Saint Benedict on Humility
Mother Teresa
God’s Mercy, Love and Providence
Benedictine Spirituality III: The Ear of Your Heart
The Ear of the Heart – “attend to them with the ear of your heart”
Saint Benedict teaches the monk in the first verse that there is a deeper way of listening. We take in reality through our five external senses (sight, hearing, etc.) but we also learn to detect something deeper. Reality is not merely a scientfic fact. All of reality conveys meaning as well. When we look at a car we do not normally see a metal object made of thousands of parts. Rather we see transportation that moves us from point A to point B. When we look at a subway car or a subway line, it appears to us as a portal that picks us up at one place and drops us at another. When we see physical objects, their meaning presents themselves to us first. This is so strong, in fact, that we simply do not see things that are not meaningful to us. When we are driving on the highway, we block out most of the things around us and focus on a few things in front of us. When we are walking through city streets we simply never notice things that do not affect us or have any impact on our purpose. The direction of our intention (the focus of our inner eye or the attention of our inner ear) determines what we perceive. This is why it is so important to focus our attention appropriately, and Saint Benedict instructs us to focus the attention of the ear of heart on the Master’s instructions.
God speaks through everything. The Word is constantly expressing Itself through creation and through history. The Word can be heard in human events and through human voices. Every event carries a deeper meaning if we can tune our ears to hear it.
A Benedictine motto was developed in the 18th century to summarize the Benedictine life: ora et labora (pray and work). By focusing on prayer first, but then by balancing prayer and work, the monk learns to listen to God even during his work. Saint Benedict noted that the monk is to “regard all utensils and goods of the monastery as sacred vessels of the altar and nothing is to be neglected” (RB 31:10-11). This shows the potential that Saint Benedict sees for finding God in work. Work can be carried out with attention and reverence. The monk can listen to God with the ears of the heart as he carries out simple, mundane tasks or as he takes on complex challenges. Throughout history, monks have carried out simple tasks such as cleaning and cooking and copying books, more complex tasks like gardening and farming, and creative work like art and music. In those activities, monks have been innovators. The first geneticist was a monk. Monks developed technologies to assist in their work. The noteworthy thing, however, is that in the midst of all of it, Benedictines have tried to listen to God with the ear of the heart.
The ear of the heart could be described as a contemplative sensitivity. In the Catechism, contemplation, or “inner prayer” is defined as a prayer that can take place at all times and persists in the heart: “One cannot always meditate, but one can always enter into inner prayer, independently of the conditions of health, work, or emotional state. The heart is the place of this quest and encounter, in poverty and in faith” (CCC 2710). “Contemplative prayer is hearing the Word of God” (CCC 2716) by which we “enter into the presence of him who awaits us” (CCC 2711). St. Thomas Aquinas described contemplative prayer as a loving awareness of God’s presence. These descriptions all point to a knowledge that is not rational, but intuitive. We describe it as “heart-knowledge” or a hearing with the ear of the heart.
Saint Benedict encourages his monks to remain in this kind of contemplative prayer by always being attentive with the ear of the heart. Even while the mind is dedicated to a particular task, the heart can continue listening and thus remain connected to the Word of God. Just as we can be aware of the presence of a beloved friend in the room with us even while we are intensely focused on a particular activity, so also the monk seeks to be aware of the presence of God while he carries out his daily work. Saint Benedict instructs the monk always to remember that he is beneath the loving gaze of God (RB 7:13-14). He also calls the monk to continually pray in the heart, especially seeking mercy in his sinfulness (RB 7:65). To keep this contemplative prayer alive, only short acts of recollection are needed. This is why Saint Benedict tells the monk his prayer need not be prolonged, but rather “short and pure” (RB 20:4). A little burst of attention, a short prayer such as “My Jesus, my mercy” or “Jesus, I trust in you” can be enough to keep the flame of loving attention alive in the heart. The Catechism reaffirms that “Contemplative prayer is silence, the ‘symbol of the world to come’ or ‘silent love.’ Words in this kind of prayer are not speeches; they are like kindling that feeds the fire of love” (CCC 2717). Saint Benedict directs his monks to spend many hours every day praying with Scripture and the monk can carry a few words from that time of prayer to use as “kindling” to keep the flame of contemplation alive in the heart.
