Many people seek to discover God's mercy and faithfulness from the sacred books, and yet, when their learning is done, they live for their own sakes and not for God's. They are intent on their own interests, not those of Jesus Christ. They preach mercy and faithfulness without practicing them. Their preaching proves that they know their subject, for they would not preach without knowledge. But it is a different matter in the case of someone who loves God and Christ. When such a person preaches God's mercy and faithfulness, he seeks to make them known for God's sake, not his own. This means that he is not out to gain temporal benefits from his preaching; his desire is to help Christ's members, that is, those who believe in him, by faithfully sharing with them the knowledge he himself possesses, so that the living may no longer live for themselves, but for him who died for all.
(Expositions of the Psalms 60, 9: CCL 39, 771.)
ST. AUGUSTINE: For You I Am the Bishop
Believe me, brothers and sisters, if what I am for you frightens me, what I am with you reassures me. For you I am the bishop; with you I am a Christian. "Bishop," this is the title of an office one has accepted to discharge; "Christian," that is the name of the grace one receives. Dangerous title! Salutary name!
-- Sermon 340, 1
Prayer. Lord, whether prosperity smiles or adversity frowns, let your praise be ever in my mouth.
-- Commentary on Psalm 138, 16
ST. THOMAS D'AQUINO: ASSENT TO THE TRUTHS OF FAITH IS NOT FOOLISHNESS EVEN THOUGH THEY ARE ABOVE REASON
 Those who place their faith in this truth, however, “for which the human reason offers no experimental evidence,” do not believe foolishly, as though “following artificial fables” (2 Peter 2:16). ... It reveals its own presence, as well as the truth of its teaching and inspiration, by fitting arguments; and in order to confirm those truths that exceed natural knowledge, it gives visible manifestation to works that surpass the ability of all nature. Thus, there are the wonderful cures of illnesses, there is the raising of the dead, and the wonderful immutation in the heavenly bodies; and what is more wonderful, there is the inspiration given to human minds, so that simple and untutored persons, filled with the gift of the Holy Spirit, come to possess instantaneously the highest wisdom and the readiest eloquence. When these arguments were examined, through the efficacy of the above-mentioned proof, and not the violent assault of arms or the promise of pleasure, and (what is most wonderful of all) in the midst of the tyranny of the persecutors, an innumerable throng of people, both simple and most learned, flocked to the Christian faith. In this faith there are truths preached that surpass every human intellect; the pleasures of the flesh are curbed; it is taught that the things of the world should be spurned. Now, for the minds of mortal men to assent to these things is the greatest of miracles, just as it is a manifest work of divine inspiration that, spurning visible things, men should seek only what is invisible. ...
 This wonderful conversion of the world to the Christian faith is the clearest witness of the signs given in the past; so that it is not necessary that they should be further repeated, since they appear most clearly in their effect. ... Yet it is also a fact that, even in our own time, God does not cease to work miracles through His saints for the confirmation of the faith.
 On the other hand, those who founded sects committed to erroneous doctrines proceeded in a way that is opposite to this. [For instance,] Muhammad seduced the people by promises of carnal pleasure to which the concupiscence of the flesh goads us. ... [A]s is not unexpected, he was obeyed by carnal men. ... [T]he truths that he taught he mingled with many fables and with doctrines of the greatest falsity. He did not bring forth any signs produced in a supernatural way, which alone fittingly gives witness to divine inspiration.... On the contrary, Muhammad said that he was sent in the power of his arms—which are signs not lacking even to robbers and tyrants. What is more, no wise men, men trained in things divine and human, believed in him from the beginning. Those who believed in him were brutal men and desert wanderers, utterly ignorant of all divine teaching, through whose numbers Muhammad forced others to become his followers by the violence of his arms. ...
(Summa Contra Gentiles I, 6)
ST. FRANCIS DE SALES:
The glorious Saint Augustine, in speaking of effective love, said a sentence that we should engrave on the doors of our rooms, or better still in our hearts: "My God, if we were to love You alone--You in all things and all things in You--how wonderful that would be!" Oh glorious saint, do you wish that we should love nothing but God? Should we not also love our neighbor, friend and enemy? Yes, but in God and for God ... indeed this is true Christian love! Now this is something that should be preached publicly!
(Sermons 33; O. IX, p. 337)
As St. Ignatius taught time and again: love nothing if it draws you from God, love all things as they draw you to God.
G. K. CHESTERTON:
WITH any recovery from morbidity there must go a certain healthy humiliation. There comes a certain point in such conditions when only three things are possible; first, a perpetuation of Satanic pride; secondly, tears; and third, laughter.
('The Man who was Thursday.')