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H is Majesty couldn't grant us a greater favor than to give us a life that would be an imitation of the life his beloved Son lived. Thus I hold for certain that these favors are meant to fortify our weakness, that we may be able to imitate him in his great sufferings.


Christianity / Catholicism
Saint Teresa of Avila, from The Interior Castle, translated by Kieran Kavanaugh and Otilio Rodriguez (Mahwah, N.J.: Paulist Press, 1979). 

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O abyss! 0 eternal Godhead! 0 deep sea! What more could you have given me than the gift of your very self?
You are a fire always burning but never consuming; you are a fire consuming in your heat all the soul's selfish love; you are a fire lifting all chill and giving light. In your
light you have made me know your truth: You are that light beyond all light who gives the mind's eye supernatural light in such fullness and perfection that you bring clarity even to the light of faith. In that faith I see that my soul has life, and in that light receives you who are Light…

Truly this light is a sea, for it nourishes the soul in you, peaceful sea, eternal Trinity. Its water is not sluggish; so the soul is not afraid because she knows the truth. It distills, revealing hidden things, so that here, where the most abundant light of your faith abounds, the soul has, as it were, a guarantee of what she believes. This water is a mirror in which you, eternal Trinity, grant me knowledge; for when I look into this mirror, holding it in the hand of love, it shows me myself, as your creation, in you, and you in me through the union you have brought about of the Godhead with our humanity.


Christianity
Saint Catherine of Siena, adapted from the translation by Suzanne Noffke in Catherine of Siena: The Dialogue (Mahwah, N.J.: Paulist Press, 1980). 

