Alfred Delp: A Self-surrender at the Heart of the World

This is a continuation of Alfred Delp’s prison memoirs on the devotion to the Heart of Jesus. This translation is found in the section where the German Jesuit martyr reflects on the 17th century litany dedicated to the Sacred Heart.

Litany of the Sacred Heart of Jesus

[translated from Alfred Delp: Gesammelte Schriften IV: Aus dem Gefängnis]

Berlin-Tegel Prison, November 1944

The Heart of Jesus intrinsically united with the Word of God

By being a place of prayer [the devotion to the Heart of Jesus] reveals the divine expanse. Whoever weighs this Sacred Heart with earthly standards, who would like to have it beat in earthly rhythms, does not know what it is about. The power of the divine nature, the limitlessness of the divine being, the boundlessness of divine reality, the unreachable heights and unspeakable namelessness of the Lord God: all of this becomes love, encounter and fidelity here. But all of that! Those who do not always know this immediately make many smaller sanctuaries out of a large cathedral or with crisscross walls make a few booths, devotional stores, or ordinary rooms for people.

One has to have experienced this once that the whole life and everything that is meant by it comes together in one heart beat, in a letting go of burden and torture, in a rejoicing of love and devotion and in a promise of loyalty and service in order to anticipate what it means: Here, a heart beats out of and in the power of God. This statement is still not yet exhausted and concluded. We are going to talk about the powerful currents and inner impulses which come to us from there, but also about which claims [our] dispositions and desires.

By emphasizing the word of God it repeats the fact that in the reality of the divine heart the focus is on a decision made by God for the world. The word is right from the start the home of the world. It carries the images, it creates order, obeys the essence: the Word is the fertile womb of God, whose mature and rich fruit conveys really only a partial notion of the abundance which is snugged in the Word and remains hidden.

From these depths comes the inexhaustible and the untiring heart of salvation. It is divine sources which make this heart and flow from it. Divine immensity and depths: Left and delivered to a loving heart.

Here there is immeasurable comfort for the great peril of the world to which we have all fallen ill.

To be continued…

I resume my posting of Alfred Delp’s prison writings on the devotion to the Heart of Jesus. This post starts the last section of his reflections on the Sacred Heart before he begins his famous memoirs on Advent.

[translated from Alfred Delp: Gesammelte Schriften IV: Aus dem Gefängnis]

Berlin-Tegel Prison, November 1944

The Heart of Jesus intrinsically united with the Word of God

This invocation continues the subject of the Heart of Jesus and concludes it. Its theological content is the doctrine of two nature; the fact that in Christ is a divine and a human nature brought together in one divine Person. The second theological content of the invocation stems from the statement that the unity with the divine nature is unity with the Word of God.

Both of these statements are a continuation of the earlier invocation, and at the same time as well a proclamation of the inner transparency, which our own life gains in meeting with the message of the Heart of God.

As you know, almost everything in life depends on unwavering and unbroken tensions. Tension, this lively flowing arc between genuine sources and beam points of power, as you know, is approximately the secret of living. The one-sidedness which, as you know, essentially arises from severing the source points from the relationship arc, is for this very reason so perilous and destructive. For religion itself no, less than for the health of the people, almost everything depends on inherent tensions: immanence and transcendence; this-wordliness and otherworldliness; and naturalness and supernaturalness. The three word pairs are similar in their factual meaning, but each refers to a different aspect of the one arc of life.

The earlier invocation adheres in itself to a seriousness and power, which applies to the statements about God and His secrets. But they could seduce the loving heart to a domestication and bring about in it the longing for a familiar place of windowless security. All of this is intrinsically rejected because, as you know, a beckoning of the Holy Spirit, the flowing divine blaze, ought to be revered. Yet human consciousness always has to be subjected again and again to divine guidance otherwise it starts to wish and to dream falsely.

to be continued…

In the past 2 days I have been reading up on Jacques de Jésus [Lucien Bunel]—French Catholic martyr of World War II. Lucien Bunel was born in 1900 into a poor working class family, who struggled to make ends meet. The family had to beg for money in order to get Lucien into the seminary. After the interruption of military service in the Great War he was ordained a diocesan priest. In 1931, after a few years of restlessness and further discernment, Lucien Bunel entered the Carmelites and would now be known as Father Jacques de Jésus.

