Le Très Révérend Père Dom Gérard Calvet, O.S.B. a rendu son âme à Dieu en ce jeudi 28 février 2008. Prions pour le repos de son âme. 
Dom Gérard, au jour de son Ordination en 1956
jeudi, février 28, 2008
dimanche, février 24, 2008
The top of the ladder
Sermon for the third Sunday in Lent
We finish today our ascension of our spiritual ladder by reaching the fourth and last rung which is contemplation. I should say: we finish speaking about our spiritual ascension, because we still have to put this theory into practice, and this is the work of our life. A Carthusian monk, Guy, has described the ladder in a letter, known as Scala Claustrarium. He said that by this ladder, we are raised from earth to heaven. Since heaven is our goal and because we already know that we will not remain on earth forever, we should consider what this ladder is in order to use it.
Guy explained that it has only a few separate rungs, yet its length is immense and incredible, for its lower parts stands on the earth while its higher parts pierces the clouds and touches the secret of heaven. I hope these words are sufficient in order to awaken and to galvanize our curiosity. I do not speak about the curiosity that pushes us to look at our neighbor in order to see what is wrong with him or about the one which makes us desire to be the first to know the latest rumor. For this one, you just have to turn on your computer and you will find it quickly. It might satiate your desire to know, but probably will not give you the satisfaction to be the best. After all, we cannot have everything.
No, I speak about a good – should I say holy? – curiosity which is the desire to know more about the things of God. What is heaven? How is it in heaven? What will I do when I get there? I will see all the saints I pray to now, I will see my guardian angel and all the beautiful spirits of lights who compose the guard of honor of God. And I will see God Himself, face to face! I hope, and I pray that the thoughts of heaven are in your mind, because if it is not the case, I wonder how you can arrive in heaven. We are so rooted to the earth and so attached to the perishable good that it is difficult to raise our minds and our hearts toward the imperishable and uncreated Good. It is difficult, but we have precisely a means to do this, and this means is the spiritual ladder that we have been talking about for the past few weeks.
Let us see again with Guy the Carthusian what the rungs are which compose it. The first one is reading. It is a careful study of Scripture with the soul’s attention. Then, meditation is studious action of the mind to investigate hidden truth, led by one’s own reason. It engenders prayers which is the heart’s devoted attending to God, so that evil may be removed and good may be obtained. This last point is extremely important, because it is about conversion. We are not converted to God unless we renounce evil. The epistle of today is particularly clear on this point: no fornicator or unclean or covetous person (which is a serving of idols) hath inheritance in the kingdom of Christ and of God.
Lent, which is a time of conversion, gives us a good opportunity to think about our lives and to make good resolutions in order to convert to God. A good resolution is an effective one, followed by actions, otherwise it is just a vain dream and dreams cannot provide salvation and happiness. A good resolution might be to begin to climb the spiritual ladder if you are still on the ground. In this case, put a foot on the first rung. Take sufficient time every day to open the Scriptures or any other good spiritual book. If you have already begun your ascent, then continue with perseverance. There is still place for progress; true progress is an increasing in the knowledge and the love of God. I hope you are men of progress.
Now, let us go to our last rung, which is contemplation. It is almost heaven, and as such, it is reserved for those who have made the necessary efforts to reach it. We are speaking now about contemplation. Guy says that it is the mind suspended – somehow elevated above itself – in God so that it tastes the joys of everlasting sweetness. How beautiful it is! Our mind is suspended in God and already tastes the joys of heaven. This is the reason why the saints are happy. They already taste the joy of heaven, even though they have heavy crosses to carry.
Now, since I have said this, you all will certainly desire to reach the rung of contemplation, and I can only encourage you. But be sure that you will not reach it unless you go through the other rungs which are necessary steps. Don’t even think that you will go back to your home after mass and just start contemplation just like that. In fact, there is no recipe for contemplation. There is no method that you can use. Contemplation is an action of God in your soul, as a result and a kind of reward for your efforts and perseverance in your spiritual life. So at this point, the only thing I can tell you is: read, meditate and pray, then you will contemplate. Contemplation is given only to those who have removed evil from their souls. We can all do this, if we want and if we use the efficient means.
We can now summarize our last four sermons with these words of Guy. Lectio inquirit, meditatio invenit, oratio postulat, contemplatio degustat. – Reading seeks, meditation finds, prayers asks, contemplation tastes. The first degree pertains to beginners, the second to the proficient, the third to devotees, the fourth to the blessed. Whatever our state is in spiritual life, there is still place for progress.
May Our Blessed Mother encourage us and kindle our desire for heaven so that we can begin or ascent toward God and already anticipate in this present life the joys of eternal life, which is the knowledge of God.