We have seen now that Benedictine spirituality can be summarized in the first verse of the Rule of Saint Benedict: “Listen, my son, to the Master’s instructions and attend to them with the ear of your heart.” By including more silence in our lives and opening our hearts in humble obedience, we can learn to listen better. Likewise, by prioritizing our prayer and the time we spend in the place of prayer, we can learn to listen to God who is the Master and then also learn to hear Him throughout the events of the day. Lastly, by learning to be attentive with the ear of the heart, we can carry out our daily duty with unceasing, contemplative prayer. Such prayerful work lies at the heart of Benedictine spirituality.
Benedictine Spirituality II: The Master’s Instructions
The Divine Presence – “The Master’s instructions”
Saint Benedict exhorts the monk to listen to the “Master’s” instructions. Who is the Master? On the one hand the Master is God. On the other hand, it refers to those who hold divine authority, such as the Abbot, but also to other authorities like parents, government leaders, teachers, elders, etc. In other words, God certainly instructs us directly, but He also instructs us through other people. This principle is repeated several times in the Rule of Benedict and it is an extremely important one for our Christian lives. Blessed Columba Marmion, OSB noted that the central theme of the whole Rule of Benedict is expressed in this idea found in Saint Benedict’s exhortation: “We believe the divine presence is everywhere…but beyond the least doubt we should believe this to be especially true when we celebrate the divine office” (RB 19:1-2).
The beginning of our awareness of God generally happens in a religious experience. Our communal celebrations, including the Mass, the Liturgy of the Hours and the other Sacraments, are important points of contact with God. It is critical that they be celebrated in a reverent and devoted manner. When these great times of prayer are beautiful and prayerful, they can be a cause for conversion. They should be bright with music, but balanced with times of silent reflection. They must be led confidently, reverently and prayerfully. These are the expectation of Saint Benedict when he reminds us that “beyond the least doubt we should believe” the divine presence is to be found in the divine office (RB 19:2). We must conduct ourselves in communal prayer and in the Church as we would conduct ourselves in the presence of a mighty ruler: “Whenever we want to ask some favor of a powerful man, we do it humbly and respectfully, for fear of presumption” (RB 20:1). Rather than carrying on raucous conversations or irreverent worldly activities in Church we must always act in a manner that reminds ourselves and also shows others that the One True God is present there in His Flesh reserved in the Tabernacle.
Saint Benedict expects us to develop a sensitivity to the divine presence by celebrating the liturgy well and taking the words of God on our lips seven times a day. “Let us stand to sing the psalms in such a way that our minds are in harmony with our voices (mens concordet voci)” (RB 19:7). Normally we first form words in our minds and then we speak them out with our voices. When we pray the psalms, however, the words are given to us to speak, but then they begin to form our minds. In this way, we allow the Word to form our way of thinking, which in turn can form our way of acting. After repeating the words of the psalms, the liturgical prayers and the readings from Mass, our hearts become more and more sensitive to the divine presence. We start to see his fingerprints and footprints all around us. We see His presence in the lives of others—in the lives of other monks and in the lives of the guests who come to the monastery. We see His Presence in our work. We see His presence in the sick members of the community. We see His presence in the Abbot. We see His presence at our meals. By becoming sensitized to the Word of God and taking on the mind of Christ, we start to see the divine presence everywhere in our lives.
This brings us back to the question, “Who is the Master?” The Master is God and we must take time in liturgical prayer and in personal prayer in order to begin hearing God and to sensitize our hearts to His presence. As we do that, however, we also start to see Him in everything. The monk is the one who arranges His day around repeated acts of attention to the divine presence. He regularly interrupts every other activity because “nothing is to be preferred to the Work of God” (RB 43:3). With his visits to the oratory and his celebrations of the liturgy of the hours at the center of his day, the monk makes acts of recollection throughout the rest of his day to renew his awareness of the divine presence. In Saint Benedict’s time it was already encouraged by St. John Cassian to recite the verse of Psalm 70: “God, come to my assistance. Lord, make haste to help me.” Cassian identified that verse as a defense against every attack of the Enemy and as a simple way to return one’s attention to God throughout the day. In the subsequent centuries, the Jesus Prayer served a similar purpose, “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” With these brief prayers, the monk can bring his awareness of the presence of God, which is especially strong in the places of prayer, out into the rest of his life. He can learn to hear the instructions of the Great Master through every other little “master”. Even in sinful men or atheists, the prayerful monk can learn to be aware of the Presence of God.
