Ijournal entry 050817 #18. May, Month of Blessed Mary. Truffles, The Rule of St. Benedict. Quotes from Bishop Robert Barron, Blessed Fr. Marie-Eugene of the Child Jesus, and St. John of the Cross. "The Threefold Daily Prayers of 9:00 am, Noon, and 3:00 pm", by Monk Preston. "God is Love: Certitude in Times of Darkness ", by Blessed Fr. Marie-Eugene of the Child Jesus. Video presentation: Talk 1: Theology of the Baptism in the Holy Spirit, by Father Raniero Cantalamessa.
"The heart of every Christian turns spontaneously toward his heavenly Mother, with a desire to live in closer intimacy with her and to strengthen the sweet ties which bind him to her. It is a great comfort on our spiritual way, which is often fatiguing and bristling with difficulties, to meet the gentle presence of a mother. One is so at ease near one’s mother. With her, everything becomes easier; the weary, discouraged heart, disturbed by storms, finds new hope and strength, and continues the journey with fresh courage. There are times when the hard road of the “nothing” frightens us, miserable as we are; and then, more than ever, we need her help, the help of our Mother. The Blessed Virgin Mary has, before us, trodden the straight and narrow path which leads to sanctity; before us she has carried the cross, before us she has known the ascents of the spirit through suffering. Sometimes, perhaps, we do not dare to look at Jesus the God-Man, who because of His divinity seems too far above us; but near Him is Mary, His Mother and our Mother, a privileged creature surely, yet a creature like ourselves, and therefore a model more accessible for our weakness. Mary comes to meet us during this month, to take us by the hand, to initiate us into the secret of her interior life, which must become the model and norm of our own."
By Fr. Gabriel of St. Mary Magdalen.
By Fr. Gabriel of St. Mary Magdalen.
The Rule of St. Benedict
"To intelligent disciples let him expound the Lord’s commandments in words; but to those of harder hearts and ruder minds let him show forth the divine precepts by his example. And whatever he has taught his disciples to be contrary to God’s law, let him show by his example that it is not to be done, lest while preaching to others he should himself become a castaway, and lest God should some day say to him in his sin: Why dost thou declare my justice, and take my covenant in thy mouth? For thou hast hated discipline and hast cast my words behind thee. And again: Thou sawest the mote in thy brother’s eye and didst not see the beam in thy own"
MC= Yes, we must spread the Good News by actions as well as by words. It may not be apparent that the seeds being planted are blossoming or will ever blossom and bear fruit, but we are to continue working in the vineyard. When we are motivated by love of the Lord and in doing God's will, we take pride in how we serve Him. We practice what we preach, accept discipline, and repent after every fall, trying to remove the beam from one's own eyes, and then assisting another in removing the mote from his eye. Christian charity mandates that we practice the spiritual and corporal works of mercy)
"To intelligent disciples let him expound the Lord’s commandments in words; but to those of harder hearts and ruder minds let him show forth the divine precepts by his example. And whatever he has taught his disciples to be contrary to God’s law, let him show by his example that it is not to be done, lest while preaching to others he should himself become a castaway, and lest God should some day say to him in his sin: Why dost thou declare my justice, and take my covenant in thy mouth? For thou hast hated discipline and hast cast my words behind thee. And again: Thou sawest the mote in thy brother’s eye and didst not see the beam in thy own"
MC= Yes, we must spread the Good News by actions as well as by words. It may not be apparent that the seeds being planted are blossoming or will ever blossom and bear fruit, but we are to continue working in the vineyard. When we are motivated by love of the Lord and in doing God's will, we take pride in how we serve Him. We practice what we preach, accept discipline, and repent after every fall, trying to remove the beam from one's own eyes, and then assisting another in removing the mote from his eye. Christian charity mandates that we practice the spiritual and corporal works of mercy)
🔴If we pay lip service to Jesus but do not submit completely to him, we are fooling around and not treating him as the King of our lives. If we let him into one or two rooms of the house and not every room, he isn’t our king; if we sequester him to a corner of our society and not declare him sovereign over every aspect of our society, we are not treating him as king. He is our Dominus, our Lord—or we are missing the point." By Bishop Robert Barron
⚫️You are concerned about those you want to reach. First turn to Him who sends you to them. Begin by seeking the Holy Spirit ! Become His friend, create a constant intimacy with Him ! Realize that you cannot do anything without Him ! Place yourself under His light ! Wasn’t Christ himself led by the Spirit of God, as he walked on the roads of humanity ? By Blessed Fr. Marie-Eugene of the Child Jesus
🔵"If you know how to accept the trials, worries, sufferings, and fatigue arranged by God throughout the days and hours of life, you will practice a lot of asceticism, and you will not have to look for more of it." By Blessed Fr. Marie-Eugene of the Child Jesus
