(Source : Dorcy, Marie Jean. St. Dominic’s Family. Tan Books and Publishers, 1983)
“Henry Suso is a bundle of contradictions, and a person, moreover, who has gathered legends about him like a snowball rolling downhill. He was a poet, which is not always a key to happiness in this world; a mystic of the highest order; a hard working Dominican; and a man with a positive genius for getting into embarrassing situations. He has suffered at the hands of chroniclers who dislike his followers, or his tactics, or his poetry; he is all but canonized by those who see in him the Dominican mystic. It will require many years of exhaustive research to sort out the diverse elements in his personality, if, indeed, it can ever be accomplished. Poets are not easy to analyze, and Henry, before all else, was a poet.
Henry was born in Switzerland, in 1290, the son of a warlike family of counts and crusaders. His father said more than once that he wished Henry had been a girl and some of his spirited daughters had been boys; for Henry was not a type to carry a sword. Henry was a gentle, dreamy lad, who liked to accompany his mother on pilgrimages and read about heroic deeds. He had taken his mother’s name of Suso, perhaps out of sheer inability to live up to the warlike title of the Count von Berg.
After a number of unsuccessful attempts to make a soldier out of Henry, his father abandoned the task and sent him, when he was barely thirteen years old, to the Dominican convent near Lake Constance. At the convent, Henry found a happy life, one that he did not know existed. Like a starved child who has had no happiness before, he revelled in the companionship of friendly people and the beauty of community prayers. For five years it did not occur to him that there was anything more to religious life than the gay and irresponsible way he lived. This brief paradise came to an abrupt end when he was eighteen. He sat one day in chapel, restless and worried, because suddenly it had dawned upon him that he was not really getting anywhere, and without warning he fell into an ecstasy that lasted more than an hour. Arousing from the ecstasy, he was a different person, and a whole new life began.
First of all Henry looked with wide opened eyes on the lukewarm life he had been living. Considering his age, we would be inclined to suspect that it was not so much lukewarm as adolescent, but it appeared to him that he was a great sinner and should do great penance. The penance he performed for the next sixteen years became notorious, even in that age of extremes; an iron chain, and an undershirt studded with nails, were the most mentionable of the methods he used. At night, he tied his hands so that he could not slap at the mosquitoes that infested his room. Out of determination to overcome his natural taste for cleanliness, he bent over backwards in the opposite direction to torture himself into submission and to make himself ready for the grace of God, which he felt that he so little deserved. At the end of sixteen years, he was favored with another vision, telling him that the physical phase of his suffering was over, but to be prepared for mental torments.
While all this interior purification was being accomplished in his soul, Henry was busy about the ordinary work of a priest. He preached and taught and heard confessions, never absenting himself from apostolic work under the impression that pure contemplation would be better. Some of his travels got him into weird situations, and legends began building up around the strange young priest whose penances had already earned him the name of eccentric. Things happened to him that just never happened to other people.
One time ha was on a journey with a lay brother who was not very bright. While Henry was looking for lodgings in a strange village, the lay brother went into a tavern, and, with the help of some of its customers, rapidly got out of hand. In order to direct attention away from himself, he told the men they should go after the priest who was with him; he said that the Jews had hired Henry to poison their wells, and that he was now out investigating how it could be done. It was possibly only the lay brother’s heavy humor, but the townspeople did not think it was funny, and they went in pursuit of Henry. Seeing himself chased by men with clubs, Henry did what most people do he ran. He hid all night in a hedge, and the next day he had to get the lay brother out of jail.
He fell into rivers and almost drowned. He became innocently involved in family feuds and was nearly killed for interfering. People tried to poison him. As prior, he ran the house finances into such a snarl that no one could untangle them. As if he did not have enough trouble, one of his penitents at least he thought she was penitent decided to blackmail him, and told all over town that he was the father of her child. To clean up the ensuing scandal, he stood formal trial with his superiors, and was, of course, proved innocent but no one could stop the scandal which had by this time gone to the four winds.
