.”
In 1844, Pope Gregory XVI wrote a Papal Encyclical titled Inter Praecipuas5, condemning the publishing of the Bible in the vernacular languages without permission from the Holy See. At the time, Protestants and other non-Catholic sects were distributing the Scriptures without discretion and teaching heretical beliefs about what the Bible says. Gregory XVI asserts that it is a grave sin to participate or aid in any way to these sects:
Therefore, taking counsel with a number of Cardinals, and weighing the whole matter seriously and in good time, We have decided to send this letter to all of you. We again condemn all the above-mentioned biblical societies (Protestants) of which our predecessors disapproved. We specifically condemn the new one called Christian League founded last year in New York and other societies of the same kind, if they have already joined with it or do so in the future. Therefore let it be known to all that anyone who joins one of these societies, or aids it, or favors it in any way will be guilty of a grievous crime. Besides We confirm and renew by Our apostolic authority the prescriptions listed and published long ago concerning the publication, dissemination, reading, and possession of vernacular translations of sacred Scriptures. Concerning other works of any writer We repeat that all must abide by the general rules and decrees of Our predecessors which are found in the Index of forbidden books, and indeed not only for those books specifically listed, but also for others to which the aforementioned prohibitions apply.
Pope Pius VIII echoes Pope Pius VII, Servant of God, when, in his Papal Encyclical Traditi Humilitati6, he writes:
The heretics have disseminated pestilential books everywhere, by which the teachings of the impious spread, much as a cancer. To counteract this most deadly pest, spare no labor. Be admonished by the words of Pius VII: “May they consider only that kind of food to be healthy to which the voice and authority of Peter has sent them. May they choose such food and nourish themselves with it. May they judge that food from which Peter’s voice calls them away to be entirely harmful and pestiferous. May they quickly shrink away from it, and never permit themselves to be caught by its appearance and perverted by its allurements.”
The Fourth Lateran Council7, the infallible Ecumenical Council that solemnly defined the doctrine of Transubstantiation, definitively states this regarding heretics:
On Heretics
We excommunicate and anathematize every heresy raising itself up against this holy, orthodox and catholic faith which we have expounded above. We condemn all heretics, whatever names they may go under. They have different faces indeed but their tails are tied together inasmuch as they are alike in their pride. Let those condemned be handed over to the secular authorities present, or to their bailiffs, for due punishment. Clerics are first to be degraded from their orders. The goods of the condemned are to be confiscated, if they are lay persons, and if clerics they are to be applied to the churches from which they received their stipends. Those who are only found suspect of heresy are to be struck with the sword of anathema, unless they prove their innocence by an appropriate purgation, having regard to the reasons for suspicion and the character of the person. Let such persons be avoided by all until they have made adequate satisfaction. If they persist in the excommunication for a year, they are to be condemned as heretics. Let secular authorities, whatever offices they may be discharging, be advised and urged and if necessary be compelled by ecclesiastical censure, if they wish to be reputed and held to be faithful, to take publicly an oath for the defence of the faith to the effect that they will seek, insofar as they can, to expel from the lands subject to their jurisdiction all heretics designated by the church in good faith. Thus whenever anyone is promoted to spiritual or temporal authority, he shall be obliged to confirm this article with an oath. If however a temporal lord, required and instructed by the church, neglects to cleanse his territory of this heretical filth, he shall be bound with the bond of excommunication by the metropolitan and other bishops of the province. If he refuses to give satisfaction within a year, this shall be reported to the supreme pontiff so that he may then declare his vassals absolved from their fealty to him and make the land available for occupation by Catholics so that these may, after they have expelled the heretics, possess it unopposed and preserve it in the purity of the faith — saving the right of the suzerain provided that he makes no difficulty in the matter and puts no impediment in the way. The same law is to be observed no less as regards those who do not have a suzerain.