During World War II Father Jacques was part of the French resistance, and as headmaster of Petit Collège Sainte-Thérèse de l ’Enfant-Jésus, he secretly enrolled three Jewish students in his school.

On 15^th January 1944 after one of his French underground contacts was captured and broke down under Nazi interrogation, Father Jacques and the three Jewish children were arrested by the Gestapo.

The entire the school was was forced to gather in the courtyard to witness Father Jacques and the three children being paraded out by the Nazis.

Father Jacques’ last words to the school were: “Goodbye, children!” “Goodbye, Father!” answered a child from the crowd.

The three Jewish children died in one of the Nazis concentration camps.

Father Jacques was first sent to the labor of Neue-Breme in Germany. In an a dehumanizing  environment that lends itself to a survival of the fittest mentality, Father Jacques befriended prisoners of different political backgrounds. His best friend was a communist. He volunteered to work in the infirmary to look after the dying.

Accordingly, when asked why he disobeyed the law against sheltering Jews, he answered, “I only know of one law, that of the Gospels and that of love.”

Father Jacques was eventually sent to a Category III labor camp of Mauthausen, which held around 115,000 prisoners. While there, he ministered to French and Polish Catholics; he learned enough Polish to celebrate the sacrament of Reconciliation for the Poles. Throughout his imprisonment, he gave away his food. By the end of the war, he had shrived away to 75 lbs. He died on the 2^nd of June 1945 shortly after the American liberation of the camp.

In the last months of his life, Father Jacques put himself under the protection of St. Thérèse of Lisieux and asked that he would be given the courage to fulfill whatever God’s plan held for him. Like the Little Flower—Father Jacques made the last journey of his time on earth an offering of life and heart to the Sacred Heart of Jesus. According to survivors of Mauthausen, Father Jacques said this prayer of St. Thérèse everyday:

“O my God! I offer Thee all my actions of this day for the intentions and for the glory of the Sacred Heart of Jesus. I desire to sanctify every beat of my heart, my every thought, my simplest works, by uniting them to Its infinite merits ; and I wish to make reparation for my sins by casting them into the furnace of Its Merciful Love.

O my God! I ask thee for myself and for those whom I hold dear, the grace to fulfill perfectly Thy Holy Will, to accept for love of Thee the joys and sorrows of this passing life, so that we may one day be united together in Heaven for all Eternity. Amen.”

The language of the prayer may come off as simple-minded and simple-hearted, but it reminds us that Christian discipleship does not entail a persecution complex or seeking an eternal reward, but a seeing of the world through the eyes of faith and love as Christ would desire it.

This is not to say that courage or keen intellectual discernment are absent in discipleship. They are simply not the ground of a way of life that may lead to the Cross and the face of God, rather such a way of life is grounded in self-emptying love.

For more on this martyr of charity please click on the link below:

Information on Father Jacques de Jésus, OCD

This concludes Alfred Delp’s section on the relationship between the devotion to the Heart of Jesus and the devotion to the BVM in Delp’s meditation on the Litany of the Heart of Jesus. 

[translated from Alfred Delp: Gesammelte Schriften IV: Aus dem Gefängnis]

Berlin-Tegel Prison, November 1944

Heart of Jesus in the Womb of the Virgin Mary formed by the Holy Spirit.

Even in this invocation stands a real and rich message for us people of today. There is firstly a finding that the innermost and most bountiful atmosphere for life and its flourishing is the atmosphere of serene and persevering warmth.

The law of mercilessness and, ultimately, the destructive and scathing law of war, to which we have delivered unto ourselves, is revealed not to be of God. Wherever the world is as God has decreed, and wherever people live as God has willed it, is where God always calls upon the free and previously chosen for his task. God’s desire for the world is salvation, real and serious, which includes comforting the motherless.

Especially in hours full of need, individuals repeatedly experience, find, and build upon the many hundred quiet signals of mercy and subtle paths of consolation that God brings about.

And there is the victimization of nature. We have established a dictator of nature and have accorded right-of-way streets for everything pressing and threatening in our existence. Sometimes it seems as though if a higher intellect means a higher level or even a personal achievement.

Things must remain in their order and there is a nature, which has an order that must not be violated, if one does not want to make life sick. Yet there is a healthy part of nature that belongs to the law of openness beyond oneself, even if it entails the price of a decision or adopting an attitude that goes against oneself.

