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It is to this end that we are led by Christ who, after the Fall, offered Himself as a victim for the salvation of all men. To have a true interior life it is doubtless not sufficient to be in the state of grace, like a child after baptism or every penitent after the absolution of his sins. The interior life requires further a struggle against everything that inclines us to fall back into sin, a serious propensity of the soul toward God.
If we had a profound knowledge of the state of grace, we would see that it is not only the principle of a true and very holy interior life, but that it is the germ of eternal life. We think that insistence on this point from the outset is important, recalling the words of St. This fact best shows us the value of sanctifying grace, which we received in baptism and which absolution restores to us if we have had the misfortune to lose it.
The value of a seed can be known only if we have some idea of what should grow from it; for example, in the order of nature, to know the value of the seed contained in an acorn, we must have seen a fully developed oak. In the human order, to know the value of the rational soul which still slumbers in a little child, we must know the normal possibilities of the human soul in a man who has reached his full development. Likewise, we cannot know the value of sanctifying grace, which is in the soul of every baptized infant and in all the just, unless we have considered, at least imperfectly, what the full development of this grace will be in the life of eternity.
The language of the Gospel, the style used by our Lord, lead us more directly to contemplation than the technical language of the surest and loftiest theology. Nothing is more salutary than to breathe the pure air of these heights from which flow down the living waters of the stream of Christian doctrine. The rare occurrence of the expression is more easily understood when we remember that after death the just of the Old Testament had to wait for the accomplishment of the passion of the Savior and the sacrifice of the cross to see the gates of heaven opened.
Everything in the Old Testament was directed primarily to the coming of the promised Savior. In the preaching of Jesus, everything is directed immediately toward eternal life. If we are attentive to His words, we shall see how the life of eternity differs from the future life spoken of by the best philosophers, such as Plato. On the other hand, the Savior speaks with the most absolute assurance not only of a future life, but of eternal life superior to the past, the present, and the future; an entirely supernatural life, measured like the intimate life of God, of which it is the participation, by the single instant of immobile eternity.
Christ tells us that the way leading to eternal life is narrow, 58 and that to obtain that life we must turn away from sin and keep the commandments of God. Blessed are they that hunger and thirst after justice: for they shall have their fill. Blessed are the clean of heart: for they shall see God. As Thou hast given Him power over all flesh, that He may give eternal life to all whom Thou hast given Him.
Now this is eternal life: that they may know Thee, the only true God, and Jesus Christ, whom Thou hast sent. We know that when He shall appear we shall be like to Him: because we shall see Him as He is. Now I know in part; but then I shall know even as I am known. Paul does not say that I shall know Him as I know myself, as I know the interior of my conscience.
I certainly know the interior of my soul better than other men do; but it has secrets from me, for I cannot measure all the gravity of my directly or indirectly voluntary faults. God alone knows me thoroughly; the secrets of my heart are perfectly open only to His gaze. Paul actually says that then I shall know Him even as I am known by Him. In the same way that God knows the essence of my soul and my inner life without any intermediary, so I shall see Him without the intermediary of any creature, and even, theology adds, 66 without the intermediary of any created idea.
No created idea can, in fact, represent such as He is in Himself the eternally subsistent, pure intellectual radiance that is God and His infinite truth.
Secrets of the Interior Life
Every created idea is finite; it is a concept of one or another perfection of God, of His being, of His truth or His goodness, of His wisdom or His love, of His mercy or His justice. These divers concepts of the divine perfections are, however, incapable of making us know such as it is in itself the supremely simple divine essence, the Deity or the intimate life of God. These multiple concepts are to the intimate life of God, to the divine simplicity, somewhat as the seven colors of the rainbow are to the white light from which they proceed. On earth we are like men who have seen only the seven colors and who would like to see the pure light which is their eminent source.
As long as we have not seen the Deity, such as It is in Itself, we shall not succeed in seeing the intimate harmony of the divine perfections, in particular that of infinite mercy and infinite justice. Our created ideas of the divine attributes are like little squares of mosaic which slightly harden the spiritual physiognomy of God. When we think of His justice, it may appear too rigid to us; when we think of the gratuitous predilections of His mercy, they may seem arbitrary to us. On reflection, we say to ourselves that in God justice and mercy are one and the same thIng and that there is no real distinction between them.
