Benedict XVI: The Mystery of the Transfiguration and the Agony in Gethsemane Monday, Feb 25 2013

On the Second Sunday of Lent, the Evangelist Luke emphasizes that Jesus went up on the mountain “to pray” (9:28), together with the Apostles Peter, James and John, and it was “while he prayed” (9:29) that the luminous mystery of his Transfiguration occurred.

Thus, for the three Apostles, going up the mountain meant being involved in the prayer of Jesus, who frequently withdrew in prayer especially at dawn and after sunset, and sometimes all night.

However, this was the only time, on the mountain, that he chose to reveal to his friends the inner light that filled him when he prayed: his face, we read in the Gospel, shone and his clothes were radiant with the splendour of the divine Person of the Incarnate Word (cf. Lk 9:29).

There is another detail proper to St Luke’s narrative which deserves emphasis: the mention of the topic of Jesus’ conversation with Moses and Elijah, who appeared beside him when he was transfigured.

As the Evangelist tells us, they “talked with him… and spoke of his departure” (in Greek, éxodos), “which he was to accomplish at Jerusalem” (9:31).

Therefore, Jesus listens to the Law and the Prophets who spoke to him about his death and Resurrection.

In his intimate dialogue with the Father, he did not depart from history, he did not flee the mission for which he came into the world, although he knew that to attain glory he would have to pass through the Cross.

On the contrary, Christ enters more deeply into this mission, adhering with all his being to the Father’s will; he shows us that true prayer consists precisely in uniting our will with that of God.

For a Christian, therefore, to pray is not to evade reality and the responsibilities it brings but rather, to fully assume them, trusting in the faithful and inexhaustible love of the Lord.

For this reason, the verification of the Transfiguration is, paradoxically, the Agony in Gethsemane (cf. Lk 22:39-46).

With his impending Passion, Jesus was to feel mortal anguish and entrust himself to the divine will; his prayer at that moment would become a pledge of salvation for us all.

Indeed, Christ was to implore the Heavenly Father “to free him from death” and, as the author of the Letter to the Hebrews wrote: “he was heard for his godly fear” (5:7). The Resurrection is proof that he was heard.

Dear brothers and sisters, prayer is not an accessory or “optional”, but a question of life or death. In fact, only those who pray, in other words, who entrust themselves to God with filial love, can enter eternal life, which is God himself.

Benedict XVI (b. 1927): Angelus Address, Second Sunday of Lent, 4 March 2007 @ Vatican Website.

4 Responses »

 

Thomas Aquinas: “Rejoice Always, Pray Constantly, Give Thanks in All Circumstances, for This is the Will of God” Tuesday, Dec 18 2012

Rejoice always, pray constantly, give thanks in all circumstances; for this is the will of God in Christ Jesus for you (1 Thessalonians 16:18). 

When Paul says: rejoice always, he shows how they ought to behave towards God; and he mentions three things.

First, to rejoice in Him; and so Paul says, rejoice always, that is, in God; for whatever evil might occur, it is incomparable to the goodness which is God.

Hence, no evil ought to interrupt it, and so Paul insists: rejoice always.

 Secondly, to pray for the blessings they want to receive.

Paul urges, pray constantly. “They ought always to pray and not lose heart” (Lk. 18: 1).

How is this possible? It may happen in three ways.

First, that person who does not neglect the appointed hours for prayer, prays always. “You shall eat at my table always” (2 Sam. 9:7).

Secondly, “Pray constantly” means to pray continuously. But then prayer is considered under the aspect of the effect of the prayer. For prayer is the unfolding or expression of desire; for when I desire something, then I ask for it by praying.

So prayer is the petition of suitable things from God; and so desire has the power of prayer. “O Lord, thou wilt hear the desire of the meek” (Ps. 10: 17).

Therefore, whatever we do is the result of a desire; so prayer always remains in force in the good things we do; for the good things we do flow forth from the desire of the good.

There is a commentary on this verse pointing out: “He does not cease praying, who does not cease doing good.”

A third way by which it is possible to pray without ceasing is through the giving of alms which may be a sort of cause of continual prayer.

In the lives of the Fathers we read: “He who gives alms is the one who always prays, for the person who receives alms prays for you even when you are asleep.”

The third thing he mentions is to offer thanks for those blessings already received, hence Paul says: in all circumstances, that is, in good times and in bad times, give thanks.

“We know that in everything God works for good with those who love him” (Rom. 6:28). “Abounding in thanksgiving” (Col. 2:7). “With thanksgiving” (Phil. 4.6).