As a last terrible trial, his own sister, who had gone into religion against her will, fell into serious sin and ran away from the monastery. The convent from which she had escaped was a relaxed and worldly place, but she was legally a fugitive. Henry got permission to go and look for her, and, after a long search, he found her repentant, penniless, and terrified in a tavern. He brought her to another monastery, where a strict rule was observed, and he stayed until she was firmly settled and living a good religious life. How any man could write poetry while trying to keep up with such events is hard to say, but some of the finest poetry in medieval German poured from the pen of this gifted man during the years when life was most difficult for him. His prose, too, was almost poetry perhaps this is why his writings have always been so popular with women.
We are indebted to the sisters whose consciences Henry directed for all that we know of his writing. They kept careful track of all of it and made copies to circulate among a discreet circle of friends. In fact, it is from this circumstance that the unhappy charges against Suso stem. Some of the sisters, making their personal copies, took down notes indiscriminately from Suso, Tauler, and Master Eckhart and it was practically impossible to untangle them. Only the persistent scholarship of Father Denifle, in the past century, has identified the writings of each of these men, and exonerated both Tauler and Suso of the charges that caused Eckhart to be censured.
The best known work of Henry Suso is his Little Book of Eternal Wisdom, which is a classic of spiritual writing. He also composed many other short treatises on the mystical union of the soul with God, all written with the same poetic language and the same intensity of feeling. The man who had carved “the lovely name of Jesus” into the flesh over his heart was just as intense in his spiritual life. He had an outstanding devotion to the Mother of God, which he expressed very beautifully.
Henry died in 1365, in Ulm, and was buried there in the convent of St. Paul. However, in spite of the fact that his body was found intact and giving forth a sweet odor two hundred and fifty years later, the beatification was delayed until 1831. The relics, meantime, had disappeared entirely and have never been recovered.”
“St. Thomas Aquinas writes that hope is the virtue that grounds us in eternity, especially as we are tossed about by the storms of this world. “Thus a man,” he writes, “should be held fast to that hope as an anchor,” for God “wills that the anchor of our hope be fixed in that which is now veiled from our eyes” (Commentary on the Epistle to the Hebrews). Infused by the Holy Spirit, the gift of hope reminds us of the words and promises of the Lord Jesus Christ and allows us to believe that they will happen. It is easy to think of the moments of trial in the past year, making one rather pessimistic, or at best only slightly optimistic about the year to come. However, by realizing that each one of us is united to Jesus Christ and relives the mysteries of His life, we are prepared to face whatever comes as an opportunity to grow closer to God and be conformed even more into His image. This is where happiness is found: in the union with God and the enjoyment of the eternal life of the Son. The way is arduous and difficult, (Christianity is NOT for WIMPS!!!) but we hope in the promises of the Savior.
The Lord calls us to boldness and courage; He calls us from being lukewarm and sets us on fire with His charity. “I look everywhere for Your divinity,” writes Bl. Henry Suso, “but You show me Your humanity; I desire Your sweetness, but You offer me bitterness; I want to suckle, but You teach me to fight.”
Our Lord responded to Bl. Henry Suso, “away with faintheartedness and enter with Me the lists of knightly steadfastness. Indulgence is not fitting for the servant when the lord is practicing warlike boldness. I shall clothe you with My armor because all My suffering has to be endured by you as far as you are able.”
The Lord is with us as a warrior and His very life flows through our veins. Therefore, no matter the trials and challenges we face in the new year, we are prepared to endure and overcome them by renewing our hope in Him, allowing Him to stir our hearts to boldness and zeal for the kingdom of God.”
“The Fourteenth Century Dominican, Henry Suso, is one of a trinity of famous Dominican “Founding Fathers” of German Mysticism, a form of spirituality prevalent in German speaking lands 1250-1470. The other two “Founding Fathers” were his teacher, Meister Eckhart, and his contemporary John Tauler. Of the three, Suso is the only one to have been Beatified: Pope Gregory XVI confirmed his veneration in 1831 on account of sustained popular devotion. Who was this German mystic? What makes him different to Meister Eckhart? Is he anything more than the acceptable face of German mystical theology?