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H ow, I asked Father Seraphim, "can I know that I am in the grace of the Holy Spirit? I do not understand how I can be certain that I am in the Spirit of God. How can I discern for myself his true manifestation in me?"
Father Seraphim replied: "I have already told you, Your Godliness, that it is very simple and I have related in detail how people come to be in the Spirit of God and how we can recognize his presence in us. So what do you want, my son?" I want to understand it well" I said. Then Father Seraphim took me very firmly by the shoulders and said: 'We are both in the Spirit of God now, my son. Why don't you look at me?" I replied: I cannot look, Batiushka, because your eyes are flashing like lightning. Your face has become brighter than the sun, and my eyes ache with pain."
Father Seraphim said: "Don't be alarmed, Your Godliness! Now you yourself have become as bright as I am. You are now in the fullness of the Spirit of God yourself, otherwise you would not be able to see me as I am." Then bending his head toward me, he whispered softly in my ear: "Thank the Lord God for his unutterable mercy to us! You saw that I did not even cross myself; and only in my heart I prayed mentally to the Lord and said within myself. 'Lord, grant him to see clearly with his bodily eyes that descent of thy Spirit which thou grantest to thy servants when thou art pleased to appear in the light of thy magnificent glory.' And you see my son, the Lord instantly fulfilled the humble prayer of poor Seraphim. How then shall we not thank him for this unspeakable gift to us both? Even to the greatest hermits, my son, the Lord God does not always show his mercy in this way. This grace of God, like a loving mother, has been pleased to comfort your contrite heart at the intercession of the Mother of God herself. But why, my son, do you not look me in the eyes? Just look, and don't be afraid! The Lord is with us!"
After these words I glanced at his face and there came over me an even greater reverent awe. Imagine in the center of the sun, in the dazzling light of its midday rays, the face of a man talking to you. You see the movement of his lips and the changing expression of his eyes, you hear his voice, you feel someone holding your shoulders; yet you do not see his hands, you do not even see yourself or his figure, but only a blinding light spreading far around for several yards and illumining with its brilliance both the snow-blanket that covered the forest glade and the snowflakes which besprinkled me and the great elder. You can imagine the state I was in!
"How do you feel now?" Father Seraphim asked me.
"Extraordinarily well;' I said.
"But in what way? How exactly do you feel well?"
I answered: "I feel such calmness and peace in my soul that no words can express it."
"This, Your Godliness," said Father Seraphim, "is that peace of which the Lord said to his disciples; 'My peace I give unto you: not as the world giveth, give I unto you' (John I4:27). What else do you feel?" Father Seraphim asked me. 'An extraordinary sweetness" I replied.
And he continued: "This is that sweetness of which it is said in Holy Scripture: 'They shall be drunken with the fatness of thy house, and of the torrent of thy delight shalt thou make them to drink' (Psalm 36:8). And now this sweetness is flooding our hearts…. Mat else do you feel?" An extraordinary joy in all my heart."
And Father Seraphim continued: 'When the Spirit of God comes down to man and overshadows him with the fullness of his inspiration, then the human soul overflows with unspeakable joy, for the Spirit of God fills with joy whatever he touches. You my son, have wept enough in your life on earth; yet see with what joy the Lord consoles you even in this life! What else do you feel, Your Godliness?"
I answered: 'An extraordinary warmth.'
"How can you feel warmth, my son? Look, we are sitting in the forest. It is winter out-of-doors, and snow is underfoot. There is more than an inch of snow on us, and the snowflakes are still falling. What warmth can there be?"
I answered: "Such as there is in a bathhouse when the water is poured on the stone and the steam rises in clouds.' 'And the smell he asked me, "is it like the smell of a bathhouse?"
"No," I replied. "There is nothing on earth like this fragrance. When in my dear mother's lifetime I was fond of dancing and used to go to balls and parties, my mother would sprinkle me with the scent that she bought at the best shops in Kazan. But those scents did not exhale such fragrance.'
And Father Seraphim, smiling pleasantly, said: I know it myself lust as well as you do, my son, but I am asking you on purpose to see whether you feel it in the same way. It is absolutely true, Your Godliness! The sweetest earthly fragrance cannot be compared with the fragrance that we now feel, for we are now enveloped in the fragrance of the Holy Spirit of God.
Our present state is that of which the Apostle says, The Kingdom of God is not meat and drink; but righteousness, and peace in the Holy Spirit' (Romans I4:I7). Our faith consists not in the plausible words of earthly wisdom but in the demonstration of the Spirit and power (see I Corinthians 2A). That is just the state we are in now. Of this state the Lord said, There are some of them that stand here, which shall not taste of death, till they have seen the Kingdom of God come with power' (Mark 9: I). See, my son, what unspeakable joy the Lord God has now granted us!"
I don't know Batiuslika,' I said, "whether the Lord will grant me to remember this mercy of God always as vividly and clearly as I feel it now. 'I think,' Father Seraphim answered me, 'that the Lord will help you to retain it in your memory forever, or his goodness would never have instantly bowed in this way to my humble prayer and so quickly anticipated the request of poor Seraphim; all the more so, because it is not given to you alone to understand it, but through you it is for the whole world, in order that you yourself may be confirmed in God's work and may be useful to others. The fact that I am a monk and you are a layman is utterly beside the point. What God requires is true faith in himself and his only-begotten Son. In return for that the grace of the Holy Spirit is granted abundantly from on high. The Lord seeks a heart filled to overflowing with love for God and our neighbor; this is the throne on which he loves to sit and on which he appears in the fullness of his heavenly glory. Son, give me thine heart (Proverbs 23:26; see Matthew 6:33), for in the human heart the Kingdom of God can be contained."


Christianity / Orthodoxy
SAINT SERAPHIM OF SAROV, adapted from A Wonderful Revelation to the World by Saint Seraphim, translated by Archimandrite Lazarus Moore from Orthodox Life, vol. 4 (1953). 

