Catholic Hermit Shares Some Lights from Pseudo-Macarius and -Dionysius

In preface, an explanation of the construct of Pseudo-Macarius' intent of the word perfect Christian:

Macarius is not using the world perfect Christian to mean that such have become confirmed in grace and no longer need to be attentive to the sinful roots within them.  It means that such have advanced through long years of asceticism and inner attentiveness to the evil within and live more habitually in the contemplative union with the indwelling Trinity, a state that is always in process of greater growth, that encourages a hunger all the more to enter into the spiritual combat and never yield to sloth."

Now, to share what resonates with this Catholic hermit of Macarius' spiritual insights, gifted soul that he was circa 5th century and throughout the centuries vis a vis his homilies.

"Perfect Christians, who are considered worthy to reach a degree of perfection and to come close to the King, are continually dedicated to the cross of Christ.  Just like the anointing in the times of the prophets was considered absolutely a most precious thing, since kings and prophets were anointed, so also now spiritual persons, who are anointed with a heavenly anointing, become Christians by grace, so that they too become kings and prophets of heavenly mysteries.  Indeed, these are the sons and lords and gods, bound and held captive, plunged deeply, crucified and consecrated.  

"For the anointing with oil, a thing which came from a material plant, a visible tree, had so great a power that those who were anointed obtained a dignity beyond questioning (for ti was decreed that they were thus made kings).  Davide was anointed and immediately was exposed to persecutions and afflictions, and after the seventh year was he made king.

"How much more do all who have been anointed in mind and the interior man with the sanctifying and joy-giving, heavenly and spiritual 'oil of gladness' (Heb 1:9), receive the sign of that kingdom of imperishable and eternal power, namely 'the pledge of the Spirit.' (2 Cor 5:5), the Holy Spirit and the Paraclete?  Understand by the Paraclete, the one who consoles and pours out joy upon all who are heavily burdened."

Turning to the writings of Dionysius, this nothing consecrated Catholic hermit can grasp why the writings of this holy and sanctified man, also circa 5th c., influenced St. John of the Cross.  Dionysius was inspired to introduce the three ways of the spiritual life.  While his triad is termed the purification, the illumination, and the perfected, John of the Cross did not verge far in labeling the three ways of spiritual progression the purgative, the intuitive, and the unitive.

But Dionysius writes extensively of hierarchies, taking us from the temporal and tangible profoundly into the spiritual and mystical.  He casts out into the deep; he climbs the stairway to heaven and takes the reader with him, if they so wish to stretch their hearts and minds to what he is trying to impart.  

One wonders if Macarius and Dionysius had access to one or the others writings in their time period on earth.  For Dionysius writes of the threefold division of every hierarchy of God's creation:  inanimate, plants, animals, humans, celestial, and the sacred Godhead.  He explains further.

"...in our sacred tradition every hierarchy is divided in three.  There are the most reverend sacraments.  There are those, inspired by God, who understand and purvey them.  And there are those who are sacredly initiated into these.

"Now the most holy hierarchy among the beings of heaven possesses the native sacramental power of a most completely immaterial conception of God and of things divine.  It is their lot to be as like God and as imitative of God as is possible. These first beings around God lead others and with their light guide them toward this sacred perfection.  To the sacred orders farther down the scale they generously bestow, in proportion to their capacity, the knowledge of the workings of God, knowledge forever made available as a gift to themselves by that divinity which is absolute perfection and which is the source of wisdom for the divinely intelligent beings.  The ranks coming in succession to these premier beings are sacredly lifted up by their mediation to enlightenment in the sacred workings of the divinity. They form the orders of initiates and they are named as such.

"In succession to this heavenly and transcendent hierarchy the divinity extends its most sacred gifts into our domain and, in the words of Scripture, it deals with us as though we were 'babes.'  It bestowed on us in the hierarchy of the Law.  It veiled truth with obscure imagery. It employed the palest copies of originals.  It resorted to dense enigmas and to symbolism whose meaning is discerned with the maximum difficulty.  To avoid harm it granted only as much light as suited the weak eyes looking up to it. In this hierarchy of the Law the 'sacrament' consisted of an uplifting to worship in spirit...."

Dionysius continues on, explaining each level of spirit, of souls, and of their work and efforts in the divine power of the process of lifting up to God, of initiating the initiates with what they can understand, and then the next level of souls illuminating them (as they were illuminated and lifted up, as well, by God's grace and light), and then the sacred souls strive to perfect the illuminated, drawing them up likewise to sanctification, to become sacred, to union with the Divine.

This is enough to ponder, here.  Let our hearts and minds and souls consider these insights, and be open to whatever understanding and light the Holy Spirit wishes to impart in us.  At least let us realize that we are called to rise beyond the point of initiation, beyond the level of purification, and onto being illuminated, and then pray for the grace and sheer love and desire of God to be drawn up into that amount of perfection of which Macarius also writes and explains, so that His Real Presence, the Trinity, will make His abode in us, filling us with His will and divinity.