We affirm with certitude that this is true, but we do not yet see the intimate harmony of these divine perfections. To see it, we should have to see immediately the divine essence, such as it is in itself, without the intermediary of any created idea. This vision will constitute eternal life. No one can express the joy and love that will be born in us of this vision.
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It will be so strong, so absolute a love of God that thenceforth nothing will be able to destroy it or even to diminish it. It will be a love by which we shall above all rejoice that God is God, infinitely holy, just, and merciful. We shall adore all the decrees of His providence in view of the manifestation of His goodness. Enter thou into the joy of thy Lord. We shall also see our Lord and Savior Jesus Christ. Such is eternal beatitude in its essence, not to speak of the accidental joy that we shall experience in seeing and loving the Blessed Virgin and all the saints, more particularly the souls whom we knew during our time on earth.
The immediate vision of God, of which we have just spoken, surpasses the natural capacity of every created intellect, whether angelic or human. Naturally a created intellect may indeed know God by the reflection of His perfections in the created order, angelic or human, but it cannot see Him immediately in Himself as He sees Himself. This would be the pantheistic confusion of a created nature and the divine nature. A created intellect can be raised to the immediate vision of the divine essence only by a gratuitous help, by a grace of God.
In the angel and in us this grace somewhat resembles a graft made on a wild shrub to enable it to bear good fruit. The angel and the human soul become capable of a supernatural knowledge of God and a supernatural love only if they have received this divine graft, habitual or sanctifying grace, which is a participation in the divine nature and in the inner life of God. Only this grace, received in the essence of our soul as a free gift, can render the soul radically capable of essentially divine operations, can make it capable of seeing God immediately as He sees Himself and of loving Him as He loves Himself.
In other words, the deification of the intellect and that of the will presuppose the deification of the soul itself in its essence , whence these faculties spring. When this grace is consummated and inamissible, it is called glory. From it proceed, in the intellects of the blessed in heaven, the supernatural light which gives them the strength to see God, and in their wills the infused charity which makes them love Him without being able thereafter to turn away from Him. Through baptism we have already received the seed of eternal life, for through it we received sanctifying grace which is the radical principle of that life; and with sanctifying grace we received infused charity, which ought to last forever.
This is what our Savior told the Samaritan woman, as St. Whosoever drinketh of this water shall thirst again; but he that shall drink of the water that I will give him shall not thirst forever. But the water that I will give him shall become in him a fountain of water, springing up into life everlasting. Moreover, whereas material water descends, the spiritual water of grace rises. It is a living water ever united to its eminent source and one that springs up to eternal life, which it makes us merit. He that believeth in Me, as the Scripture saith: Out of his belly shall flow rivers of living water.
It is, in fact, the same life in its essence, just as the seed which is in an acorn has the same life as the full-grown oak, and as the spiritual soul of the little child is the same one that will eventually develop in the mature man. Fundamentally, the same divine life exists as a germ or a seed in the Christian on earth and as a fully developed life in the saints in heaven. It is these who truly live eternal life. For lo, the kingdom of God is within you. How do we know that we have already received this life which should last forever? He that loveth not, abideth in death.
Whosoever hateth his brother is a murderer. And you know that no murderer hath eternal life abiding in himself. All tradition declares that the life of grace on earth is in reality the seed of glory. This explains why St. The same supernatural life, the same sanctifying grace, is in the just on earth and in the saints in heaven. This is likewise true of infused charity, with these two differences: on earth we know God not in the clarity of vision, but in the obscurity of infused faith; and besides, though we hope to possess Him in such a way as never to lose Him, we can lose Him here on earth through our own fault.
In spite of these two differences pertaining to faith and hope, the life is the same because it is the same sanctifying grace and the same charity, both of which should last forever. He that shall drink of the water that I will give him, shall not thirst forever: but the water that I will give him shall become in him a fountain of water, springing up into life everlasting. Since sanctifying grace, the infused virtues, and the gifts are intrinsically ordained to eternal life, are they not also ordained to the mystical union?
Is not this union the normal prelude of the life of eternity in souls that are in truth completely generous? This presumption will be more and more confirmed in what follows and will become a certitude.
Sanctifying grace and charity, which unite us to God in His intimate life, are, in fact, very superior to graces gratis datae and extraordinary, such as prophecy and the gift of tongues, which are only signs of the divine intervention and which by themselves do not unite us closely to God.