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T o see a World in a grain of sand,

And a Heaven in a wild flower,
Hold Infinity in the palm of your hand,
And Eternity in an hour …

The bat that flits at close of eve
Has left the brain that won't believe.
The owl that calls upon the night
Speaks the unbeliever's fright …

Joy and woe are woven fine,
A clothing for the soul divine;
Under every grief and pine
Runs a joy with silken twine …

Every tear from every eye
Becomes a babe in Eternity…
The bleat, the bark, bellow, and roar
Are waves that beat on Heaven's shore …

He who doubts from what he sees
Will never believe, do what you please.
If the Sun and Moon should doubt,
They'd immediately go out …

God appears, and God is Light,
To those poor souls who dwell in Night;
But does a Human Form display
To those who dwell in realms of Day.


Others Beliefs / Litterature
William Blake, taken from William Blake: Collected Poems (New York: Penguin, 1991). 

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W hat does it matter to me if Gabriel salute the Virgin
If he does not also bring me the same marvellous news?

God is the Light of Light, my saviour is the sun,
The Virgin is the moon, and I am their secret joy.

Know that God becomes a child, lies in the virgin's womb
So I can grow like him, and gather to me Godhead.

When God lay hidden in a young virgin's womb
Then a miracle occurred; the point contained the circle.

Virginity is noble, but a mother you must also be
Or be a field stripped bare of all fertility.

The Virgin is a crystal, her son divine Light:
She is utterly pierced by him, yet stays untouched.

I must be the Virgin and give birth to God
Should I ever be graced divine beatitude.


Others Beliefs / Litterature
Angelus Silesius, translated from the German by Andrew Harvey in Teaching of the Christian Mystics. 

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C onsolation, peace, joy, beauty, and riches, all that can give delight, all this is shown to the mind illuminated in God, in spiritual similitudes and without measure. And through this vision and touch of God, love continues active. For such a just man has built up in his soul, in rest and in work, a veritable life which shall endure forever… Thus this man is just, and he goes toward God by inward love, in eternal work, and he goes in God by his fruitive inclination in eternal rest. And he dwells in God; and yet he goes out toward all creatures, in a spirit of love toward all things, in virtue and in works of righteousness. And this is the supreme summit of the inner life.


Christianity
John Ruusbroec, adapted from the translation by Evelyn Underhill in Mysticism (London: Methuen, 1911). 

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U nderstand, God comes to us incessantly, both with means and without means; and he demands of us both action and fruition, in such a way that the action never hinders the fruition, nor the fruition the action, but they strengthen one another. And this is why the interior man lives his life according to these two ways; that is to say, in rest and in work. And in each of them he is wholly and undividedly; for he dwells wholly in God in virtue of his restful fruition and wholly in himself in virtue of his active love. And God, in his communications, perpetually calls and urges him to renew both this rest and this work. And because the soul is just, it desires to pay at every instant that which God demands of it; and this is why each time it is irradiated of him, the soul turns inward in a manner that is both active and fruitive, and thus it is renewed in all virtues and ever more profoundly immersed in fruitive rest….


Christianity
John Ruusbroec, adapted from the translation by Evelyn Underhill in Mysticism (London: Methuen, 1911). 

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O ur activity consists in loving God and our fruition in enduring God and being penetrated by his love. There is a distinction between love and fruition, as there is between God and his Grace. When we unite ourselves to God by love, then we are spirit; but when we are caught up and transformed by his Spirit, then we are led into fruition. And the spirit of God himself breathes us out from himself that we may love and may do good works; and again he draws us into himself, that we may rest in fruition. And this is Eternal Life; even as our mortal life subsists in the indrawing and outgoing of our breath.


Christianity
John Ruusbroec, adapted from the translation by Evelyn Underhill in Mysticism (London: Methuen, 1911). 

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T he Divine Persons who form one sole God are in the fecundity of their nature ever active; and in the simplicity of their essence they form the Godhead and eternal blessedness. Thus God according to the Persons is Eternal Work: but according to the essence and its perpetual stillness, he is Eternal Rest. Now love and fruition live between this activity and this rest….


Christianity
John Ruusbroec, adapted from the translation by Evelyn Underhill in Mysticism (London: Methuen, 1911). 

