“And I, when I am lifted up from the earth, will draw all men to myself.” The lifting up of Jesus on the cross signifies and announces his lifting up by his Ascension into heaven, and indeed begins it. Jesus Christ, the one priest of the new and eternal Covenant, “entered, not into a sanctuary made by human hands. . . but into heaven itself, now to appear in the presence of God on our behalf.” There Christ permanently exercises his priesthood, for he “always lives to make intercession” for “those who draw near to God through him”.As “high priest of the good things to come” he is the center and the principal of the liturgy that honors the Father in heaven. CCC 662
“Since the Ascension God’s plan has entered into its fulfillment. We are already at ‘the last hour’. ‘Already the final age of the world is with us, and the renewal of the world is irrevocably under way; it is even now anticipated in a certain real way, for the Church on earth is endowed already with a sanctity that is real but imperfect’ ” CCC 670
I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree that the law is good. So then it is no longer I that do it, but sin which wells within me. For I know that nothing good dwells within me, that is, in my flesh. I can will what is right, but I cannot do it. For I do not do the good I want, but the evil I do not want is what I do. Now if I do what I do not want, it is no longer I that do it, but sin which dwells within me.
READING 2 From St. Augustine’s Confessions, Book 8
Then, in that great struggle within my inner abode—which I had forcibly provoked with my soul in that little room of ours, my heart—being disturbed as much in my countenance as in my mind, I rush in upon Alypius and cry out: ‘What is wrong with us? What does this mean, this story you heard? Unlearned men are rising up and storming heaven, while we with our teachings which have no heart in them, here we are tumbling about in flesh and blood! Is it because they have led the way that we are ashamed to follow, yet are not ashamed of the fact that we are not following?’ I said some such words, and then my mental agitation tore me away from him; while he kept silent, terrified as he looked upon me. Not even my voice sounded as usual. Forehead, cheeks, eyes, complexion, the way I spoke, gave more indication of my mental condition than did the words I uttered. A little garden belonged to our residence, and we used it as we did the rest of the house, for our host, the landlord, did not live there. The tumult in my breast carried me out there, where no one could hinder the burning struggle which I had entered upon against myself; to what solution, Thou didst know, but I did not. Yet, my madness was healthful and my dying was life-giving; I was aware of the extent of my evil, but I was unaware of the extent of the good I would shortly attain. So, I withdrew to the garden, and Alypius followed in my footsteps. There was no lack of personal privacy for me when he was present. Moreover, how could he abandon me in such a frame of mind? We sat down as far away from the building as possible. I was shaken in spirit, angered by a most violent indignation at the fact that I did not enter into an agreement and covenant with Thee, O my God, for all my bones cried out that I should make this step, and extolled it to the heavens with praises. Entry into this agreement did not require boats or chariots or movement of the feet; I did not even have to go as far as we had gone from the house to the place where we were sitting. For, not merely to go, but actually to reach that disposition, meant nothing else than to wish to go—strongly and completely of course, not just a half-wounded wish, turning now to this and now to that, nor a will threshing about in a struggle wherein, when one part rises up, another part is cast down.
REFLECTION
St. Augustine experienced what St. Paul described as he struggled with interior disturbance in his heart. He described his heart as “that little room” and he wrestled there with shame and confusion over decisions that he had made. There was “tumult” in his breast as he pondered the “healthful madness” and “life-giving dying” he was undergoing in his shaken spirit. He was wrestling with the decision to be fully committed to the Lord, to become truly Christian. He knew that it did not require external things like boats and chariots, but only an interior movement—a strong and complete wish. St. Augustine gives us permission to admit our own interior struggles, especially in places where we have only half-heartedly committed to Christ or are holding out and holding on to our own forms of worldliness. As we empty our hearts, let us ask ourselves if there is anything we are holding on to that needs to be released and offered up to the Lord. Is there any way you are being asked to commit more whole-heartedly to the Lord in following Him?
Our thoughts in this present life should turn on the praise of God, because it is in praising God that we shall rejoice for ever in the life to come; and no one can be ready for the next life unless he trains himself for it now. So we praise God during our earthly life, and at the same time we make our petitions to him. Our praise is expressed with joy, our petitions with yearning.