Benedictine Spirituality I: Listen, my son
Introduction
“Listen my son to the Master’s instructions and attend to them with the ear of your heart” (Prologue 1). These are the first words Saint Benedict speaks to his monks through his Rule of life. The Rule of Benedict (RB) establishes three important spiritual attitudes already in the first verse. The first instruction is that Saint Benedict requires the monk to listen, which requires the monk to cultivate silence, humility and obedience. The second is that God, the Master, speaks to us—both directly and through those in whom He has invested authority, and even more broadly through the circumstances of reality itself. The third is that there is a kind of listening that one can only do and must do with the ears of the heart. In this post we will reflect on the first part and take up the next two parts in the following posts.
Listening – “Listen, my son”
Listening is the foundational attitude of the monk and to do it well it requires silence, obedience and humility. This explains the three chapters of the Rule on these principal monastic attributes—chapter 5 on obedience, chapter 6 on silence and chapter 7 on humility. All are necessary for listening: only the humble man listens, while the proud man believes he already knows everything; listening requires exterior silence to hear with the ears in one’s head and interior silence to hear with the ears of the heart; and obedience treats listening as a path of potential action, not merely a matter of taking in idle words.
Humility is a key theme throughout the Rule of Saint Benedict. The longest chapter in the rule (chapter 7) is devoted to the virtue of humility. Humility is expressed in the beginning of the rule as the call to listen. A person only listens when he believes he has something to learn. Otherwise he will talk excessively, thinking everyone else has something to learn from him. That is why Saint Benedict warns the talkative man: “in a flood of words, you will not avoid sinning” (RB 7:57 quoting Proverbs 10:19). He also notes that when we think we know everything and never cease talking, we end up going in circles, never making progress: “A talkative man goes about aimlessly on the earth” (RB 7:58 quoting psalm 140:12). Those scriptures are quoted in the ninth step of humility which requires “that a monk controls his tongue and remains silent” (RB 7:56).
The silence of Christian monasticism is not merely an asceticism of self-control or emptying our desires, but rather a posture of listening to a God who speaks. We do not silence ourselves for the sake of being silent, but rather for the sake of hearing more clearly. Our silence is not a matter of isolating ourselves, but rather of opening ourselves. It is relational. Silence is the necessary pre-condition for hearing God and encountering Him in prayer and in life. Too often we make the mistake of getting lost in the world and never slowing down enough or silencing ourselves enough to meet God, to hear Him and simply to be with Him. God has revealed Himself as the divine Word who has spoken from all eternity and continues to speak to us in a personal relationship. When we slow down, humble ourselves in prayer and open our hearts, we can hear His voice. That has a way of humbling us even more, reducing our inflated egos to nothing. We find ourselves saying like Saint Paul, “Indeed I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord” (Phil 3:8).
Furthermore, Saint Benedict understands listening as leading to action. He is not content with ideas that never turn into action nor with knowledge that never becomes love. “’Knowledge’ puffs up, but love builds up” (1Cor 8:1). “The Word was made flesh and dwellt among us” (Jn 1:14). It is through obedience that knowledge becomes love and that the Word becomes flesh. That is why Jesus is the ultimate example of obedience. In Him, the Father’s will was made tangible and visible at every moment of His life (cf. 1 Jn 1:1-4). “Consequently, when Christ came into the world, he said, ’Sacrifices and offerings you have not desired, but a body have you prepared for me’” (Heb 10:5). The Word was made flesh so that the Father’s will could be visible in a human body. Furthermore, the ultimate sacrifice is made through that same human body. There is no love without sacrifice and Christ revealed the ultimate love by offering the ultimate sacrifice. He laid down His life for us, allowing His crucified Body to proclaim, through suffering, all of the Father’s love for us. When Jesus listened to the Father, He opened His life to the greatest potential. This potential became a reality as His Body participated in and revealed the fullness of divine love. This is true obedience and Saint Paul glorifies it by singing: “Christ…became obedient unto death, even death on a cross” (Phil 2:8).
