Faith is an act of a finite being who is grasped by, and turned to, the Infinite. - Paul Tillich
(Engage your faith. Turn to God throughout the
day.)
Readings of the Day
2 Tm 1:1-8; PS 96:1-2a, 2b-3, 7-8a, 10
Mk 4:26-34
Jesus said to the crowds: “This is how it is with the Kingdom of
God; it is as if a man were to scatter seed on the land and would sleep and rise night and day and the seed would sprout and grow, he knows not how. Of its own accord the land yields fruit, first the blade, then the ear, then the full grain in the ear. And when the grain is ripe, he wields the sickle at once, for the harvest has come.”
He said, “To what shall we compare the Kingdom of God, or what parable can we use
for it? It is like a mustard seed that, when it is sown in the ground, is the smallest of all the seeds on the earth. But once it is sown, it springs up and becomes the largest of plants and puts forth large branches, so that the birds of the sky can dwell in
its shade.” With many such parables he spoke the word to them as they were able to understand it. Without parables he did not speak to them, but to his own disciples he explained everything in private.
What can mustard seeds teach us about the kingdom of God? The tiny mustard seed literally grew to be a tree which attracted numerous birds because they loved the little black mustard seed it produced. God's kingdom works in
a similar fashion. It starts from the smallest beginnings in the hearts of men and women who are receptive to God's word. And it works unseen and causes a transformation from within. Just as a seed has no power to change itself until it is planted in the ground, so we cannot change our lives to be like God until God gives us the power of his Holy Spirit.
The transforming power of the Word of
God The Lord of the Universe is ever ready to transform us by the power of his Spirit. Are you ready to let God change you by his life-giving Word and Spirit? The kingdom of God produces a transformation in those who receive the new life which Jesus Christ offers. When we yield to the Lord Jesus and allow his word to take root in us, our lives are transformed by the power of the Holy Spirit who dwells within us. Paul
the Apostle says, "we have this treasure in earthen vessels, to show that the transcendent power belongs to God and not to us" (2 Corinthians 4:7). Do you believe in the transforming power of the Holy Spirit?
Lord Jesus, fill me with your Holy Spirit and transform me into the Christ-like holiness you desire. Increase my zeal for your kingdom and instill in me a holy desire to live for your greater
glory.
94. The rich and the poor have equal dignity, for “the Lord is the maker of them all” (Prov 22:2). “He himself made both small and great” (Wis 6:7), and “he makes his sun rise on the evil and
on the good” (Mt 5:45). This has practical consequences, such as those pointed out by the bishops of Paraguay: “Every campesino has a natural right to possess a reasonable allotment of land where he can establish his home, work for subsistence of his family and a secure life. This right must be guaranteed so that its exercise is not illusory but real. That means that apart from the ownership of property, rural people must have access to means of technical education, credit,
insurance, and markets”.[77]
95. The natural environment is a collective good, the patrimony of all humanity and the responsibility of everyone. If we make something our own, it is only to administer it for the good of all. If we do not, we burden our consciences with the weight of having denied the existence of others. That is why the New Zealand bishops asked what the commandment “Thou shall not
kill” means when “twenty percent of the world’s population consumes resources at a rate that robs the poor nations and future generations of what they need to survive”.[78]
Listed below are several traditional methods of prayer and reflection. As St. Frances de Sales noted, we learn to pray by praying, but it is also good to try different methods to see which seem to help facilitate connection with God. Indeed, the more we learn different methods, the better we can sense how the Spirit is moving us to pray for any given prayer time.
First, you choose a passage of Scripture that you will pray with. It might be the Gospel reading used in the liturgy of the day, or anything else you want. The process then follows these steps:
Reading (lectio) After settling in and quieting yourself,read the passage slowly, prayerfully. Just let it sink in for a minute or two, then read it a second time, paying closer attention to the words or phrases that speak to you.
Reflecting (meditatio) What do you hear God saying to you in this passage? What words or phrases caught your attention?
Responding (oratio) What do you want to say to God in response to what you've heard? Here you can also voice your prayers of petition, remorse, thanksgiving, praise, and so forth. If you sense God speaking to you in your thoughts, feelings or imagination, you respond as you would in any conversation.
