ABANDONMENT TO DIVINE PROVIDENCE BY JEAN-PIERRE DE CAUSSADE PDF

By Dr. This work, written in the 18th century by a French Jesuit, has become one of the great classics of Catholic spiritual reading. The core of Fr. This, of course, is a common theme in all authentic Catholic spiritual direction, lodged deep in the mind of the Church. His treatment of this topic is by far the most comprehensive we have in any one place.

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By Dr. This work, written in the 18th century by a French Jesuit, has become one of the great classics of Catholic spiritual reading. The core of Fr. This, of course, is a common theme in all authentic Catholic spiritual direction, lodged deep in the mind of the Church. His treatment of this topic is by far the most comprehensive we have in any one place.

I first used this book in an old reprint by TAN of the Burns, Oates and Washbourne edition of , which itself was based mostly on four separate volumes published in the s covering various portions of the material. The difficulty with the various editions of his work is that he not only gave comprehensive spiritual direction to the Sisters of the Visitation in Nancy while chaplain there from until , but he also followed up with numerous letters on personal questions and related topics after he had gone on to other assignments.

Thus his entire spiritual doctrine is contained in a variety of conferences, retreat notes, and letters over a considerable period of time. The Ignatius text is the E. Strickland translation of the 10th French edition, originally published in by Catholic Records Press.

It is worth mentioning that the book has sometimes been published under the title of The Sacrament of the Present Moment, which gives further insight into Fr. This treatise forms the first part of the book. But Fr. Though prepared specifically for religious, who are doubtless more often called to what Fr. And the various stages of spiritual growth, along with the different problems encountered in these various stages, at least potentially apply to all devout souls, wherever they may be found.

A survey of the main sections of the second part of the book reveal something of its scope: In dealing with the love of the virtue of abandonment, Fr.

In treating of the exercise of the virtue of abandonment, he touches on no fewer than thirty-seven points, including such things as general rules, useless fears, submission and confidence, simplicity, acceptance of duties, patience with oneself, and how to treat consolations. In the remaining four sections, Fr. This book is at once extraordinarily deep and wonderfully practical.

As I indicated at the start, Fr. For this reason, I have not tried to give a comprehensive explanation of Fr. It is enough that Catholic spiritual directors around the world have been recommending the book regularly now for some two hundred and fifty years. It has stood the test of time. There are some concepts which, under whatever name, are fundamental to the spiritual life.

Practicing the presence of God, for example, is one of these. And so is abandonment to Divine Providence—a simple yet profound idea which beckons all souls who love God. If you do not yet own or have not yet used this magnificent book, you should take advantage of the new Ignatius edition and purchase it.

In fact, that is exactly what I intend to do. Jeffrey Mirus holds a Ph. A co-founder of Christendom College, he also pioneered Catholic Internet services. He is the founder of Trinity Communications and CatholicCulture. See full bio. All comments are moderated. To lighten our editing burden, only current donors are allowed to Sound Off. If you are a donor, log in to see the comment form; otherwise please support our work , and Sound Off! There are no comments yet for this item.

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Father de Caussade and the Abandonment to Divine Providence

The soul in the state of abandonment knows how to see God even in the proud who oppose His action. All creatures, good or evil, reveal Him to it. This it respects even in those unruly actions by which the proud attempt to depreciate it. The proud soul despises one in whose sight it is as nothing, who beholds only God in it, and in all its actions. Often it imagines that the modesty of the simple soul is a mark of appreciation for itself; when, all the time, it is only a sign of that loving fear of God and of His holy will as shown to it in the person of the proud. No, poor fool, the simple soul fears you not at all.

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