Paul affirms this clearly, 83 and St. Thomas explains it quite well. Theologians commonly concede this. We may, therefore, even now seriously presume that infused contemplation and the union with God resulting from it are not intrinsically extraordinary, like prophecy or the gift of tongues.
Since they are not essentially extraordinary, are they not in the normal way of sanctity? A second and even more striking reason springs immediately from what we have just said: namely, sanctifying grace, being by its very nature ordained to eternal life, is also essentially ordained, in a normal manner, to the proximate perfect disposition to receive the light of glory immediately. This proximate disposition is perfect charity with the keen desire for the beatific. This contemplation is, therefore, not intrinsically extraordinary like prophecy, but something eminent which already appears indeed to be in the normal way of sanctity, although relatively rare like lofty perfection.
We must likewise add that the ardent desire for the beatific vision is found according to its full perfection only in the transforming union, or the higher mystical union, which consequently does not seem to be outside the normal way of sanctity. To grasp the meaning and import of this reason, we may remark that, if there is one good which the Christian ought to desire keenly, it is God seen face to face and loved above all, without any further possibility of sin.
Evidently there should be proportion between the intensity of the desire and the value of the good desired; in this case, its value is infinite. Finally, as sanctifying grace is essentially ordained to eternal life, it is also ordained to a proximate disposition for us to receive the light of glory immediately after death without passing through purgatory.
Purgatory is a punishment which presupposes a sin that could have been avoided, and an insufficient satisfaction that could have been completed if we had accepted with better dispositions the sufferings of the present life. It is certain, in fact, that no one will be detained in purgatory except for sins he could have avoided or for negligence in making reparation for them. Normally purgatory should be spent in this life while meriting, while growing in love, instead of after death without merit. The proximate disposition to receive the light of glory immediately after death presupposes a true purification analogous to that in souls that are about to leave purgatory and that have an ardent desire for the beatific vision.
Hence contemplation stands out clearly even now, not as an extraordinary grace, but as an eminent grace in the normal way of sanctity. The keen desire for God, the sovereign Good, which is the normal proximate disposition to the beatific vision, is admirably expressed by St. For in this also we groan, desiring to be clothed upon with our habitation that is from heaven.
Now He that maketh us for this very thing, is God, who hath given us the pledge of the Spirit. Obviously, that we may treat of questions of ascetical and mystical theology in a fitting manner, we must not lose sight of these heights as they are made known to us by Holy Scripture explained by the theology of the great masters. If there is a field in which men must be considered not only as they are, but as they ought to be, that field is evidently spirituality. One should be able there to breathe freely the air of the heights above human conventions.
Blessed are those tried souls who, like St. Paul of the Cross, breathe freely only in the domain of God and who aspire to Him with all their strength. The interior life, as we said, presupposes the state of grace, which is the seed of eternal life. Nevertheless the state of grace, which exists in every infant after baptism and in every penitent after the absolution of his sins, does not suffice to constitute what is customarily called the interior life of a Christian.
In addition there are required a struggle against what would make us fall back into sin and a serious tendency of the soul toward God. From this point of view, to give a clear idea of what the interior life should be, we shall do well to compare it with the intimate conversation that each of us has with himself. If one is faithful, this intimate conversation tends, under the influence of grace, to become elevated, to be transformed, and to become a conversation with God.
This remark is elementary; but the most vital and profound truths are elementary truths about which we have thought for a long time, by which we have lived, and which finally become the object of almost continual contemplation. We shall consider successively these two forms of intimate conversation: the one human, the other more and more divine or supernatural. As soon as a man ceases to be outwardly occupied, to talk with his fellow men, as soon as he is alone, even in the noisy streets of a great city, he begins to carry on a conversation with himself.
If he is young, he often thinks of his future; if he is old, he thinks of the past and his happy or unhappy experience of life makes him usually judge persons and events very differently. If a man is fundamentally egotistical, his intimate conversation with himself is inspired by sensuality or pride. He converses with himself about the object of his cupidity, of his envy; finding therein sadness and death, he tries to flee from himself, to live outside of himself, to divert himself in order to forget the emptiness and the nothingness of his life.
