If you bless a situation, it has no power to hurt you, and even if it is troublesome for a time, it will gradually fade out, if you sincerely bless it. - Emmet Fox
(Take a few moments to "bless" the situations confronting you at this time in life.)
Readings of the Day
Exodus 1:8-14, 22 Psalm 124:1b-3, 4-6, 7-8
Matthew 10:34—11:1
Jesus instructed the Twelve as follows: ‘Do not suppose that I have come to bring peace to the earth: it is not peace I have come to bring, but a sword. For I have come to set a man
against his father, a daughter against her mother, a daughter-in-law against her mother-in-law. A man’s enemies will be those of his own household. ‘Anyone who prefers father or mother to me is not worthy of me. Anyone who prefers son or daughter to me is not worthy of me. Anyone who does not take his cross and follow in my footsteps is not worthy of me. Anyone who finds his life will lose it; anyone who loses his life for my sake will find
it. ‘Anyone who welcomes you welcomes me; and those who welcome me welcome the one who sent me. ‘Anyone who welcomes a prophet will have a prophet’s reward; and anyone who welcomes a holy man will have a holy man’s reward. ‘If anyone gives so much as a cup of cold water to one of these little ones because he is a disciple, then I tell you solemnly, he will
most certainly not lose his reward.’ When Jesus had finished instructing his twelve disciples he moved on from there to teach and preach in their towns.
True love for God compels us to express charity towards our neighbor who is created in the image and likeness of God. Jesus declared that any kindness shown and any help given to the people of Christ will not go unrewarded. Jesus never refused to give to anyone in
need who asked for his help. As his disciples we are called to be kind and generous as he is. Jesus sets before his disciples the one goal in life that is worth any sacrifice and that goal is the will of God which leads to everlasting life, peace, and joy with God. Does the love of Jesus Christ compel you to put God first in all you do (2 Corinthians 5:14)?
Lord, no eye has seen, no ear has heard, no heart has conceived the things you
have prepared for those who love you. Set us ablaze with the fire of the Holy Spirit, that we may love you in and above all things and so receive the rewards you have promised us through Christ our Lord. (from A Christian's Prayer Book)
Although the Christian spiritual journey is primarily focused on the relationship between a person and God, it is helpful to have a Christian understanding of the nature of the soul. This is especially
desirable today when many people are attracted to Eastern or metaphysical views of human nature that are sometimes at odds with Christianity. Many seem to be unaware that Christianity, too, has come to a deep and comprehensive metaphysical understanding of human nature. This understanding can help us make sense of the true meaning of spirituality. During the days ahead, we will be reflecting on the understanding of the human soul that has developed through centuries of
reflection on experience in the Christian tradition.
2. Characteristics: Simplicity and Immortality
The soul is a spiritual reality oriented toward animating matter to form a body. With other pure spirits, it shares these-characteristics:
a. Simplicity. The soul is one indivisible
whole with no parts. It contains the physical body, which it informs to the smallest atom to make the body live. It also contains faculties of reason, will, memory, and so forth; but these are not divisions of the soul-only faculties to enable its operations.
b. Immortality. In a predominant philosophical tradition (scholasticism) it is held that other life forms have a vegetative soul
(plant life, animal physiology) and/or animal soul (life of the senses, instinctive reactions). These souls are perishable. The spiritual soul of a human being contains the vegetative and animal souls and is responsible for their existence and functioning. At death, however, the vegetative and animal levels cease to exist in a human being, since they are fundamentally oriented to the life of the physical body, which is left behind at death.
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.