For this is the will of God in Christ Jesus for you. “Who desires all men to be saved and to come to the knowledge of the truth” (1 Tim. 2:4).

Thomas Aquinas (1225-1274): Commentary on 1 Thessalonians, cap. 5, lect. 2.

Leave a Response »

 

John Ruusbroec: By Gentleness and Kindness, Charity is Kept Quick and Fruitful Monday, Nov 26 2012

From the renunciation of self-will springs patience.

[...] Patience is a peaceful endurance of all things that may befall a man either from God or from the creatures.

Nothing can trouble the patient man; neither the loss of earthly goods, of friends and kinsmen, nor sickness, nor disgrace, nor life, nor death, nor purgatory, nor devil, nor hell.

For he has abandoned himself in perfect charity to the will of God, and…everything that God imposes on him, in time and in eternity, is light to him.

By this patience a man is also adorned and armed against peevishness and sudden wrath, and impatience in suffering which often stir a man from within and from without, and lay him open to many temptations.

From this patience there spring meekness and kindliness, for none can be meek in adversity save the patient man.

Meekness gives a man peace and rest in all things.

For the meek man can bear provoking words and ways…and every kind of injustice towards himself and his friends, and yet in all things remain in peace; for meekness is peaceful endurance.

By meekness the irascible…power remains unmoved, in quietude; the desirous power is uplifted toward virtue; the rational power, perceiving this, rejoices.

And the conscience, tasting it, rests in peace; for the second mortal sin – anger, fury, or wrath – has been cast out.

For the Spirit of God dwells in the humble and the meek; and Christ says: Blessed are the meek, for they shall inherit the earth – that is, their own nature and all earthly things…, and after that the Country of Life in Eternity.

Out of the same source wherein meekness takes its rise springs kindliness, for none can be kind save the meek man.

This kindness makes a man show a friendly face, and give a cordial response, and do compassionate deeds, to those who are quarrelsome, when he hopes that they will come to know themselves and mend their ways.

By gentleness and kindness, charity is kept quick and fruitful in man, for a heart full of kindness is like a lamp full of precious oil,

For the oil of mercy enlightens the erring sinner with good example, and with words and works of comfort it anoints and heals those whose hearts are wounded or grieved or perplexed.

And it is a fire and a light for those who dwell in the virtues, in the fire of charity; and neither jealousy nor envy can perturb it.

John Ruusbroec (1293-1381): The Spiritual Espousals, 1, 15-17.

Leave a Response »

 

Leo the Great: Love of God and Neighbour Saturday, Nov 10 2012

There are two loves from which proceed all wishes, as different in quality as they are different in their sources.

For the reasonable soul, which cannot exist without love, is the lover either of God or the world.

In the love of God there is no excess, but in the love of the world all is hurtful.

Therefore we must cling inseparably to eternal treasures, but things temporal we must use like passers-by.

Accordingly, as we are sojourners hastening to return to our own land, all the good things of this world which meet us may be as aids on the way, not snares to detain us.

[...] But as the world attracts us with its appearance, and abundance and variety, it is not easy to turn away from it unless in the beauty of things visible the Creator rather than the creature is loved.

When He says, “thou shalt love the Lord thy God from all thy heart, and from all thy mind, and from all thy strength” He wishes us in nothing to loosen ourselves from the bonds of His love.

And when He links the love of our neighbour also to this command, He enjoins on us the imitation of His own goodness, that we should love what He loves and do what He does.

For … in all things He requires our ministry and service, and wishes us to be the stewards of His gifts, that he who bears God’s image may do God’s will.

For this reason, in the Lord’s prayer we say most devoutly, “Thy Kingdom come, Thy will be done as in heaven, so also on earth.”

What else do we ask for in these words but that God may subdue those whom He has not yet subdued, and as in heaven He makes the angels ministers of His will, so also on earth He may make men?

And in seeking this we love God, we love also our neighbour. And the love within us has but one Object, since we desire the bond-servant to serve and the Lord to have rule.

This state of mind, therefore, beloved, from which earthly love is excluded, is strengthened by the habit of well-doing, because the conscience must needs be delighted at good deeds, and do willingly what it rejoices to have done.

Thus it is that fasts are kept, alms freely given, justice maintained, frequent prayer resorted to, and the desires of individuals become the common wish of all.

Labour fosters patience, gentleness extinguishes anger, loving-kindness treads down hatred, unclean desires are slain by holy aspirations, avarice is cast out by liberality, and burdensome wealth becomes the means of virtuous acts.

