DOCSLIB.ORG

The Life of Blessed Henry Suso by Himself

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

The Life of Blessed Henry Suso by Himself. Author(s): Seuse, Heinrich (or Suso, Heinrich) [1295-1366] Publisher: Grand Rapids, MI: Christian Classics Ethereal Library Description: Imagine bearing a cross to remind you of Christ©s sacrifice. This is a common practice in Christianity -- contemplating the pain Christ bore for our sins. But now imagine bearing a cross, literally. This is what Henry Suso did for much of his life. Suso was so adamant about feeling Christ©s pain and being reminded of his own ineptitude that he drove nails and needles into a wooden cross and strapped it to his back.This practice of self-harm for religious purposes is known as mortification, and Suso©s autobiography profiles a perfect example of this unique custom. Along with many chapters on his suffering and how he made it through, Suso writes of his family, his conversion, and how God blessed his work. This autobiography is a provoking look into Suso©s life, and the intensity of his faith and actions will spur many believers to reevaluate their lifestyle and perhaps make some changes. We don©t all have to wear a literal cross, but Suso will inspire many to think of Christ©s sacrifice in a new way. Abby Zwart CCEL Staff Writer i Contents Title Page. 1 Prefatory Material. 2 Translator’s Preface. 2 Contents. 4 Prologue. 7 The Life of Blessed Henry Suso. 9 Chapter I. Introductory. 10 Chapter II. Of the preliminary combats of a beginner. 11 Chapter III. Of a supernatural rapture which befell him. 13 Chapter IV. How he spiritually espoused the Eternal Wisdom. 14 Chapter V. How he inscribed upon his heart the gracious Name of Jesus. 17 Chapter VI. Of the foretaste of divine consolations, with which God sometimes 19 allures beginners. Chapter VII. How one, who had begun well, was drawn onward in his search after 21 divine consolation. Chapter VIII. Of certain visions. 23 Chapter IX. Of the way in which he went to table. 24 Chapter X. How he began the New Year. 26 Chapter XI. Of the words “Sursum corda” 27 Chapter XII. How he kept the feast of Candlemas. 29 Chapter XIII. How he spent the Carnival time. 30 Chapter XIV. How he began the month of May. 32 Chapter XV. Of the sorrowful way of the Cross, which he made with Christ when 33 He was being led forth to death. Chapter XVI. Of the useful virtue called silence. 36 Chapter XVII. Of the chastisement of his body. 37 Chapter XVIII. Of the sharp cross which he bore upon his back. 39 ii Chapter XIX. Of his bed. 42 Chapter XX. How he broke himself from drink. 44 Chapter XXI. How he was directed to the rational school, in which the art of true 48 detachment is taught. Chapter XXII. How painful it is to die interiorly. 50 Chapter XXIII. Of interior sufferings. 55 Chapter XXIV. How he went forth to succour and to save his neighbour 57 Chapter XXV. Concerning manifold sufferings. 59 Chapter XXVI. Of the great suffering which befell him through his sister. 62 Chapter XXVII. Of a grievous suffering which befell him through a companion. 65 Chapter XXVIII. Of a murderer. 68 Chapter XXIX. Of perils by water. 71 Chapter XXX. Of a short interval of rest which God once granted him. 72 Chapter XXXI. How he once entered into a loving account with God. 73 Chapter XXXII. How his sufferings once brought him nigh to death. 75 Chapter XXXIII. How a man should offer up his sufferings to the praise and glory 77 of God. Chapter XXXIV. Of the joys with which God recompenses in this present life 79 those who suffer for Him. Chapter XXXV. Of the Servitor’s spiritual daughter. 82 Chapter XXXVI. Of the first beginnings of a beginner. 85 Chapter XXXVII. Of the first lessons and examples which are suitable for a 87 beginner, and how he should regulate his exercises with discretion. Chapter XXXVIII. Of certain devout practices of a young beginner in his early 92 years. Chapter XXXIX. How he drew light-minded persons to God, and comforted those 95 who were in suffering. Chapter XL. Of a grievous suffering which befell him while thus occupied. 98 Chapter XLI. Of interior sufferings. 107 Chapter XLII. What sufferings are the most useful to men, and bring most glory 109 to God? Chapter XLIII. How he drew certain hearts from earthly love to the love of God. 111 Chapter XLIV. How God multiplied drink for His friends. 115 iii Chapter XLV. Of certain sufferers, who were attached to the Servitor by special 116 ties of friendship and affection. Chapter XLVI. How Christ appeared to him under the form of a Seraph, and 118 taught him how to suffer. Chapter XLVII. How steadfastly he must fight who would win the spiritual prize. 