Suso was born in Constance, we think, but he might have been born on the other side of the lake at Ueberlingen in Swabia. His father was Count von Berg but he took his Mother’s name instead and seemingly eschewed the more obvious worldly path as a courtier before him. One is tempted to think of him as something of a “mummy’s boy”. Yet what “mummy’s boy” would leave the comfort of his home and enter a fairly austere life with the Dominicans at the young age of 13, some two years earlier than the stipulated age? Suso, it seems, had was made of strong mettle. Indeed, in his early life, he would subject himself to eye-watering practices such as lying of a bed of thirty nails in cruciform shape.
At the age of about 18 he experienced a deeper form of spiritual conversion. From 1324 to 1327, he studied at the studium generale in Cologne. It was at Cologne that Suso fatefully came into contact with Eckhart, shortly before the latter’s death in c.1328. After Cologne, Suso returned to his home Priory at Constance. He became a lector but found himself in hot water over his defence of Eckhart, such as can be found in his “Little Book of Truth”, a short defence of Eckhart’s teching. He defended himself at a General Chapter of the Order at Maastricht in 1330. Luckily for Suso, the General Chapter seemed more concerned about the problems within the Franciscans and the schismatic acts of fr. Michael of Cesena than suspect theology from within their own ranks.
The Dominicans left Constance in 1348 in order to avoid swearing allegiance to the Holy Roman Emperor, Louis of Bavaria, in the midst of a feud between the Empire and Pope John XXII. After nearly being murdered in a Rhineland village in a bizarre affair in which he was accused of poisoning the village well, he finally settled at Ulm, where after serving as Prior, he later died on 25th January 1365.
In his writings, Suso bequeathed us with a rich and intensely personal spirituality in which he stresses a self-emptying of oneself in order to allow the pouring in of God. Acts of self-surrender make us more like Christ, who made the ultimate sacrifice for our redemption. I couldn’t help think in reading Suso that there is much in his thinking that could be considered a precursor to St. John of the Cross; they explore similar themes of spiritual darkness in poetic form. Frank Tobin has described Suso, as having the ultimate aim of putting spiritual truths in literary form. His Vita, which despite its Latin title was written in German and is known in English as “The Life of the Servant”, can be seen as a continuation of an autobiographical tradition in spiritual writing that has strong echoes of St. Augustine’s Confessions. It should be said, however, that the work is said to be a joint-enterprise with Elisabeth Stagel, Dominican Nun and friend to Suso, who was sometime Prioress at Toss. Some doubt whether Suso had any hand in the work at all.
Suso was altogether more qualified and guarded than Eckhart. After an early scare with suspicion, he seems to have taken greater care not to be misconstrued or misunderstood, whilst retaining a focus on the interior life, and themes of detachment, discernment, freedom and mystical union. He was, we might say, less speculative than Eckhart, and more careful. In striving to combine mystical devotion with sound doctrine, Suso is much more than simply the acceptable face of German mysticism; his writings are a treasury for us to mine and his life. And if like me, you find the Swabian dialect of High Medieval German rather taxing, there are some excellent translations.”
-by Br Vincent Antony Löning, OP. (English Province)
“I know of few people who have loved Christ so much as to take a blade to their heart and inscribe the Holy Name of Jesus in their blood upon their breast. Blessed Henry Suso is one of them. He used to call his beloved crucified Lord “God’s Eternal Wisdom”, which indeed Christ is. Although in his lifetime Blessed Henry suffered much and was not renowned for being a great theologian or preacher, the manuscripts surviving of his writings suggest he was the most widely read spiritual author in the later Middle Ages until the publication of the Imitatio Christi.
Henry Suso had a very strong devotion to Christ’s passion and crucifixion, and speaks of it in very human terms. This makes him, and especially his Little Book of Eternal Wisdom, ideal reading and material for meditation during Lent. He is ready to admit his weaknesses. As he tells Christ, “Alas! There is just now in my soul a bitter complaint, that Thy Passion does not at all times thoroughly penetrate my heart, and that I do not meditate on it so affectionately as in reason I ought to do, and as is worthy of Thee, my Lord elect; teach me, therefore, how I ought to comport myself!”A valuable lesson for us here is that prayer should be our first recourse, whenever we undertake something new, or struggle to persevere in what we have already begun. It is even the solution when prayer itself becomes difficult!