Guy explained that it has only a few separate rungs, yet its length is immense and incredible, for its lower parts stands on the earth while its higher parts pierces the clouds and touches the secret of heaven. I hope these words are sufficient in order to awaken and to galvanize our curiosity. I do not speak about the curiosity that pushes us to look at our neighbor in order to see what is wrong with him or about the one which makes us desire to be the first to know the latest rumor. For this one, you just have to turn on your computer and you will find it quickly. It might satiate your desire to know, but probably will not give you the satisfaction to be the best. After all, we cannot have everything.
No, I speak about a good – should I say holy? – curiosity which is the desire to know more about the things of God. What is heaven? How is it in heaven? What will I do when I get there? I will see all the saints I pray to now, I will see my guardian angel and all the beautiful spirits of lights who compose the guard of honor of God. And I will see God Himself, face to face! I hope, and I pray that the thoughts of heaven are in your mind, because if it is not the case, I wonder how you can arrive in heaven. We are so rooted to the earth and so attached to the perishable good that it is difficult to raise our minds and our hearts toward the imperishable and uncreated Good. It is difficult, but we have precisely a means to do this, and this means is the spiritual ladder that we have been talking about for the past few weeks.
Let us see again with Guy the Carthusian what the rungs are which compose it. The first one is reading. It is a careful study of Scripture with the soul’s attention. Then, meditation is studious action of the mind to investigate hidden truth, led by one’s own reason. It engenders prayers which is the heart’s devoted attending to God, so that evil may be removed and good may be obtained. This last point is extremely important, because it is about conversion. We are not converted to God unless we renounce evil. The epistle of today is particularly clear on this point: no fornicator or unclean or covetous person (which is a serving of idols) hath inheritance in the kingdom of Christ and of God.
Lent, which is a time of conversion, gives us a good opportunity to think about our lives and to make good resolutions in order to convert to God. A good resolution is an effective one, followed by actions, otherwise it is just a vain dream and dreams cannot provide salvation and happiness. A good resolution might be to begin to climb the spiritual ladder if you are still on the ground. In this case, put a foot on the first rung. Take sufficient time every day to open the Scriptures or any other good spiritual book. If you have already begun your ascent, then continue with perseverance. There is still place for progress; true progress is an increasing in the knowledge and the love of God. I hope you are men of progress.
Now, let us go to our last rung, which is contemplation. It is almost heaven, and as such, it is reserved for those who have made the necessary efforts to reach it. We are speaking now about contemplation. Guy says that it is the mind suspended – somehow elevated above itself – in God so that it tastes the joys of everlasting sweetness. How beautiful it is! Our mind is suspended in God and already tastes the joys of heaven. This is the reason why the saints are happy. They already taste the joy of heaven, even though they have heavy crosses to carry.
Now, since I have said this, you all will certainly desire to reach the rung of contemplation, and I can only encourage you. But be sure that you will not reach it unless you go through the other rungs which are necessary steps. Don’t even think that you will go back to your home after mass and just start contemplation just like that. In fact, there is no recipe for contemplation. There is no method that you can use. Contemplation is an action of God in your soul, as a result and a kind of reward for your efforts and perseverance in your spiritual life. So at this point, the only thing I can tell you is: read, meditate and pray, then you will contemplate. Contemplation is given only to those who have removed evil from their souls. We can all do this, if we want and if we use the efficient means.
We can now summarize our last four sermons with these words of Guy. Lectio inquirit, meditatio invenit, oratio postulat, contemplatio degustat. – Reading seeks, meditation finds, prayers asks, contemplation tastes. The first degree pertains to beginners, the second to the proficient, the third to devotees, the fourth to the blessed. Whatever our state is in spiritual life, there is still place for progress.
May Our Blessed Mother encourage us and kindle our desire for heaven so that we can begin or ascent toward God and already anticipate in this present life the joys of eternal life, which is the knowledge of God.
vendredi, février 22, 2008
Sermon for Second Sunday in Lent
Meditation puts the soul in the presence of God and predisposes it to prayer. Devout thought engenders prayer. I would say that it engenders prayer naturally as its natural and logical consequence, but let us not forget the absolute necessity of grace. In fact nature and grace collaborate together, the first one needing the second one in order to reach God.
On a natural level, when two or more persons are gathered together, a dialogue generally follows between them. A dialogue means a certain reciprocity on each part, a certain ability to listen to the other and then communicate to the other. A fruitful dialogue also needs a good disposition on each part. There are some social conventions and rules of courteousness that would be preferable to follow in order to set a good basis for a dialogue. For example, I personally hate to receive a phone call and hear the person ask something without introducing himself first. In this kind of situation, I am usually not very well disposed to establish a dialogue and consequently I am not inclined to respond to your request in a favorable manner. Politeness is a mark of respect toward others, and as such is not stranger to the virtue of charity. Let us not forget this!