121 Chapter XLVIII. How the Servitor’s face was once seen to shine with light while 123 he was preaching. Chapter XLIX. Of the lovely Name of Jesus. 124 Chapter L. A good distinction between a true and false use of reason noticeable 125 in certain persons. Chapter LI. How to distinguish between a well-ordered reason and one which is 127 all flowers and glitter. Chapter LII. A good distinction between true and false detachment. 129 Chapter LIV. Of the high questions which the well-exercised daughter put to her 137 spiritual father. Chapter LV. An explanation where and how God is. 141 Chapter LVI. Of the very highest flight of a soul experienced in the ways of God. 146 Chapter LVII. The conclusion of the contents of this book in a few simple words. 150 Indexes 154 Latin Words and Phrases 155 Index of Pages of the Print Edition 157 iv This PDF file is from the Christian Classics Ethereal Library, www.ccel.org. The mission of the CCEL is to make classic Christian books available to the world. • This book is available in PDF, HTML, ePub, Kindle, and other formats. See http://www.ccel.org/ccel/suso/susolife.html. • Discuss this book online at http://www.ccel.org/node/3811. The CCEL makes CDs of classic Christian literature available around the world through the Web and through CDs. We have distributed thousands of such CDs free in developing countries. If you are in a developing country and would like to receive a free CD, please send a request by email to [email protected]. The Christian Classics Ethereal Library is a self supporting non-profit organization at Calvin College. If you wish to give of your time or money to support the CCEL, please visit http://www.ccel.org/give. This PDF file is copyrighted by the Christian Classics Ethereal Library. It may be freely copied for non-commercial purposes as long as it is not modified. All other rights are re- served. Written permission is required for commercial use. v Title Page. Title Page. THE LIFE OF i BLESSED HENRY SUSO BY HIMSELF Translated from the original German BY THOMAS FRANCIS KNOX, PRIEST OF THE ORATORY LONDON: BURNS, LAMBERT, AND OATES, 17 Portman Street and 63 Paternoster Row. 1865. ii LONDON: ROBSON AND SON, GREAT NORTHERN PRINTING WORKS, PANCRAS ROAD, N.W. 1 Prefatory Material. Translator’sPrefatory Material. Preface. TRANSLATOR’S PREFACE. iii THE Blessed Henry Suso was born at Ueberlingen, near Constance, on St. Benedict’s- day, A.D. 1300. He was of ancient and noble descent both on his father’s and mother’s side. Out of devotion to his mother, who was a person of eminent holiness, he called himself by her maiden name of Seuss, Latinised into Suso, instead of taking his father’s sur name, Von Berg. His baptismal name was Henry; but many years later, when he had attained to great holiness, God changed his name into Amandus, or Beloved. The Blessed Henry did not make this known to any one so long as he lived, but a record of it was discovered among his papers after his death. At the age of thirteen he entered the novitiate of the Dominican Convent at Constance, where he was admitted to the vows of religion, and after some years was sent to the convent of his Order at Cologne, to pursue his studies at that University. While there he made such great progress in learning that he was about to be promoted to the degree of doctor in theology. But he was forbidden to accept this honour by a voice from God within him saying:—Thou knowest well enough already how to give thyself to God and to draw other men to Him by thy preaching. From that time forth he began to preach with great zeal and fervour, and to devote himself to the conversion of sinners and the guidance of souls along the highest paths of mystical perfection. At length, after many years iv of unceasing labours and sufferings, he died at Ulm, on the feast of the Conversion of St. Paul, A.D. 1365, and was buried in the cloister of the Dominican Convent in that city. Two hundred and forty-eight years after this, when Ulm had become Protestant, the B. Henry’s body was accidentally discovered, A.D. 1613, by some workmen who were digging the foundations for^a new building. It was quite incorrupt, and lay there clothed in the habit of the Order, and emitted a fragrant odour. The workmen went in alarm to inform the burgomaster, who bade them fill up the grave and say nothing about it; adding, that he had always heard that the dead should be allowed to rest in peace.
Recommended publications
  • The Homilies of John Chrysostom