In this intimate conversation of the egoist with himself there is a certain very inferior self-knowledge and a no less inferior self-love. He is acquainted especially with the sensitive part of his soul, that part which is common to man and to the animal. Thus he has sensible joys, sensible sorrows, according as the weather is pleasant or unpleasant, as he wins money or loses it. He has desires and aversions of the same sensible order; and when he is opposed, he has moments of impatience and anger prompted by inordinate self-love.
But the egoist knows little about the spiritual part of his soul, that which is common to the angel and to man. Even if he believes in the spirituality of the soul and of the higher faculties, intellect and will, he does not live in this spiritual order. He does not, so to speak, know experimentally this higher part of himself and he does not love it sufficiently.
If he knew it, he would find in it the image of God and he would begin to love himself, not in an egotistical manner for himself, but for God. His thoughts almost always fall back on what is inferior in him, and though he often shows intelligence and cleverness which may even become craftiness and cunning; his intellect, instead of rising, always inclines toward what is inferior to it.
It is made to contemplate God, the supreme truth, and it often dallies in error, sometimes obstinately defending the error by every means. It has been said that, if life is not on a level with thought, thought ends by descending to the level of life. The intimate conversation of the egoist with himself proceeds thus to death and is therefore not an interior life.
His self-love leads him to wish to make himself the center of everything, to draw everything to himself, both persons and things. Since this is impossible, he frequently ends in disillusionment and disgust; he becomes unbearable to himself and to others, and ends by hating himself because he wished to love himself excessively. At times he ends by hating life because he desired too greatly what is inferior in it. If a man who is not in the state of grace begins to seek goodness, his intimate conversation with himself is already quite different.
He converses with himself, for example, about what is necessary to live becomingly and to support his family. This at times preoccupies him greatly; he feels his weakness and the need of placing his confidence no longer in himself alone, but in God. While still in the state of mortal sin, this man may have Christian faith and hope, which subsist in us even after the loss of charity as long as we have not sinned mortally by incredulity, despair, or presumption. He is sometimes led by a special inspiration to enter a church to pray.
Finally, if this man has at least attrition for his sins and receives absolution for them, he recovers the state of grace and charity, the love of God and neighbor.
Thenceforth when he is alone, his intimate conversation with himself changes. He begins to love himself in a holy manner, not for himself but for God, and to love his own for God; he begins to understand that he must pardon his enemies and love them, and to wish eternal life for them as he does for himself. Often, however, the intimate conversation of a man in the state of grace continues to be tainted with egoism, self-love, sensuality, and pride. These sins are no longer mortal in him, they are venial; but if they are repeated, they incline him to fall into a serious sin, that is, to fall back into spiritual death.
Should this happen, this man tends again to flee from himself because what he finds in himself is no longer life but death. Instead of making a salutary reflection on this subject, he may hurl himself back farther into death by casting himself into pleasure, into the satisfactions of sensuality or of pride. He would like to interrupt it, yet he cannot do so. The center of the soul has an irrestrainable need which demands satisfaction.
In reality, God alone can answer this need, and the only solution is straightway to take the road leading to Him. The soul must converse with someone other than itself. Because it is not its own last end; because its end is the living God, and it cannot rest entirely except in Him. The interior life is precisely an elevation and a transformation of the intimate conversation that everyone has with himself as soon as it tends to become a conversation with God.
So the things also that are of God no man knoweth, but the Spirit of God. May we receive with docility all that God wishes to give us! This progressive manifestation of God to the soul that seeks Him is not unaccompanied by a struggle; the soul must free itself from the bonds which are the results of sin, and gradually there disappears what St.
For I am delighted with the law of God, according to the inward man; but I see another law in my members, fighting against the law of my mind. What St. But Christ is all and in all. The life of God is above the past, the present, and the future; it is measured by the single instant of immobile eternity. Likewise the risen Christ dies no more and possesses eternal youth. Now He vivifies us by ever new graces that He may render us like Himself. Paul clearly depicts in these lines the interior life in its depth, that life which tends constantly toward the contemplation of the mystery of God and lives by it in an increasingly closer union with Him.
He wrote this letter not for some privileged souls alone, but to all the Christians of Ephesus as well as those of Corinth. Furthermore, St. And walk in love, as Christ also hath loved us, and hath delivered Himself for us, an oblation and a sacrifice to God for an odor of sweetness. In the light of these inspired words, which recall all that Jesus promised us in the beatitudes and all that He gave us in dying for us, we can define the interior life as follows: It is a supernatural life which, by a true spirit of abnegation and prayer, makes us tend to union with God and leads us to it.