Jesus’s incarnation means that in order to come to meet His divinity, I must also come to meet his humanity. Christ tells Blessed Henry in one of their encounters, “My humanity is the way one must go, My Passion the gate through which one must penetrate, to arrive at that which thou sleekest.” It is this humanity that Christ gradually unveils in the series of conversations that form the Book of Eternal Wisdom. Blessed Henry ends the book by leaving us one hundred meditations on the Passion. Taken from it, here is a prayer he addresses to Our Lady at the foot of the Cross:
Thy woeful heart was without consolation from all mankind. Oh, pure Lady, on this account forget not to be a constant protectress of my whole life, and my faithful guide. Turn thy eyes, thy mild eyes, at all times, with compassion on me. Watch over me like a mother in every temptation. Protect me faithfully against my enemies, protect me beneath thy tender arms. Let thy faithful kissing of Christ’s wounds be to me as a tender reconciliation with Him; let the wounds of thy heart obtain for me a cordial repentance of my sins; thy fervent sighing procure for me a constant yearning; and let thy bitter tears soften my hard heart; be thy lamentable words even as renunciation to me of all voluptuous speeches, thy weeping form as a casting away of all dissolute conduct; thy disconsolate heart as a despising of all perishable affections, that I may only cherish a perpetual desire of Him, and may persevere in His praise and service to the grave. Amen.”
One night in 1328, the German mystic and Dominican monk Henrich Suso (or Seuse or Suson) had a vision in which he joined angels dancing as the angels sang to him Nun singet und seid froh or In Dulci Jubilo.
“Now this same angel came up to the Servant [Suso] brightly, and said that God had sent him down to him, to bring him heavenly joys amid his sufferings; adding that he must cast off all his sorrows from his mind and bear them company, and that he must also dance with them in heavenly fashion. Then they drew the Servant by the hand into the dance, and the youth began a joyous song about the infant Jesus, which runs thus: ‘In dulci jubilo…'(-from Bl Suso’s auto/biography)
Famed German Dominican mystic whose work, The Book of Eternal Wisdom, is considered a classic. Born Heinrich von Berg in Constance, Swabia, he entered the Order of Preachers, the Dominicans, at an early age.
Undergoing a conversion, he developed an abiding spiritual life and studied under Meister Eckhart in Cologne from 1322-1325. He then returned to Constance to teach, subsequently authoring numerous books on spirituality: Das Buchlein der Wahrheit (The Little Book of Truth, 1327) and Das Buchlein der Ewigen Weisheit (The Little Book of Eternal Wisdom, 1328), a book of practical meditations that became the most popular work on mysticism until the Imitation of Christ by Thomas à Kempis; Horologium Sapientiae (Clock of Wisdom); sermons; and a life of the Dominican nun Elsbeth Stägel (d. 1360).
As he supported Meister Eckhart — who was then the source of some controversy and had been condemned by Pope John XXII (r. 1316-1334) in 1329 — Henry was censured by his superiors and stripped of his teaching position. He subsequently became a preacher in Switzerland and the Upper Rhine and was a brilliant spiritual adviser among the Dominicans and the spiritual community of the Gottesfreunde. He endured persecution right up until his death at Ulm. Pope Gregory XVI (r. 1831-1846) beatified him in 1831.
-Konstanz Bodensee Inselhotel, click image for larger image, Dominican Island on the left, with Steigenberger island hotel; the Old Rhine Bridge is visible in the centre of the image
-by Francisco de Zurbarán 1638/1640, Museum of Fine Art, Seville, Spain
aka Henry Suso, Heinrich Seuse, Enrique Suson
“Once a Dominican friar in Konstanz, Germany would have been a familiar sight. Now, however, the habit garners side-long glances and blatant stares as visitors and residents try to grasp the meaning of the uncommon clothing. In this way, the habit is somewhat like an island.
An island is a land of adventure, a little world of its own surrounded by watery boundary that separates it from the mainland. To cross that boundary, whether by boat or by bridge, and to fathom its significance is to enter a frontier of exploration. It can even be a portal to the past.
Archeological evidence shows that since the Stone Age humans have inhabited what is now called “Dominican Island” in Lake Bodensee, just off the shore from Constance (Konstanz), Germany. The left bank of the Rhine river and the lake make it a beautiful location. It was occupied by the Romans and enjoyed by Charlemagne. It became sacred ground soon after the Dominicans were given the land in 1220. Within fourteen years, the Friars Preachers had erected a sizeable convent there with the aid of the local prince bishop. Additionally, in 1257 the friars helped Dominican contemplative nuns establish a convent in Konstanz known as Kloster Zoffingen.