We have been promised something we do not yet possess, and because the promise was made by one who keeps his word, we trust him and are glad; but insofar as possession is delayed, we can only long and yearn for it. It is good for us to persevere in longing until we receive what was promised, and yearning is over; then praise alone will remain.
Because there are these two periods of time – the one that now is, beset with the trials and troubles of this life, and the other yet to come, a life of everlasting serenity and joy – we are given two liturgical seasons, one before Easter and the other after. The season before Easter signifies the troubles in which we live here and now, while the time after Easter which we are celebrating at present signifies the happiness that will be ours in the future. What we commemorate before Easter is what we experience in this life; what we celebrate after Easter points to something we do not yet possess. This is why we keep the first season with fasting and prayer; but now the fast is over and we devote the present season to praise. Such is the meaning of the Alleluia we sing.
Both these periods are represented and demonstrated for us in Christ our head. The Lord’s passion depicts for us our present life of trial – shows how we must suffer and be afflicted and finally die. The Lord’s resurrection and glorification show us the life that will be given to us in the future.
Behold, we call those happy who were steadfast. You have heard of the steadfastness of Job, and you have seen the purpose of the Lord, how the Lord is compassionate and merciful. But above all, my brethren, do not swear, either by heaven or by earth or with any other oath, but let your yes be yes and your no be no, that you may not fall under condemnation. Is any one among you suffering? Let him pray. Is any cheerful? Let him sing praise.
READING2 From a sermon given during the last synod he attended, by Saint Charles, bishop
My brothers, you must realise that for us churchmen nothing is more necessary than meditation. We must meditate before, during and after everything we do. The prophet says: “I will pray, and then I will understand.” When you administer the sacraments, meditate on what you are doing. When you celebrate Mass, reflect on the sacrifice you are offering. When you pray the office, think about the words you are saying and the Lord to whom you are speaking. When you take care of your people, meditate on how the Lord’s blood that has washed them clean so that “all that you do becomes a work of love.”
This is the way we can easily overcome the countless difficulties we have to face day after day, which, after all, are part of our work: in meditation we find the strength to bring Christ to birth in ourselves and in other men.
REFLECTION
How is your meditation? The Catechism teaches, “To the extent that we are humble and faithful, we discover in meditation the movements that stir the heart and we are able to discern them” (CCC 2706). Paying attention to the movements that stir in our hearts when we attend Mass, pray the Liturgy of the Hours, minister to others, or otherwise fulfill the obligations of daily life, helps us to pay attention to the inspirations of the Holy Spirit throughout our day. The more attentive and responsive we are to these inspirations, the more our hearts are conformed to the Heart of Christ and the more the Holy Spirit is able to reproduce His life within us. Meditation also helps us to empty our hearts of all that interferes with this deepening union “to the point of rendering [us] wholly possessed by the divine Beloved, vibrating at the Spirit’s touch, resting filially within the Father’s heart.”11
O Lord, my heart is not proud, nor haughty my eyes. I have not gone after things too great, nor marvels beyond me. Truly, I have set my soul in tranquility and silence. Like a weaned child on its mother, as a weaned child is my soul within me. O Israel, hope in the Lord, both now and forever.
READING 2 From a sermon given during the last synod he attended, by Saint Charles, bishop
I admit that we are all weak, but if we want help, the Lord God has given us the means to find it easily. One priest may wish to lead a good, holy life, as he knows he should. He may wish to be chaste and to reflect heavenly virtues in the way he lives. Yet he does not resolve to use suitable means, such as penance, prayer, the avoidance of evil discussions and harmful and dangerous friendships. Another priest complains that as soon as he comes into church to pray the office or to celebrate Mass, a thousand thoughts fill his mind and distract him from God. But what was he doing in the sacristy before he came out for the office or for Mass? How did he prepare? What means did he use to collect his thoughts and to remain recollected?
Would you like me to teach you how to grow from virtue to virtue and how, if you are already recollected at prayer, you can be even more attentive next time, and so give God more pleasing worship? Listen, and I will tell you. If a tiny spark of God’s love already burns within you, do not expose it to the wind, for it may get blown out. Keep the stove tightly shut so that it will not lose its heat and grow cold. In other words, avoid distractions as well as you can. Stay quiet with God. Do not spend your time in useless chatter.
