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The Sanctifier: The Classic Work On The Holy Spirit Book Pdf

The only complete and unabridged edition of this classic work currently available in English.In The Sanctifier, one of the most fascinating books on the Holy Spirit ever written, Archbishop Martinez reveals the secret of holiness. Step by step, he guides us to understand the gentle ways in which the Spirit acts in our lives. The author explains how the Spirit is present to us and leads us to the Father and the Son, especially through the virtues of faith, hope, and charity. He then focuses on the seven gifts, which make us attentive to the promptings of the Holy Spirit. Along with the gifts, we discover the consoling fruits of the Spirit, such as joy, peace, and patience. Finally, Martinez crowns his work with a masterful explanation of the beatitudes, the summit of the Christian life.

The Sanctifier: The Classic Work On The Holy Spirit Book Pdf

"In the noise of the world, this book takes you into a silence with the Holy Spirit in a manner I have not encountered before. It is a classic in the study and understanding of this often forgotten Person of the Most Blessed Trinity. "Learn more and greater insights into this, the Third Person of the Most Blessed Trinity as each page unfolds newer dimensions of His work within a world sometimes going seemingly mad. He is the Comforter and Enlightener, the Guide and Way to a deeper understanding of many mysteries. Do not pass up the opportunity to learn of Him Who is still active within the world and each one of us if only we will listen to His still, small voice."L. Miller "Metroform" (Bear, Delaware), customer review

3rd degree: Total detachment from the things of the earth. Having clung to God and avoiding anything that could separate us from Him, exterior things lose their fascination for us and we experience a divine freedom, a holy disinterestedness. This is why theologians say that the gift of fear produces the 1st of the beatitudes: poverty of spirit (cf. Mt 5:3).

Guardini, Romano. The Lord. Washington, DC: Gateway Editions, Division of Regnery Publishing, Inc., 1982. (This edition of a classic work on the life and teaching of Jesus has an introduction by Pope Benedict XVI.)

The Holy Spirit has traditionally been a subject matter of strictly theological works focused on proving the central doctrines concerning the Holy Spirit, often as a response to arguments from religious groups who deny these foundational Biblical truths. In recent years, however, the Holy Spirit has made an entrance into the world of (Christian) literature through books such as The Shack published in 2007.

The concern of the 1990 Synod of Bishops and its discussion focused on the increase of vocations to the priesthood and the formation of candidates in an attempt to help them come to know and follow Jesus - as they prepare to be ordained and to live the sacrament of holy orders, which configures them to Christ the head and shepherd, the servant and spouse of the Church. At the same time, the synod searched for forms of ongoing formation to provide realistic and effective means of support for priests in their spiritual life and ministry.

Certainly "there is an essential aspect of the priest that does not change: the priest of tomorrow, no less than the priest of today, must resemble Christ. When Jesus lived on this earth, he manifested in himself the definitive role of the priestly establishing a ministerial priesthood with which the apostles were the first to be invested. This priesthood is destined to last in endless succession throughout history. In this sense the priest of the third millennium will continue the work of the priests who, in the preceding millennia, have animated the life of the Church. In the third millennium the priestly vocation will continue to be the call to live the unique and permanent priesthood of Christ."(9) It is equally certain that the life and ministry of the priest must also "adapt to every era and circumstance of life.... For our part we must therefore seek to be as open as possible to light from on high from the Holy Spirit, in order to discover the tendencies of contemporary society, recognize the deepest spiritual needs, determine the most important concrete tasks and the pastoral methods to adopt, and thus respond adequately to human expectations."(10)

With the one definitive sacrifice of the cross, Jesus communicated to all his disciples the dignity and mission of priests of the new and eternal covenant. And thus the promise which God had made to Israel was fulfilled: "You shall be to me a kingdom of priests and a holy nation" (Ex. 19:6). According to St. Peter, the whole people of the new covenant is established as "a spiritual house, a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ" (1 Pt. 2:5). The baptized are "living stones" who build the spiritual edifice by keeping close to Christ, "that living God's sight chosen and precious" (1 Pt. 2:4). The new priestly people which is the Church not only has its authentic image in Christ, but also receives from him a real ontological share in his one eternal priesthood, to which she must conform every aspect of her life.

