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This supreme aspect of our transformation in Christ, a classic treatment of which can be found in the writings of many mystics, particularly of St. Teresa of Avila and St. John of the Cross, does not enter into the scope of the present work. It suffices to remark that this phase of man’s transformation in Christ, too, constitutes an essential aspect, in a sense, the crowning aspect of the Vocation expressed in these words of the Lord: “But he that shall drink of the water that I will give him shall not thirst forever” (John 4:13).

Our consideration of the theme of transformation in Christ has now come to an end. In its course, we have measured the full meaning of the vocation that resounds in the words, sequere me. We have envisioned the countenance of “the new man who is renewed unto knowledge, according to the image of Him that created him.” We have caught a glimpse of the new supernatural beauty, that reflection of the holiness of the God-Man, which fills the “prisoners of Christ” and radiates from their souls to light up the world of mankind: “That you may declare his virtues, who hath called you out of darkness into his marvelous light” (1 Peter 2:9).

We have surveyed the attitudes in which the fundamental principle of dying with Christ and rising to life with Him is unfolded. We have discussed the nature of the great assent which is the precondition, on our part, of our transformation in Christ: the assent that is to pervade, shape, and illumine our whole life until the coming of the hour that sounds the call, “Behold the bridegroom cometh: go ye forth to meet him” (Matt. 25:6); the assent sublimely expressed in the Psalmist’s prayer: “Uphold me according to. Thy word, and I shall live: and let me not be confounded in my expectation” (Ps. 118:116).

Suscipe me—receive me, O Lord, into Thy holy Law; receive me into Thy Love; receive me into Thyself. Secundum eloquium tuum—for Thou hast said, “You have not chosen me: but I have chosen you; and have appointed you, that you should go, and should bring forth fruit” (John 15:16). All my weakness, all my defeats, all the darkness in my soul fail to discourage me. I take refuge in Thy arms; I throw myself upon Thy Heart, the desire of the eternal hills. I know that Thou receivest those who give themselves to Thee wholly. Et vivam — I shall live, then: live by Thee, even Thy true divine life, to which all fullness of natural life is but a dwelling in death; the life of which Thou hast said: “This is eternal life, that they know Thee, the one true God, and Him that Thou has sent, Jesus Christ.” This is the life that I long for, the life which like a stream flows over into eternity; the everlasting, never-ceasing blissful life which is one with Thyself and Thy never-ending Love. Let me not be confounded in my hope. O Lord, salus in te sperantium, Thou hast never yet disappointed those who put their hope in Thee and deliver themselves wholly to Thee. For Thou alone, in whom is the fullness of divinity, canst fill our hearts to the full. I have heard Thy Psalmist cry out: “Taste, and see that the Lord is sweet,” I hear the voice of Thy Apostle: “Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him” (1 Cor. 2:9). And Thou hast Thyself promised to those who follow Thee that one day they will hear Thy voice: “Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world” (Matt. 25:34). Suscipe me, Domine, secundum eloquium tuum et vivam, et nan confundas me ab exspectatione mea.

Biographical Note

Dietrich von Hildebrand (1889-1977)

HITLER feared him and Pope Pius XII called him a “twentieth century Doctor of the Church.” For more than six decades, Dietrich von Hildebrand—philosopher, spiritual writer, and anti-Nazi crusader—led philosophical, religious, and political groups, lectured throughout Europe and the Americas, and published more than 30 books and many more articles. His influence was widespread and endures to this day.

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