Let us now suppose that you have to meet someone important such as a Bishop, or the Governor. Let us suppose that you have an important request to ask him. You would certainly take a particular care in your behavior and give some importance to every little detail: how you are dressed, what you say and so forth. Even though your request is legitimate, you may obtain a refusal just because you do not express yourself well or show proper respect. If you think that everything is due to you, you might be deceived and disappointed.
What is true on a horizontal level between men is a still stronger and more certain reason on a vertical level between men and God. You cannot enter into communication without certain rules and a good disposition. First you have to know to whom you are speaking when you speak to God. We can read in the Epistle to the Hebrews that it is a fearful thing to fall into the hands of the living God. (Heb.10:31) Fear is necessary if you want to approach God.
Here we have to avoid two opposite pitfalls. The first one, which unfortunately is common today, is to reject the notion of fear. A certain contemporary preaching, which is more directed to sentimentality than of a sound theology, has accustomed us to a certain casualness in manner toward God.
The desecration of the liturgy in so many places certainly does not encourage the faithful to have the proper respect for God. The liturgy is really instructive and has the wonderful ability to forge some habits of prayer, for the best, when it is conformed to the teaching and the mind of the Church, or for the worst when it is the fruit of the creative imagination of various individuals. When you are at church, you should remember the words of the liturgy of the dedication: Terribilis est locus iste – This place is terrible; this is the house of God and the door of heaven.
Today’s gospel shows us the disciples in the presence of the Lord when He was transfigured. Saint Matthew reports that they fell upon their face and were very much afraid. Certainly for us, we do not see the power of God, but we should recognize it in our faith and approach Him with fear and humility.
The opposite pitfall would be to over emphasize the fear that we should have. God is certainly the King of tremendous majesty, as we say in the liturgy of the dead, but He is also our Father. It is a filial fear that we should have, which means that it has to be marked with love. It is the fear given by the acknowledgment of our indignity due to our condition as sinners, but this fear does not exclude confidence. Yes, I am not worthy to appear in front of God, but I know that if I go to Him with humble feelings, He will listen to me. Like the prodigal son, who certainly feared his father, we know that if we return to Him with a good disposition of soul, God will not reject us. Thus, confidence leads to other feelings of gratitude and love and gives us a genuine peace.
With such feelings, we can start or continue our ascension toward Mount Thabor. A deep and regular life of prayer is necessary to reach the top of this mountain and to see our Lord in His glory. This ascension is hard and requires constant effort, because you cannot stop on the way. If you stop, you immediately begin to descend to the valley. In the spiritual life there are only two possibilities: you progress in the love of God or you turn away from Him, but there is no stationary stage.
On a natural level, when two or more persons are gathered together, a dialogue generally follows between them. A dialogue means a certain reciprocity on each part, a certain ability to listen to the other and then communicate to the other. A fruitful dialogue also needs a good disposition on each part. There are some social conventions and rules of courteousness that would be preferable to follow in order to set a good basis for a dialogue. For example, I personally hate to receive a phone call and hear the person ask something without introducing himself first. In this kind of situation, I am usually not very well disposed to establish a dialogue and consequently I am not inclined to respond to your request in a favorable manner. Politeness is a mark of respect toward others, and as such is not stranger to the virtue of charity. Let us not forget this!
Let us now suppose that you have to meet someone important such as a Bishop, or the Governor. Let us suppose that you have an important request to ask him. You would certainly take a particular care in your behavior and give some importance to every little detail: how you are dressed, what you say and so forth. Even though your request is legitimate, you may obtain a refusal just because you do not express yourself well or show proper respect. If you think that everything is due to you, you might be deceived and disappointed.
What is true on a horizontal level between men is a still stronger and more certain reason on a vertical level between men and God. You cannot enter into communication without certain rules and a good disposition. First you have to know to whom you are speaking when you speak to God. We can read in the Epistle to the Hebrews that it is a fearful thing to fall into the hands of the living God. (Heb.10:31) Fear is necessary if you want to approach God.
Here we have to avoid two opposite pitfalls. The first one, which unfortunately is common today, is to reject the notion of fear. A certain contemporary preaching, which is more directed to sentimentality than of a sound theology, has accustomed us to a certain casualness in manner toward God.
