I think the good Jesus was right to ask this for Himself, for we know how weary of this life He was when at the Supper He said to His Apostles: "With desire I have desired to sup with you" -- and that was the last supper of His life. From this it can be seen how weary He must have been of living; yet nowadays people are not weary even at a hundred years old, but always want to live longer. It is true, however, that we do not live so difficult a life or suffer such trials or such poverty as His Majesty had to bear. What was His whole life but a continuous death, with the picture of the cruel death that He was to suffer always before His eyes? And this was the least important thing, with so many offenses being committed against His Father and such a multitude of souls being lost. If to any human being full of charity this is a great torment, what must it have been to the boundless and measureless charity of the Lord? And how right He was to beseech the Father to deliver Him from so many evils and trials and to give Him rest for ever in His Kingdom, of which He was the true heir.

By the word "Amen," as it comes at the end of every prayer, I understand that the Lord is begging that we may be delivered from all evil for ever. It is useless, sisters, for us to think that, for so long as we live, we can be free from numerous temptations and imperfections and even sins; for it is said that whosoever thinks himself to be without sin deceives himself, and that is true. But if we try to banish bodily ills and trials -- and who is without very many and various trials of such kinds? -- is it not right that we should ask to be delivered from sin?

Still, let us realize that what we are asking here -- this deliverance from all evil -- seems an impossibility, whether we are thinking of bodily ills, as I have said, or of imperfections and faults in God's service. I am referring, not to the saints, who, as Saint Paul said, can do all things in Christ but to sinners like myself. When I find myself trammelled by weakness, lukewarmness, lack of mortification and many other things, I realize that I must beg for help from the Lord.

You, daughters, must ask as you think best. Personally, I shall find no redress in this life, so I ask the Lord to deliver me from all evil "for ever." What good thing shall we find in this life, sisters, in which we are deprived of our great Good and are absent from Him? Deliver me, Lord, from this shadow of death; deliver me from all these trials; deliver me from all these pains; deliver me from all these changes, from all the formalities with which we are forced to comply for as long as we live, from all the many, many, many things which weary and depress me, and the enumeration of all of which would weary the reader if I were to repeat them. This life is unendurable. The source of my own depression must be my own wicked life and the realization that even now I am not living as I should, so great are my obligations.

I beseech the Lord, then, to deliver me from all evil for ever, since I cannot pay what I owe, and may perhaps run farther into debt each day. And the hardest thing to bear, Lord, is that I cannot know with any certainty if I love Thee and if my desires are acceptable in Thy sight. O my God and Lord, deliver me from all evil and be pleased to lead me to that place where all good things are to be found. What can be looked for on earth by those to whom Thou hast given some knowledge of what the world is and those who have a living faith in what the Eternal Father has laid up for them because His Son asks it of Him and teaches us to ask Him for it too?

When contemplatives ask for this with fervent desire and full determination it is a very clear sign that their contemplation is genuine and that the favours which they receive in prayer are from God. Let those who have these favours, then, prize them highly. But if I myself make this request it is not for that reason (I mean, it must not be taken as being for that reason); it is because I am wearied by so many trials and because my life has been so wicked that I am afraid of living any longer. It is not surprising if those who share in the favours of God should wish to pass to a life where they no longer enjoy mere sips at them: being already partakers in some knowledge of His greatness, they would fain see it in its entirety. They have no desire to remain where there are so many hindrances to the enjoyment of so many blessings; nor that they should desire to be where the Sun of justice never sets. Henceforward all the things they see on earth seem dim to them and I wonder that they can live for even an hour. No one can be content to do so who has begun to enjoy such things, and has been given the Kingdom of God on earth, and must live to do, not his own will, but the will of the King.

Oh, far other must be that life in which we no longer desire death! How differently shall we then incline our wills towards the will of God! His will is for us to desire truth, whereas we desire falsehood; His will is for us to desire the eternal, whereas we prefer that which passes away; His will is for us to desire great and sublime things, whereas we desire the base things of earth; He would have us desire only what is certain, whereas here on earth we love what is doubtful. What a mockery it all is, my daughters, unless we beseech God to deliver us from these perils for ever and to keep us from all evil! And although our desire for this may not be perfect, let us strive to make the petition. What does it cost us to ask it, since we ask it of One Who is so powerful? It would be insulting a great emperor to ask him for a farthing. Since we have already given Him our will, let us leave the giving to His will, so that we may be the more surely heard; and may His name be for ever hallowed in the Heavens and on the earth and may His will be ever done in me. Amen.

You see now, friends, what is meant by perfection in vocal prayer, in which we consider and know to Whom the prayer is being made, Who is making it and what is its object. When you are told that it is not good for you to practise any but vocal prayer, do not be discouraged, but read this with great care and beg God to explain to you anything about prayer which you cannot understand. For no one can deprive you of vocal prayer or make you say the Paternoster hurriedly, without understanding it. If anyone tries to do so, or advises you to give up your prayer, take no notice of him. You may be sure he is a false prophet; and in these days, remember, you must not believe everyone, for, though you may be told now that you have nothing to fear, you do not know what is in store for you. I had intended, as well as saying this, to talk to you a little about how you should say the Ave Maria, but I have written at such length that that will have to be left over. If you have learned how to say the Paternoster well, you will know enough to enable you to say all the other vocal prayers you may have to recite.

Now let us go back and finish the journey which I have been describing, for the Lord seems to have been saving me labour by teaching both you and me the Way which I began to outline to you and by showing me how much we ask for when we repeat this evangelical prayer. May He be for ever blessed, for it had certainly never entered my mind that there were such great secrets in it. You have now seen that it comprises the whole spiritual road, right from the beginning, until God absorbs the soul and gives it to drink abundantly of the fountain of living water which I told you was at the end of the road. It seems, sisters, that the Lord's will has been to teach us what great consolation is comprised in it, and this is a great advantage to those who cannot read. If they understood this prayer, they could derive a great deal of sound instruction from it and would find it a real comfort. Our books may be taken from us, but this is a book which no one can take away, and it comes from the lips of the Truth Himself, Who cannot err.

As we repeat the Paternoster so many times daily, then, as I have said, let us delight in it and strive to learn from so excellent a Master the humility with which He prays, and all the other things that have been described. May His Majesty forgive me for having dared to speak of such high matters. Well does His Majesty know that I should not have ventured to do so, and that my understanding would not have been capable of it, had He not taught me what I have said. Give thanks to Him for this, sisters, for He must have done it because of the humility with which you asked me to write it for you in your desire to be instructed by one so unworthy.

Well, sisters, Our Lord seems not to want me to write any more, for, although I had intended to go on, I can think of nothing to say. The Lord has shown you the road and has taught me what I wrote in the book which, as I say, I have already written. This tells you how to conduct yourselves on reaching this fount of living water and what the soul experiences when there, and how God satiates it and takes away its thirst for earthly things, and makes it grow in things pertaining to God's service. This will be very helpful to those who have reached the fount, and will give them a great deal of light.

Before you see this book I shall give it to my confessor, Father Presentado Domingo B‡-ez of the Order of Saint Dominic. If he thinks you will benefit by it, and gives it you to read, and if you find it of any comfort, I, too, shall be comforted. If he gives you this book, he will give you the other as well. Should it be found unsuitable for anyone to read, you must take the will for the deed, as I have obeyed your command by writing it. I consider myself well repaid for my labour in writing, though it has certainly been no labour to me to think about what I have been going to say, as the Lord has taught me the secrets of this evangelical prayer, which has been a great comfort to me. Blessed and praised be the Lord, from Whom comes all the good that we speak and think and do. Amen.