🎾"The freshness of a living hope in God fills the soul with such energy and resolution, with such aspirations after the things of eternal life, that all this world seems to it—as indeed it is—in comparison with that which it hopes for, dry, withered, dead, and worthless. The soul now denudes itself of the garments and trappings of the world, by setting the heart upon nothing that is in it, and hoping for nothing that is, or may be, in it, living only in the hope of everlasting life. And, therefore, when the heart is thus lifted up above the world, the world cannot touch it or lay hold of it, nor even see it. The soul then, thus disguised and clad in the vesture of hope, is secure from its second foe, the world, for St. Paul calls hope the helmet of salvation. Now a helmet is armor which protects and covers the whole head, and has no opening except in one place, where the eyes may look through. Hope is such a helmet, for it covers all the senses of the head of the soul in such a way that they cannot be lost in worldly things, and leaves no part of them exposed to the arrows of the world." By St. John of the Cross
⚫️You are concerned about those you want to reach. First turn to Him who sends you to them. Begin by seeking the Holy Spirit ! Become His friend, create a constant intimacy with Him ! Realize that you cannot do anything without Him ! Place yourself under His light ! Wasn’t Christ himself led by the Spirit of God, as he walked on the roads of humanity ? By Blessed Fr. Marie-Eugene of the Child Jesus
🔵"If you know how to accept the trials, worries, sufferings, and fatigue arranged by God throughout the days and hours of life, you will practice a lot of asceticism, and you will not have to look for more of it." By Blessed Fr. Marie-Eugene of the Child Jesus
🎾"The freshness of a living hope in God fills the soul with such energy and resolution, with such aspirations after the things of eternal life, that all this world seems to it—as indeed it is—in comparison with that which it hopes for, dry, withered, dead, and worthless. The soul now denudes itself of the garments and trappings of the world, by setting the heart upon nothing that is in it, and hoping for nothing that is, or may be, in it, living only in the hope of everlasting life. And, therefore, when the heart is thus lifted up above the world, the world cannot touch it or lay hold of it, nor even see it. The soul then, thus disguised and clad in the vesture of hope, is secure from its second foe, the world, for St. Paul calls hope the helmet of salvation. Now a helmet is armor which protects and covers the whole head, and has no opening except in one place, where the eyes may look through. Hope is such a helmet, for it covers all the senses of the head of the soul in such a way that they cannot be lost in worldly things, and leaves no part of them exposed to the arrows of the world." By St. John of the Cross
This Ijournal entry is a result of an email sent by Claudia. It was on the day that Fr. Marie-Eugene of the Child Jesus, OCD, was beatified. She sent an article along with the following comment: "I thought you would like this: Fr. Marie- Eugene is being beatified today. He sounds like you"
My response:
Luv it! Didn't know he was up for sainthood. One of his books is in my library: "Under the Torrent of His Love: Therese of Lisieux, a Spiritual Genius". Of course, haven't completed the book yet, but like a million others, constantly reading something and trying to glean the message for me and what can be shared with others. As long as the Holy Spirit's agenda for the day is in action, then it's moving in the right direction for sure. Regarding the subject at hand: "lukewarmness", it's a message God is allowing me to see plain and clear. Definitely, in no way looking to be spit out of His mouth. Of course we are all familiar with this scripture, and if not, we should familiarize ourselves with it:
Luv it! Didn't know he was up for sainthood. One of his books is in my library: "Under the Torrent of His Love: Therese of Lisieux, a Spiritual Genius". Of course, haven't completed the book yet, but like a million others, constantly reading something and trying to glean the message for me and what can be shared with others. As long as the Holy Spirit's agenda for the day is in action, then it's moving in the right direction for sure. Regarding the subject at hand: "lukewarmness", it's a message God is allowing me to see plain and clear. Definitely, in no way looking to be spit out of His mouth. Of course we are all familiar with this scripture, and if not, we should familiarize ourselves with it:
Revelation 3:16 "So, because you are lukewarm--neither hot nor cold--I am about to spit you out of my mouth" |
So looking forward to a front row seat with those who are traveling along that same path, and with what was just read by Blessed Fr. Marie Eugene, it certainly can become a reality:
"The Council of Trent declared that God bestows his gifts in two ways: out of justice, that is, as a reward for merits, and out of Mercy, that is, surpassing all merit. Thus he is true to his own nature, for he is Love, Goodness which pours itself out. He has a need to give. Therein ties his joy". (a text mess inspired by you)
It certainly can become a reality by desire on my part, cooperating, and by mercy sealing the deal, spurred on by the great love of God for His beloved children.
"The Council of Trent declared that God bestows his gifts in two ways: out of justice, that is, as a reward for merits, and out of Mercy, that is, surpassing all merit. Thus he is true to his own nature, for he is Love, Goodness which pours itself out. He has a need to give. Therein ties his joy". (a text mess inspired by you)
It certainly can become a reality by desire on my part, cooperating, and by mercy sealing the deal, spurred on by the great love of God for His beloved children.