One only has to see/hear the natural order spoken of in the invocations, one of the virginity and motherhood in their necessary commitment to each other and in their openness towards each other in order to comprehend it. Woe to life and the people, in which one of these orders and attitudes wanted to be without a minimum of the other. One would become bristling and deadly ice and the other would become destructive lava. But the Holy Spirit has unified them both in Mary, elevated them together and blessed them.

This is the message of spirituality and of the ministry of life. Only if actions come from the Spirit, from the discovery of right decisions, only then do they guard and build. And only if the Holy Spirit is the innermost guide of life, can one be equipped and venture on the great journey. This is especially important because otherwise the instinct, the intuition for what is possible and impossible, is lost out of a sheer self-obsession.

In all this lies a great comfort and mercy. God has not delivered us here unto blind chance and development. Leadership, guidance, free call, and mercy surround us.

This is part II of Alfred Delp’s meditation on the relationship between the devotion to the heart of Jesus and the devotion to His Mother in the Litany to the Heart of Jesus.

[translated from Alfred Delp: Gesammelte Schriften IV: Aus dem Gefängnis]

Berlin-Tegel Prison, November 1944

Heart of Jesus in the Womb of the Virgin Mary formed by the Holy Spirit.

This is the only invocation in the Litany, where Mary is mentioned, in the sense, that she is actually named. One does not pray the other invocations honestly without actually including her and greeting the heart of her Son from her heart. The devotion to the heart of Jesus brings forth from itself a deepening of the devotion to Mary, because it leads to a rediscovery and a deepening of the personal love between the Mother and Son.  So it releases the devotion to Mary from much saccharine piety and returns it into the sphere of religious vitality and humanity.

One must only attempt to pray the rosary and to put the individual invocations of the Litany in the place of the usual secrets. The rosary is found anew and afterwards, also, better understood ‘old.’ And the vaulted arches of the inner relationship between the heart of the Mother and the heart of her Son—Jesus will open for us the gate to the sanctuaries and wonders of divine interiority.

In this invocation it becomes really apparent how Mary is drawn into the fullness of divine mystery and wonder. Nothing is more human and more natural and nothing is more captivating in the order of earth than the law of the womb, the fertility of motherhood.

And yet all of this is spoken in one breath with the great fact: Heart of Jesus—the womb of the Virgin—and the Holy Spirit.

Again the realities and the orders remain true to themselves and, yet, have gone beyond themselves, because they have not failed God. The ‘yes’ to God is always in an unintended sense, and in an unheard of scale, a ‘yes’ to oneself.

to be continued…

This post continues Alfred Delp’s meditation on the Litany of the Heart of Jesus. This section of the meditation is titled: Heart of Jesus in the Womb of the Virgin Mary Formed by the Holy Spirit. I offer you the first half of the section.

[translated from Alfred Delp: Gesammelte Schriften IV: Aus dem Gefängnis]

Berlin-Tegel Prison, November 1944

Heart of Jesus in the Womb of the Virgin Mary formed by the Holy Spirit.

The devotion to the Heart of Jesus is a unique intertwinement of earthly historical development and heavenly endowment and guidance.  One can know people by name, in whose life and with the date and hour often the historical moment, when the odd moment of this prayer was kindled as the light of God.

And yet its unfolding and its sudden blossoming do not rest as unrelated and unbeknownst event in the space of history. Others have exactly said the same thing—who here see the recapitulation/repetition of historical spiritual events—conversion and redemption.

I have already said this. Yet I gladly repeat this thought, and will often in the individual invocations return to it, because, precisely, here, the message and its history mutually corroborate each other: that between heaven and earth there is no great chaos and, also, no great silence or a sort of generous neutrality, but rather, that living relationship, which goes back and forth—from this truth prayer, adoration, and religion live, and I have utterly and completely lived from it during the last few weeks. And it should remain that way.

I have already said this: that the first invocation describes the “theological location” of the prayer. Especially in this prayer, which recalls the great heights to which the human heart is capable of, one must also think of the kitschy degeneration that the human heart can fall, if left to itself.

As you know, it is a fateful question for the value and the height of a life as well as a spiritual reality, whether they can set the hearts of humanity in motion, whether this driving force is inherent in them, which calls the heart, whether they expose one to impetuous excitement, whether they raise, enable, and compel the hearts of humanity to greater and holier passions, where the Spirit glows and breaks down closed barriers and limits.

