When the painful problems of the heart are endured, humbly and patiently, they give the soul a splendid luster, the nearer and better and closer they touch it. But remember that kinds actions -- more than anything else -- cause the soul to shine with brilliance. - Gertrude the Great, "The Herald of Divine
Love"
Jesus said to those Jews who believed in him, "If you remain in my word, you will truly be my disciples, and you will know the truth, and the truth will set you free." They answered him, "We are descendants of Abraham and have never been
enslaved to anyone. How can you say, 'You will become free'?" Jesus answered them, "Amen, amen, I say to you, everyone who commits sin is a slave of sin. A slave does not remain in a household forever, but a son always remains. So if the Son frees you, then you will truly be free. I know that you are descendants of Abraham. But you are trying to kill me, because my word has no room among you. I tell you what I have seen in the Father's
presence; then do what you have heard from the Father."
They answered and said to him, "Our father is Abraham." Jesus said to them, "If you were Abraham's children, you would be doing the works of Abraham. But now you are trying to kill me, a man who has told you the truth that I heard from God; Abraham did not do this. You are doing the works of your
father!" So they said to him, "We were not born of fornication. We have one Father, God." Jesus said to them, "If God were your Father, you would love me, for I came from God and am here; I did not come on my own, but he sent me."
The freedom which Jesus offers his followers is freedom from the power of sin, Satan, and the worldly influence of those who oppose God and his
ways. We are powerless to set ourselves free from bondage to Satan, sin, and death (Romans 3:23; 5:6). That is why the Lord Jesus took our sins upon himself and nailed them to the cross (1 Peter 2:24; Isaiah 53:5-6; Colossians 2:14). His death on the cross has won victory and pardon for us, and peace with God. Through Jesus' sacrifice we are not only forgiven and reconciled with God - we become the adopted sons and daughters of God (Romans 8:14-16). We can call God our Father because the Lord
Jesus has reconciled us and redeemed us from slavery to sin and Satan.
A redeemed slave is not entirely free until all of his chains and weights have been broken and destroyed. The Lord Jesus alone has the power to release us from every chain and burden that would keep us in bondage to sinful habits and hurtful desires. Are there any chains - any sinful patterns, harmful attitudes, and
addictive behavior - that you need to be released from? Allow the Lord Jesus to unbind you and bring you healing, pardon, and freedom to walk in his way of love and truth. The Lord Jesus sets us free from slavery to our own selfishness and sinful desires in order to set us free for a joy-filled life of love and service for his kingdom. Paul the Apostle reminds us that Christ has won freedom for each one of us - not to serve ourselves or do as we please - but rather to please the Lord and to
serve our neighbors in love for their sake (Galatians 5:1,13). Do you accept and believe Christ's word of truth, love, and freedom for your life?
"Lord Jesus, write your words of love and truth upon my heart and make me a diligent student and a worthy disciple of your word."
“I also showed you, to give you further light concerning My truth, how this Bridge is built on three steps; that is, on the three powers of the soul. These three steps I also represented to you, as you know, under figures
of your body—the feet, the side, and the mouth—by which I also figured three states of soul—the imperfect state, the perfect state, and the most perfect state, in which the soul arrives at the excellence of unitive love. I have shown you clearly in each state the means of cutting away imperfection and reaching perfection, and how the soul may know by which road she is walking and of the hidden delusions of the devil and of spiritual self-love. Speaking of these three states I have also spoken of
the three judgments which My clemency delivers—one in this life, the second at death on those who die in mortal sin without hope, of whom I told you that they went under the Bridge by the Devil’s road, when I spoke to you of their wretchedness. And the third is that of the last and universal judgment. And I who told you somewhat of the suffering of the damned and the glory of the blessed, when all shall have reassumed their bodies given by Me, also promised you, and now again I repeat my
promise, that through the long endurance of My servants I will reform My spouse. Wherefore I invite you to endure, Myself lamenting with you over her iniquities. And I have shown you the excellence of the ministers I have given her, and the reverence in which I wish seculars to hold them, showing you the reason why their reverence towards My ministers should not diminish on account of the sins of the latter, and how displeasing to me is such diminution of reverence; and of the virtue of those
who live like angels. And while speaking to you on this subject, I also touched on the excellence of the sacraments. And further wishing you to know of the states of tears and whence they proceed, I spoke to you on the subject and told you that all tears issue from the fountain of the heart, and pointed out their causes to you in order.
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.