Bl. Henry Suso is likely the most celebrated Dominican to have lived in the island-convent. There, around the year 1324, he was clothed with the habit. For some time, his literal separation from the mainland made little difference to his spiritual life, for he was still chained to the world in his heart. Through grace, however, he underwent a conversion and afterwards devoted himself entirely to the Eternal Wisdom of God. Along with the Dominicans Meister Eckhart and John Tauler, Suso became known as a “Rhineland Mystic” whose spiritual writings bore enormous fruit in the late medieval Church.
Dominican Island was also the sometime residence of more controversial characters. Jan Hus, for example, was imprisoned there during the Council of Constance in 1414. Condemned by political enemies during the Council, Hus was burnt at the stake in the city. Protestants claim Hus as their own, a John the Baptist who prefigured the coming of Martin Luther. However, not all Catholics burnt at the stake were heretics, as St. Joan of Arc well knows. A more careful analysis suggests that Jan Hus was “a Catholic by his personal profession of faith, but he was of Protestant significance in the fabric of history.”
Life was generally more tranquil on Dominican Island for the next hundred years or so, until 1528. At that time, Protestant governmental forces expelled the friars and converted the convent into a “temporary” hospital. It lasted for twenty one years. When the Catholic Hapsburgs regained control of the town 1549, the Dominicans were finally able to return to their home.
Over two hundred years later, just as a new union of States was being formed across the Atlantic, the Holy Roman Emperor, Joseph II, made his mark on the island. Though baptized a Catholic and trained in part by a Jesuit, the Hapsburg Emperor embraced what came to be called “Josephinism.” His was a practical doctrine that subordinated the Church to the State and aimed at eliminating contemplative life, musical litanies, novenas, processions, vespers, and other devotions. The Catholic ruler achieved what Protestants could not: about five hundred monasteries were closed, their property was stolen, and an ecclesiastical order of services was mandated. Under this regime, too, the Dominicans were once again driven from the island that had been their home for five hundred years. This time their departure was permanent. On July 26, 1785, the last mass was celebrated in the Dominican chapel. The convent closed the following day.
With the definitive departure of the friars from the island, the property entered the hands of various businessmen. For over a century it housed a dye manufacturing plant. When political turmoil disturbed Switzerland, some bankers fled to the former Dominican grounds. They changed the name of their new home to “Geneva Island.” A census in 1868 counted Geneva Island as an autonomous district with a population of eighteen.
After a railway was built in Konstanz, a hotel entrepreneur gained control of the island. His name was Eberhard von Zeppelin, the brother of the better-known Ferdinand Graf von Zeppelin, inventor of the infamously flammable air vehicle. Soon the former Dominican chapel was adapted into a ballroom and concert hall, the cells of the friars expanded into guest rooms, and the entire building was renovated.
Biblical frescoes once illuminated the cloister walls of the original Dominican convent, but centuries of change had gradually damaged them. Therefore, to commemorate the wonderful history of that little world, the artist Carl von Häberlin was commissioned to create a series of murals. He worked from 1878 to 1894, producing a series of twenty six extraordinary images that display in chronological order the island’s entire known history. It is considered to be an artistic masterpiece.
Many visitors to the island now hurry past the murals, on their way to comfy rooms with mini-bars, but Häberlin’s murals elegantly testify that the Dominican influence there may still be felt. The friars preachers lived, prayed, studied, and preached on that small piece of land surrounded by water for half of a millennium, making it their own for longer than any other individual or institution in known history. Although it requires effort to grasp the significance of a man in a white habit, much may still be learned in that place that is once again called “Dominican Island.”
-Bibliothèque Nationale et Universitaire de Strasbourg, Inkunabel K. 7
“If I were on the sun-kissed beaches of Italy today rather than in the frigid swamps of Washington, then I would be enjoying the Italian celebration of my onomastico, or name-day in honor of one’s patron saint. Today the Dominican Order celebrates Blessed Henry Suso, O.P., the great Rhineland mystic and poet, who also does duty as my heavenly patron. Truth be told, if I weren’t confident that Henry presently enjoys the fullness of the beatific vision and communion with the Trinity, then I would wonder if he might not be entirely pleased to have me as a namesake.
