On behalf of all those who help me, I beg You, reward them here on earth with Your divine love. Help them continue to turn to You and serve You with goodness until they die holy deaths. - Mechthild of Magdeburg, The Flowing Light of the Godhead
Consider those who help you in your life, and hold them
and their needs before God.
Readings of the Day
Romans 11:29-36 Psalm 69:30-31, 33-34, 36
Luke 14:12-14
Jesus said to his host, one of the leading Pharisees, ‘When you give a lunch or a dinner, do not ask your friends, brothers, relations or rich neighbours, for fear they repay your courtesy by inviting you in return.
No; when you have a party, invite the poor, the crippled, the lame, the blind; that they cannot pay you back means that you are fortunate, because repayment will be made to you when the virtuous rise again.’
Generous giving doesn't impoverish - but enriches the heart
Jesus probes our hearts as well. Do you only show favor and generosity to those who will repay you in kind? What about those who do not have the means to
repay you - the poor, the sick, and the disadvantaged? Generosity demands a measure of self-sacrifice. However, it doesn't impoverish, but rather enriches the soul of the giver. True generosity springs from a heart full of mercy and compassion. God has loved us first, and our love for him is a response of gratitude for the great mercy and kindness he has shown to each one of us. No one can outmatch God in his generous love and kindness towards us. Do you give freely as Jesus gives without
seeking personal gain or reward?
Lord Jesus, your love never fails and your mercies abound. You offer us the best of gifts - peace, pardon and everlasting friendship with you at your banquet table. Fill me with gratitude for your great mercy and kindness towards me. And may I never fail to show kindness and mercy towards all I meet so that they may know the mercy and goodness you offer them as
well.
All Christian spiritualities have in common the characteristics listed in the previous reflections. Nevertheless, there are three general “ways of life” that
attempt to express the meaning of Christ. In their book, "Ignatian Spirituality and the Directed Retreatant," Sister Judith Roomer and Reverend George Scheme, S.J., describe these three ways as the monastic, contemplative-psychological, and apostolic pathways. Each has a long and rich history. During the next few days, we will examine key features of each.
C. Apostolic Spirituality
• Examples: Most laypeople, diocesan priests, Redemptorists, Jesuits, many other religious order
• Style of Life: Irregular; complex; not as ascetical-familial
• Tonality: Incarnational; great involvement with the world
• Involvement with the
world: Very much “in” the world, but not “of” the world
• Organization: Discerning-professional; many different kinds of organizational patterns
• Apostolate: Direct; involved; incarnational; transforming the world into the kingdom of God.
• Prayer: Not much emphasis on Liturgy of the Hours, more on private
prayer/contemplation, self-knowledge, “finding God in all things,” prayer encompassing daily living.
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 againfor 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.