It was worth the reread, several times and then that didn't seem enough. After reading for the last time, it came to me how we don't want our gifts to be rewarded based on what we to present to God that warrants merits at the end of life. That will forever fall short of the value that mercy assigns to us. Upon the final meditation before posting this Ijournal entry, it came to mind that it is not to come through the door empty handed, but to drop everything at the feet of God knowing it is all rubbish. With that, one then proceeds to accept the merits of mercy in exchange for what is worth nothing from our own accumulation. We have a life time to collect pennies and exchange them for coins of gold, purchased by the blood of The Spotless Lamb, Jesus the Christ.
Proceeding with our own works, we will meet with justice, which does not cut any slack. Our sum total of a life time will not amount to much of anything. On the other hand, coming before Jesus filled with love for Him and our neighbor, keeping His commands, dropping everything and appearing empty handed seeking mercy, will work for our greater good. It will be mercy that will then bestow the gifts that will far surpass what our own merits would have garnered. Getting the drift now in a very clear way why St. Theresé desired to appear empty handed before God. Her great desire was not centered on the gifts, but allowing God to do as He please by lavishing His love on her to His satisfaction. God can do infinitely more than we can ask or imagine, oh yea, He can
Proceeding with our own works, we will meet with justice, which does not cut any slack. Our sum total of a life time will not amount to much of anything. On the other hand, coming before Jesus filled with love for Him and our neighbor, keeping His commands, dropping everything and appearing empty handed seeking mercy, will work for our greater good. It will be mercy that will then bestow the gifts that will far surpass what our own merits would have garnered. Getting the drift now in a very clear way why St. Theresé desired to appear empty handed before God. Her great desire was not centered on the gifts, but allowing God to do as He please by lavishing His love on her to His satisfaction. God can do infinitely more than we can ask or imagine, oh yea, He can
Maybe one day the one desire will be there to please God in every, every, every, way, forgetting totally about self, gifts, blessings, etc. Yes, yes, dear Lord, may thy kingdom come, thy will be done. Do it through, with, and in me, and then it shall be done?
Another interesting passage in the article was later discovered. It confirmed something that crossed my path at just the right moment. A recent article pointed out how if our faith and beliefs are not solidified in our hearts, our demeanor and thoughts many times will be out of sync with those beliefs. Becoming more childlike, we will believe and trust God's words and not be a bit worried. It will be possible to leave the matters at hand in His providential care. Children run to their parents for help and then trust that they will work things out. The next step is to pick up where they left off, worry free. What Blessed Fr. Marie Eugene says adds to the reasoning for becoming more spiritual childlike in God's eyes:
"In the Gospels she also pondered the scene with the children. To enter God's kingdom, one must be a child. True, one must also be a saint. But who is greater? The smaller, because it is the weaker. Not by reason of any merits, but because the child, in its weakness and poverty, offers God the widest vessel, capable of holding all. Here we have the essence of St. Thérèse of the Child Jesus' mystical theology."
May we reclaim spiritual childhood if we have lost our innocence in that respect.
"The Threefold Daily Prayers of 9:00 am, Noon, and 3:00 pm", by Monk Preston
Info from this site: http://www.prayerfoundation.org/index.htm
"The Three-fold Daily Prayers are the three Daily Hours (or Times) of Prayer mentioned in the Old and New Testaments. TheTestament Verses are:
Info from this site: http://www.prayerfoundation.org/index.htm
"The Three-fold Daily Prayers are the three Daily Hours (or Times) of Prayer mentioned in the Old and New Testaments. TheTestament Verses are:
The eight examples given in the New Testament of the Apostles praying The Three-fold Daily Prayers are listed by verse reference below.
🙏🏿The Prayer Practice of the Early Christians
In Roman times 6:00 a.m., was called the "First Hour"; 7:00 a.m. was the "Second Hour", and so on throughout the day. The early Christians during the times of persecution held worship services in the catacombs (underground tombs). They added to the three Biblical times of prayer (which were not a part of the Mosaic Law) mentioned in both the Old and New Testament that we see the Apostles in the Book of Acts observing, by just continuing in the catacombs to pray every three hours. After the end of the persecutions, these additional prayer times were continued by the later monastics.
🙏🏼The traditional medieval monastic (Historical/Canonical 2) Hours of Prayer with some of the Latin names you will often see in historical books and films are listed above (in one case Greek: "Orthros"). The actual times at which they were observed, especially in the Roman Catholic Church, has differed through the centuries, and some of the Hours were at times combined. The Orthodox Communions pretty much maintain the same order and timing, except that their monks at one period added to them until they were observing nine different Hours of Prayer, and still later combined the observance of them back into just three "Aggregate Times".
🙏🏾 The Prayer Foundation Monks ™ have designated specific Psalms to be used at the other Hours of Prayer if so desired. We pray St. Patrick's "Breastplate" Prayer upon arising, and the St. Francis inspired prayer:"Lord, Make Me an Instrument of Thy Peace" before retiring for the evening.
🙏🏾Some individual Prayer Foundation ™ Monks also pray from memory Psalm 5 upon rising, and Psalm 4 before retiring. Psalm 119:621 andPsalm 134 are prayed when awakened in the middle of the night, or when staying up until midnight.