We can now apply to ourselves Saint Benedict’s teaching on listening through silence, obedience and humility. We must create places of silence and we must intentionally include in our lives extended periods of silence for prayer. In the Saint Benedict prescribes 4-6 hours of silence for monks to spend each day in personal prayer. This sets a high standard that few can follow given the demands of daily life, but at least an hour of daily silent prayer is necessary for real spiritual growth. Beyond our dedicated times of silent prayer, it also helps to create spaces of communal silence. Benedictine monasteries have done this since the 6th century, making a place not only for the personal sanctification of the monks but also for other members of the faithful to enter into. Saint Benedict had extensive regulations in the Rule to provide for guests, noting that “monasteries are never without them” (RB 53:16). The service of hospitality is a key feature of Benedictine spirituality. When Benedictine monasteries consist of monks that are prayerful and cultivate silence, these monasteries can become a spiritual oasis for the faithful. That depends on the personal decision of the monks however. We must all choose how we will respond to the call of Christian faith. When we respond with humble silence and holy love, our hearts are set aflame and we can warm the hearts of others. When we allow the noise of the world in to corrupt our souls and make us busybodies, our hearts grow cold and so do those who would seek the warmth of Christ in us.
Unique and Unrepeatable
As a spiritual director, I regularly journey with people who are seeking God’s will in their lives. Young people frequently ask the question whether they are called to marriage, religious life or priesthood. Young people who are already dating ask whether this is “the one”. Young people who are drawn to religious life ask which religious community is the right one for them. These are all important questions, but they often lose sight of the more foundational question.
When we group people into huge categories such as “priest” or ”religious” or “married” we sometimes overlook the more fundamental question of our individual uniqueness and the unrepeatability of the way God made us. Pope Francis captured this beautifully in his exhortation Gaudete et Exsultate using the concepts of mission: “Each saint is a mission, planned by the Father to reflect and embody, at a specific moment in history, a certain aspect of the Gospel,” (#19) and message: “Every saint is a message which the Holy Spirit takes from the riches of Jesus Christ and gives to his people.” (#21) Using the terms of mission and message, Pope Francis reiterates what Pope Saint John Paul II expressed in his Theology of the Body that each person is “set into a unique, exclusive and unrepeatable relationship with God himself.” (TOB 6:2)
Each person has a unique message to share with the world. Each person has a unique and unrepeatable mission to carry out. It is insufficient to reduce this to “marriage” or “priesthood.” Those are two wonderful paths in life and one of those may be the path on which that mission can be carried out, but the most important thing for each one of us to develop our own unique and unrepeatable relationship with God starting wherever we are today. That is the first take-away from this post and the reader may want to stop right here and contemplate what this means for you.
One way to explore our individual uniqueness is through a human strengths assessment or through understanding one’s unique motivational blueprint. Although this seems to put us back into repeatable and general categories, the reality is that the particular combination of strengths and particular arrangement of motivational patterns elucidates the uniqueness of the individual rather than concealing it. As a spiritual director, I have the blessing of knowing individuals in a very deep, personal and meaningful way. Time and again, however, I have gained new insights from the results that come when my directees have taken an assessment such as Strengthsfinder or MCORE.
These two assessments gather together and present information about human uniqueness that can be a great help in guiding individuals to paths which are most deeply fulfilling for them. I hope to offer some additional posts to go into some examples and detailed applications of this information for enhanced spiritual direction. In this post, however, I will conclude with a podcast that I was able to record recently with one of the developers of MCORE, Joshua Miller. Joshua Miller and Luke Burgis have also written a book called Unrepeatable: Cultivating the Unique Calling of Every Person that would be valuable reading for anyone who is seeking to understand themselves more deeply, seeking their purpose in life, or helping others in that way.
Please tune in to our podcast episode (by clicking that link) to understand some ways that Spiritual Direction (and some of the material from our book Spiritual Direction: A Guide for Sharing the Father’s Love), interface with Joshua’s work on understanding our motivational blueprint. I hope that all these efforts will assist anyone who is seeking true happiness to find their purpose and help them live their mission and proclaim their message.
Day 34 – Total Consecration
Day 34 – Total Consecration to Jesus through Mary
After 33 days of preparation, we are ready to make, or renew our consecration to Jesus through Mary. Saint Louis de Montfort has several encouragements for how to live this day. His recommendations are outlined concisely in his book True Devotion to Mary and repeated in various places on the internet such as here, where you can also find some practices to follow after making the Consecration. The most important recommendation to follow is regarding the Sacraments: there is no better preparation than a humble and sincere Sacramental Confession and a devout participation in the Holy Eucharist including Sacramental Communion. If it is not possible, for some reason, to receive the Sacraments, at least make a sincere act of contrition and a spiritual Communion.