After all, we don’t have very much in common aside from our common profession as Dominicans. He was a sensitive man of great interiority who endured the most fearsome of medieval penances for the sake of his love for God, which poured out in lyrical verses and mystical spiritual writings. I am a garrulous spiritual dilettante who finds the ‘fresh catch of the day’ on Fridays about as much penance as I can bear. If Bl. Henry and I had somehow met on this side of paradise, then I likely would have exhorted him to shower more frequently and keep away from sharp objects. (Editor’s note: A mystic that practiced extreme asceticism, Henry wore a tight-fitting undergarment as a nightshirt. This shirt was outfitted with 150 brass nails fitted facing into his skin. He was also inspired to carve Christ’s name into his chest. After 16 years, an angel appeared to him, asking that he end these severe practices. He listened.) I rather shudder to think what he might have told me.
I didn’t know much about Bl. Henry when he became my patron. When I was in the process of applying to the Province, an older friar mentioned that he received his middle name as a religious name, as it coincided with the name of an under-appreciated Dominican blessed. The idea stuck with me, and when the time came to discuss potential religious names with the novice master (in the process outlined by Br. Innocent in his post last month), we settled on Henry without much debate. The novice master maintains to this day that I asked for the name in order to keep my monogrammed bath towels (which don’t exist except in his literary imagination).
In some respects, Henry Suso remains enigmatic to us moderns—his incredible penances and mortifications seem so distantly medieval that we lose sight of the man. He is, in the words of another great Dominican Henry—Henri-Dominique Lacordaire—“that lovable man from Swabia.” Even in its more bizarre episodes, his biography depicts an eminently human fellow, prone to misunderstandings with unintentionally tragic-comic results—whether in the form of a confused mob of pitchforked peasants, a murderous stalker, or his runaway sister. Still, Henry kept on praying and preaching, even when angry townspeople put a price on his head. Many of the particulars might belong to another age, but the love that drove Henry transcends time and place, and draws us to him even today. Henry Suso was a man entirely swept up by the ineffable mystery of God’s mercy, and he put his whole life at the service of that Eternal Wisdom.
Having Bl. Henry as a patron has forced me to expand my horizons of what it means to be a Dominican. All the great Dominican saints and blesseds are, in one way or another, in the image of St. Dominic himself. They reflect some particular extension of his charism. Having a mystical eccentric like Bl. Henry for a namesake works against the tendency to redefine the Order in one’s own image at the expense of the expansive vision of our holy founder. It is sometimes heard in the Order that, when you meet a Dominican, you’ve met exactly one Dominican, rather than them all. Considering what a varied lot must be huddled together under Mary’s mantle in heaven, this seems about right.
So on this feast of Henry Suso, I thank God for this eccentric patron who challenges me to draw ever closer to Christ, not by slavishly imitating his example, but by following the path the Lord has laid out for this modern, very different Henry. Blessed Henry Suso, pray for us!”
“Lord, I can see plainly that you are the only and the true source of wisdom, since you alone can restore faith and hope to a doubting and despairing soul. In your Son, Jesus, you have shown me that even the most terrible suffering can be beautiful, if it is in obedience to Your will. And so the knowledge of your Son has enabled me to find joy in my own suffering.