REFLECTION
Jesus teaches us that unless we become like a child we cannot enter the Kingdom of God (cf. Matthew 18:1-5). The psalmist leads us in praying that our hearts not be proud, but that we learn to find rest, like a child in its mother’s arms. The preparation of our hearts for fulfilling our commitments is a daily challenge that we must take up with the proper means. We do well to ask ourselves, “Am I surrounding myself with good friends? Am I engaging in healthy conversations? Am I avoiding worldliness in entertainment? Am I guarding my evenings?” These are the ways that we can empty our hearts of noise and distractions so that we can protect the tiny spark of God’s love that burns in our hearts.
Take, Lord, and receive all my liberty, My memory, my understanding And my entire will, All I have and call my own. You have given all to me. To you, Lord, I return it. Everything is yours; do with it what you will. Give me only your love and your grace. That is enough for me. Amen.
LITANY OF PENANCE By Blessed Cardinal John Henry Newman
Lord, have mercy on us. Christ, have mercy on us. Lord, have mercy on us. Christ, hear us. Christ, graciously hear us. God the Father of Heaven, have mercy on us. God the Son, Redeemer of the world, have mercy on us. God the Holy Ghost, have mercy on us. Holy Trinity, one God, have mercy on us. Incarnate Lord, have mercy on us. Lover of souls, have mercy on us. Saviour of sinners, have mercy on us. Who didst come to seek those that were lost, have mercy on us. Who didst fast for them forty days and nights, have mercy on us. By Thy tenderness towards Adam when he fell, have mercy on us. By Thy faithfulness to Noe in the ark, have mercy on us. By Thy remembrance of Lot in the midst of sinners, have mercy on us. By Thy mercy on the Israelites in the desert, have mercy on us. By Thy forgiveness of David after his confession, have mercy on us. By Thy patience with wicked Achab on his humiliation, have mercy on us. By Thy restoration of the penitent Manasses, have mercy on us. By Thy long suffering towards the Ninevites, when they went in sackcloth and ashes. Have mercy on us. By Thy blessing on the Maccabees, who fasted before the battle, have mercy on us. By Thy choice of John to go before Thee as the preacher of penance, have mercy on us. By Thy testimony to the Publican, who hung his head and smote his breast, have mercy on us. By Thy welcome given to the returning Prodigal, have mercy on us. By Thy gentleness with the woman of Samaria, have mercy on us. By Thy condescension towards Zacchaeus, persuading him to restitution, have mercy on us. By Thy pity upon the woman taken in adultery, have mercy on us. By Thy love of Magdalen, who loved much, have mercy on us. By Thy converting look, at which Peter wept, have mercy on us. By Thy gracious words to the thief upon the cross, have mercy on us. We sinners, Beseech Thee, hear us. That we may judge ourselves, and so escape Thy judgment, We beseech Thee, hear us. That we may bring forth worthy fruits of penance, We beseech Thee, hear us. That sin may not reign in our mortal bodies, We beseech Thee, hear us. That we may work out our salvation with fear and trembling, We beseech Thee, hear us. Son of God, We beseech Thee, hear us. Lamb of God, who takest away the sins of the world, Spare us, O Lord. Lamb of God, who takest away the sins of the world, Graciously hear us, O Lord. Lamb of God, who takest away the sins of the world, have mercy on us. Christ, hear us. Christ, graciously hear us. O Lord, hear our prayer. And let our cry come unto Thee.
Let us pray:
Grant, we beseech Thee, O Lord, to Thy faithful, pardon and peace, that they may be cleansed from all their offenses, and also serve Thee with a quiet mind, through Christ our Lord. Amen.
PRAYER OF ABANDONMENT St. Charles de Foucauld
Father, I abandon myself into your hands; do with me what you will. Whatever you may do, I thank you: I am ready for all, I accept all. Let only your will be done in me, and in all your creatures. I wish no more than this, O Lord. Into your hands I commend my soul; I offer it to you with all the love of my heart, for I love you, Lord, and so need to give myself, to surrender myself into your hands, without reserve, and with boundless confidence, for you are my Father.