This may be too sublime for us to continue to attempt verbal description.  So this nothing Catholic hermit will cease attempting to express what these bright light souls of earlier centuries--enlightened and perfected Christians--can teach us of what the Holy Spirit has taught them of the loving and divine ascent...through Him, with Him, in Him forever.

Awakening to the Night Praises

How quickly and easily to forget something good and simple.

The other day after reading a Psalm, there was the reminder to praise God upon waking "at midnight".  The Psalm mentioned the psalmist doing that.  So I told myself again to remember to do that--not that I always awaken at a certain time.  But at first awakening tonight, I already forgot.

I always am awakened sometime in the night by my life-long companion and teaching aid:  intractable, physical pain.  Tonight it was 3 a.m. awakening, which is a good hour or "watch" of the night because it reminds me of the hour of mercy which is 3 p.m.  Turning to the daily Scripture readings, the Psalm happened to contain a reminder to praise God.

His Real Presence helps us so much when we desire to improve our spiritual practices...but forget!
Psalm 145: 1-2

I will extol you, my God and King,
   and bless your name for ever and ever.
Every day I will bless you,
   and praise your name for ever and ever. 

This and other Scriptures speak to us personally.  At least I always have taken them into my heart and considered, especially after I was being removed more and more from the world years ago after car accident and earthly spouse left, and surgery results brought disability to continue a career.  

Scripture began to be opened up to me in a most personal way, and I pray the Living Word becomes thus to all of us.  That is one aspect I have learned as a result of the mystical state during Mass:  the power of His Real Presence is very much alive and interactive, and desirous of our utmost devotion, in the Scriptures.  

The Holy Trinity: Father, Son and Holy Spirit are in the Word and the Word dwells in us and us in the Living Word:  His Real Presence.

Let us take delight in and receive His grace and love whenever we hear or read or think upon His Real Presence within His Living Word, the Scriptures.

I am praising God in the night, right now, and as the first vestiges of daylight dawns.  I praise Him silently, in my heart that is His Heart, as we dwell in His Real Presence, bound by His Living Word as a Sacrament of praise, within, flowing out.

God bless His Real Presence in us (and us in Him)!

 

What Have You Done to My Elizabeth?

I was surprised to read that the priest and confessor of Elizabeth of the Trinity asked this of her mother superior within months of Elizabeth's entering Carmel.

He had guided her prior and was stunned by her dampened spirit after short while in the convent.  Elizabeth finally pulled through but never regained the same sparkle and spirit she had prior to entering--not the same sparkle and spirit.

But she soon realized the Trinity indwelling her soul, and she went within frequently to rest in His Love.  She became adept at being among the religious sisters in the convent, cheerfully listening, speaking and doing in recreation time, and participating in verbal prayers.   But she was in another "place," within her soul, in His Real Presence.

Her vitality became that of the interior life.  When her health failed in the fourth year, she all the more was able to fully reside within the Trinity, while her body existed in the infirmary bed.  In general, others did not detect she was away, in this other place.  Some did, though.  Her best friend could sense it even in chapel, while the rest were praying.  Elizabeth was recollected and not "there" but yet present physically.

She had been brought to the stairway to heaven and climbed the steps.  She became the Trinity's Laudem Gloriae: Praise of Glory.  She referred to herself as Laudem Gloriae and wanted others to call her that, as well.

We might wonder if others thought her quite vain and presumptuous, and promoting herself with her far-off look or presence elsewhere with God while yet in their midst.  They may have thought she was playing a game of self-pride, calling herself His Praise of Glory.

Others realized she was communing with God, and after awhile her confessor better understood the change.  She was making the final ascent to union with God quickly.  She already was graced with deeply remaining in His Love in significant ways, regardless of what others said or thought or observed.  She was quite accepting of her impending death which came at age 26 and but five years in Carmel.

I have read numerous and various such contemplative souls and mystics.  Their lives are all very different in the unfolding, but they each were removed in a certain way, to another point of focus, to another realm, remaining in His Love, on the stairway to heaven, on earth as it is in heaven, or what other expression to describe it.

The question arises:  Did they end up "eccentric" to the world (outside the center or norm) due to God's providence and willed guidance?  What was the motivating force or Source, either way, that secured their path of suffering, detachment, and spiritual access and ascent?

We only have observation, the writings of others, and their own writings to make our guesses.  And guesses they remain because only the soul and God know the reality of their inner world.  But it is fair to guess that no matter the means of their snatches to increasing greater degrees of heaven while on earth, if they loved Him no matter what befell them, their path was God's path for them.  Anytime a soul says, "Thy will be done, Lord, not mine,"  He takes matters in Hand.

It is also good to note in situation after situation, that these souls had many pitfalls along the way.  Their main success was being redeemed no matter the obstacles, either their own or instrumented by others.  They gave God reign over their lives, and He "ran" them through the hurdles to the end of the earthly race.