Resting (contemplatio) If, at any time, you feel drawn to simply rest in the awareness of God's loving presence, you let yourself do so. Remain in loving silence as long as you feel comfortable, perhaps using a simple word or phrase from the Scripture passage to
help deepen your openness to rest in God (see Centering Prayer method, below)
(Works best after a period of Lectio Divina, as described above; two 20 minute periods a day are recommended.)
This term, centering prayer, is of recent origin, but the method is described in many places, most notably The Cloud of Unknowing.
1. Choose a sacred word as the symbol of your intention to consent to God's presence and action within. (This can be any word.)
2. Sitting comfortably and with eyes closed, settle briefly, and silently introduce the sacred word as the symbol of your consent to God's presence and action within.
3. When you become aware of thoughts, return ever-so-gently to the sacred word.
4. At the end of the prayer period, remain in silence with eyes closed for a couple of minutes.
Hesychast Prayer ("quiet" prayer)
(This form of contemplative practice was widely used by the fathers and mothers of the desert in the early days of Christianity and is still very popular in Eastern Christian churches. At least two 20 minute prayer periods are recommended.)
1. Sit quietly, with back straight and hands resting in the lap, palms up.
2. Lovingly introduce into your mind the prayer, "Lord Jesus Christ, Son of God, have mercy on me." (Note: this may be shortened as the prayer proceeds).
3. Let this prayer move in synchrony with your breath, praying the first part with your inhalation, the second with exhalation.
4. When distracting thoughts attempt to break in, persist with the Jesus Prayer. Allow yourself to feel your emotions, however.
Practice of this prayer may lead to feelings of warmth in the heart and perception of inner light. Enjoy. . .
Christian Meditation (The World Community for Christian Meditation)
John Main was a Benedictine monk who recovered the Christian tradition of using one word in meditation, as practised by the Desert monks especially John Cassian, and taught it as a spiritual discipline for people from all walks of life.
The way to stillness of spirit and transcendence of the self, is to learn to recite interiorly one word over and over again for the duration of the meditation session. WCCM recommend the word "maranatha" (come Lord). Say it in equally stressed syllables, silently and not moving the lips, and listen to it with all your attention. Let go of thoughts, ideas and the use of the imagination, and each time
distractions occur return to saying the word.
In remaining faithful to the one word or mantra, and by reciting it in twice daily sessions of between 10 and 30 minutes with poverty of spirit and humility, it will open the heart to the Spirit of Love. Purity of heart is the main concern. The rest is God's gift.
Praying With Scripture (Benedictine Approach)
1. Relax. Settle in. Be aware that God is here, now, loving you.
2. Read a short passage of Scripture as though God were speaking directly to you in it.
3. Choose a phrase from the passage that strikes you and repeat it slowly, prayerfully, non-analytically.
4. When your heart is full, express to God the needs and sentiments awakened by your meditation. When you're done, read another passage and repeat steps 3 and 4.
5. If, at any time, you feel moved to simply be present to God in loving silence, put the Scripture aside and rest in God.
Here is a practice used by many at the end of the day to see what lessons can be learned and how God was present and active through the day. Set aside fifteen to twenty minutes at the end of the day for prayer and review of your day. A suggested format is described below:.
1. Take a few moments of quiet. Breathe deeply. Ask God to help you see yourself as you truly were during the day.
2. Look back over your day - not to see what you did wrong but to honestly acknowledge what was going on with you and others.
What happened? What did I do today?
How did I feel? Why did I feel that way?
Were my expectations and beliefs reasonable?
3. Affirm the healthy things you recognize.
4. Admit to yourself and God the unhealthy things. Ask God's forgiveness, believe it is yours, then decide if you need to apologize or make amends.
5. Use creative visualization to grow stronger. Honestly acknowledge the troubling situations of the day. See and feel yourself acting honestly and lovingly in these situations. Ask God for the grace to help you act in this new way.
6. Close with simple awareness of the sights and sounds around you, grateful for the good things in your life.
This process can be undertaken as a daily journal exercise or by prayerfully reviewing your day in your own mind. I like to take a walk before bedtime for examen. The important thing is to do it. It is a discipline, to be sure, but a very important one.