🙏🏼Personal, individual extemporaneous prayers may be added at these times, and also at all regularly observed times of prayer. We have never seen a dichotomy or contradiction between observance of these two types of prayer.
In the New Testament, the Apostles are seen offering extemporaneous prayer as needed (think of Paul and Silas, in chains in jail, praising God at midnight), in addition to observing the Three Daily Prayers.
🙏🏿The Apostles Observed The Threefold Daily Prayers in the New Testament . Some examples: On the Day of Pentecost; Peter praying on the rooftop when he had the vision of the cloth being let down; Peter and John without silver and gold healing the lame man on their way to the temple at the hour of prayer.
For a brief Bible-study in the New Testament on this subject of the Apostles and others praying at the historically and Biblically observed three hours of prayer, see:
Matthew 15:36; Luke 18:10; Acts 2:15; 3:1; 10:3-9; 10:30; 16:25; 27:35.
🙏🏼Remember, with the freedom that we have in Christ, none of even the three historic specific Hours of Prayer are required of Christians. Any that we observe, after the example of the Apostles, is only done out of love for God, who has given us prayer as a means of communion with, and growing closer to, Himself."
🙏🏿The Prayer Practice of the Early Christians
In Roman times 6:00 a.m., was called the "First Hour"; 7:00 a.m. was the "Second Hour", and so on throughout the day. The early Christians during the times of persecution held worship services in the catacombs (underground tombs). They added to the three Biblical times of prayer (which were not a part of the Mosaic Law) mentioned in both the Old and New Testament that we see the Apostles in the Book of Acts observing, by just continuing in the catacombs to pray every three hours. After the end of the persecutions, these additional prayer times were continued by the later monastics.
🙏🏼The traditional medieval monastic (Historical/Canonical 2) Hours of Prayer with some of the Latin names you will often see in historical books and films are listed above (in one case Greek: "Orthros"). The actual times at which they were observed, especially in the Roman Catholic Church, has differed through the centuries, and some of the Hours were at times combined. The Orthodox Communions pretty much maintain the same order and timing, except that their monks at one period added to them until they were observing nine different Hours of Prayer, and still later combined the observance of them back into just three "Aggregate Times".
🙏🏾 The Prayer Foundation Monks ™ have designated specific Psalms to be used at the other Hours of Prayer if so desired. We pray St. Patrick's "Breastplate" Prayer upon arising, and the St. Francis inspired prayer:"Lord, Make Me an Instrument of Thy Peace" before retiring for the evening.
🙏🏾Some individual Prayer Foundation ™ Monks also pray from memory Psalm 5 upon rising, and Psalm 4 before retiring. Psalm 119:621 andPsalm 134 are prayed when awakened in the middle of the night, or when staying up until midnight.
🙏🏼Personal, individual extemporaneous prayers may be added at these times, and also at all regularly observed times of prayer. We have never seen a dichotomy or contradiction between observance of these two types of prayer.
In the New Testament, the Apostles are seen offering extemporaneous prayer as needed (think of Paul and Silas, in chains in jail, praising God at midnight), in addition to observing the Three Daily Prayers.
🙏🏿The Apostles Observed The Threefold Daily Prayers in the New Testament . Some examples: On the Day of Pentecost; Peter praying on the rooftop when he had the vision of the cloth being let down; Peter and John without silver and gold healing the lame man on their way to the temple at the hour of prayer.
For a brief Bible-study in the New Testament on this subject of the Apostles and others praying at the historically and Biblically observed three hours of prayer, see:
Matthew 15:36; Luke 18:10; Acts 2:15; 3:1; 10:3-9; 10:30; 16:25; 27:35.
🙏🏼Remember, with the freedom that we have in Christ, none of even the three historic specific Hours of Prayer are required of Christians. Any that we observe, after the example of the Apostles, is only done out of love for God, who has given us prayer as a means of communion with, and growing closer to, Himself."
"God is Love: Certitude in Times of Darkness ", by Blessed Fr. Marie-Eugene of the Child Jesus
(Information regarding Blessed Fr. Marie-Eugene of the Child Jesus OCD, whose cause is now moving forward: On 2 December 1894, Marie-Eugene was born into a modest family in Gua-Aveyron, a small mining town in the south of France. From an early age he felt called to the priesthood and entered a seminary when 17 years old. Three years later the First World War broke out and he joined the army as a volunteer. He felt that he had special protection from Sister Therese of the Child Jesus (of Lisieux) while serving as a soldier. At the conclusion of the war he re-entered the seminary and was ordained a priest on 4 February 1922, at the age of 28. He had felt God’s call to Carmel during his seminary years and, 20 days after his ordination, entered the Discalced Carmelite Noviciate in Avon, near Paris. He took the religious name Marie-Eugene of the Child Jesus.
