Who to Believe?

This morning awoke quite early in much pain.  Then the pain of the mind, heart and soul inched up, too.  However, returned to Scriptures and then praying the Divine Office.  Noticed in Office of Readings, St. Cyprian has much to share about renouncing the world!

Then a friend sent an email with a homily on the same topic, with some quotes from Theresa of Jesus (St. Theresa of Avila).

In a phone conversation the day before Thanksgiving, this nothing Catholic hermit mentioned to an older priest, some of what St. John Climacus writes.  The priest responded that it sounded "too hard." 

Since then, have reflected upon what others of our time have written, suggesting that we need a softer church, or that some theology is passe, or that we don't need to take the spiritual life so seriously, or be likable and relatable, removed from controversy, just get along, no matter.

But then Fr. V. writes from Africa, expressing quite soundly, that by this stage in the nothing Catholic hermit's spiritual journey, it ought to well know that the world holds nothing good for it.  He wrote more, and some reminding this hermit to let go of those who have hurt or caused problems relative to the temporal world.  Plus, to not ignore nor diminish the constant efforts of the devil trying to disrupt the hermit in any way possible.  Fr. V. added that perhaps this taking lightly the force and trickery of the devil may be the American culture in not understanding, but to learn to--at every turn-- rebuke the devil and say, "Get behind me, Satan!"

Anyway, who does one believe, and what does one believe, regarding spiritual guidance, teaching, and paths?  Can these saints, who left writings for us, be out-dated in their content, guidance, and life examples?  Do people's souls and the trials of their souls somehow change over the centuries?  Do the tenets of the spiritual climb up the holy mountain need to change, also?  Does the devil change?  Does the narrow path, the narrow gate, of which Jesus speaks, no longer need be narrow--or not that narrow, now, in our enlightened century?

Do we quibble with Teresa of Avila or John Climacus, or John of the Cross or Therese of Lisieux and discount the seeming hardness of their advice and their paths by which they successfully came to sanctification--including much suffering and also much self-discipline?  Was St. Therese of Lisieux rather warped when she wrote of offering herself as a holocaust, as a victim soul of love, to Jesus, vowing to suffer all in helping Jesus save souls?  Are we in some new age of greater theological knowledge and understanding, such that we have outgrown what may seem too narrow or too hard?

Or, do we listen to the likes of St. John Climacus who warns to not pay attention to those who try to soften the lessons, who try to say the world's allures are not a snare, who bring up various points in order to try to convince us that we are deluded and deceived by old ways not at all necessary or even advised for today's Christian?

This nothing Catholic hermit considered the same older priest who awhile ago lamented and questioned why priests and bishops in general, today, do not have the powers to heal and to work miracles, that Jesus' first priests, the Apostles, were given.  He even said why aren't more Catholics imbued with spiritual gifts, as well?

Perhaps it has to do with that attitude expressed in the recent conversation, regarding the guidance of John Climacus:  "sounds too hard."  

When we read the very words of Jesus Christ in Scripture, or of the apostles, we do not read that the way is broad and easy.  We do not read that we ought embrace the ways of the world, or to soften the Church.  St. Paul made his words quite stringent when chastising the laxities already occurring in the early churches.  We people just can't seem to take what we are told by God Himself, and at last try to stop thinking on things of this realm and to think on that which is above, of the spiritual realm, of heaven.

We seem to have fallen into many of the snares that John Climacus and others warn against.  Even in his advice on despondency, Climacus goes against what we may think so wonderful, in going out and about trying to rescue others, when in fact we are the blind trying to lead the blind.

But that status can change.  And it seems to this nothing Catholic hermit, that when it has done what is not advised by these saints of old, even down to some specific aspects, that there are pitfalls and a falling away from the power and strength and love in His Real Presence.  When, such as this morning this hermit returns to what is advised, and does not shrink from prayer, and does not doubt or allow itself to be influenced by others who have titles or seem to have much knowledge, the hermit's soul, heart, mind, and body fare far better.

Fr. V. advised in his strong message of staying with the saints and of the Scriptures, and to renounce that which is not helpful.  In stating that the world has nothing good nor lasting nor soul-satisfying to offer this soul (or any soul), he includes the temporal church as being caught up, also, in the world.  But he adds that there are some worthy Christians who yet stand in contradiction to the world that is reflected in aspects of today's temporal Church.  