Whether they finally evoke a movement, which despite all the voraciousness, remain a glowing Spirit and spiritual glow; in other words: a glowing form, a glowing measure, a glowing clarity and order—initially and above all else, a burning and flaming passion, yet in the existing law and hierarchy of value.

This is the point here. Time will tell whether the inner motives of the devotion to the Heart of Jesus can move people in unheard of ways beyond themselves. The motives repeatedly confront people with the things, facts, and orders of reality, and to invite people to make honest and objective decisions.

The heart should sing and swing, but it should sing and swing in a real melody. A holy self-indulgence is worst. It is difficult, to an extent, to cure the one who consistently would like to have control…

The invocation itself continues the theological revelation of the “object” or the “subject” of the devotion to the Heart of Jesus. The “you” to whom the praying “I” in this prayer should enter into a unique relationship is identified more closely. It is not just about solely the “you”, who is the divine Person. It is about, at the same time, about the “you”, in which heaven and earth, divine grandeur and earthly limits all meet in one life.

This initially encourages the praying person into a contemplative encounter with the most intimate and trusted secrets of our faith—the womb of the Virgin Mary formed by the Holy Spirit…

He himself will be surrounded by the warm atmosphere of the heartfelt intimacy, which has from the very start defined Christian understanding of the relationship between God and the world. And this is the way it has remained.

He will, at the same time, marvel over and over to encounter the genteelness of God before the freedom of humankind. And this often forgotten law: whichever creature the Lord touches, He will lead it to its own perfection and fulfillment and at the same time beyond itself. He does not destroy the addressed “you”, but, instead, forms it into a more intensive and complete “I” than it could have ever become on its own.

While the other person, who inclines to assert himself and actualizes his own will, goes into and shuts himself, he sits in a small and cramp world, and has no clue about the great and vast wonders [of the world].

to be continued…

This post continues Alfred Delp’s prison meditations on the Litany of the Sacred Heart of Jesus. It completes his introduction on the Litany–the Heart of Jesus: Son of the Living Father. The very beginning of his prison meditations on this devotion can be found here: Theology of the Heart of Jesus.

[Translated from Alfred Delp: Gesammelte Schriften IV: Aus dem Gefängnis]

[Berlin-Tegel Prison; November, 1944]

The invocations of the Litany determine the subject, or more precisely, the object of the devotion to the Sacred Heart of Jesus. Four findings are in store for us in these invocations, which have to be emphasized and processed internally.

The heart: here we call upon the love of God as we do in the entire liturgy. The heart is the symbol of the inner most core of God and His quintessential relationship to us.

Whoever does not believe and think this of God, should not pray further, because they would not be able to bear the words that he/she says.

One must be able to say briefly that which theology knows of the Son. Only this one point is noted as significant for the entire prayer: the Son is the place of security—the homeland for the world. The Word carries the images, whose shadows we are. He has always been God’s decision for the world.

Heart of the living Father: ever real religious call must advance until the last. Whatever stops before this is often solely the result of the stubbornness of early lies, misapprehension, and delusions.

Here especially life is in such a way simple and simultaneously complex that one must always at least intend the whole when it comes to attitude and openness. In the devotion to the Heart of Jesus the power and the seriousness of the comforting message and, hence, the depth and elevation of consolation becomes ever greater, the more we recognize the order of God.

The religious significance of the first invocation for us is manifold. The basic attitudes of fear and, above all, of cautious reverence are the first requirements to an authentic prayer.

It is about the faithful recognizing the love of God, of His salvation for us people. Only those who know and confess this, can honestly say, “Have mercy on us.”

It is about a personal relationship between the 2^nd person of the Trinity and the human person—me. The uniqueness of the Christian religion lies in the fact that its association to Christ codetermines every reality of life, tempers it interiorly, consecrates it, and above all else, enables and creates it.

Therefore, it is about a relationship of personal intimacy between Christ and me. That the secret words are spoken back and forth and a genuine supreme love flows from the heart of mankind and finds the heart of God in order to discover everything—the call and the awakening and the capacity to remain en route until home—that all this was the merciful and creative call of the divine heart.

Taking a break from Alfred Delp’s diary jottings of his experience on tertianship [the school of the heart], I resume my posting of Alfred Delp’s prison meditation on the devotion of the Sacred Heart. This post takes off from his Theology of the Heart of Jesus and it introduces his reflections on the Litany of the Heart of Jesus. This part is called: the Heart of Jesus–Son of the Living Father.