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T here, their bare understanding is drenched through by the Eternal Brightness, even as the air is drenched through by the sunshine. And the bare, uplifted will is transformed and drenched through by abysmal love, even as iron is by fire. And the bare, uplifted memory feels itself enwrapped and established in an abysmal Absence of image. And thereby the created image is united above reason in a threefold way with its Eternal Image, which is the origin of its being and its life.
Yet the creature does not become God, for the union takes place in God through grace and our homeward-turning love: and therefore the creature in its inward contemplation feels a distinction and an otherness between itself and God. And though the union is without means, yet the manifold works that God works in heaven and on earth are nevertheless hidden from the spirit. For though God gives himself as he is, with clear discernment, he gives himself in the essence of the soul, where the powers of the soul are simplified above reason, and where, in simplicity, they suffer the transformation of God. There all is full and overflowing, for the spirit feels itself to be one truth and one richness and one unity with God. Yet even here there is an essential tending forward, and therein is an essential distinction between the being of the soul and the Being of God; and this is the highest and finest distinction that we are able to feel.


Christianity
John Ruusbroec, adapted from the translation by Evelyn Underhill in Mysticism (London: Methuen, 1911). 

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A nd therefore, too, such enlightened men are, with a free spirit, lifted up above reason into a bare and imageless vision, wherein lives the eternal indrawing summons of the Divine Unity; and, with an imageless and bare understanding, they pass through all works, and all exercises, and all things, until they reach the summit of their spirits.


Christianity
John Ruusbroec, adapted from the translation by Evelyn Underhill in Mysticism (London: Methuen, 1911). 

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B ecause they have abandoned themselves to God in doing, in leaving undone, and in suffering, they have steadfast peace and inward joy, consolation and savor, of which the world cannot partake; neither any dissembler nor the man who seeks and means himself more than the glory of God. Moreover, those same inward and enlightened men have before them in their inward seeing, whenever they will, the Love of God as something drawing or urging them into the Unity; for they see and feel that the Father with the Son through the Holy Ghost embrace each other and all the chosen, and draw themselves back with eternal love into the unity of their Nature. Thus the Unity is ever drawing to itself and inviting to itself everything that has been born of it, either by nature or by grace.


Christianity
John Ruusbroec, adapted from the translation by Evelyn Underhill in Mysticism (London: Methuen, 1911). 

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W ith these three - eye, mirror, and image - we are like God and united with him, for this vision in our simple eye is a living mirror which God created to his image and on which he impressed his image. His image is his divine resplendence, with which he fills the mirror of our soul to overflowing, so that no other light or image can enter there. But this resplendence is not an intermediary between God and ourselves, for it is both the very thing that we see and also the light with which we see, though it is distinct from our eye that does the seeing. Even though God's image is in the mirror of our soul and is united with it without intermediary, still the image is not the mirror, for God does not become a creature. The union of the image in the mirror is, however, so great and so noble that the soul is called the image of God.


Christianity
John Ruusbroec, adapted from John Ruusbroec: The Spritual Espousals and Other Works, translated by James Wiseman (Mahwah, N.J.: Paulist Press, 1985) 

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R ather, all these things must remain below, for this infinite resplendence so blinds the eyes of reason that they have to give way before this incomprehensible light. However, that simple eye that dwells above reason in the ground of our understanding is always open, contemplating with unhindered vision and gazing at the light with the light itself - eye to eye, mirror to mirror, image to image.


Christianity
John Ruusbroec, adapted from John Ruusbroec: The Spritual Espousals and Other Works, translated by James Wiseman (Mahwah, N.J.: Paulist Press, 1985) 

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H ere our reason and every activity characterized by the making of distinctions must give way, for our powers now become simply one in love, grow silent, and incline toward the Father's face, since this revelation of the Father raises the soul above reason to a state of imageless bareness. There the soul is simple, spotless, and pure, empty of everything. In this pure emptiness the Father reveals his divine resplendence, which neither reason nor senses, neither rational observation nor distinctions can attain.