There he intensified his prayer life and immersed himself in the teaching of the Carmelite masters. From the very outset of his ministry, through his writings and retreats, he dedicated himself to sharing the deep spiritual experiences of the Carmelite saints and of the practice of prayer. Fr. Marie-Eugene founded Notre Dame de Vie as a secular Institute founded in 1932 in France and approved by Rome. The Notre Dame de Vie community belongs to the Carmelite family and strives to live in the spirit of the prophet Elijah and the Carmelite Saints. The vision of this community is to form comtemplative apostles who work in any professional environement and witness to the living God. He was elected General Definitor in 1937 and had to assume the role of General in 1954, when Fr. Silverius of St. Teresa died tragically. It was precisely during his years in Rome that he wrote his masterly synthesis of the teachings of the Saints of the Order: I Want to See God. He died on 27 March 1967 in Notre-Dame de Vie (France), at the age of 73.
Blessed Fr. Marie Eugene is the author of the spiritual masterpiece I Want to See God (Fides, 1955) which has sold 100,000 copies in six languages, Under the Torrent of His Love: Therese of Lisieux, a Spiritual Genius (Alba House, 1995) and Where the Spirit Breathes (Alba House, 1998). He wrote extensively about St. Therese of Lisieux and her Little Way, and personally knew her blood sisters. One beautiful article about her spirituality of hiddenness, spirituality, and the presence of God in all moments is below for your enjoyment. Let me know your thoughts and may it enrich you as you live your daily lives.)
carmelphoenix.blogspot.com/2012/01/fr-marie-eugene-of-child-jesus-ocd.html
"God is Love: certitude in times of darkness
ST. THÉRÉSE OF THE CHILD JESUS AND THE HOLY FACE, a little later her sister, Mother Agnes, now Prioress, gave her to Mother Marie de Gonzague as an assistant in the formation of the novices,28 among whom in 1894 was her sister Celine. Assigned to the novitiate, Thérèse found an opportunity to explain her teaching, which otherwise she would never have formulated. Obliged to speak to her sisters, she told them what she felt and experienced. When they questioned her, she quoted by heart passages from St. John of the Cross - as she often did at recreation - for that was her life. Thérèse thus explained a little of her doctrine, but always in the midst of distress, because of the opposition of her surroundings and the sermons she had to listen to. Her teaching was quite different from all this. In her obscure contemplation she had made the discovery of the God who is Love, an obscure discovery but one which she grasped almost by second nature and which created certitude in the depths of her soul. God is Love. She could say:
"I contemplate and adore the other divine perfections ... through Mercy. All of these perfections appear to be resplendent with Love." There was nothing but this in God.
The searching went on in darkness. Thérèse only explained what she had to explain, either for the novices or when asked to write the story of her life later. Habitually she lived in the dark. We might say that she found herself bogged down in what is often called the purification of the spirit. This consists far less in keen sufferings marked by distinct stages - some of these there were indeed - than in a muddled fog or kind of quicksand in which one becomes enmired and unable to move." This trial continued in anguish, but with upward thrusts toward God and convictions that she had found him. There was an apparent contradiction between her progressive discovery of sin and of sinful tendencies in herself and others, and her discovery of God. The God whom Thérèse discovered was the God of Love. At the same time she saw that around her, and even in her Carmel, God was not known. The God who is Love was not known! They knew the God of justice, quid pro quo, and they tried to acquire merits. But, thought Thérèse, this was not the way to win him. God is Love, God is Mercy. But what is Mercy? It is the Love of God which gives itself beyond all demands and rights.
The Council of Trent declared that God bestows his gifts in two ways: out of justice, that is, as a reward for merits, and out of Mercy, that is, surpassing all merit. Thus he is true to his own nature, for he is Love, Goodness which pours itself out. He has a need to give. Therein ties his joy. Thérèse read the Gospels. What did she find there? Mary Magdalen: God had forgiven her much, and therefore she loved much." Thérèse also contemplated the prodigal son and the fathers joy in receiving him back: joy, for this was his opportunity to give himself. There will be more rejoicing in heaven over one sinner repenting than over ninety-nine upright people who have no need of repentance. What glorifies God and "delights him' is to be able to give himself, and give himself freely. This was Thérèse's discovery: what gives God joy is the power to give more than what is required by strict justice, freely, based on our needs and the exegencies of his nature which is Love, and not on our merits.
Thérèse felt acutely the tension of her surroundings, the opposition between her light, her needs, and what she saw being practiced around her . People kept score with God. When you stood before the eternal Father who was to judge you, he would look at your list of merits. You would have obtained so many indulgences, you would have so many merits, and your place would be assigned. For her part Thérèse said: I shall take care not to present any merits of mine, but only those of our Lord. As for me, I shall have nothing, I do not want to present anything, I prefer to let God love me as much as he wants." Then she added, "It is because of this that I shall get such a good reception." Here we have the heart of her teaching.