Leo the Great (c.400-461): Sermon 90, 3-4.

Leave a Response »

 

Gregory of Sinai: When We Chasten Our Assailants with the Rod of Dauntless Psalmody, We Become Established in Prayer Saturday, Oct 20 2012

Many who practice the commandments think they are following the spiritual path. But they have not yet reached the city, and in fact remain outside it.

For they travel foolishly, deviating unawares from the straight highway into side-roads, not realizing how close the vices are to the path of virtue.

For the true fulfillment of the commandments demands that we do neither too little nor too much but simply pursue a course acceptable to God and in accordance with His will.

Otherwise we labor in vain and do not make straight the paths of the Lord (cf. Isa.

40:3). For in everything we do we must be clear about the goal we are pursuing.

To be on the spiritual path means seeking the Lord in your heart through fulfilling the commandments.

For when you listen to John the Baptist crying in the wilderness, ‘Prepare the way of the Lord, make His paths straight’ (Matt. 3:3), you must understand that he is referring to the commandments and their fulfillment both in the heart and in actions.

It is impossible to ‘make straight’ the path of the commandments and to act rightly unless your heart too is straight and upright.

When Scripture speaks of rod and staff (cf. Ps. 23:4), you should take these to signify in the prophetic sense judgment and providence, and in the moral sense psalmody and prayer.

For when we are chastened by the Lord with me rod of correction (cf 1 Cor. 11 :32), this is so that we may learn how to mend our ways.

And when we chasten our assailants with the rod of dauntless psalmody, we become established in prayer.

Since we thus wield the rod and the staff of spiritual action, let us not cease to chasten and be chastened until we are wholly in the hands of providence and escape judgment both now and hereafter.

The essence of the commandments is always to give precedence to the one that embraces them all: mindfulness of God, as stipulated in the phrase, ‘Always be mindful of the Lord your God’ (cf. Deut. 8:18).

Our failure or success in keeping the commandments depends on such mindfulness, for it is this that forgetfulness first destroys when it shrouds the commandments in darkness and strips us of every blessing.

Gregory of Sinai (1260s–1346): On Commandments and Doctrines, chs 14-17, Text from G.E.H. Palmer, Philip Sherrard, and Kallistos Ware (trans. and eds.) The Philokalia: The Complete Text, vol. 4 (Faber & Faber, London & Boston: 1979ff), pp. 214-216.

One Response »

 

Maximus the Confessor: Christ Makes Us Co-Worshippers with the Angels Tuesday, Oct 2 2012

Thy will be done on earth as it is in heaven (Matt. 6:10).

He who worships God mystically with the faculty of the intelligence alone, keeping it free from sensual desire and anger, fulfils the divine will on earth just as the orders of angels fulfill it in heaven.

He has become in all things a co-worshipper and fellow-citizen with the angels, conforming to St Paul’s statement, ‘Our citizenship is in heaven’ (Phil. 3:20).

Among the angels desire does not sap the intellect’s intensity through sensual pleasure, nor does anger make them rave and storm indecently at their fellow creatures:

there is only the intelligence naturally leading intelligent beings towards the source of intelligence, the Logos Himself.

God rejoices in intelligence alone and this is what He demands from us His servants.

He reveals this when He says to David, ‘What have I in heaven, and besides yourself what have I desired on earth?’ (Ps. 73:25. LXX).

Nothing is offered to God in heaven by the holy angels except intelligent worship; and it is this that God also demands from us when He teaches us to say in our prayers, ‘Thy will be done on earth as it is in heaven’ (Matt. 6:10).

Let our intelligence, then, be moved to seek God, let our desire be roused in longing for Him, and let our incensive power struggle to keep guard over our attachment to Him.

Or, more precisely, let our whole intellect be directed towards God, tensed by our incensive power as if by some nerve, and fired with longing by our desire at its most ardent.

For if we imitate the heavenly angels in this way, we will find ourselves always worshipping God, behaving on earth as the angels do in heaven.

For, like that of the angels, our intellect will not be attracted in the least by anything less than God.

[...] Christ…arouses in us an insatiable desire for Himself. If we fulfill His Father’s will, He makes us co-worshippers with the angels, when in our conduct we imitate them as we should and so conform to the heavenly state.

Then He leads us up still further on the supreme ascent of divine truth to the Father of lights, and makes us share in the divine nature (cf. 2 Pet. 1:4) through participation by grace in the Holy Spirit.

By virtue of this participation we are called children of God and, cleansed from all stain, in a manner beyond circumscription, we all encircle Him who is the author of this grace and by nature the Son of the Father.

