“The Bride of Christ, the Church, in its human, all too human aspect, can be unfaithful to him. But he never ceases to give himself to her who is his body. He makes her mother of living truth for us, a place of rebirth.”
- Olivier Clement [20th C], The Roots of Christian Mysticism
(How do you encounter Christ in the Church? What difference does it make to be part of a Christian community?)
Readings of the Day
DT 34:1-12; PS 66:1-3A, 5 AND 8, 16-17
MT 18:15-20
Jesus said to his disciples: "If your brother sins against you, go and tell him his fault between you and him alone. If he listens to you, you have won
over your brother. If he does not listen, take one or two others along with you, so that every fact may be established on the testimony of two or three witnesses. If he refuses to listen to them, tell the Church. If he refuses to listen even to the Church, then treat him as you would a Gentile or a tax collector. Amen, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. Again, amen, I
say to you, if two of you agree on earth about anything for which they are to pray, it shall be granted to them by my heavenly Father. For where two or three are gathered together in my name, there am I in the midst of them."
When you are offended, are you willing to put aside your own grievance and injury in order to help your brother's wound? The Lord Jesus wants to
set us free from resentment, ill-will, and an unwillingness to forgive. The love of Christ both purifies and sets us free to do good to all - even those who cause us grief. The call to accountability for what we have done and have failed to do is inevitable and we can't escape it, both in this life and at the day of judgment when the Lord Jesus will return. But while we have the opportunity today, we must not give up on praying for those who cause us offense. With God's help we must seek to make
every effort to win them with the grace and power of God's healing love and wisdom. Do you tolerate broken relationships or do you seek to repair them as God gives you the opportunity to mend and restore what is broken?
"Lord Jesus, make me an instrument of your healing love and peace. Give me wisdom and courage to bring your healing love and saving truth to those in need of
healing and restoration."
- by St. Catherine of Siena, from her
Dialogues
Of those who have such love for obedience that they do not remain content with the general obedience of precepts, but take on themselves a particular obedience.
“There are some, My dearest daughter, in whom the sweet and amorous fire of love towards obedience burns so high (which fire of love cannot exist without hatred of self-love, so that when the fire increases so does this self-hatred), that they are not content to observe the precepts of the Law with a general obedience as you are all obliged to do if
you will have life and not death, but take upon themselves a particular obedience, following the greatest perfection, so that they become observers of the counsels both in deed and in thought. Such as these wish to bind themselves more tightly through self-hatred, and in order to restrain in everything their own will. They either place themselves under the yoke of obedience in holy religion, or, without entering religion, they bind themselves to some creature, submitting their will to his, so as
more expeditiously to unlock the door of Heaven. These are they, as I have told you, who have chosen the most perfect obedience. I have already spoken to you of obedience in general, and as I know it to be your will that I should speak to you of this particular and most perfect obedience, I will now relate to you somewhat of this second kind, which is not divided from the first, but is more perfect, for, as I have already told you, these two kinds of obedience are so closely united together that
they cannot be separated. I have told you where general obedience is to be found and whence it proceeds, and the cause of its loss. Now I will speak to you of this particular obedience, not altering, however, the fundamental principle of the virtue.”
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.