The text for the Consecration can also be found at the link above or a more modern translation can be found here. It is beneficial to write out the Consecration for the sake of investing more love and attention in the words and solemnizing this important moment of prayer. Typesetting with a word processor and printing out a copy that you can sign is also appropriate.
Finally, we provide a slightly altered version of Saint Louis de Montfort’s Total Consecration to Jesus through Mary that captures all the depth and theological importance while adjusting the language slightly to favor the loving image of being in the womb as opposed to the less palatable image of slavery. As expressed in the Introduction at the beginning of our journey, there is no greater “slavery” than being in the womb. A baby in the womb is totally helpless with no will other than the will of the Mother. A baby in the womb is totally dependent on the Mother. And yet there are none of the negative connotations about being in the womb as compared with the many distortions that are found with “slavery.” We recognize that slavery is also a biblical concept and it is not problematic theologically, but especially in light of our American history with slavery, it can be distracting from the essence of Consecration which is about love and trust and carries none of the risks or ambiguity of the term slavery.
One other adjustment in the prayer of Total Consecration is more corrective. Though certainly well-intended by Saint Louis de Montfort, the notion that Jesus would reject or despise us and the idea that Mary is somehow a better mediator or a more merciful advocate than her Son is contrary to Catholic teaching. Saint Louis de Montfort likely expressed things in this way according to the cultural idioms of his time and to inspire greater trust in our Lady, but his expression is in danger of reinforcing false images of Jesus that could undermine our absolute trust in His Infinite Mercy. For this reason, we adjust that sentence of Saint Louis de Montfort’s formula. We leave it to our readers to decide which formula for Consecration they would prefer, but we offer this especially for the sensitive souls who need more comfort and trust than harshness and fear.
Total Consecration to Jesus through Mary
Eternal and incarnate Wisdom, most lovable and adorable Jesus, true God and true man, only Son of the eternal Father and of Mary always Virgin, I adore you profoundly, dwelling in the splendour of your Father from all eternity and in the virginal womb of Mary, your most worthy Mother, at the time of your incarnation.
I thank you for having emptied yourself in assuming the condition of a slave to set me free from the cruel slavery of the evil one. I praise and glorify you for having willingly chosen to obey Mary, your holy Mother, in all things, so that through surrendering all my power and self-determination by dwelling in her womb I may always be your faithful lover.
But I must confess that I have not kept the vows and promises, which I made to you so solemnly at my baptism. I have not fulfilled my obligations, and I do not deserve to be called your child or even your loving slave.
Because I have turned away from you in my sins and I feel so little and poor in my weakness, I do not feel great enough to approach your divine Majesty, but I do feel that I can approach you in your littleness as you dwell in Mary’s womb. That is why I turn to the intercession and the mercy of your holy Mother, whom you yourself have given me to be my meeting place with you. Through her, in her womb, I hope to obtain from you contrition and pardon for my sins, and that Wisdom whom I desire to dwell in me always.
I turn to you, then, Mary Immaculate, living tabernacle of God, in whom eternal Wisdom willed to receive the adoration of men and angels. I greet you as Queen of heaven and earth, for all that is under God has been made subject to your sovereignty. I call upon you, the unfailing refuge of sinners, confident in your mercy that has never forsaken anyone. Grant my desire for divine Wisdom and, in support of my petition, accept the promises and the offering of myself, which I now make, conscious of my littleness.
I, __________________, an unfaithful, repentant sinner, renew and ratify today through you my baptismal promises. I renounce forever Satan, his empty promises, and his evil designs, and I give myself completely to Jesus Christ, the incarnate Wisdom, to carry my cross after him for the rest of my life, and to be more faithful to him than I have been till now.
This day, with the whole court of heaven as witness, I choose you, Mary, as my Mother and Queen. I surrender and consecrate myself to you, body and soul, with all that I possess, both spiritual and material, even including the spiritual value of all my actions, past, present, and to come. I give you the full right to dispose of me and all that belongs to me, without any reservations, in whatever way you please, for the greater glory of God in time and throughout eternity. I entrust myself to your loving, maternal care with the same total abandon as the Baby Jesus who chose to dwell in your womb.