Seeing that God was not loved, she, Thérèse, would 'make reparation' too. The Love of God, Merciful Love, was not known. So seldom did people have recourse to Mercy; everyone appealed to Justice. They kept accounts with God, while he wished to give himself according to his own exigencies. Thérèse said to herself. "God has so much Love to give, and he can't do it; people present only their own merits, and these are so paltry." She therefore presented herself before God, saying: "Give me this love; I accept to be a victim of Love that is, to receive all the Love which others do not receive because they will not let you Love them as you wish. Such was her confidence in the Mercy which exceeds justice. She then dreamt of making her offering to Merciful Love. But it was not directly in order to receive Love, it was 'to please God"-, it was so that God might have the opportunity to give himself as intensely as he desired. She would be a victim of Love, she accepted to be consumed by Love, if only God could have his way. Her object was to please him, no to be a saint; it was not even directly to give him to others, but only to please him. Her offering was God-centered. Thérèse looked only at God and she lived by this Love. She wanted to delight God, to give him joy, to let him Love.
In the Gospels she also pondered the scene with the children. To enter God's kingdom, one must be a child. True, one must also be a saint. But who is greater? The smaller, because it is the weaker. Not by reason of any merits, but because the child, in its weakness and poverty, offers God the widest vessel, capable of holding all. Here we have the essence of St. Thérèse of the Child Jesus' mystical theology. She also found in St. John of the Cross the most distant horizons of Love, In the Living Flame and the Spiritual Canticle he describes in a rich and comprehensive way the working of God's Love in the soul. These descriptions correspond clearly to Thérèse's experience" God is Love, Goodness pouring itself out.
The teaching of St. Thérèse of the Child Jesus was based on this central experience. The greatest grace of her life was her understanding of Mercy. The theology she elaborated flowed from a personal insight, something which came naturally to her. At times she experienced suffering so intense that she said, "When I am in heaven, if I have been mistaken about this, I will come and let you know. But in the depths of her being she was certain. Her entire teaching flowed from this light in the next talk I shall try to enlarge on this, but now I should like to show how this doctrine has changed our spirituality, so to say. She was not the only one, there had been other messages of Love through the ages, but I believe that Thérèse's is still the most important one from a theological and spiritual point of view.
In the years following her death Pius X recommended frequent Communion, which points us toward positive holiness. The holiness and asceticism of the 19th century were negative: people sought above all to purify themselves and make reparation to God. The characteristic note of spirituality in our times is the positive aspect of love which has become a part of our way of life. This is why it succeeds. in each era we follow the grace and light God gives us. Formerly the stress was more on sacrifice; today it is on presence and contact. There was a grandeur about former times, but people did not have the same understanding of Love and Mercy. Their spirituality did not appeal to the majority, since few were strong enough to live by it. Now, on the other hand, as the concept of divine Mercy has been brought to the fore, it has been a powerful influence in opening up the mystical life to the many. Two periods can be distinguished here. I believe St. Thérèse of the Child Jesus is the herald of the new one. She has exemplified and modernized, in a certain sense, the spirituality of St. Paul, who said, "Through the grace of God I am what I am, and the grace he gave me has not been without result"
Thérèse's greatness lay in her discovery of Mercy. On one occasion she said to her infirmarian, "You know well that you are taking care of a little saint." They cut her finger nails. 'Keep them,' she said, "some day someone will treasure them." She also remarked: 'They say I have virtue but that isn't true; they are mistaken. I do not have virtue. God gives me what I need at each instant. I have only what I need for the present moment. These paradoxes are extraordinary and disconcerting. There is a certain quality of greatness in St. Thérèse. I assure you that I have studied her in depth for forty years and her greatness has often overwhelmed me. She has renewed our understanding of the gifts of the Holy Spirit, as we see them operating in her contemplation. It harmonizes with the teaching of St. Thomas. It is not a matter of sentimentality or of novelties. It is a rediscovery, an illustration of the traditional doctrine. I believe this is one of the great graces granted to our times.
In her surroundings, Thérèse was unique. I have known Mother Agnes since 1927. I loved and revered her deeply. She was a very holy soul, and the same was true of Sister Genevieve. But St. Thérèse of the Child Jesus was a giant in comparison and far surpassed them. She is the only one, we could say, to have read and perfectly understood St. John of the Cross. In spite of her superior intelligence and spiritual knowledge, however, she showed perfect submission - a sure proof that her understanding was indeed supernatural. To be practical, we should exploit this theological knowledge of God, of Mercy. St. Thérèse of the Child Jesus has left her mark on our times. She has, so to say, popularized contemplation and sanctity itself."
(Information regarding Blessed Fr. Marie-Eugene of the Child Jesus OCD, whose cause is now moving forward: On 2 December 1894, Marie-Eugene was born into a modest family in Gua-Aveyron, a small mining town in the south of France. From an early age he felt called to the priesthood and entered a seminary when 17 years old. Three years later the First World War broke out and he joined the army as a volunteer. He felt that he had special protection from Sister Therese of the Child Jesus (of Lisieux) while serving as a soldier. At the conclusion of the war he re-entered the seminary and was ordained a priest on 4 February 1922, at the age of 28. He had felt God’s call to Carmel during his seminary years and, 20 days after his ordination, entered the Discalced Carmelite Noviciate in Avon, near Paris. He took the religious name Marie-Eugene of the Child Jesus.
