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The bone protruded in a way that would show through the tight hose that a courtier wore, "so much as to be something ugly. To pass the time while he recovered, he asked for the kind of books he enjoyed reading: romances of chivalry. But the only reading available in the house was an illustrated Life of Christ and a book of saints' legends.

He spent hours dreaming. He dreamt of the exploits he would do in service to his king and in honor of the royal lady he was in love with. But he would also dream about the exploits he could do to imitate St. Francis of Assisi and St.

Kingdom of God

Dominic in fidelity to his heavenly Lord. Gradually, he began to reflect on these experiences; he noticed what was going on within. Both kinds of daydreams engaged him completely, but after the romantic chivalry dreaming was over, he felt empty and dissatisfied, whereas after the spiritual dreaming ended, he still felt a deep peace, a quiet happiness.

From experience he knew that some thoughts left him sad while others made him happy, and little by little he came to perceive the different spirits that were moving him He realized God was leading him by his feelings, drawing him toward an entirely new way of life. Then, in an all-night vigil before the Black Madonna in the church of the Benedictine abbey there, he hung up his sword and dagger. Effectively, his old life was over and his new life had begun. Barcelona was the port from which to embark on a passage to Rome and then to the Holy Land.

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Not wanting to see his old friends, who might be in conflict with his new values, he went instead to the nearby town of Manresa with the intention of staying there a few days. But those "few days" turned into ten months. The "Pilgrim," as he referred to himself in his autobiography, asked for lodging at a hospital for the poor located outside the town's walls. In exchange for his bed, he did chores around the hospital; and he begged for his food in the town.

Our Faith in the Ascension of Christ

As we see him here, he spent much of his time in a cave, in prayer with God -praying as much as seven hours a day. He was blessed with powerful insights into himself and about who God was for him. Still, for extended periods, he experienced doubts, anxieties, scruples, severe depression; he even contemplated suicide to end his psychic pain. He recorded his experiences in a notebook and would soon find his jottings helpful in guiding others.


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These notes which he continued to revise and expand over time as he listened to people became his Spiritual Exercises. Eventually, they were published and then reprinted again and again and translated into many languages as they spread around the world. Today, nearly years later, Jesuits and other priests and sisters and brothers, and an ever larger number of professional men and women use these Spiritual Exercises to guide others toward spiritual transformation, to a deeper relationship with God. The Pilgrim did manage to beg passage on a ship to the Holy Land. But instead of being able to fulfill his great dream to remain there for the rest of his life, trying to convert the so-called "infidel," he was told by church authorities to return to Europe after only a few weeks.

They had enough trouble there without him and his conversion scheme. When it came time for him to set sail and head back to the western Mediterranean, he ran back to the Mount of Olives to see which way the "footprint of Jesus " was facing. Pious legend had it that the mark in a certain rock there was left by Jesus as he ascended into heaven. Now what may interest us here is not the historical credibility of the legend, but rather what this action of the Pilgrim tells us about his own inner life, his imaginative life. He was in the habit of entering imaginatively into all the various gospel stories and scenes, and, in this way, he made them very concrete and real and immediate to himself.

He decided that he needed to get an education in order to "help souls. This meant that beginning at the age of 33 and for two years, he was studying Latin grammar and other basics with classmates who were 8 to 14 years old. He may have felt some discomfort at the age difference, but it was at this time that he had the "most beloved" teacher in his entire academic career-Master Jeronimo Ardevol.

In both places, he spent nearly as much time engaging people in conversation about spiritual matters as he did studying and attending lectures. Such conversations got him into trouble with the Spanish Inquisition and he was put in prison three times for interrogation. The charge was always the same: that he dared to speak of theological matters when he did not have a theology degree. Further, he was not ordained.


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    • In the end, he was always exonerated, but he decided to avoid further harassment by the Inquisition. He left his homeland and headed north to the premier university of sixteenth-century Europe.

    WITNESS - Fr. Arturo Sosa, SJ - Superior General of the Society of Jesus

    At the age of 38, the Pilgrim attended the College Ste. Barbe of the University of Paris, considered the heart of the French Renaissance. He knew little French and he was not very fluent or correct in Latin. Still he made progress, little by little. In those days, students rose at a. There were also classes for several hours in the later afternoon. The university curriculum-in the Parisian style-was much more orderly than he was used to in Spain.

    There was progression; there were prerequisites. As a result, he started all over again with grammar, language and the humanities, and only then moved on to the sciences, philosophy and theology. The present-day notion of levels or classes--freshman, sophomore, junior, senior-- is a Jesuit legacy to education based on the experience with this Parisian style of learning. Eventually, he earned a master's degree. Regardless of the knowledge, we acquired on earth, we will receive a fount of boundless wisdom.

    As to the perfection of our will, all that our hearts long for will be fully satisfied. The love we will encounter will be the purest and intense — it will be inconceivably wondrous.

    Jesus Teaches on Heaven & Hell

    We were made for communion not only with God but also with our fellowmen. As social creatures, we do not welcome loneliness, so we can imagine that in heaven, this desire for relationships will not go unfulfilled. Boudreau writes:. Social intercourse with our fellow beings affords us some of our purest joys in this world; yet they are not, and never can be perfect.

    They are roses with cruel thorns, that wound and make us bleed, almost as often as they delight us with their delicious perfumes…Because our hearts are wounded, perhaps crushed…Even our holiest actions are criticized…our best friends, may betray us…Let us now raise our eyes to our heavenly home, and there contemplate a life of the purest and most perfect social pleasures.

    Kingdom of Heaven

    There, neither selfishness, nor uncharitableness, nor any unruly passion can exist, and consequently, our social joys will never be mingled with the gall of bitterness. In heaven, we will delight in the felicity of our relationships with the Saints and angels, including the Blessed Virgin Mary, the guardian angel who accompanied us on earth and our patron Saints. We will encounter each other clothed in unique radiance and beauty communicated with God. We will have mutual charity and a love that is sincere, tender, perfect and pure.

    And, when we encounter all those whom we loved deeply on earth, this will be a source of greater joy. Our love for these family members and friends, as strong as it may have been before death, will be of an indescribable intensity in heaven. As elating as the description of heaven thus far may be, these delights of the senses and social joys are not the source of our chief happiness in heaven. The most inexpressible pleasures, joys, and happiness will be seeing God himself.

    The Catholic dictionary defines the Beatific Vision as:. The intuitive knowledge of God which produces heavenly beatitude.


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    It is called vision in the mind by analogy with bodily sight, which is the most comprehensive of human sense faculties; it is called beatific because it produces happiness in the will and the whole being. The beatific vision is also enjoyed by the angels, and was possessed by Christ in his human nature even while he was in his mortal life on earth. Additionally, we understand this to encompass the reality that God unites our entire being to himself perfectly. As Father Boudreau explains:.