It implies one phase in which purification dominates, another of progressive illumination in view of union with God, as all tradition teaches, thus making a distinction between the purgative way of beginners, the illuminative way of proficients, and the unitive way of the perfect. The interior life thus becomes more and more a conversation with God, in which man gradually frees himself from egoism, self-love, sensuality, and pride, and in which, by frequent prayer, he asks the Lord for the ever new graces that he needs.
As a result, man begins to know experimentally no longer only the inferior part of his being, but also the highest part. Above all, he begins to know God in a vital manner; he begins to have experience of the things of God. Little by little the thought of his own ego, toward which he made everything converge, gives place to the habitual thought of God; and egotistical love of self and of what is less good in him also gives place progressively to the love of God and of souls in God. His interior conversation changes so much that St. Thomas often insisted on this point.
Therefore the interior life is in a soul that is in the state of grace, especially a life of humility, abnegation, faith, hope, and charity, with the peace given by the progressive subordination of our feelings and wishes to the love of God, who will be the object of our beatitude. Hence, to have an interior life, an exceedingly active exterior apostolate does not suffice, nor does great theological knowledge.
Nor is the latter necessary. A generous beginner, who already has a genuine spirit of abnegation and prayer, already possesses a true interior life which ought to continue developing. In this interior conversation with God, which tends to become continual, the soul speaks by prayer, oratio , which is speech in its most excellent form. Such speech would exist if God had created only a single soul or one angel; for this creature, endowed with intellect and love, would speak with its Creator.
Prayer takes the form now of petition, now of adoration and thanksgiving; it is always an elevation of the soul toward God. And God answers by recalling to our minds what has been said to us in the Gospel and what is useful for the sanctification of the present moment. Man thus becomes more and more the child of God; he recognizes more profoundly that God is his Father, and he even becomes more and more a little child in his relations with God. He understands what Christ meant when He told Nicodemus that a man must return to the bosom of God that he may be spiritually reborn, and each day more intimately so, by that spiritual birth which is a remote similitude of the eternal birth of the Word.
Thus it was said that St. Dominic knew how to speak only of God or with God; this is what made it possible for him to be always charitable toward men and at the same time prudent, strong, and just. Jesu, spes poenitentibus, Quam pius es petentibus! Quam bonus te quaerentibus!
Worshipping a Hidden God | Sophia Institute Press
Sed quid invenientibus! Nec lingua valet dicere, Nec littera exprimere, Expertus potest credere Quid sit Jesum diligere. It is, we said, eternal life begun in the obscurity of faith before reaching its full development in the clarity of that vision which cannot be lost. Better to comprehend what this seed of eternal life, semen gloriae , is in us, we must ponder the fact that from sanctifying grace spring forth in our faculties the infused virtues, both theological and moral, and also the seven gifts of the Holy Ghost; virtues and gifts which are like the subordinated functions of one and the same organism, a spiritual organism, which ought to develop until our entrance into heaven.
We must distinguish clearly in our soul what belongs to its very nature and what is an entirely gratuitous gift of God. The same distinction must be made for the angels who also have a nature which, though entirely spiritual, is very inferior to the gift of grace. If we carefully consider the human soul in its nature, we see two quite different regions in it: one belongs to the sensible order, the other to the suprasensible or intellectual order.
The sensitive part of the soul is that which is common to men and animals; it includes the external senses and the internal senses, comprising the imagination, the sensible memory, and also sensibility, or the sensitive appetite, whence spring the yarious passions or emotions, which we call sensible love and hatred, desire and aversion, sensible joy and sadness, hope and despair, audacity and fear, and anger. All this sensitive life exists in the animal, whether its passions are mild like those of the dove or lamb, or whether they are strong like those of the wolf and the lion.
Above this sensitive part common to men and animals, our nature likewise possesses an intellectual part, which is common to men and angels, although it is far more vigorous and beautiful in the angel. By this intellectual part our soul towers above our body; this is why we say that the soul is spiritual, that it does not intrinsically depend on the body and will thus be able to survive the body after death.
