The resurrection is not a miracle like any other. It is a unique manifestation within the world of the transition God makes for us out of this way of being into another.
- Austin Farrer
(Give thanks for the gift of Jesus -- the way, the truth and the life.)
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ROM 8:18-25; PS 126:1B-2AB, 2CD-3, 4-5, 6
LK 13:18-21
Jesus said, "What is the Kingdom of God like?
To what can I compare it?
It is like a mustard seed that a man took and planted in the garden.
When it was fully grown, it became a large bush
and 'the birds of the sky dwelt in its branches.'"
Again he said, "To what shall I compare the Kingdom of God?
It is like yeast that a woman took
and mixed in with three measures of wheat flour
until the whole batch of dough was leavened."
UCCB Lectionary
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Reflection on the Scriptures
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Leaven is another powerful agent of change. A lump of dough left to itself remains just what it is, a lump of dough. But when the leaven is added to it a transformation takes place which produces rich and wholesome bread when heated - the staple of life for humans. The kingdom of God produces a transformation in those who receive the new life which Jesus Christ offers. When we yield to Jesus Christ, our lives
are transformed by the power of the Holy Spirit who dwells in 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."
© DailyScripture.net
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The Ascent of Mount Carmel, by St. John of the Cross
E. Allison Peers Translation. Paperback, Kindle, Audio Book.
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BOOK THE SECOND
Wherein is described the nature of dark night and how necessary it is to pass through it to Divine union; and in particular this book describes the dark night of sense, and desire, and the evils which these work in the soul.
Of the Ascent of Mount Carmel
Wherein is treated the proximate means of ascending to union with God, which is faith; and wherein therefore is described the second part of this night, which, as we said, belongs to the spirit, and is contained in the second stanza, which is as follows. __________________________________________________________________
Second Stanza
Chapter 12
Which treats of natural imaginary apprehensions. Describes their nature and proves that they cannot be a proportionate means of attainment to union with God. Shows the harm which results from inability to detach oneself from them.
6. Great, therefore, is the error of many spiritual persons who have practised approaching God by means of images and forms and meditations, as befits beginners. God would now lead them on to further spiritual blessings, which are interior and invisible, by taking from them the pleasure and sweetness of discursive meditation; but they cannot, or dare not, or know not how to detach themselves from those
palpable methods to which they have grown accustomed. They continually labour to retain them, desiring to proceed, as before, by the way of consideration and meditation upon forms, for they think that it must be so with them always. They labour greatly to this end and find little sweetness or none; rather the aridity and weariness and disquiet of their souls are increased and grow, in proportion as they labour for that earlier sweetness. They cannot find this in that earlier manner, for the soul
no longer enjoys that food of sense, as we have said; it needs not this but another food, which is more delicate, more interior and partaking less of the nature of sense; it consists not in labouring with the imagination, but in setting the soul at rest, and allowing it to remain in its quiet and repose, which is more spiritual. For, the farther the soul progresses in spirituality, the more it ceases from the operation of the faculties in particular acts, since it becomes more and more occupied
in one act that is general and pure; and thus the faculties that were journeying to a place whither the soul has arrived cease to work, even as the feet stop and cease to move when their journey is over. For if all were motion, one would never arrive, and if all were means, where or when would come the fruition of the end and goal?
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