God Guides and Protects His People
6 The whole nature of the universe was changed at your command so that your people would not be harmed. 7 They saw the cloud over their camp and dry land where water had been. There was a grass-covered plain between the stormy waves of the Red Sea, making it easy for them to cross over. 8 All your people, under your protection, saw this miracle and went across. 9 They pranced about like horses let out to pasture; they skipped about like lambs and praised you, Lord, for saving them. 10 They still remembered what life had been like when they were slaves—how the earth bred gnats instead of cattle, how the river produced huge numbers of frogs instead of fish. 11-12 Later, when they desperately wanted better food, quails came up from the sea to satisfy their hunger. The quail was a bird they had never seen before.
The Punishment of the Egyptians
13 But violent thunder gave warning of the punishment that was coming on those sinners. They suffered a well-deserved punishment for their great wickedness. No nation had ever hated strangers so bitterly. 14 Other people had been known to refuse welcome to strangers who came to them, but these people made slaves of those who were their guests and who had shown them kindness. 15 Every nation will be punished if it does not welcome foreigners, 16 but these people, who had earlier welcomed the foreigners with happy celebrations and treated them as equals, later made them suffer cruelly. 17 These people were also struck with blindness, like the men of Sodom who came to the door of that righteous man Lot. They found themselves in total darkness, as each one groped around to find his own door.
The Science of the Cross 3.C.(3)
The purgative dryness of the dark night
A case of purgative dryness of the dark night can be discerned by three signs:
1) that the soul finds no delight in creatures;
2) that “the soul turns to God solicitously and with painful care, and thinks it is not serving God but turning back because it is aware of this distaste for the things of God.”
3) one recognizes purgative dryness in that “the soul is powerless in spite of all its efforts to meditate and make use of the imagination, the interior sense, . . . God no longer communicates himself through the senses as he did before, by means of the discursive analysis and synthesis of ideas, but has now begun to communicate himself through pure spirit by an act of simple contemplation for which neither the exterior nor the interior senses of the sensory human being have any capacity.”
This dark and, for the senses, dry contemplation is “something secret and hidden and even for the one who possesses it, mysterious.” Ordinarily, it imparts to the soul an inclination and a demand to remain alone and at rest. She is unable to dwell on any particular thought, nor does she have any desire to do so. If those in whom this occurs knew how to remain quiet, “they would soon experience in that unconcern and idleness a precious interior nourishment. This refection is namely so delicate that the soul cannot usually feel it if it desires it excessively or tries to experience it specifically. . . . It is like air that escapes when one tries to grasp it in one’s hand . . . God deals with the soul in this state in such a manner and leads it along such a special way that, if it desires to work with its own faculties and strength, it would rather hinder than help the work of God.” The peace God produces in the spirit through the dryness of the sensory being is “spiritual and most precious” and its “fruit is quiet, delicate, solitary, satisfying, and peaceful, and far removed from all the earlier gratifications which were more palpable and sensory.” So one understands that only the dying of the sensory being is felt and nothing is experienced of the beginning of the new life that is concealed beneath it.
It is no exaggeration when we call the suffering of the souls in this state a crucifixion. In their inability to make use of their own faculties they are as though nailed fast. And to the dryness is added the torment of fear that they are on the wrong path.
Lord, God of our fathers,
you brought Saint Teresa Benedicta
to the fullness of the science of the cross
at the hour of her martyrdom.
Fill us with that same knowledge;
and, through her intercession,
allow us always to seek after you, the supreme truth,
and to remain faithful until death
to the covenant of love ratified in the blood of your Son
for the salvation of all men and women.
Grant this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, forever and ever.
The Science of the Cross The Collected Works of Edith Stein, Vol. 6 ICS Publications, Washington DC © Washington Province of Discalced Carmelites, Inc.