    The Homilies of John Chrysostom

    366 Tsamakda Chapter 25 The Homilies of John Chrysostom Vasiliki Tsamakda The Author and His Work St John Chrysostom (c.347-407) was the most important Father of the Orthodox Church. Archbishop of Constantinople from 398 to 404, he was officially recog- nized as a Doctor of the Orthodox Church by the Council of Chalcedon in 4511 due to his vast and important theological writings.2 He was the most produc- tive among the Church Fathers, with over 1,500 works written by, or ascribed to him. His name was firmly associated with the Liturgy, but above all he was appreciated for his numerous sermons and as an extraordinary preacher. From the 6th century on he was called Chrysostomos, the “golden mouthed”. The fact that over 7,000 manuscripts including his writings exist, attests to the impor- tance and great distribution of his works, many of which were translated into other languages. The great majority of them date after the Iconoclasm. The homilies of John Chrysostom were read during the Service of the Matins (Orthros) mainly in Byzantine monasteries. They were transmitted in various collections or series from which only a few were selected for illustration. Illustrated homilies of John Chrysostom The exact number of illustrated manuscripts containing Chrysostomic ser- mons is unknown,3 but their number is extremely low in view of the very rich 1 The translation of his relics to Constantinople and their deposition in the Church of the Holy Apostles marks the beginning of his cult in Byzantium. The Orthodox Church commemorates him on 27 January, 13 November and also on 30 January together with the other two Cappadocian Fathers, Basil the Great and Gregory of Nazianzus.
  • The Holy Person in Comparative Perspective

    The Holy Person in Comparative Perspective

    The Holy Person in Comparative Perspective Thomas Head Hunter College and the Graduate Center, CUNY A holy person is one who serves as an exemplar of virtue and an embodiment of sacred power. The holy person lives according to the highest ideals of a religious tradition. The word "saint" is frequently used in English for such persons. Explicitly Christian in its origin, this term (and many many linguistically similar terms in modern European languages) comes from the Latin sanctus (holy man) or sancta (holy woman). It was Peter Brown who--in a 1971 article entitled "The Rise and Function of the Holy Man in Late Antiquity"-- coined the phrase "holy person" in its modern scholarly usage through the brilliantly simple expedient of taking his Christian sources literally. Brown has since (see the citations below) regularly rethought this concept in the light of more recent scholarship on Christianity. Scholars of other religious traditions have freely used this term and concept in studying other traditions. Thre fruists of those studies provide a useful mirror on the practice of holiness in Christianity. Early Christians, such as those studied by Brown, honored as saints specifically those persons who were thought to have earned immediate entrance to the kingdom of heaven after their death. In practice only a limited number of people were so venerated. The first to be so recognized were martyrs, who had died for their witness to the name of Christ. With the end of persecution, monks who endured the symbolic martyrdom of rigorous self-denial came to be officially honored as saints.
  • The Devil: Does He Exist? and What Does He

    The Devil: Does He Exist? and What Does He

    m :^^ r^^\:r:- mSm:,,: .Xhe Devil : ^^ ^ ^ -rioES ' HE ' mMx:'^ ; A j. J ^ AND WHAT DOES HE DO ? BY FATHER DELAPORTE, OF THE SOCIETY OF MEBCY, Doctor of Theology, Professor of Dogma in the Faculty of Bordeaux. ^ranslatilr from tit ^ixil Ifxzntl 'EUiion, BEVISED AND COBBEOTED BY THE AUTHOE, By MES. JAMES SADLIER. NEW YOEK: D. & J. SADLIER & CO., 31 BARCLAY STREET. MONTREAL I COR. NOTRE DAME AND ST. FRANCIS XAVIER STS. 1871. \, • vt • • • -•••" •'•!••. • « • « • <• * ! . • . • r Entered according to Act of Congress, in the year 1871, By D. & J. SADLIER & CO., In the Office of the Librarian of Congress, at Washington. Stereotyped by VINCENT DILL, 85 & 27 New-Chambers St, N. Y. TRANSLATOR'S PREFACE, The valuable and interesting little work now first presented to the public in an English form, appeared, some two or three years since, in France, where it passed through several editions in the space of a few weeks. Its popularity was immense, notwithstanding that other and larger works of a similar nature were already extant. Soon after its appear- ance, it was brought under my notice by an esteemed missionary priest of this city, a member of the same community as the reverend and learned author. I at once commenced its translation, which IV TRANSLATOR S PREFACE. was soon unhappily interrupted by severe and protracted family affliction. After many attempts to continue the transla- tion, I have at length succeeded in ac- c mplishing my task, and now present Father Delaporte's admirable httle work to the American pubhc. If it only in- terests readers as much it did myself in translating it, it will be no less popular here than in France.
  • BC Times Spring 2012 (Pdf)