LITANY OF TRUST Sisters of Life
From the belief that I have to earn Your love, deliver me, Jesus. From the fear that I am unlovable, deliver me, Jesus. From the false security that I have what it takes, deliver me, Jesus. From the fear that trusting You will leave me more destitute, deliver me, Jesus. From all suspicion of Your words and promises, deliver me, Jesus. From the rebellion against childlike dependency on You, deliver me, Jesus. From refusals and reluctances in accepting Your will, deliver me, Jesus. From anxiety about the future, deliver me, Jesus. From resentment or excessive preoccupation with the past, deliver me, Jesus. From restless self-seeking in the present moment, deliver me, Jesus. From disbelief in Your love and presence, deliver me, Jesus. From the fear of being asked to give more than I have, deliver me, Jesus. From the belief that my life has no meaning or worth, deliver me, Jesus. From the fear of what love demands, deliver me, Jesus. From discouragement, deliver me, Jesus. That You are continually holding me, sustaining me, loving me, Jesus, I trust in you. That Your love goes deeper than my sins and failings and transforms me, Jesus, I trust in you. That not knowing what tomorrow brings is an invitation to lean on You, Jesus, I trust in you. That You are with me in my suffering, Jesus, I trust in you. That my suffering, united to Your own, will bear fruit in this life and the next, Jesus, I trust in you. That You will not leave me orphan, that You are present in Your Church, Jesus, I trust in you. That Your plan is better than anything else, Jesus, I trust in you. That You always hear me and in Your goodness always respond to me, Jesus, I trust in you. That You give me the grace to accept forgiveness and to forgive others, Jesus, I trust in you. That You give me all the strength I need for what is asked, Jesus, I trust in you. That my life is a gift, Jesus, I trust in you. That You will teach me to trust You, Jesus, I trust in you. That You are my Lord and my God, Jesus, I trust in you. That I am Your beloved one, Jesus, I trust in you.
LITANY OF HEALING AND REPENTANCE IN THE EUCHARIST Fr. Boniface Hicks, O.S.B.
Jesus, I believe in you. Jesus, I believe in your Real Presence in the Eucharist. Jesus, I believe you are here with me. Jesus, I believe you are in my heart. Jesus, I believe in your love for me. Jesus, I believe your love is greater than every sin. Jesus, I believe your love is greater than all evil. Jesus, I believe your love can free me from my sin.
For the times I’ve felt abandoned, Jesus, heal my heart with Your love. For the times I’ve been betrayed, Jesus, heal my heart with Your love For the times I’ve been rejected, Jesus, heal my heart with Your love For the times I’ve been forgotten,Jesus, heal my heart with Your love For the times I’ve been disappointed, Jesus, heal my heart with Your love For the times I’ve been let down by the Church, Jesus, heal my heart with Your love For the times I’ve been lonely, Jesus, heal my heart with Your love For the times I’ve been desperate, Jesus, heal my heart with Your love For the times I’ve been lost, Jesus, heal my heart with Your love For the times I’ve been dejected, Jesus, heal my heart with Your love For the times I’ve been used, Jesus, heal my heart with Your love For the times I’ve been neglected, Jesus, heal my heart with Your love For the times I’ve been starved for love, Jesus, heal my heart with Your love For the times I’ve been deprived of affirmation, Jesus, heal my heart with Your love For the times I’ve lost my way, Jesus, heal my heart with Your love For the times I’ve gone astray, Jesus, heal my heart with Your love For the times I’ve made the wrong choice, Jesus, heal my heart with Your love
Whenever I feel unseen, Jesus, come close to me. Whenever I feel ignored, Jesus, come close to me. Whenever I feel unimportant, Jesus, come close to me. Whenever I feel useless, Jesus, come close to me. Whenever I feel alone, Jesus, come close to me. Whenever I feel abandoned, Jesus, come close to me. Whenever I feel like it would be better if I didn’t exist, Jesus, come close to me. Whenever I feel misunderstood, Jesus, come close to me. Whenever I feel used, Jesus, come close to me. Whenever I feel forgotten, Jesus, come close to me. Whenever I feel angry, Jesus, come close to me. Whenever I feel anxious, Jesus, come close to me. Whenever I feel depressed, Jesus, come close to me. Whenever I feel envious, Jesus, come close to me. Whenever I feel lustful, Jesus, come close to me. Whenever I feel afraid, Jesus, come close to me.