Let us be of those worthy.  Let us not shrink from what "sounds too hard," too harsh, seems old-fashioned or out-dated, or not sophisticated in the temptation of delicious, intricate and tantalizingly intelligent words.  Let us read the words in Scripture and heed.  Let us consider as a successful guide, some saint of yore whose life lived and words written have helped countless souls over the centuries.  Let us believe those who dared not diminish that which was given to them to share with others: encouragements and wisdoms in actually walking through the narrow gate and along the narrow path.  

Let us pick up the cross daily of which Jesus speaks and offers us.  Let us follow Him, as He asks us to follow in His footsteps.  Where does He lead?  "Quo vadis?" Jesus asked Peter.  Where, again, did Jesus go?  By what way?

Well, where are we going and by what way and in what means?  Who do we follow?  To whom do we listen?  Who do we believe of those who have lived and journeyed as Christians, who might help guide us with assurance that we will arrive for the heavenly reward?

Even in seeking a contemporary, a living spiritual guide or father in this life, we must ask questions. We must listen to the comments and make observations.  If the narrow path is deemed too hard, then perhaps we need to seek one who embraces more the reality of that which espouses and produces actual and heavenly results?

Simplicity in the Seeking

"At that time Jesus said, ‘I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants; yes, Father, for such was your gracious will. All things have been handed over to me by my Father; and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him." (Matthew 11:25-27) 

Today's Gospel reading stimulates and affirms the thoughts while drywall mudding in Te Deum House.  Yes, I have been pondering the growing reticence to anything but what is simple--especially in the spiritual life.  It is not like me who used to take on the spiritual journey by trying any challenging physical or intellectual project, devotion, book, ascetics.  

Somehow, the above words of Jesus are a balm of simplicity.  It is not that I don't think or can't think, or that I cannot read challenging books or carry on intellectual conversations, or study complex rules of life or know various "paths" in prayer, requiring various steps and guidelines.

The problem is, if a problem:  All that now wearies me.  In fact, it kind of makes a sickening stir in the stomach, and before long I am resting in bed or doing some simple, fun task like conversing with His Real Presence in the gardens to dispel the heaviness of the other.

It is not at all that the complex, intellectual, detailed, erudite, learned and researched ways of prayer and journeying to God are wrong or bad.  They simply sicken me; I get drained thinking about them, and when I see something lengthy with many components, rules, listings of steps of procedures, I have to stop reading.  My heart-thoughts develop clogs in the brain.   It seems best to read the marvelous books simply to enjoy them--because they connect us to His Real Presence in some way or other.

Recently I was wondering if I was losing my faith!  Had I become lax and rude regarding certain practices, prayers and programs said to be the way to holiness?  There are many blogs which go into these practices--how-to-be holy required lists and guidelines.

I recall reading a letter of St. Therese of Lisieux, and laughed when she wrote she'd rather wear a hair shirt than pray the rosary.  As it turned out, her spiritual director realized she was praying more intimately in a contemplative way and was not at the level of the verbal and meditative repetition of the beautiful rosary prayer.  What seemed a problem was not at all, and surely Mary was pleased with the intimate conversing Therese engaged with her and with her Son.

Then the thoughts of Brother Lawrence in practicing the presence of God. He was a lay brother cook, a simple man whose education lacked but whose faith and love of God was like a shooting star, heavenward.  He said that at a certain point, best to have God be one's spiritual director.

A friend emailed a bit ago.  She and I finished our reading of Elizabeth of the Trinity's life.  She has signed up for a diocese program to be consecrated to the Heart of Jesus through Mary.  She had to purchase a book and a workbook.  It is a 33-day consecration based upon St. Louis de Montfort's written thoughts of Mary and his act of consecration.

My friend is burned out on the third day.  She finds it forced, intense, methodical, burdensome; plus she was not pleased with the cost of the materials they were told must be purchased for this consecration.  She shared with me that the complex content seems to get in the way of her otherwise intimate and pleasant relationship with the Mother of God.  However, she keeps praying that somehow she will make it through the program and will be consecrated to Mary.

I suspect she already is.  

However, a decade ago I was quite intent on strictly following the 33-day consecration prayers and offerings, meditations.  I utilized St. Louis de Montfort's writings: a small booklet for under $4.  While I have St. Louis' book of extensive love-writings and insights about Mary, I have read about half.  It remains with the bulk of my books, packed in some box in the pole barn, bookmark inserted where I left off.