    BC Times Spring 2012 (Pdf)

    2625 West Ninth Street, SPRING 2012 Bernardine Center Staff Chester, PA 19013 P: 610.497.3225 Sister Carolyn Muus F: 610.497.3659 Hunger Facts Coordinator of Westside Brunch [email protected] Sister plans the menus, www.bernardinecenter.org • More than one in seven Americans – prepares and oversees the including more than one in five children – serving of healthy brunch A NEWSLETTER OF THE BERNARDINE CENTER meals three times each THE live below the poverty line week for hungry folks in ($22,113 for a family of four). the neighborhood. Sister Sister Maria Denise Prorock also works alongside Food Pantry Assistant • The number of people at risk of hunger volunteers who offer Organizes and distributes Center in the United States increased from 36.2 to prepare and serve supplies and donated clothing Bernardine million in 2007 to 48.8 million in 2010. occasional brunch meals. to families and individuals who seek assistance from our center. Sister develops the diverse • Food banks in the United States saw a Mary Lou Laboy monthly thank you letters that 46 percent increase in clients seeking Food Pantry Coordinator receive so many compliments emergency food assistance between 2006 Orders food, organizes from our donors. and 2010. food shelves and plans Bernardine Center is grateful to Danny Califf (Philadelphia Union Defender) and his for the distribution ETHEL SARGEANT CLARK SMITH wife Erin with their children took the opportunity to learn of emergency and • One in seven Americans currently receive supplemental food; Sister Sandra Lyons MEMORIAL FUND SNAP (Supplemental Nutrition Assistance about hunger and served Westside Brunch during the Christmas holidays.
  • Monasticism Old And

    Monasticism Old And

    Study Guides for Monasticism Old and New These guides integrate Bible study, prayer, and worship to explore how monastic communities, classic and new, provide a powerful critique of mainstream culture and offer transforming possibilities Christian Reflection for our discipleship. Use them individually or in a series. You may A Series in Faith and Ethics reproduce them for personal or group use. A Vision So Old It Looks New 2 It is hard to be a Christian in America today. But that can be good news, the new monastics are discovering. If the cost of discipleship pushes us to go back and listen to Jesus again, it may open us to costly grace and the transformative power of resurrection life. In every era God has raised up new monas- tics to remind the Church of its true vocation. The Finkenwalde Project 4 Dietrich Bonhoeffer’s project at Finkenwalde Seminary to recover for congregations the deep Christian tradition is a prominent model for young twenty-first-century Christians. Weary of the false dichotomy between right belief and right practice, they seek the wholeness of discipleship in what Bonhoeffer called “a kind of new monasticism.” Evangelicals and Monastics 6 Could any two groups of Christians—evangelicals and monastics—be more different? But the New Monasticism movement has opened a new chapter in the relations of these previously estranged groups. Nothing is more characteristic of monastics and evangelicals than their unshakable belief that one cannot be truly spiritual without putting one’s faith into practice, and one cannot sustain Christian discipleship without a prayerful spirituality.
  • 'Incident at Antioch': Chrysostom on Galatians 2:11-14

    'Incident at Antioch': Chrysostom on Galatians 2:11-14

    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of Birmingham Research Portal Apostolic authority and the ‘incident at Antioch’: Chrysostom on Galatians 2:11-14 Griffith, Susan B License: Creative Commons: Attribution-NoDerivs (CC BY-ND) Document Version Publisher's PDF, also known as Version of record Citation for published version (Harvard): Griffith, SB 2017, Apostolic authority and the ‘incident at Antioch’: Chrysostom on Galatians 2:11-14. in Studia Patristica: Papers presented at the Seventeenth International Conference on Patristic Studies held in Oxford 2015. vol. 96, Studia Patristica, vol. 96, Peeters, Leuven, Belgium, pp. 117-126, Seventeenth International Conference on Patristic Studies, Oxford, United Kingdom, 10/08/15. Link to publication on Research at Birmingham portal Publisher Rights Statement: Open access fees paid by COMPAUL project in 2016. General rights Unless a licence is specified above, all rights (including copyright and moral rights) in this document are retained by the authors and/or the copyright holders. The express permission of the copyright holder must be obtained for any use of this material other than for purposes permitted by law. •Users may freely distribute the URL that is used to identify this publication. •Users may download and/or print one copy of the publication from the University of Birmingham research portal for the purpose of private study or non-commercial research. •User may use extracts from the document in line with the concept of ‘fair dealing’ under the Copyright, Designs and Patents Act 1988 (?) •Users may not further distribute the material nor use it for the purposes of commercial gain.
  • Kenosis and the Nature of the Persons in the Trinity