For the times I’ve used others, please forgive me, Jesus. For the times I’ve failed to see, please forgive me, Jesus. For the times I’ve hardened my heart to a person in need, please forgive me, Jesus. For the times I’ve failed to do the right thing, please forgive me, Jesus. For the times I’ve given in to peer pressure, please forgive me, Jesus. For the times I’ve lied when someone needed me to tell the truth, please forgive me, Jesus. For the times I’ve looked away when someone needed my help, please forgive me, Jesus. For the times I’ve closed my ears to the cries of the helpless, please forgive me, Jesus. For the times I’ve chosen comfort over courage, please forgive me, Jesus. For the times I’ve turned my back on someone who was hurting, please forgive me, Jesus. For the times I’ve ignored my feelings, please forgive me, Jesus. For the times I’ve silenced the cry of my heart, please forgive me, Jesus. For the times I haven’t been Your mercy for others, please forgive me, Jesus. For the times I’ve invalidated my own feelings, please forgive me, Jesus. For the times I’ve believed the lies of others, please forgive me, Jesus. For the times I’ve repeated the lies of others, please forgive me, Jesus. For the times I’ve suppressed righteous anger, please forgive me, Jesus. For the times I’ve given up in despair, please forgive me, Jesus. For the times I’ve failed to share You with someone who needed You, please forgive me, Jesus. For the times I’ve wrongly hid my faith from others, please forgive me, Jesus. For the times I’ve misrepresented You in my words and actions, please forgive me, Jesus. For the times I’ve caused scandal by my words or actions, please forgive me, Jesus. For the times I’ve brought hatred instead of love, please forgive me, Jesus. For the times I’ve brought division instead of peace, please forgive me, Jesus. For the times I’ve brought gossip instead of charity, please forgive me, Jesus. For the times I’ve torn down when I could have built up, please forgive me, Jesus.
When I doubt the power of Your love, Jesus, help me to believe. When I doubt Your love for me, Jesus, help me to believe. When I struggle to trust, Jesus, help me to believe. When I doubt that I am worthy of love, Jesus, help me to believe. When I doubt that I have a place in anyone’s heart, Jesus, help me to believe. When I wonder if I am enough, Jesus, help me to believe. When I doubt I have what it takes, Jesus, help me to believe. When I feel helpless, Jesus, help me to believe. When I feel useless, Jesus, help me to believe. When I doubt that I have anything to offer, Jesus, help me to believe. When I doubt that I can make a change, Jesus, help me to believe. When I doubt that my efforts matter, Jesus, help me to believe. When I feel hopeless, Jesus, help me to believe. When I want to give up on my neighbor, Jesus, help me to believe. When I want to give up on my enemy, Jesus, help me to believe. When I want to give up on the Church, Jesus, help me to believe. When I want to give up on myself, Jesus, help me to believe. When I want to give up on You, Jesus, Jesus, help me to believe.
Jesus, I need You. Jesus, I trust in You. Jesus, I love You. V. Jesus, meek and humble of heart. R. Make my heart like unto Yours.
Let us pray. Lord Jesus Christ, You are the Good Shepherd who rescues the lost. You are the Divine Physician who heals the sick. You are the Savior Who washes away our sin in your Blood. You are the Beloved Son who shares your sonship with us along with the love of the Father. We know that even if we do not feel it, You will continue this work of healing in our hearts. We trust that You love us and desire our wholeness and flourishing. Fill each of our hearts as we worship You and receive You in all Your love in this Holy Eucharist. We make this prayer in Your Name, Jesus Christ our Lord. Amen.
Then the eyes of both were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves aprons. And they heard the sound of the Lord God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the Lord God among the trees of the garden. But the Lord God called to the man, and said to him, “Where are you?” And he said, “I heard the sound of you in the garden, and I was afraid, because I was naked; and I hid myself.”