Accept, gracious Virgin, this little offering of myself, to honor and imitate the obedience, which eternal Wisdom willingly chose to have towards you, his Mother. I wish to acknowledge the authority which both of you have over this pitiful sinner. By it I wish also to thank God for the privileges bestowed on you by the Blessed Trinity. I solemnly declare that for the future I will try to honor and obey you in all things as an infant in your womb. O admirable Mother, present me to your dear Son as His little twin in your womb, so that he who redeemed me through you, will now receive me through you.
Mother of mercy, grant me the favour of obtaining the true Wisdom of God, and so make me one of those whom you love, teach and guide, whom you nourish and protect as your own infant in your womb.
Virgin most faithful, make me in everything so committed a disciple, imitator, and twin infant of Jesus, your Son, incarnate Wisdom, that I may become, through your intercession and example, fully mature with the fullness which Jesus possessed on earth, and with the fullness of his glory in heaven. Amen.
Day 33 – Knowledge of Jesus Christ
Day 33 – Christ brings us life and light in Baptism
From the Holy Gospel According to Matthew:
Now after the sabbath, toward the dawn of the first day of the week, Mary Magdalene and the other Mary went to see the tomb. And behold, there was a great earthquake; for an angel of the Lord descended from heaven and came and rolled back the stone, and sat upon it. His appearance was like lightning, and his clothing white as snow. And for fear of him the guards trembled and became like dead men. But the angel said to the women, “Do not be afraid; for I know that you seek Jesus who was crucified. He is not here; for he has risen, as he said. Come, see the place where he lay. Then go quickly and tell his disciples that he has risen from the dead, and behold, he is going before you to Galilee; there you will see him. Behold, I have told you.” So they departed quickly from the tomb with fear and great joy, and ran to tell his disciples. And behold, Jesus met them and said, “Hail!” And they came up and took hold of his feet and worshiped him. Then Jesus said to them, “Do not be afraid; go and tell my brethren to go to Galilee, and there they will see me.” (Matthew 28:1-10)
From Pope Benedict XVI’s homily for the Easter Vigil 2006:
His death was an act of love. At the Last Supper he anticipated death and transformed it into self-giving. His existential communion with God was concretely an existential communion with God’s love, and this love is the real power against death, it is stronger than death. The Resurrection was like an explosion of light, an explosion of love which dissolved the hitherto indissoluble compenetration of “dying and becoming”. It ushered in a new dimension of being, a new dimension of life in which, in a transformed way, matter too was integrated and through which a new world emerges. …
The great explosion of the Resurrection has seized us in Baptism so as to draw us on. Thus we are associated with a new dimension of life into which, amid the tribulations of our day, we are already in some way introduced. To live one’s own life as a continual entry into this open space: this is the meaning of being baptized, of being Christian. This is the joy of the Easter Vigil. The Resurrection is not a thing of the past, the Resurrection has reached us and seized us. We grasp hold of it, we grasp hold of the risen Lord, and we know that he holds us firmly even when our hands grow weak. We grasp hold of his hand, and thus we also hold on to one another’s hands, and we become one single subject, not just one thing. I, but no longer I: this is the formula of Christian life rooted in Baptism, the formula of the Resurrection within time. I, but no longer I: if we live in this way, we transform the world. It is a formula contrary to all ideologies of violence, it is a programme opposed to corruption and to the desire for power and possession.
From Pope Benedict XVI’s homily for the Easter Vigil 2008:
Through his radical love for us, in which the heart of God and the heart of man touched, Jesus Christ truly took light from heaven and brought it to the earth – the light of truth and the fire of love that transform man’s being. He brought the light, and now we know who God is and what God is like. Thus we also know what our human situation is: what we are, and for what purpose we exist. When we are baptized, the fire of this light is brought down deep within ourselves. Thus, in the early Church, Baptism was also called the Sacrament of Illumination: God’s light enters into us; thus we ourselves become children of light. We must not allow this light of truth, that shows us the path, to be extinguished. We must protect it from all the forces that seek to eliminate it so as to cast us back into darkness regarding God and ourselves. Darkness, at times, can seem comfortable. I can hide, and spend my life asleep. Yet we are not called to darkness, but to light. In our baptismal promises, we rekindle this light, so to speak, year by year. Yes, I believe that the world and my life are not the product of chance, but of eternal Reason and eternal Love, they are created by Almighty God. Yes, I believe that in Jesus Christ, in his incarnation, in his Cross and resurrection, the face of God has been revealed; that in him, God is present in our midst, he unites us and leads us towards our goal, towards eternal Love. Yes, I believe that the Holy Spirit gives us the word of truth and enlightens our hearts; I believe that in the communion of the Church we all become one Body with the Lord, and thus we encounter his resurrection and eternal life. The Lord has granted us the light of truth. This light is also fire, a powerful force coming from God, a force that does not destroy, but seeks to transform our hearts, so that we truly become men of God, and so that his peace can become active in this world.