    Kenosis and the Nature of the Persons in the Trinity

    Kenosis and the nature of the Persons in the Trinity David T. Williams Department of Historical and Contextual Theology University of Fort Hare ALICE E-mail: [email protected] Abstract Kenosis and the nature of the Persons in the Trinity Philippians 2:7 describes the kenosis of Christ, that is Christ’s free choice to limit himself for the sake of human salvation. Although the idea of Christ’s kenosis as an explanation of the incarnation has generated considerable controversy and has largely been rejected in its original form, it is clear that in this process Christ did humble himself. This view is consistent with some contemporary perspectives on God’s self-limitation; in particular as this view provides a justification for human freedom of choice. As kenosis implies a freely chosen action of God, and not an inherent and temporary limitation, kenosis is consistent with an affirmation of God’s sovereignty. This view is particularly true if Christ’s kenosis is seen as a limitation of action and not of his attributes. Such an idea does not present problems concerning the doctrine of the Trinity, specifically regarding the relation between the economic and the immanent nature of the Trinity. The Trinitarian doctrine, on the contrary, indeed complements this idea – specifically the concept of perichoresis (the inter- relatedness among the Persons of the Triniy and the relation between the two natures of Christ). Opsomming Kenosis en die aard van die Persone in die Drie-eenheid Filippense 2:7 beskryf die kenosis van Christus – sy vrye keuse om homself te ontledig ter wille van die mens se verlossing.
  • Mysticism and Mystical Experiences

    Mysticism and Mystical Experiences

    1 Mysticism and Mystical Experiences The first issue is simply to identify what mysti cism is. The term derives from the Latin word “mysticus” and ultimately from the Greek “mustikos.”1 The Greek root muo“ ” means “to close or conceal” and hence “hidden.”2 The word came to mean “silent” or “secret,” i.e., doctrines and rituals that should not be revealed to the uninitiated. The adjec tive “mystical” entered the Christian lexicon in the second century when it was adapted by theolo- gians to refer, not to inexpressible experiences of God, but to the mystery of “the divine” in liturgical matters, such as the invisible God being present in sacraments and to the hidden meaning of scriptural passages, i.e., how Christ was actually being referred to in Old Testament passages ostensibly about other things. Thus, theologians spoke of mystical theology and the mystical meaning of the Bible. But at least after the third-century Egyptian theolo- gian Origen, “mystical” could also refer to a contemplative, direct appre- hension of God. The nouns “mystic” and “mysticism” were only invented in the seven teenth century when spirituality was becoming separated from general theology.3 In the modern era, mystical inter pretations of the Bible dropped away in favor of literal readings. At that time, modernity’s focus on the individual also arose. Religion began to become privatized in terms of the primacy of individuals, their beliefs, and their experiences rather than being seen in terms of rituals and institutions. “Religious experiences” also became a distinct category as scholars beginning in Germany tried, in light of science, to find a distinct experi ential element to religion.
  • An Analysis of the Rhetoric of St. John Chrysostom with Special Reference to Selected Homilies on the Gospel According to St

    An Analysis of the Rhetoric of St. John Chrysostom with Special Reference to Selected Homilies on the Gospel According to St

    Loyola University Chicago Loyola eCommons Master's Theses Theses and Dissertations 1949 An Analysis of the Rhetoric of St. John Chrysostom with Special Reference to Selected Homilies on the Gospel According to St. Matthew Henry A. Toczydlowski Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_theses Part of the Classical Literature and Philology Commons Recommended Citation Toczydlowski, Henry A., "An Analysis of the Rhetoric of St. John Chrysostom with Special Reference to Selected Homilies on the Gospel According to St. Matthew" (1949). Master's Theses. 702. https://ecommons.luc.edu/luc_theses/702 This Thesis is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Master's Theses by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 1949 Henry A. Toczydlowski AN AN!LYSIS OF THE RHETORIC OF ST. JOHN CHRYSOSTOK WITH SPECIAL REFERENCE TO SELECTED HOMILIES ON mE GOSPEL ACCORDING TO ST. MATTHEW' by Henry A. Toozydlowski A Thesis Submitted in Partial Fulfillment of the Requ1r~ents tor the Degree of Master of Arts in Loyola University June 1949 LIFE Henry A. Toczydlowski was born in Chicago, Illinois, October 20, Be was graduated trom Quigley Preparatory Saainary, Chicago, Illinois, June, 1935, and trom St. Mary ot the Lake Seminary, Mundelein, Ill1Doil, June, 1941, with the degree ot Master ot Arts, and ot Licentiate .t Sacred Theology. He waa ordained priest by Hia Eminenoe Saauel Cardinal &tritoh, Kay 3, 1941.
  • Friends of God: Islamic Images of Piety, Commitment, and Servanthood