The Litany of the Heart of Jesus is largely from J. Croiset SJ (1636-1738) and was approved by Leo XIII in 1899.

[translated from Alfred Delp: Gesammelte Schriften Band IV: Aus dem Gefängnis]

Berlin–Tegel Prison, November 1944

Herz Jesu–Litanei

Herz Jesu des Sohnes des ewigen Vaters

One can sense in the Litany that under the caring charge of the Church it has not developed not as much from the free lyrical abundance of praying hearts as other litanies. That was also very much needed in this case. Indeed, when it comes to devotion to the Heart of Jesus, in spite of all the freedom of the heart, it truly depends on a theological exactness. Unfortunately, the guardians and advocates of theological exactness have often blocked the way to an abundance because of their own sentences and formulations.

The individual appeals of the litany can almost all be found or proven somewhere in texts, tradition, in classical witnesses of prayer, and so on. The litany necessitates two ways of adopting and internalizing if one intends to pray correctly and from the heart: the real factual knowledge of theological statement which takes place in the appeal and the implementation of this theological statement in personal piety.

In this way the litany is a good and successful school of religiousness and prayer, especially for modern individuals. As you know, modern religiousness suffers largely from two basic evils. Either it is caught up/bogged down in thought, in reflection, in philosophy, or in theology; the end that leads to personal fulfillment does not happen here. This religiousness is without a decision and without a heart.

As a result, Christianity in Europe has dropped out of the influential circles of power. Or, that other basic evil, which is one of thoughtless piety, pure show, pure convention, movement and excitement of emotions. This religiousness is inhuman and subhuman, and very often a stage of development to complete ungodliness. Spirit and God are so closely related with one another, that the one calls the other and that neither one can be if the other is not appreciated.

The religious ignorance–pious and impious–has achieved a significant destruction of western civilization and peoples. That being said, the issue of who allowed peoples to reach this ignorance is again a question, in and of itself.

to be continued… 

This is the second half of Delp’s diary entry on 1 November 1938. The jottings were written when Delp was in the last stage of Jesuit formation, which is called tertianship, and while he was undergoing the Spiritual Exercises of Ignatius of Loyola. This last stage is understood as the “school of the heart.”

Ignatius writes of the goals of tertianship in the Constitutions of the Society of Jesus:

…after those who were sent to studies have achieved the diligent and careful formation of the intellect by learning, they will find it helpful during the period of last probation to apply themselves in the school of the heart, by exercising themselves in spiritual and corporal pursuits which can engender in them greater humility, abnegation of all sensual love and will and judgement of their own, and also greater knowledge and love of God our Lord: that when they themselves have made greater progress they can better help others to progress for glory to God our Lord.”

I aim to translate more of Delp’s diary entries from his time in the school of the heart.

[translated from Alfred Delp: Gesammelte Schriften: Band I: Geistliche Schriften]

1 November 1938; Vorarlberg, Austria

…. A man before his God. A man does not just dream and play around. He requires serious, honest, and genuine labor.

He takes the supernatural order and judgment seriously. He sees through nature—properly arranged and subordinated—and sacrifice.

I must get away from myself—and learn how to serve and sacrifice. I am a great egoist.

Bring the goodness of God to people. Learn to love with Jesus Christ on the way of the Cross. Pay attention to people, because God loves them. Take seriously the call/vocation to perfection. I have been created and called to the love of God, service for God, for joy in God.

Discipline and consistency in the things of order, work, thinking and praying. Nurture the energy, not to prosecute, but to evangelize. First and foremost, however, find physical rest.

Be generous and passionate for all those interested in God. Above all, have an open heart and be good.

Personally pray. Pray more and pray honestly. Contemplate intellectually.

Maintain trust in the Lord God; live and build on it. Guiding mercy: trust and love. Interiority: the way from the outside to the inside.

My life has appeared to me in another light and has pointed in this other light and in another contour. I must rethink many things. Much has been done and understood incorrectly. God has been good, merciful, and patient with me. Has led me through many maelstroms and past many cliffs. But now the journey must be considered with a clear and honest view.

I have lived too much on the exterior—too much in the diaspora of the soul. From things and distractions, I am scattered.

The home is inside where the soul and God meet. Therefore, now, the new life begins with adoration of the Trinity, which attends in me. It gives to the eye a keen vision and to the heart security and a home.