Reflection:
Christ’s Resurrection has changed everything. He has come down to take our hand and He has come down to illumine the way. He helps us navigate the treacherous paths of life, picking us up and walking with us even across the threshold of death, when the time comes for us. Because He has come and changed us into Himself through Baptism, we are never alone, “we grasp hold of the risen Lord, and we know that he holds us firmly even when our hands grow weak.” We do not need to fear our weakness, but it becomes the point at which we meet Him. When we were most desperate He came to us and took us by the hand. When the night was darkest, He came to us and brought us the light of heaven. “Now we know who God is and what God is like.” Now we have a fire from heaven that warms us and transforms our hearts. This is the fire that first burned in the Heart of Mary who was the first redeemed. This is the fire that warmed the Infant God in her womb and warms each us of us who choose to rest in her womb, beneath her Immaculate Heart.
Litany of the Powerlessness of Jesus
Litany of Christ Living in the Womb of Mary
Prayer of St Thomas Aquinas before Holy Communion
Prayer of Entrustment to the Womb of Mary
Day 32 – Knowledge of Jesus Christ
Day 32 – Jesus Dies, the Word is Silenced
A Reading from the Holy Gospel according to Matthew:
When it was evening, there came a rich man from Arimathea, named Joseph, who also was a disciple of Jesus. He went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him. And Joseph took the body, and wrapped it in a clean linen shroud, and laid it in his own new tomb, which he had hewn in the rock; and he rolled a great stone to the door of the tomb, and departed. Mary Magdalene and the other Mary were there, sitting opposite the tomb. (Matthew 26:57-61)
From Pope Saint John Paul II’s Address in Turin May 24, 1998:
The Shroud is also an image of powerlessness: the powerlessness of death, in which the ultimate consequence of the mystery of the Incarnation is revealed. The burial cloth spurs us to measure ourselves against the most troubling aspect of the mystery of the Incarnation, which is also the one that shows with how much truth God truly became man, taking on our condition in all things, except sin. Everyone is shaken by the thought that not even the Son of God withstood the power of death, but we are all moved at the thought that he so shared our human condition as willingly to subject himself to the total powerlessness of the moment when life is spent. It is the experience of Holy Saturday, an important stage on Jesus’ path to Glory, from which a ray of light shines on the sorrow and death of every person. By reminding us of Christ’s victory, faith gives us the certainty that the grave is not the ultimate goal of existence. God calls us to resurrection and immortal life.
The Shroud is an image of silence. There is a tragic silence of incommunicability, which finds its greatest expression in death, and there is the silence of fruitfulness, which belongs to whoever refrains from being heard outwardly in order to delve to the roots of truth and life. The Shroud expresses not only the silence of death but also the courageous and fruitful silence of triumph over the transitory, through total immersion in God’s eternal present. It thus offers a moving confirmation of the fact that the merciful omnipotence of our God is not restrained by any power of evil, but knows instead how to make the very power of evil contribute to good. Our age needs to rediscover the fruitfulness of silence, in order to overcome the dissipation of sounds, images and chatter that too often prevent the voice of God from being heard.
Reflection:
Like all of us, Jesus ended as He began: helpless, powerless, and silent. This was His victory. He never fled from the limitations of our humanity, from His first moment in Mary’s womb to His last breath on the Cross, He lived our humanity to its extremes. He drank the full cup of our humanity all the way to the dregs. As Saint John Paul II reminds us, this comforts us in knowing that we are never alone when we experience the weakness and powerlessness that is a part of being human. We are never abandoned by the One who can share it with us and so also carry us through it. And just as Jesus was accompanied in His weakest moments by Mary His Mother, He gives her to us to accompany us in the same way. When we feel most weak and poor, we can know that we are safely enclosed in the womb of Mary who always loves us and cares for us.
Litany of the Powerlessness of Jesus
Litany of Christ Living in the Womb of Mary
Prayer of St Thomas Aquinas before Holy Communion
Prayer of Entrustment to the Womb of Mary