One more thought on this Monday from St. Catherine: remember, as written several times in the perfection series, one must be orthodox, that is, faithful to all the teachings of the Catholic Church, in order to pursue perfection. The love of true doctrine indicates a love of the Church and love for Christ Himself. Link here.
How this devout soul, thanking God for His explanation of the above-mentioned states of tears, makes three petitions.
Then this soul, eager with the greatness of her desire, through the sweetness of the explanation and satisfaction which she had received from the Truth, concerning the state of tears, said as one enamored—“Thanks, thanks be to You, Supreme and Eternal Father, Satisfier of holy desires, and Lover of our Salvation, who, through Your Love, gave us Love Himself, in the time of our warfare with You, in the person of Your only-begotten Son. By this abyss of Your fiery Love, I beg of You grace and mercy that I may come to You truly in the light, and not flee far in darkness away from Your doctrine, of which You have clearly demonstrated to me the truth, so that, by the light thereof, I perceive two other points, concerning which I fear that they are, or may become, stumbling-blocks to me. I beg, Eternal Father, that, before I leave the subject of these states of tears, You would explain these points also to me. The first is—when a person desirous of serving You, comes to me, or to some other servant of Yours to ask for counsel, how should I teach him? I know, Sweet and Eternal God, that You replied above to this question—‘I am He who takes delight in few words and many deeds.’ Nevertheless, if it please Your Goodness to grant me a few more words on the subject, it will cause me the greatest pleasure. And also, if on some occasion, when I am praying for Your creatures, and in particular for Your servants, and I seem to see the subjects of my prayer, in one I find (in the course of my prayer) a well-disposed mind, a soul rejoicing in You; and in another, as it might seem to me, a mind full of darkness; have I the right, O Eternal Father, to judge the one soul to be in light, and the other in darkness? Or, supposing I should see that the one lives in great penance, and the other does not, should I be right to judge that he who does the greater penance has the higher perfection? I pray You, so that I may not be deceived through my limited vision, that You would declare to me in detail, what You have already said in general on this matter. The second request I have to make is, that You will explain further to me about the sign which You said the soul received on being visited by You—the sign which revealed Your Presence. If I remember well, oh, Eternal Truth, You said that the soul remained in joy and courageous virtue. I would gladly know whether this joy can consist with the delusion of the passion of spiritual self-love; for if it were so, I would humbly confine myself to the sign of virtue. These are the things which I beg You to tell me, so that I may serve You and my neighbor in truth, and not fall into false judgment concerning Your creatures and servants. For it seems to me that the habit of judging keeps the soul far from You, so I do not wish to fall into this snare.”