There he intensified his prayer life and immersed himself in the teaching of the Carmelite masters. From the very outset of his ministry, through his writings and retreats, he dedicated himself to sharing the deep spiritual experiences of the Carmelite saints and of the practice of prayer. Fr. Marie-Eugene founded Notre Dame de Vie as a secular Institute founded in 1932 in France and approved by Rome. The Notre Dame de Vie community belongs to the Carmelite family and strives to live in the spirit of the prophet Elijah and the Carmelite Saints. The vision of this community is to form comtemplative apostles who work in any professional environement and witness to the living God. He was elected General Definitor in 1937 and had to assume the role of General in 1954, when Fr. Silverius of St. Teresa died tragically. It was precisely during his years in Rome that he wrote his masterly synthesis of the teachings of the Saints of the Order: I Want to See God. He died on 27 March 1967 in Notre-Dame de Vie (France), at the age of 73.
Blessed Fr. Marie Eugene is the author of the spiritual masterpiece I Want to See God (Fides, 1955) which has sold 100,000 copies in six languages, Under the Torrent of His Love: Therese of Lisieux, a Spiritual Genius (Alba House, 1995) and Where the Spirit Breathes (Alba House, 1998). He wrote extensively about St. Therese of Lisieux and her Little Way, and personally knew her blood sisters. One beautiful article about her spirituality of hiddenness, spirituality, and the presence of God in all moments is below for your enjoyment. Let me know your thoughts and may it enrich you as you live your daily lives.)
carmelphoenix.blogspot.com/2012/01/fr-marie-eugene-of-child-jesus-ocd.html
"God is Love: certitude in times of darkness
ST. THÉRÉSE OF THE CHILD JESUS AND THE HOLY FACE, a little later her sister, Mother Agnes, now Prioress, gave her to Mother Marie de Gonzague as an assistant in the formation of the novices,28 among whom in 1894 was her sister Celine. Assigned to the novitiate, Thérèse found an opportunity to explain her teaching, which otherwise she would never have formulated. Obliged to speak to her sisters, she told them what she felt and experienced. When they questioned her, she quoted by heart passages from St. John of the Cross - as she often did at recreation - for that was her life. Thérèse thus explained a little of her doctrine, but always in the midst of distress, because of the opposition of her surroundings and the sermons she had to listen to. Her teaching was quite different from all this. In her obscure contemplation she had made the discovery of the God who is Love, an obscure discovery but one which she grasped almost by second nature and which created certitude in the depths of her soul. God is Love. She could say:
"I contemplate and adore the other divine perfections ... through Mercy. All of these perfections appear to be resplendent with Love." There was nothing but this in God.
The searching went on in darkness. Thérèse only explained what she had to explain, either for the novices or when asked to write the story of her life later. Habitually she lived in the dark. We might say that she found herself bogged down in what is often called the purification of the spirit. This consists far less in keen sufferings marked by distinct stages - some of these there were indeed - than in a muddled fog or kind of quicksand in which one becomes enmired and unable to move." This trial continued in anguish, but with upward thrusts toward God and convictions that she had found him. There was an apparent contradiction between her progressive discovery of sin and of sinful tendencies in herself and others, and her discovery of God. The God whom Thérèse discovered was the God of Love. At the same time she saw that around her, and even in her Carmel, God was not known. The God who is Love was not known! They knew the God of justice, quid pro quo, and they tried to acquire merits. But, thought Thérèse, this was not the way to win him. God is Love, God is Mercy. But what is Mercy? It is the Love of God which gives itself beyond all demands and rights.
The Council of Trent declared that God bestows his gifts in two ways: out of justice, that is, as a reward for merits, and out of Mercy, that is, surpassing all merit. Thus he is true to his own nature, for he is Love, Goodness which pours itself out. He has a need to give. Therein ties his joy. Thérèse read the Gospels. What did she find there? Mary Magdalen: God had forgiven her much, and therefore she loved much." Thérèse also contemplated the prodigal son and the fathers joy in receiving him back: joy, for this was his opportunity to give himself. There will be more rejoicing in heaven over one sinner repenting than over ninety-nine upright people who have no need of repentance. What glorifies God and "delights him' is to be able to give himself, and give himself freely. This was Thérèse's discovery: what gives God joy is the power to give more than what is required by strict justice, freely, based on our needs and the exegencies of his nature which is Love, and not on our merits.
Thérèse felt acutely the tension of her surroundings, the opposition between her light, her needs, and what she saw being practiced around her . People kept score with God. When you stood before the eternal Father who was to judge you, he would look at your list of merits. You would have obtained so many indulgences, you would have so many merits, and your place would be assigned. For her part Thérèse said: I shall take care not to present any merits of mine, but only those of our Lord. As for me, I shall have nothing, I do not want to present anything, I prefer to let God love me as much as he wants." Then she added, "It is because of this that I shall get such a good reception." Here we have the heart of her teaching.