Catholics who take the cross and gird themselves up for the expulsion of heretics shall enjoy the same indulgence, and be strengthened by the same holy privilege, as is granted to those who go to the aid of the holy Land. Moreover, we determine to subject to excommunication believers who receive, defend or support heretics. We strictly ordain that if any such person, after he has been designated as excommunicated, refuses to render satisfaction within a year, then by the law itself he shall be branded as infamous and not be admitted to public offices or councils or to elect others to the same or to give testimony. He shall be intestable, that is he shall not have the freedom to make a will nor shall succeed to an inheritance. Moreover nobody shall be compelled to answer to him on any business whatever, but he may be compelled to answer to them. If he is a judge sentences pronounced by him shall have no force and cases may not be brought before him; if an advocate, he may not be allowed to defend anyone; if a notary, documents drawn up by him shall be worthless and condemned along with their condemned author; and in similar matters we order the same to be observed. If however he is a cleric, let him be deposed from every office and benefice, so that the greater the fault the greater be the punishment. If any refuse to avoid such persons after they have been pointed out by the church, let them be punished with the sentence of excommunication until they make suitable satisfaction. Clerics should not, of course, give the sacraments of the church to such pestilent people nor give them a Christian burial nor accept alms or offerings from them; if they do, let them be deprived of their office and not restored to it without a special indult of the apostolic see. Similarly with regulars, let them be punished with losing their privileges in the diocese in which they presume to commit such excesses.
This authoritative Council says, “Moreover, we determine to subject to excommunication believers who receive, defend or support heretics.” Although this punishment is not enforced so loosely today, the principle still stands. This Ecumenical Council condemns heretics and those who mingle with heretics to be worthy of excommunication. In the 1917 Code of Canon Law8, Canon 1258 forbids the participation of Catholics in non-Catholic religious services:
§ 1. It is not licit for the faithful by any manner to assist actively or to have a part in the sacred (rites) of non-Catholics.
§ 2. Passive or merely material presence can be tolerated for the sake of honor or civil office, for grave reason approved by the Bishop in case of doubt, at the funerals, weddings, and similar solemnities of non-Catholics, provided danger of perversion and scandal is absent.
Logic and Reasoning Against False Ecumenism and Pan-Christianity
Sacred Scripture and Sacred Tradition, when taken together as the one true Deposit of Faith, absolutely and unequivocally condemns Catholics participating in anything remotely resembling worship or prayer with non-Catholics. This is made apparent not only by Holy Mother Church but also by logic and reasoning. If the Church teaches that Protestants are heretics, why would we then be a willing witness or complicit participant in such abominations of the Faith? Is it not dangerous to the soul and gravely sinful to commune with those who hold doctrines that mock the teachings of the Apostles? As St. Paul says in 2 Corinthians 6:
Bear not the yoke with unbelievers. For what participation hath justice with injustice? Or what fellowship hath light with darkness? And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever?
In keeping with St. Paul's rhetorical questions; what concord do Catholics have with heretics? What fellowship does true faith have with falsity and deception? To participate in non-Catholic worship, regardless of the reason, is an implicit affirmation that their rites are acceptable or pleasing to God. This is an abomination of Catholic Doctrine as taught by the Magisterium. The Church teaches that the Holy Mass is the Sacrifice of Our Lord offered up to the Heavenly Father as a means of perfect adoration and worship. This is the purpose of going to church—it is not to please others or to have fellowship with those in the pews around us. It is not to eat donuts or sing songs and play the guitar. It is to worship and adore our God with the utmost amount of respect and reverence we can. By doing this, we fulfill our created purpose as humans: to love God and follow his commandments. There are zero reasons, even at the expense of death, to commune with heretics. The Catholic Church possesses the absolute fullness of Faith and anything outside of its visible walls is considered scandalous and dangerous. This Catholic Faith, which we are so privileged and blessed to be a part of, is not negotiable in any fashion. Our venerable Martyrs of the Faith were mercilessly and violently tortured and killed for this One, Holy, Catholic, and Apostolic Church. Yet, we, who say we share in the same Faith as them, are willing to compromise for any small reason? We must not be willing to give up even an iota of our Apostolic Faith. Before concluding this article, I will quickly address a few of the most common excuses Catholics use to try and justify their participation in heresy.
Common Excuses with Responses
Excuse 1: "We all believe in the same God."
Response: This is religious indifferentism. This is condemned explicitly by the Catholic Church. Heretical sects and non-Christian religions deny essential truths about God, His nature, His revelation, and His teachings.
Excuse 2: "It’s just showing love and unity."