Inspired by my friend's effort in the diocese program, I decided to re-consecrate myself to the Heart of Jesus through Mary, although I figure (and my spiritual father agrees) that once consecrated, it's a sealed deal: my heart in His.  However, I'd like to honor Mary as well as commemorate her Queenship which this year happens to be the 30th anniversary of my life-altering car-accident and 19th anniversary as a Catholic, and 12th anniversary since my last child left for college.  All these happened on August 22.

But what to do?  Certainly, it must be something very simple.  I am too far behind or beneath the difficult, the taxing, the intense, the costly materials.  One thought is to just do something every day regarding Mary's aid in falling in love all the more with Jesus, whatever she brings to mind.  Another is to read daily a little prayer that a woman gave me when I became a Catholic.  I used to babysit her children, and I always admired this woman--perhaps due to her Mary-likeness.

The poem is called "Mary Like-ness."  It is a prayer poem she had to memorize when a child in parochial school.  I would love to be more Mary-like, frankly.  While mudding this morning, I wondered if Mary did stuff like that?  Did she help with the building of her stone house in Ephesus?  Did she make the stone stations of the Cross that legend says she had in her back garden and where she would linger and meditate on the life and death of her Son?  I'd like to think so, although being a woman in that culture at the time, perhaps not.

I have been praying for a friend's friend who killed himself on July 7.  He had horrible pain that so altered his life; he lost hope and purpose.  God bless him!  I wrote to my friend how sorry, but that I know first-hand how pain can alter our minds when it gets out of control.  Jesus knows!  He Is Mercy!

Then a friend emailed and asked me to help pray with her for a woman who is in a coma.  She passed a semi-truck and was struck by another semi-truck that evidently did not see her.  Ironically, her name is the same as a woman who came to mind yesterday afternoon while mudding the drywall.  Terry.  For that Terry, since I'd not had her come to me in thought for quite awhile, I realized she or someone in her family needed prayer, so I let each person kind of flow through my being in a type of blessing greeting and benediction.  God's will be done.  

I will let his Real Presence guide my thoughts on Terry-in-the-coma.  I am also going to send some encouraging thoughts to her, kind of talk with her about how death is so easy and beautiful, but if she is to remain on earth, God will simply send her one place or another.  His will be done.  Either way, it is all right.  In her coma, she awaits.

The memorized prayers are most help- ful, though, and not at all difficult when spontan- eous.  

Often, while watering flowers and trees, I pray a Hail Mary, Glory Be, the Lord's Prayer and sometimes the prayer the angel had the children of Fatima pray at the end of each mystery of the Rosary.

As for binding Satan, it is good to command him aloud, or also pray the St. Michael prayer.  But now, in whatever verbal or mental praying, I aim to be in the Order of the Present Moment.  Whatever spontaneously drifts into the subconscious or the conscious mind...or out the lips...becomes prayer.  MERCY, or Dear God in Heaven, or Mary help, or Jesus is enough for me!

I steer clear of formulas.  I find that if one simply strives living all for God in the Order of the Present Moment, then certain rituals, postures, repetition, mantras, or routines are not necessary.  Some are all right, and I have certainly read many books on such efforts for spiritual progression.  But I am discovering as I seek God, what simply helps most is to desire much and to be in love with His Real Presence.  

It helps not to be distracted by too much of the world and its concerns, but God can break through noise.  If we love Him, we will turn down or cut out what is not God.  If we simply know how real God IS, and that His Real Presence is inside our souls having made His abode there, we can easily step inside and join Him any hour of the day, any place, and in any circumstance or activity.

How marvelous, of course, that holy people before us have shared their prayers and their ways of coming to union with God.  Some later on in their lives realized more what Jesus was trying to express in the Scriptures.  Seems to me, at least at this point in my life: love + simplicity.  

Love Jesus and get to know Him intimately, personally, as His Real Presence remains inside our souls all the time, there waiting for us to join Him.  Rejoice and rest and find His Real Presence so very simply.  Love Him, have faith, and believe!

"All things have been handed over to me by my Father; and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him."

Catholic Hermit Shares Dichotomies and Truths

In spiritual reading and research of  facts about well-known and lesser-known mystics, I find  two thoughts, two quotes worth sharing.  I deviate from my personal, current effort to appreciate what nameless others say, do and write, in that with these, I will "name names". 