Each priest, whether diocesan or religious, is united to the other members of this presbyterate on the basis of the sacrament of holy orders and by particular bonds of apostolic charity, ministry and fraternity All priests in fact, whether diocesan or religious, share in the one priesthood of Christ the head and shepherd; "they work for the same cause, namely, the building up of the body of Christ, which demands a variety of functions and new adaptations, especially at the present time,"(32) and is enriched down the centuries by ever new charisms.

"Today this scripture has been fulfilled in your hearing" (Lk. 4:2 1). Let us listen once again to these words of Jesus in the light of the ministerial priesthood which we have presented in its nature and mission. The "today" to which Jesus refers, precisely because it belongs to and defines the "fullness of time," the time of full and definitive salvation, indicates the time of the Church. The consecration and mission of Christ - "The Spirit of the Lord...has anointed me and has sent me to preach good news to the poor" (cf. Lk. 4:18) - are the living branch from which bud the consecration and mission of the Church, the "fullness" of Christ (cf. Eph. 1:23). In the rebirth of baptism, the Spirit of the Lord is poured out on all believers, consecrating them as a spiritual temple and a holy priesthood and sending them forth to make known the marvels of him who out of darkness has called them into his marvelous light (cf. 1 Pt. 2:4-10). The priest shares in Christ's consecration and mission in a specific and authoritative way, through the sacrament of holy orders, by virtue of which he is configured in his being to Jesus Christ, head and shepherd, and shares in the mission of "preaching the good news to the poor" in the name and person of Christ himself.

In particular, the Spirit reveals to us and communicates the fundamental calling which the Father addresses to everyone from all eternity: the vocation to be "holy and blameless before love," by virtue of our predestination to be his adopted children through Jesus Christ (cf. Eph. 1:4-5). This is not all. By revealing and communicating this vocation to us, the Spirit becomes within us the principle and wellspring of its fulfillment. He, the Spirit of the Son (cf. Gal. 4:6), configures us to Christ Jesus and makes us sharers in his life as Son, that is, sharers in his life of love for the Father and for our brothers and sisters. "If we live by the Spirit, let us also walk by the Spirit" (Gal. 5:25). In these words the apostle Paul reminds us that a Christian life is a "spiritual life," that is, a life enlivened and led by the Spirit toward holiness or the perfection of charity.

20. The Council's Decree on Priestly Life and Ministry gives us a particularly rich and thought - provoking synthesis of the priest's "spiritual life" and of the gift and duty to become "saints": "By the sacrament of orders priests are configured to Christ the priest so that as ministers of the head and co - workers with the episcopal order they may build up and establish his whole body which is the Church. Like all Christians they have already received in the consecration of baptism the sign and gift of their great calling and grace which enables and obliges them even in the midst of human weakness to seek perfection (cf. 2 Cor. 12:9), according to the Lord's word: 'You, therefore, must be perfect, as your heavenly Father is perfect' (Mt. 5:48). But priests are bound in a special way to strive for this perfection, since they are consecrated to God in a new way by their ordination. They have become living instruments of Christ the eternal priest, so that through the ages they, can accomplish his wonderful work of reuniting the whole human race with heavenly power. Therefore, since every priest in his own way represents the person of Christ himself, he is endowed with a special grace. By this grace the priest, through his service of the people committed to his care and all the People of God, is able the better to pursue the perfection of Christ, whose place he takes. The human weakness of his flesh is remedied by the holiness of him who became for us a high priest 'holy, innocent, undefiled, separated from sinners' (Heb. 7:26)."(41)

By virtue of this consecration brought about by the outpouring of the Spirit in the sacrament of holy orders, the spiritual life of the priest is marked, molded and characterized by the way of thinking and acting proper to Jesus Christ, head and shepherd of the Church, and which are summed up in his pastoral charily.

This same pastoral charity is the dynamic inner principle capable of unifying the many different activities of the priest. In virtue of this pastoral charity the essential and permanent demand for unity between the priest's interior life and all his external actions and the obligations of the ministry can be properly fulfilled, a demand particularly urgent in a socio - cultural and ecclesial context strongly marked by complexity, fragmentation and dispersion. Only by directing every moment and every one of his acts toward the fundamental choice to "give his life for the flock" can the priest guarantee this unity which is vital and indispensable for his harmony and spiritual balance. The Council reminds us that "priests attain to the unity of their lives by uniting themselves with Christ whose food was to fulfill the will of him who sent him to do his work.... In this way, by assuming the role of the good shepherd they will find in the very exercise of pastoral charity the bond of priestly perfection which will unify their lives and activities."(56)


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