Maximus the Confessor (580-662): On the Lord’s Prayer, Text (slightly adapted) from G.E.H. Palmer, Philip Sherrard, and Kallistos Ware (trans. and eds.) The Philokalia: The Complete Text, vol. 2 (Faber & Faber, London & Boston: 1979), pp.298-304.

Leave a Response »

 

Thérèse of the Child Jesus: It is Happiness to Bear Our Crosses, and to Feel Our Weakness in Doing So Monday, Oct 1 2012

My dear little Céline – Jesus offers you the cross, a very heavy cross, and you are afraid of not being able to carry it without giving way.

Why? Our Beloved Himself fell three times on the way to Calvary, and why should we not imitate our Spouse?

What a favour from Jesus, and how He must love us to send us so great a sorrow!

Eternity itself will not be long enough to bless Him for it.

He heaps his favours upon us upon the greatest Saints.

What, then, are His loving designs for our souls?

That is a secret which will only be revealed to us in our Heavenly Home, on the day when “the Lord shall wipe away all our tears” (Matt.5:48).

Now we have nothing more to hope for on earth – “the cool evenings are passed” – for us suffering alone remains!

Ours is an enviable lot, and the Seraphim in Heaven are jealous of our happiness.

The other day I came across this striking passage: “To be resigned and to be united to the Will of God are not the same; there is the same difference between them as that which exists between union and unity; in union there are still two, in unity there is but one.”

Yes, let us be one with God even in this life; and for this we should be more than resigned, we should embrace the Cross with joy.

[...] Jesus is “a Spouse of blood” (Exodus 4:25). He wishes for Himself all the blood of our hearts.

You are right – it costs us dear to give Him what He asks. But what a joy that it does cost!

It is happiness to bear our crosses, and to feel our weakness in doing so.

Céline, far from complaining to Our Lord of this cross which He sends us, I cannot fathom the Infinite Love which has led Him to treat us in this way.

Our dear Father must indeed be loved by God to have so much suffering given to him.

It is a delight for us to be humbled with him. I know that by humiliation alone can Saints be made, and I also know that our trial is a mine of gold for us to turn to account.

I, who am but a little grain of sand, wish to set to work, though I have neither courage nor strength.

Now this very want of power will make my task easier, for I wish to work for love. Our martyrdom is beginning …

Let us go forth to suffer together, dear sister, and let us offer our sufferings to Jesus for the salvation of souls.

Thérèse of the Child Jesus (1873-1897): Letters of Saint Thérèse to Her Sister Celine, 3 & 4.

Leave a Response »

 

Antony the Great: In His Love God Desires to Transform the Mortal into the Immortal Wednesday, Aug 29 2012

God is good, dispassionate and immutable.

Now someone who thinks it reasonable and true to affirm that God does not change, may well ask:

How, in that case, it is possible to speak of God as rejoicing over those who are good and showing mercy to those who honor Him, while turning away from the wicked and being angry with sinners?

To this it must be answered that God neither rejoices nor grows angry, for to rejoice and to be offended are passions.

Nor is He won over by the gifts of those who honor Him, for that would mean He is swayed by pleasure.

It is not right to imagine that God feels pleasure or displeasure in a human way.

He is good, and He only bestows blessings and never does harm, remaining always the same.

We men, on the other hand, if we remain good through resembling God, are united to Him.

But if we become evil through not resembling God, we are separated from Him.

By living in holiness we cleave to God. But by becoming wicked we make Him our enemy.

It is not that He grows angry with us in an arbitrary way, but it is our own sins that prevent God from shining within us, and expose us to the demons who punish us.

And if through prayer and acts of compassion we gain release from our sins, this does not mean that we have won God over and made Him change, but that through our actions and our turning to God we have cured our wickedness and so once more have enjoyment of God’s goodness.

Thus to say that God turns away from the wicked is like saying that the sun hides itself from the blind.
The truly devout soul knows the God of all. True devotion is simply to do God’s will.

This means to gain knowledge of God by being free from envy, self-restrained, gentle, as generous as possible, kindly, not quarrelsome, and by acquiring whatever else accords with God’s will.

The knowledge and fear of God are a cure for material passions.

As long as ignorance of God is present in the soul, the passions remain incurable and rot the soul away. For evil in the soul is like a festering wound.

God is not responsible for this, since He has given to man spiritual understanding and knowledge.

God has filled man with spiritual understanding and knowledge, for He seeks to purify man from his passions and deliberate wickedness.