Seeing that God was not loved, she, Thérèse, would 'make reparation' too. The Love of God, Merciful Love, was not known. So seldom did people have recourse to Mercy; everyone appealed to Justice. They kept accounts with God, while he wished to give himself according to his own exigencies. Thérèse said to herself. "God has so much Love to give, and he can't do it; people present only their own merits, and these are so paltry." She therefore presented herself before God, saying: "Give me this love; I accept to be a victim of Love that is, to receive all the Love which others do not receive because they will not let you Love them as you wish. Such was her confidence in the Mercy which exceeds justice. She then dreamt of making her offering to Merciful Love. But it was not directly in order to receive Love, it was 'to please God"-, it was so that God might have the opportunity to give himself as intensely as he desired. She would be a victim of Love, she accepted to be consumed by Love, if only God could have his way. Her object was to please him, no to be a saint; it was not even directly to give him to others, but only to please him. Her offering was God-centered. Thérèse looked only at God and she lived by this Love. She wanted to delight God, to give him joy, to let him Love.
In the Gospels she also pondered the scene with the children. To enter God's kingdom, one must be a child. True, one must also be a saint. But who is greater? The smaller, because it is the weaker. Not by reason of any merits, but because the child, in its weakness and poverty, offers God the widest vessel, capable of holding all. Here we have the essence of St. Thérèse of the Child Jesus' mystical theology. She also found in St. John of the Cross the most distant horizons of Love, In the Living Flame and the Spiritual Canticle he describes in a rich and comprehensive way the working of God's Love in the soul. These descriptions correspond clearly to Thérèse's experience" God is Love, Goodness pouring itself out.
The teaching of St. Thérèse of the Child Jesus was based on this central experience. The greatest grace of her life was her understanding of Mercy. The theology she elaborated flowed from a personal insight, something which came naturally to her. At times she experienced suffering so intense that she said, "When I am in heaven, if I have been mistaken about this, I will come and let you know. But in the depths of her being she was certain. Her entire teaching flowed from this light in the next talk I shall try to enlarge on this, but now I should like to show how this doctrine has changed our spirituality, so to say. She was not the only one, there had been other messages of Love through the ages, but I believe that Thérèse's is still the most important one from a theological and spiritual point of view.
In the years following her death Pius X recommended frequent Communion, which points us toward positive holiness. The holiness and asceticism of the 19th century were negative: people sought above all to purify themselves and make reparation to God. The characteristic note of spirituality in our times is the positive aspect of love which has become a part of our way of life. This is why it succeeds. in each era we follow the grace and light God gives us. Formerly the stress was more on sacrifice; today it is on presence and contact. There was a grandeur about former times, but people did not have the same understanding of Love and Mercy. Their spirituality did not appeal to the majority, since few were strong enough to live by it. Now, on the other hand, as the concept of divine Mercy has been brought to the fore, it has been a powerful influence in opening up the mystical life to the many. Two periods can be distinguished here. I believe St. Thérèse of the Child Jesus is the herald of the new one. She has exemplified and modernized, in a certain sense, the spirituality of St. Paul, who said, "Through the grace of God I am what I am, and the grace he gave me has not been without result"
Thérèse's greatness lay in her discovery of Mercy. On one occasion she said to her infirmarian, "You know well that you are taking care of a little saint." They cut her finger nails. 'Keep them,' she said, "some day someone will treasure them." She also remarked: 'They say I have virtue but that isn't true; they are mistaken. I do not have virtue. God gives me what I need at each instant. I have only what I need for the present moment. These paradoxes are extraordinary and disconcerting. There is a certain quality of greatness in St. Thérèse. I assure you that I have studied her in depth for forty years and her greatness has often overwhelmed me. She has renewed our understanding of the gifts of the Holy Spirit, as we see them operating in her contemplation. It harmonizes with the teaching of St. Thomas. It is not a matter of sentimentality or of novelties. It is a rediscovery, an illustration of the traditional doctrine. I believe this is one of the great graces granted to our times.
In her surroundings, Thérèse was unique. I have known Mother Agnes since 1927. I loved and revered her deeply. She was a very holy soul, and the same was true of Sister Genevieve. But St. Thérèse of the Child Jesus was a giant in comparison and far surpassed them. She is the only one, we could say, to have read and perfectly understood St. John of the Cross. In spite of her superior intelligence and spiritual knowledge, however, she showed perfect submission - a sure proof that her understanding was indeed supernatural. To be practical, we should exploit this theological knowledge of God, of Mercy. St. Thérèse of the Child Jesus has left her mark on our times. She has, so to say, popularized contemplation and sanctity itself."
Talk 1: Theology of the Baptism in the Holy Spirit, by Father Raniero Cantalamessa
YouTube video link:
youtu.be/nnGsjlweX7k
YouTube video link:
youtu.be/nnGsjlweX7k