ZEC 8:20-23;    PS 87:1B-3-7;    LK 9:51-56

R. God is with us.

His foundation upon the holy mountains
the LORD loves:
The gates of Zion,
more than any dwelling of Jacob.
Glorious things are said of you,
O city of God!

I tell of Egypt and Babylon
among those that know the LORD;
Of Philistia, Tyre, Ethiopia:
"This man was born there."
And of Zion they shall say:
"One and all were born in her;
And he who has established her
is the Most High LORD."

They shall note, when the peoples are enrolled:
"This man was born there."
And all shall sing, in their festive dance:
"My home is within you."







Luke 9:51 -56 (The journey to Jerusalem)

Chapters 9-18 in Luke differ from Mark and Matthew in that Jesus is shown journeying for the last time toward Jerusalem where he anticipates his decisive confrontation with the authorities.  This literary organization is designed to help us appreciate the meaning of Jesus' life and ministry.  In today's reading he proceeds through hostile territory, reprimanding James and John for their impulsive vindictiveness.

¥ Jesus could probably have escaped to foreign lands and lived to a ripe old age as a venerated teacher and healer.  Why do you believe he chose, instead, to journey to Jerusalem where conflict was certain?

¥ "Don't rock the boat" is a rule implicit in bureaucracies of all kinds.  How much of this spirit has pervaded your outlook? When is it appropriate to "rock the boat"?  What are the risks?



A TREATISE OF DISCRETION

How God grieves over the Christian people, and particularly over His ministers; and touches on the subject of the Sacrament of Christ's Body, and the benefit of the Incarnation.

Then God, turning the eye of His mercy towards her, allowing Himself to be constrained by her (Catherine's) tears, and bound by the chain of her holy desire, replied with lamentation--"My sweetest daughter, your tears constrain Me, because they are joined with My love, and fall for love of Me, and your painful desires force Me to answer you; but marvel, and see how My spouse has defiled her face, and become leprous, on account of her filthiness and self-love, and swollen with the pride and avarice of those who feed on their own sin.

"What I say of the universal body and the mystical body of the Holy Church (that is to say the Christian religion) I also say of My ministers, who stand and feed at the breasts of Holy Church; and, not only should they feed themselves, but it is also their duty to feed and hold to those breasts the universal body of Christian people, and also any other people who should wish to leave the darkness of their infidelity, and bind themselves as members to My Church. See then with what ignorance and darkness, and ingratitude, are administered, and with what filthy hands are handled this glorious milk and blood of My spouse, and with what presumption and irreverence they are received. Wherefore, that which really gives life, often gives, through the defects of those who receive it, death; that is to say, the precious Blood of My only-begotten Son, which destroyed death and darkness, and gave life and truth, and confounded falsehood. For I give this Blood and use It for salvation and perfection in the case of that man who disposes himself properly to receive it, for It gives life and adorns the soul with every grace, in proportion to the disposition and affection of him who receives It; similarly It gives death to him who receives It unworthily, living in iniquity and in the darkness of mortal sin; to him, I say, It gives death and not life; not through defect of the Blood, nor through defect of the minister, though there might be great evil in him, because his evil would not spoil nor defile the Blood nor diminish Its grace and virtue, nor does an evil minister do harm to him to whom he gives the Blood, but to himself he does the harm of guilt, which will be followed by punishment, unless he correct himself with contrition and repentance. I say then that the Blood does harm to him who receives it unworthily, not through defect of the Blood, nor of the minister, but through his own evil disposition and defect inasmuch as he has befouled his mind and body with such impurity and misery, and has been so cruel to himself and his neighbor. He has used cruelty to himself, depriving himself of grace, trampling under the feet of his affection the fruit of the Blood which he had received in Holy Baptism, when the stain of original sin was taken from him by virtue of the Blood, which stain he drew from his origin, when he was generated by his father and mother.

From: The Dialog of Catherine of Siena [1347-1380]
- Dictated by her while in a state of ecstasy to her secretaries and completed in 1370. 



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.

Lectio Divina Process

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)

Centering Prayer

(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. . .

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.

Review of the Day

- from, Handbook for Spiritual Directees 

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.