And in His love He desires to transform the mortal into the immortal.

Antony the Great (c.251-356): On the Character of Men and on the Virtuous Life 150-153, Text from G.E.H. Palmer, Philip Sherrard, and Kallistos Ware (trans. and eds.) The Philokalia: The Complete Text, vol. I (Faber & Faber, London & Boston: 1979). 

Leave a Response »

 

Cyril of Jerusalem: That Prayer which the Saviour Delivered to His Own Disciples (1) Sunday, Jul 15 2012

Then, after these things, we say that Prayer which the Saviour delivered to His own disciples, with a pure conscience entitling God our Father, and saying, Our Father, which art in heaven.

O most surpassing loving-kindness of God!  On them who revolted from Him and were in the very extreme of misery has He bestowed such a complete forgiveness of evil deeds, and so great participation of grace, as that they should even call Him Father.

Our Father, which art in heaven; and they also are a heaven who bear the image of the heavenly, in whom is God, dwelling and walking in them.

Hallowed be Thy Name.  The Name of God is in its nature holy, whether we say so or not.

However, it is sometimes profaned among sinners, according to the words, Through you My Name is continually blasphemed among the Gentiles.

Therefore we pray that in us God’s Name may be hallowed – not that it comes to be holy from not being holy, but because it becomes holy in us, when we are made holy, and do things worthy of holiness.

Thy kingdom come.  A pure soul can say with boldness, Thy kingdom come; for he who has heard Paul saying let not therefore sin reign in your mortal body, and has cleansed himself in deed, and thought, and word, will say to God, Thy kingdom come.

Thy will be done as in heaven so on earth.  God’s divine and blessed Angels do the will of God, as David said in the Psalm, Bless the Lord, all ye Angels of His, mighty in strength, that do His pleasure.

So then in effect thou meanest this by thy prayer, “as in the Angels Thy will is done, so likewise be it done on earth in me, O Lord.”

Give us this day our substantial bread.  This common bread is not substantial bread, but this Holy Bread is substantial, that is, appointed for the substance of the soul.

For this Bread goeth not into the belly and is cast out into the draught, but is distributed into thy whole system for the benefit of body and soul.

But by this day, he means, “each day,” as also Paul said, While it is called to-day.

Cyril of Jerusalem (c. 313-386): Catechetical Lectures 23, 11-15.

2 Responses »

 

H.E. Manning: Even Now to Dwell in Heaven, Where All Hearts Are Stayed Wednesday, May 16 2012

Though He should seem to refuse all we ask, He will not refuse to give unto us Himself.

The more you converse with God, the more He will manifest Himself to you.

The very act of prayer will make you familiar with His presence.

Though He be pleased to take from you, one by one, as from His servant Job, all things you cleave to; yet as all other things are withdrawn, He will compass you about with a more sensible presence of His love.

Even as at the last, when there was nothing more to be taken away from the man of many sufferings, the Lord answered Job out of the whirlwind;

so from the darkness and perplexity of His providence, there come forth, to those whom God chastens, such tokens of His presence, that they are constrained to say,

“I have heard of Thee with the hearing of the ear;” such was all my past knowledge, hearsay and a dream; “but now mine eye seeth Thee.”

Now all is clear; all stands out before me in full outline and completeness.

So shall it be with those that pray without fainting. By habitual converse with God, they are drawn within the veil through which His providence controls our mortal life.

They rise above it; and their “life is hid with Christ in God. ”Their “conversation is in heaven.”

They begin to see into the hidden meaning of His government over the Church, and of His dealing with themselves; into the secret of the secret, whereby “to principalities and powers in heavenly places is known by the Church the manifold wisdom of God.”

Whatsoever befalls them, they know to be better than they could choose; the best that can be chosen.

[...] To those who are His, all things are not only easy to be borne, but even to be gladly chosen.

All events and changes are the will of God in Christ Jesus. They are also the will of those who have fellowship with Christ, and through Him with God the Father.

Their will is united to that will which moves heaven and earth, which gives laws to angels, and rules the courses of the world.

It is a wonderful gift of God to man, of which we that know so little must needs speak little.

To be at the centre of that motion, where is everlasting rest; to be sheltered in the peace of God; even now to dwell in heaven, where all hearts are stayed, and all hopes fulfilled.

“Thou shalt keep him in perfect peace whose mind is stayed on Thee.”

H.E. Cardinal Manning (1808-1892): Sermons, vol. 3, serm. 13 (“A Life of Prayer a Life of Peace”).

Leave a Response »