Response: True charity, love, and unity are always and only ordered to truth. Without truth, charity cannot be true charity as God is charity and truth Himself—they cannot contradict. Without truth, this way of thinking is gravely offensive to God and His nature as truth and charity Himself. “Charity rejoiceth not in iniquity, but rejoiceth with the truth.” (1 Cor 13:6)
Excuse 3: “I do it out of love or respect for family.”
Response: True love desires eternal salvation, not human approval or respect. Participating in heretical worship to please human beings is putting human approval over that of the love and respect due to God and the salvation of your soul. "He that loveth father or mother more than Me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of Me.” (Matt 10:37)
Excuse 4: "Vatican II changed all that."
Response: This is completely false. The Second Vatican Council did not, in any way, abrogate the perennial doctrine taught by the Magisterium of Holy Mother Church. Dialogue is not the same as communing with false worship. This liberal interpretation of the Vatican II Council must be rejected and condemned.
Excuse 5: "I am just observing or checking it out."
Response: Passive presence is a silent cooperation in heresy, harming your own soul and causing scandal to others. This is called being complicit in heresy: a passive approval that heretical worship is not a big deal. If you know it's false, then don't even listen to it. If you want to go church-hopping or explore religions, Catholicism is not for you. "If any man come to you, and bring not this doctrine, receive him not into the house nor say to him, God speed you. For he that saith unto him, God speed you, communicateth with his wicked works. (2 John 1:10-11)
Excuse 6: "But there is some good in their religion."
Response: Any truths partially preserved in heretical sects belong to Christ, who is the Head of His only Church, the Catholic Church. Any truth found in other Christian sects or religions is merely a fragment of the full truth that they have managed to retain, and it is only true insofar as it corresponds to Catholic doctrine. Furthermore, heretical sects do not have the authority nor the clarity to teach said doctrines with true faith. To affirm any of these partial truths outside of the Church is to divorce truth from its rightful home—the One, Holy, Catholic, and Apostolic Church.
Excuse 7: "Jesus dined with sinners."
Response: Our Lord dined and conversed with sinners to convert them. He did not participate in the false rites of paganism or Pharisaical worship—He explicitly condemned them. He interacted with infidels and heretics insofar as He loved them as His creation and desired, more than anything, to bring them to the true Faith.
Excuse 8: "But Pope Francis prayed with non-Catholics."
Response: Not everything a Pope does or says is to be taken as a universal model for Catholics. Pope John XII committed adultery with another man's wife during his Pontificate. Popes can, have, and will err in prudential matters and everyday affairs not pertaining to the Universal Magisterium.
Excuse 9: “But they invited me, and it would be rude.”
Response: Courtesy becomes false courtesy when it undermines charity and fidelity. The Church's teachings should not be conceded for the sake of being nice. “If I yet pleased men, I should not be the servant of Christ.” (Gal 1:10)
Excuse 10: “I just want to support my friends/family who are non-Catholic.”
Response: True friendship and support lead souls to the fullness of truth without condemning your own soul. A better way to support them is to pray for their conversion to the True Faith. Being complicit in their false worship is to scandalize them as opposed to supporting them. Lead your life with the love and charity of Christ and practice the Faith as given to us by Holy Mother Church and those around you will be converted if it is the will of God.
Conclusion of Essay
To conclude the entirety of this two-article essay regarding the heresies of religious indifferentism and false ecumenism, I will leave this thought. One should not be sad or in despair about the prohibition of these actions. God gives us these directives to protect our souls from grave sin and to guide us to eternal salvation with Him. One should assent to these teachings in abundance and with great joy knowing that God has revealed them to His Holy Church in His great love and mercy. We must obey the will of God and His precepts regardless of how difficult or burdensome they are. As St. Francis De Sales so succinctly says in his Treatise on the Love of God:
A loving heart loves the commandments. The more difficult they are, the sweeter and more agreeable it finds them, since this more perfectly pleases the Beloved and gives Him greater honor. It pours forth and sings hymns of joy when God teaches it His commandments and justifications. The pilgrim who goes on his way joyously singing adds the labor of singing to that of walking, and yet by this increase of labor, he actually lessens his weariness and lightens the hardship of his journey. In like manner the devout lover finds such sweetness in the commandments that nothing in this mortal life comforts and refreshes him as much as the gracious burden of God's precepts.
Amen.
If you love me, keep my commandments.
(John 14:15)