    Friends of God: Islamic Images of Piety, Commitment, and Servanthood

    © 2008 UC Regents Buy this book University of California Press, one of the most distinguished university presses in the United States, enriches lives around the world by advancing scholarship in the humanities, social sciences, and natural sciences. Its activities are supported by the UC Press Foundation and by philanthropic contributions from individuals and institutions. For more information, visit www.ucpress.edu. University of California Press Berkeley and Los Angeles, California University of California Press, Ltd. London, England © 2008 by The Regents of the University of California Library of Congress Cataloging-in-Publication Data Renard, John, 1944– Friends of God : Islamic images of piety, commitment, and servanthood / John Renard. p. cm. Includes bibliographical references and index. isbn: 978-0-520-24291-3 (cloth : alk. paper) isbn: 978-0-520-25198-4 (pbk. : alk. paper) 1. Islamic hagiography—History and criticism. 2. Legends, Islamic—History and criticism. I. Title. bp189.43.r46 2008 297.6'1—dc22 2007028542 Manufactured in the United States of America 17 16 15 14 13 12 11 10 09 08 10987654321 This book is printed on New Leaf EcoBook 50, a 100% recycled fiber of which 50% is de-inked post-consumer waste, processed chlorine-free. EcoBook 50 is acid-free and meets the minimum requirements of ansi/astm d5634-01 (Permanence of Paper). 1. Beginnings Both Humble and Spectacular Among the various subgenres within the expansive category of Islamic hagiography, those that recount the births, infancies, and childhood years of God’s Friends are among the most intriguing for both religious and literary reasons. From a religious perspective, whatever the specific faith tradition, these accounts underscore the mystery and marvelous nature of divine involvement in human affairs.
  • The Importance of Athanasius and the Views of His Character

    The Importance of Athanasius and the Views of His Character

    The Importance of Athanasius and the Views of His Character J. Steven Davis Submitted to Dr. Jerry Sutton School of Divinity Liberty University September 19, 2017 TABLE OF CONTENTS Chapter I: Research Proposal Abstract .............................................................................................................................11 Background ......................................................................................................................11 Limitations ........................................................................................................................18 Method of Research .........................................................................................................19 Thesis Statement ..............................................................................................................21 Outline ...............................................................................................................................21 Bibliography .....................................................................................................................27 Chapter II: Background of Athanasius An Influential Figure .......................................................................................................33 Early Life ..........................................................................................................................33 Arian Conflict ...................................................................................................................36
  • Following His Footsteps by Anselmo Del Alamo

    Following His Footsteps by Anselmo Del Alamo

    Following His Footsteps by Anselmo del Alamo Notice: Following His Footsteps (Siguiendo Sus Huellas) was published in Spain in 1963. The complete text is available only in Spanish. Some chapters have been translated into English and are available here. Contents. Chapter 6. The Interior Life, the Kingdom of God. Chapter 7. Mortification, Suffering. Chapter 8. Crosses. Chapter 22: The Last Things: Death and Judgment, Hell and Glory Chapter 6. The Interior Life, the Kingdom of God, Temple of the Holy Spirit Perhaps the experience of living has provided you with the knowledge that if it is joyful giving, it is even more joyful giving oneself. When you truly begin to experience it, you will be more like God, and you will participate more in his paternity. The interior life is nothing else than the development of grace within us. This seed of divinity, of immortality, is nothing else than a participation in his life, a spark of his love, a free gift of himself. It is given to us so that we may be a kingdom, an interior empire inside ourselves, with a throne, a scepter and a crown, a sanctuary of prayer and adoration, where he wants to be adored in spirit and in truth. Acknowledge your dignity: esteem and be grateful for his wonderful gift. 1. We should be intimately persuaded that just one interior soul, a soul that tends to perfection, gives more glory to God than millions of mediocre religious or Christians. Dom Godfrey Belorgey 2. In the saints, the Holy Ghost, together with the Father and with the Son, makes his dwelling in the most interior part of the soul, that is, he lives there, like God in his own temple.