Christianity
John Ruusbroec, adapted from John Ruusbroec: The Spritual Espousals and Other Works, translated by James Wiseman (Mahwah, N.J.: Paulist Press, 1985) 

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N one can come to the sublime heights of the divinity”, said the Eternal Wisdom, "or taste its ineffable sweetness, if first they have not experienced the bitterness and lowliness of my humanity. The higher they climb without passing by my humanity, the lower afterward shall be their fall. My humanity is the road which all must tread who would come to that which you seek: my sufferings are the door by which all must come in.


Christianity
Heinrich Suso, adapted from the translation by Frank Tobin in Heinrich Suso: The Exemplar, with Two German Sermons (Mahwah, N.J.: Paulist Press, 1985). 

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O grace abounding that had made me fit
to fix my eyes on the eternal light
until my vision was consumed in it!

I saw within its depth how it conceives
all things in a single volume bound by Love,
of which the universe is the scattered leaves;

substance, accident, and their relation
so fused that all I say could do no more
than yield a glimpse of that bright revelation.

I think I saw the universal form
that binds these things, for as I speak these words
I feel my joy swell and my spirits warm.

Twenty-five centuries since Neptune saw
the Argo's keel have not moved all mankind,
recalling that adventure, to such awe

as I felt in an instant. My tranced being
stared fixed and motionless upon that vision,
ever more fervent to see in the act of seeing.

Experiencing that Radiance, the spirit
is so indrawn it is impossible
even to think of ever turning from it.

For the good which is the will's ultimate object
is all subsumed in it; and, being removed,
all is defective which in it is perfect.

Now in my recollection of the rest
I have less power to speak than any infant
wetting its tongue yet at its mother's breast;

and not because that Living Radiance bore
more than one semblance, for it is unchanging
and is forever as it was before;

rather, as I grew worthier to see, the more I looked,
the more unchanging semblance
appeared to change with every change in me.

Within the depthless deep and clear existence
of that abyss of light three circles shown
three in color, one in circumference:

the second from the first, rainbow from rainbow;
the third, an exhalation of pure fire
equally breathed forth by the other two.

But 0 how much my words miss my conception,
which is itself so far from what I saw
that to call it feeble would be rank deception!

0 Light Eternal fixed in itself alone,
by itself alone understood, which from itself
loves and glows, self-knowing and self-known;

that second aureole which shone forth in Thee,
conceived as a reflection of the first
or which appeared so to my scrutiny

seemed in itself of its own coloration
to be painted with man’s image. I fixed my eyes
on that alone in rapturous contemplation.

Like a geometer wholly dedicated
to squaring the circle, but who cannot find,
think as he may, the principle indicated

so did I study the supernal face.
I yearned to know just how our image merges
into that circle, and how it here finds place;

but mine were not the wings for such a flight.
Yet, as I wished, the truth I wished for came
cleaving my mind in a great flash of light.

Here my powers rest from their high fantasy,
but already I could feel my being turned
instinct and intellect balanced equally

as in a wheel whose motion nothing jars
by the Love that moves the Sun and the other stars.


Christianity / Catholicism
Dante Alighieri, Paradiso, canto 33, translated by John Ciardi (New York: Penguin, I970). 

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W e must take God as mode without mode, and essence without essence, for he has no modes.


Christianity
Meister Eckhart, SERMON NINETEEN, from Meister Eckhart: Sermons and Treatises, vol. 3, translated and edited by M. O'C. Walshe (Rockport, Mass.: Element Books, 1979). 

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F or God to be perceived by the soul, she must be blind. Therefore, he (Saint Paul) says, "He saw the Nothing” from whose light all lights come, from whose essence all essence comes.