I do so partly to emphasize they are real people with names, despite that unknown persons have no doubt thought, said, done and written similar.  It seems important for us to keep this in mind, that these people who are given special notice by others, would not care or desire to be noted as special or with having any more credence than the "least of these."  I also mention their names because we can find, no matter those who decry such as victim soul offerings, the very actions by people who the Church has approved as canonized saints.

One person, Therese Martin, is typically referred to in the Catholic Church as St. Therese of the Child Jesus.  She offered herself as a victim soul on the Solemnity of the Holy

Trinity (first Sunday after Pentecost in the liturgical calendar).  Her offering included this prayer:

"O my God!  Blessed Trinity, in order to live in an act of perfect love, I offer myself as a victim of holocaust to Thy Merciful Love...."

Another is the offering of the lesser known Medieval English hermit, St. Godric of Finchale.  He went to the river near his forest-hermitage near Durham, and he offered himself to God as a victim soul.

       ___________________________________

From reading John of the Cross' Spiritual Canticle, of which the theme repeats the indwelling of God, comes yet another view of the classic, theological doctrine of Divine Presence. 

(This has been instilled within my soul when the Lord began uniting my soul and explaining His Real Presence in all Sacraments, during Mass.   The phrase utilized, told, instilled to me was: His Real Presence--Father, Son and Holy Spirit.  To others the phrase or label is slightly different.  But the essence is the same, yet with additional insights.  His Real Presence always provides infinite facets.)

From a book I am reading:

"God is substantially present in all beings by His contact with them as their Creator; to this presence, which is common to all, is added a special presence in the souls of the just and in the blessed, as the object of their knowledge and love in the supernatural order."

I find these thoughts, words, and actions yet more input of reality.  The first two mentioned above, St. Therese and St. Godric, specify real people of whom holiness and sanctification has been bequeathed publicly and historically.  Yet there today remain those who eschew the theology and practice of victim soul offering.  

 

The third thought shared, by John of the Cross, is that of what many known holy persons, at least two of which are given the honorable titles of "Doctor of the Church."  The thought represents, however, a reality to the people who write of it and label and describe it with varying words.  What stands out as the common thread as well as the holy point, is that the people actually and truly experienced the reality of God's life and presence within their souls--and their souls' life and presence within God.

It is a life-altering experience to have this reality of His Real Presence, the Indwelling Trinity, to remain in His Love, or however the actuality is stated.  The point remains for us to know that this is a true possibility for us to come to grasp and deeply experience, and for the reality to be lived experience every moment, day and night.  

At first the reality may be very conscious in and to us; we may do little else but think of it and speak of it to anyone who will listen.  We may not fathom how others do not share the excitement or that they question or turn away, shaking their heads. Or, they may say they already know it, but there is not the excitement and extreme of one whose being has been touched.

This touch of God, the dart of flame, the fire of having one's heart transfigured, is for each of us.  It can happen.  It will happen.  We must seek Him with all our bodies, minds, hearts and spirits.  We must fall out of love with the world, be willing to suffer any affliction, assault or ridicule, and fall in love with His Real Presence. 

We must simply wait and remain vigilant while waiting, going about our daily lives with faith, hope and love.  Practice the virtues, but wait with great anticipation and expectation for the Divine Presence, the Indwelling of the Holy Trinity. His Real Presence will become an exceptional, supernatural reality as well as a lived, actual experience that changes our interior right here and now while we are alive on this earth. This phenomenon occurs both in practical and supernal ways.

Yesterday while being with my grandson for a day, fully engaged in fun-loving participation, His Real Presence within let me know that I must continue sharing the spiritual experiences and also to write more about His Real Presence.  I am yet further from the temporal in some ways.  I've been through much suffering from those whose mindsets are formed by years of an oppressive, critical, doubting approach to the spiritual and toward those who are in the process of being touched or who have been touched by God's Indwelling.

We must free ourselves from such oppression--either coming from others or that which comes from ourselves.  Humility is not fear.  Fear is the flip side of faith.  There is nothing to fear, for God will keep His beloved souls upon the narrow path.  Even if we slip or misstep, He pulls us back either gently or if necessary, with a snatching!  

Those who are oppressed by fear or thoughts that only some in the past were blessed to experience His Real Presence in vital ways, heap weights upon themselves and view and judge others according to the made up, imposed weights.  To travel on the paths that lead to yet more oppressive laws of which there are really no means in place by which they can be enforced, wastes the soul's invitation that Jesus offers:

 "‘Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.’" (found in Gospel of Matthew 11)