READING 2 From the encyclical Dilexit Nos, on the Sacred Heart of Jesus, by Pope Francis
The symbol of the heart has often been used to express the love of Jesus Christ. Some have questioned whether this symbol is still meaningful today. Yet living as we do in an age of superficiality, rushing frenetically from one thing to another without really knowing why, and ending up as insatiable consumers and slaves to the mechanisms of a market unconcerned about the deeper meaning of our lives, all of us need to rediscover the importance of the heart. This interior reality of each person is frequently concealed behind a great deal of “foliage”, which makes it difficult for us not only to understand ourselves, but even more to know others: “The heart is devious above all else; it is perverse, who can understand it?” (Jer 17:9). We can understand, then, the advice of the Book of Proverbs: “Keep your heart with all vigilance, for from it flow the springs of life; put away from you crooked speech” (Jer 4:23-24). Mere appearances, dishonesty and deception harm and pervert the heart. Despite our every attempt to appear as something we are not, our heart is the ultimate judge, not of what we show or hide from others, but of who we truly are. It is the basis for any sound life project; nothing worthwhile can be undertaken apart from the heart. False appearances and untruths ultimately leave us empty-handed.1
REFLECTION
Adam and Eve used fig leaves to hide themselves from God and from each other. They were ashamed because they were naked. Pope Francis observed that we continue to hide our interior lives, our hearts, behind a great deal of “foliage.” This “foliage” is composed of our psychological defenses, patterns of avoidance, distraction, compulsion. Our superficiality and freneticism are part of our efforts to protect ourselves, to reduce interior pain and to function in a world made harsh by sin. These are often unconscious and sometimes objectively sinful in themselves. Although we do well to look inside ourselves and to seek to understand ourselves, we often cannot truly see and understand why we do what we do. Part of the process of emptying our hearts is simply surrendering the mystery of what is inside of us to the Lord, asking Him to help us sort out our hidden motives and to heal us in His mercy. What is the foliage that keeps your heart noisy and crowded?
In the blur of activity, the noise of excessive media, the repeated bifurcation of our attention through communication technology, our hearts are quickly cluttered with the good, the bad and the ugly. The world is so much with us. Without losing the good, we set out for the first few days of our consecration to clean up the clutter, to order, transform and purge the bad and the ugly. The reflections and prayers during these days could be fruitfully combined with the asceticism of reducing technology use, regularly recollecting our hearts throughout each day, examining our hearts more thoroughly once or twice a day, and simply opening our hearts to God for Him to help us. In the days’ reflections, we consider the clutter caused by sin, the distractions of our inattentiveness, the importance of meditation, the grace of childlikeness, and the simplicity of heart that opens us to divine wisdom. Let us take these initial days as a time of transition as we slow things down and make room in our hearts for more of God.
Day 1: Emptying Our Hearts of the Noise of the World and Duplicity
READING 1 Genesis 3:7-10
Then the eyes of both were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves aprons. And they heard the sound of the Lord God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the Lord God among the trees of the garden. But the Lord God called to the man, and said to him, “Where are you?” And he said, “I heard the sound of you in the garden, and I was afraid, because I was naked; and I hid myself.”
READING 2 From the encyclical Dilexit Nos, on the Sacred Heart of Jesus, by Pope Francis
The symbol of the heart has often been used to express the love of Jesus Christ. Some have questioned whether this symbol is still meaningful today. Yet living as we do in an age of superficiality, rushing frenetically from one thing to another without really knowing why, and ending up as insatiable consumers and slaves to the mechanisms of a market unconcerned about the deeper meaning of our lives, all of us need to rediscover the importance of the heart. This interior reality of each person is frequently concealed behind a great deal of “foliage”, which makes it difficult for us not only to understand ourselves, but even more to know others: “The heart is devious above all else; it is perverse, who can understand it?” (Jer 17:9). We can understand, then, the advice of the Book of Proverbs: “Keep your heart with all vigilance, for from it flow the springs of life; put away from you crooked speech” (Jer 4:23-24). Mere appearances, dishonesty and deception harm and pervert the heart. Despite our every attempt to appear as something we are not, our heart is the ultimate judge, not of what we show or hide from others, but of who we truly are. It is the basis for any sound life project; nothing worthwhile can be undertaken apart from the heart. False appearances and untruths ultimately leave us empty-handed.1
REFLECTION
Adam and Eve used fig leaves to hide themselves from God and from each other. They were ashamed because they were naked. Pope Francis observed that we continue to hide our interior lives, our hearts, behind a great deal of “foliage.” This “foliage” is composed of our psychological defenses, patterns of avoidance, distraction, compulsion. Our superficiality and freneticism are part of our efforts to protect ourselves, to reduce interior pain and to function in a world made harsh by sin. These are often unconscious and sometimes objectively sinful in themselves. Although we do well to look inside ourselves and to seek to understand ourselves, we often cannot truly see and understand why we do what we do. Part of the process of emptying our hearts is simply surrendering the mystery of what is inside of us to the Lord, asking Him to help us sort out our hidden motives and to heal us in His mercy. What is the foliage that keeps your heart noisy and crowded?