From the essence of the soul in this elevated region spring our two higher faculties, the intellect and the will. We must do good and avoid evil. Do what you ought to, come what may. Its imagination does not pass beyond the order of sensible qualities, known here or there in their contingent singularity. Since the intellect knows the good in a universal manner, and not only the delectable or useful good but the upright and reasonable good for example: Die rather than become a traitor , it follows that the will can love this good, will it, and accomplish it.
Thereby the intellect immensely dominates the sensitive part or the emotions common to men and animals. By his intellect and his will, man resembles the angel; although his intellect, in contrast to the angelic intellect, depends in this present life on the senses, which propose to it the first objects that it knows. The two higher faculties, the intellect and the will, can develop greatly as we see in men of genius and superior men of action.
These faculties could, however, develop forever without ever knowing and loving the intimate life of God, which is of another order, entirely supernatural, and supernatural alike for angels and men. Man and the angel can indeed know God naturally from without, by the reflection of His perfections in creatures; but no created and creatable intellect can by its natural powers attain, even confusedly and obscurely, the essential and formal object of the divine intellect.
Sanctifying grace, the seed of glory, introduces us into this higher order of truth and life. It is an essentially supernatural life, a participation in the intimate life of God, in the divine nature, since it even now prepares us to see God some day as He sees Himself and to love Him as He loves Himself. But to us God hath revealed them by His Spirit. For the Spirit searcheth all things, yea, the deep things of God.
Sanctifying grace, which makes us begin to live in this higher, supra-angelic order of the intimate life of God, is like a divine graft received in the very essence of the soul to elevate its vitality and to make it bear no longer merely natural fruits but supernatural ones, meritorious acts that merit eternal life for us. This divine graft of sanctifying grace is, therefore, in us an essentially supernatural life, immensely superior to a sensible miracle and above the natural life of our spiritual and immortal soul.
Even now this life of grace develops in us under the form of the infused virtues and of the seven gifts of the Holy Ghost. As in the natural order, our intellectual and sensitive faculties spring from the very essence of our soul, so in the supernatural order, from sanctifying grace, received in the essence of the soul, spring, in our superior and inferior faculties, the infused virtues and the gifts which constitute, with the root from which they proceed, our spiritual or supernatural organism.
The spiritual organism may be expressed in the following table of the virtues and the gifts. In connection with this table it would be well to consult St. The theological virtues are infused virtues which have for their object God Himself, our supernatural last end. This is why they are called theological. By contrast, the moral virtues have for their object the supernatural means proportioned to our last end. Thus prudence directs our acts to this end; religion makes us render to God the worship that is due Him; justice makes us give to everyone what we owe him; fortitude and temperance regulate the sensible part of our soul to prevent it from going astray and to make it cooperate, according to its manner, in our progress toward God.
Among the theological virtues, infused faith, which makes us believe all that God has revealed because He is Truth itself, is like a higher spiritual sense which allows us to hear a divine harmony that is inaccessible to every other means of knowing. Infused faith is like a higher sense of hearing for the audition of a spiritual symphony which has God for its composer.
This explains why there is an immense difference between the purely historical study of the Gospel and of the miracles which confirm it and the supernatural act of faith by which we believe in the Gospel as in the word of God. A very learned man who seeks the truth sincerely can make a historical and critical study of the Gospel and of the miracles which confirm it without as yet coming to the point where he believes.
He will believe supernaturally only after receiving the grace of faith, which will introduce him into a higher world, superior even to the natural life of the angels. Faith makes us, in fact, adhere supernaturally and infallibly to what God reveals to us about His intimate life, according as the Church, which is charged with preserving revelation, proposes it to us.
This scholar therefore knows Catholic doctrine; he admits its facts; he feels its power; he agrees that there existed a man named Jesus Christ, who lived and died in a prodigious manner. He is touched by the blood of the martyrs, by the constitution of the Church; he will willingly say that it is the greatest phenomenon that has passed over the world. He will almost say that it is true. And yet he does not conclude; he feels himself oppressed by truth, as one is in a dream where one sees without seeing.
He is a man, meek and humble of heart; he can die, he has conquered the truth. Free delivery worldwide. Bestselling Series. Harry Potter. Popular Features. New Releases. Description Bishop Martinez doesn't offer new rules of prayer or demand that you abandon the forms of meditation that suit you.
He simply reminds you that our God is a hidden God.