Christianity
Meister Eckhart, SERMON NINETEEN, from Meister Eckhart: Sermons and Treatises, vol. 3, translated and edited by M. O'C. Walshe (Rockport, Mass.: Element Books, 1979). 

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A master says whoever speaks of God in any likeness, speaks impurely of him. But to speak of God with nothing is to speak of him correctly. When the soul is unified and there enters into total self-abnegation, then she finds God as in Nothing. It appeared to a man as in a dream – it was a waking dream - that he became pregnant with. Nothing like a woman with child, and in that Nothing God was born; he was the fruit of nothing. God was born in the Nothing….


Christianity
Meister Eckhart, SERMON NINETEEN, from Meister Eckhart: Sermons and Treatises, vol. 3, translated and edited by M. O'C. Walshe (Rockport, Mass.: Element Books, 1979). 

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S URREXIT A UTEM SAULUS DE TERRA
APERTISQUE OCULIS
NIHIL VIDEBAT

This text which I have quoted in Latin is written by Saint Luke in Acts about Saint Paul. It means: “Paul rose from the ground and with open eyes saw nothing.”
I think this text has a fourfold sense. One is that when he rose up from the ground with open eyes he saw Nothing, and the Nothing was God; for when he saw God he calls that Nothing. The second: When he got up he saw nothing but God. The third: In all things he saw nothing but God. The fourth: When he saw God, he saw all things as nothing….


Christianity
Meister Eckhart, SERMON NINETEEN, from Meister Eckhart: Sermons and Treatises, vol. 3, translated and edited by M. O'C. Walshe (Rockport, Mass.: Element Books, 1979). 

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T herefore, I say, if a man turns away from self and from created things, then - to the extent that you do this - you will attain oneness and blessedness in your soul's spark, which time and place never touched.


Christianity
Meister Eckhart, from the translation by Jonathan Star in Two Suns Rising (New York: Bantam, 1991). 

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G od gives birth to the Son as you, as me, as each one of us. As many beings - as many gods in God. In my soul, God not only gives birth to me as his son, he gives birth to me as himself, and himself as me.
I find in this divine birth that God and I are the same: I am what I was and what I shall always remain, now and forever. I am transported above the highest angels; I neither decrease nor increase, for in this birth I have become the motionless cause of all that moves. I have won back what has always been mine. Here, in my own soul, the greatest of all miracles has taken place - God has returned to God!


Christianity
Meister Eckhart, THE DIVINE BIRTH 

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W hen God is seen in darkness it does not bring a smile to the lips, nor devotion, fervor, or ardent love; neither does the body or the soul tremble or move as at other times; the soul sees nothing and everything; the body sleeps and speech is cut off. God spoke to me, all those which you ever wrote - I now understand that these were so much less than that which I see with such great darkness, that in no way do I place my hope in them, nor is there any of my hope in them. Even if it were possible that all these previous experiences were not true, nonetheless, that could in no way diminish my hope - the hope that is so secure and certain in the All Good which I see with such darkness. Christ's faithful one told me, that her soul had been elevated only three times to this most exalted and altogether ineffable way of seeing God with such darkness, a vision which was a superlative and utterly wonderful grace. For in this state it seems to me that I am standing or lying in the midst of the Trinity!'


Christianity / Catholicism
Angela of Foligno, from Angela of Foligno: Complete Works, translated by Paul Lachance (Mahwah, N.J.: Paulist Press, 1993). 

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A fterward, I saw him in a darkness, and in a darkness precisely because the good that he is, is far too great to be conceived or understood. Indeed, anything conceivable or understandable does not attain this good or even come near it. My soul was then granted a most certain faith, a secure and most firm hope, a continual security about God that took away all my fear. In this good, which is seen in the darkness, I recollected myself totally. I was made so sure of God that in no way can I ever entertain any doubts about him or of my possession of him.


Christianity / Catholicism
Angela of Foligno, from Angela of Foligno: Complete Works, translated by Paul Lachance (Mahwah, N.J.: Paulist Press,1993). 

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