Lord, my dear Father, I kneel before You this day, and praise You fervently for my present sufferings, and give thanks for the measureless sufferings of the past. I now realize that all these sufferings are part of Your paternal love, in which You chastise and purify me. And through that discipline I now look at You without shame and terror, because I know that you are preparing me for your eternal kingdom.” -Bl Henry Suso, OP
“I look everywhere for Your divinity, but you show me Your humanity; I desire your sweetness, but You offer me bitterness; I want to suckle, but you teach me to fight” (Little Book of Eternal Wisdom)
“Nowhere does Jesus hear
our prayers more readily than
in the Blessed Sacrament.” —Blessed Henry Suson
“Study yourself to see what God wants of you. Attend to that, and put all else aside.” -Blessed Henry Suso
“Remember that your principal aim, and indeed only business, is to give your thoughts to the desire of Jesus, and to strengthen this desire by daily prayer and other spiritual works.“ – –Bl. Henry Suso
“If your enemies see that you grow courageous, and that you will neither be seduced by flatteries nor disheartened by the pains and trials of your journey, but rather are contented with them, they will grow afraid of you.” -Blessed Henry Suso
“He who perseveres with constancy and fervor will, without fail, raise himself to a high degree of perfection.” -Blessed Henry Suso
“In the first day of my youth I tried to find it in the creatures, as I saw others do: but the more I sought, the less I found it, and the nearer I went to it, the further off it was. For of every image that appeared to me, before I had fully tested it, or abandoned myself to peace in it, an inner voice said to me: ‘This is not what thou seekest.'” -Blessed Henry Suso
“The world is deceitful and inconstant. When fortune forsakes us, friendships take flight.” -Blessed Henry Suso
-Dominican Church of Rottweil, Germany
“The confession that is motivated by love is nobler than one motivated by necessity.” -Blessed Henry Suso
“Always give a good example: teach virtue by word and deed. Example is more powerful than discourse.” -Blessed Henry Suso
-unidentified engraver, The Blessed Henry Suso Kneeling before a Crucifix
Summa Catechetica, "Neque enim quaero intelligere ut credam, sed credo ut intelligam." – St Anselm, "Let your religion be less of a theory, and more of a love affair." -G.K. Chesterton, "I want a laity, not arrogant, not rash in speech, not disputatious, but men and women who know their religion, who enter into it, who know just where they stand, who know what they hold and what they do not, and who know their creed so well that they can give an account of it."- Bl John Henry Newman, Cong. Orat., "Encounter, not confrontation; attraction, not promotion; dialogue, not debate." -cf Pope Francis, “You will not see anyone who is really striving after his advancement who is not given to spiritual reading. And as to him who neglects it, the fact will soon be observed by his progress.” -St Athanasius, "To convert someone, go and take them by the hand and guide them." -St Thomas Aquinas, OP. 1 saint ruins ALL the cynicism in Hell & on Earth. “When we pray we talk to God; when we read God talks to us…All spiritual growth comes from reading and reflection.” -St Isidore of Seville, “Also in some meditations today I earnestly asked our Lord to watch over my compositions that they might do me no harm through the enmity or imprudence of any man or my own; that He would have them as His own and employ or not employ them as He should see fit. And this I believe is heard.” -GM Hopkins, SJ, "Only God knows the good that can come about by reading one good Catholic book." — St. John Bosco, "Why don't you try explaining it to them?" – cf St Peter Canisius, SJ, Doctor of the Church, Doctor of the Catechism, "Already I was coming to appreciate that often apologetics consists of offering theological eye glasses of varying prescriptions to an inquirer. Only one prescription will give him clear sight; all the others will give him at best indistinct sight. What you want him to see—some particular truth of the Faith—will remain fuzzy to him until you come across theological eye glasses that precisely compensate for his particular defect of vision." -Karl Keating, "The more perfectly we know God, the more perfectly we love Him." -St Thomas Aquinas, OP, ST, I-II,67,6 ad 3, “But always when I was without a book, my soul would at once become disturbed, and my thoughts wandered." —St. Teresa of Avila, "Let those who think I have said too little and those who think I have said too much, forgive me; and let those who think I have said just enough thank God with me." –St. Augustine, "Without good books and spiritual reading, it will be morally impossible to save our souls." —St. Alphonsus Liguori "Never read books you aren't sure about. . . even supposing that these bad books are very well written from a literary point of view. Let me ask you this: Would you drink something you knew was poisoned just because it was offered to you in a golden cup?" -St. John Bosco " To teach in order to lead others to faith is the task of every preacher and of each believer." —St. Thomas Aquinas, OP. "Prayer purifies us, reading instructs us. Both are good when both are possible. Otherwise, prayer is better than reading." –St. Isidore of Seville “The aid of spiritual books is for you a necessity.… You, who are in the midst of battle, must protect yourself with the buckler of holy thoughts drawn from good books.” -St. John Chrysostom