I was not just outside, I was confused, too. The autonomous, superior, and absolute validity of the supernatural was not strong and sufficiently clear enough in my consciousness. He is on whom it depends. The metanoia must happen; I must rethink.

The supernatural, however, is not a system, but the intimate tri-personal God as revealed in Christ. My piety must become a personal relationship with my God; to personally pray and speak with Him. I must let go of the piety and the call, etc. the burdens and the anxieties, that I have had up until now. It is not only a task, a responsibility, and a sorrow, but it concerns friendship, joy, and goodness.

The true man is a Lover. Only he can be the full man. I am so poor and small and nothing, because I have loved so little. I must let go of myself and give myself away.

A large heart for God and for people—an open heart to surrender, to serve, to give away, to sacrifice. All of this with a strong intention. The time of dreaming and dallying is over. Deep piety. One catches hold of gladness, joy, and passion before God and consequently perseveres in His power.

Everything is grounded on God’s grace and mercy. You will lead me, I must listen to you. He will lead me, I must trust Him. Life ceases being a lonesome and laborious monologue, it becomes a dialogue, it becomes more: Cor ad Cor loquitor.

The last stage of formation for a Jesuit is tertianship. This usually occurs several years after ordination. The stage has been called the school of the heart, and here a Jesuit undergoes the Spiritual Exercises for the second time in his life. This post concerns a 1 November 1938 excerpt from Alfred Delp’s diary during the Exercises. What caught my attention was Delp’s reference to the devotion to the Sacred Heart. In his jottings, this devotion is a spirituality of the senses and of the Trinity.

After reading Delp’s jottings on the devotion to the Heart of Jesus, a friend of mine remarked: “The fire that enfolds and enflames the Sacred Heart is nothing other than the Holy Spirit, which is why that Heart, though it burns to the root, is not consumed, for like is burning like, equal is burning equal, and great is the fire that is cast upon the earth from very depths of the Father! Fire that is one with the water that flows forth in torrents all surpassing, and fire and water are one in the love that sets our hearts aflame that we might be lovers in turn, and hence be truly the Glory, that is, humanity fully alive.”

The second part of Delp’s diary entry will be posted later…

[translated from Alfred Delp: Gesammelte Schriften: Band I: Geistliche Schriften]

1 November 1938; Vorarlberg, Austria

My main comprehension and insight of the Spiritual Exercise for my concrete life is: to take God more seriously. He must play a bigger role than up to now in my life.

I must live intimately with my God; I to you; intimacy; and have joy in Him and to meet Him with the heart.

Trinitarian living and praying. From the Father in the Son through the Spirit to the Father.

To stand face to face with Christ; the Heart of Jesus, the door to the Trinity.

The Heart of Jesus is the way of sacrifice, of fidelity, of passion; His heart leads me to the Father.

Only the Lover can be the true man. Everything else is a sham and a fraud.

In the Kingdom of God there is no self-made man. An open heart receives the thoughts of God. An open ear receives his guidance. Life either comes to grip with the great Heart or nothing else. One must be capable of genuine decision and devotion.

Man is from God. A man does not just dream and play around. He requires serious, honest, and genuine manual labor.

Take the supernatural order and judgment seriously. See through nature—properly arranged and subordinated—and sacrifice.

I must get away from myself—and learn how to serve and sacrifice. I am a great egoist.

A person can bring the goodness of God. Love learns with Jesus Christ on the way of the Cross. A person pays attention, because God loves him. Take seriously the call/vocation to perfection. I have been created and called to love for, to serve God, for joy in God.

Discipline and the consequence in the things of order, work, thinking and praying.

Find the energy again to evangelize, not to prosecute, however, keen the activity. Find again at first, however, the physical rest. Be generous and passionate for all those interested in God. Above all, have an open heart and be good.

Personally pray. Pray more and pray honestly. Contemplate intellectually.

Maintain trust in the Lord God; live on it and build on it. Let His mercy guide one’s dreams and loves. The interiority: the way from the outside to the inside.

I must live intimately with my God; I to you; intimacy; and have joy in Him and to meet Him with the heart.

Trinitarian living and praying. From the Father in the Son through the Spirit to the Father.

To stand face to face with Christ; the Heart of Jesus, the door to the Trinity.

The Heart of Jesus is the way of sacrifice, of fidelity, of passion; His heart leads me to the Father.