The desecration of the liturgy in so many places certainly does not encourage the faithful to have the proper respect for God. The liturgy is really instructive and has the wonderful ability to forge some habits of prayer, for the best, when it is conformed to the teaching and the mind of the Church, or for the worst when it is the fruit of the creative imagination of various individuals. When you are at church, you should remember the words of the liturgy of the dedication: Terribilis est locus iste – This place is terrible; this is the house of God and the door of heaven.
Today’s gospel shows us the disciples in the presence of the Lord when He was transfigured. Saint Matthew reports that they fell upon their face and were very much afraid. Certainly for us, we do not see the power of God, but we should recognize it in our faith and approach Him with fear and humility.
The opposite pitfall would be to over emphasize the fear that we should have. God is certainly the King of tremendous majesty, as we say in the liturgy of the dead, but He is also our Father. It is a filial fear that we should have, which means that it has to be marked with love. It is the fear given by the acknowledgment of our indignity due to our condition as sinners, but this fear does not exclude confidence. Yes, I am not worthy to appear in front of God, but I know that if I go to Him with humble feelings, He will listen to me. Like the prodigal son, who certainly feared his father, we know that if we return to Him with a good disposition of soul, God will not reject us. Thus, confidence leads to other feelings of gratitude and love and gives us a genuine peace.
With such feelings, we can start or continue our ascension toward Mount Thabor. A deep and regular life of prayer is necessary to reach the top of this mountain and to see our Lord in His glory. This ascension is hard and requires constant effort, because you cannot stop on the way. If you stop, you immediately begin to descend to the valley. In the spiritual life there are only two possibilities: you progress in the love of God or you turn away from Him, but there is no stationary stage.
Going to the Mount Thabor in order to see Jesus. Prayer is our ascent!
Yes, it is a difficult ascent, but once you are on the top, you will realize like Saint Peter, how good it is to be there. So, may Our Lady encourage us and push us toward the top of the mountain. When our ascending seems to be too hard, when we are tempted to say that it is not possible, when we are discouraged and about to give up everything, let us invoke her and ask her to seize us from this valley of tears and to lead us to the top of the mountain of the Beatitudes.
jeudi, février 21, 2008
Reminder
It is possible to gain a plenary indulgence every Friday in Lent.
Beside the exclusion of all attachment to sin, even venial sin, the requirements for gaining a plenary indulgence are the performance of the indulgenced work and fulfillment of three conditions: sacramental confession, eucharistic communion, and prayer for the pope's intentions.
Several plenary indulgences may be gained on the basis of a single sacramental confession; only one may be gained, however, on the basis of a single eucharistic communion and prayer for the pope's intentions.
The three conditions may be carried out several days preceding or following performance of the prescribed work. But it is more fitting that the communion and the prayer for the pope's intentions take place on the day the work is performed.
The condition requiring prayer for the pope's intentions is satisfied by reciting once the Our Father and Hail Mary for his intentions; nevertheless all the faithful have the option of reciting any other prayer suited to their own piety and devotion.
The work prescribed for this indulgence is: saying the prayer En ego, o bone et dulcíssime Iesu before a crucifix (or a picture of a crucifix) after receiving Holy Communion.
Beside the exclusion of all attachment to sin, even venial sin, the requirements for gaining a plenary indulgence are the performance of the indulgenced work and fulfillment of three conditions: sacramental confession, eucharistic communion, and prayer for the pope's intentions.
Several plenary indulgences may be gained on the basis of a single sacramental confession; only one may be gained, however, on the basis of a single eucharistic communion and prayer for the pope's intentions.
The three conditions may be carried out several days preceding or following performance of the prescribed work. But it is more fitting that the communion and the prayer for the pope's intentions take place on the day the work is performed.
The condition requiring prayer for the pope's intentions is satisfied by reciting once the Our Father and Hail Mary for his intentions; nevertheless all the faithful have the option of reciting any other prayer suited to their own piety and devotion.
The prayer
En ego, o bone et dulcíssime Iesu,
ante conspéctum tuum génibus me provólvo,
ac máximo ánimi ardóre te oro atque obtéstor,
ut meum in cor vívidos fídei,
spei, et caritátis sensus,atque veram peccatórum meórum pæniténtiam,
eáque emendándi firmíssimam voluntátem velis imprímere;
dum magno ánimi afféctu et dolóre tua
quinque vúlnera mecum ipse consíderoac mente contémplor,
quinque vúlnera mecum ipse consíderoac mente contémplor,
illud præ óculis habens,quod iam in ore ponébat tuo David prophéta de te,
o bone Iesu:
Foderunt manus meas et pedes meos:dinumeravérunt ómnia ossa mea.
Behold, O kind and most sweet Jesus,
I cast myself upon my knees in Thy sight,
and with the most fervent desire of my soul
I pray and beseech Thee
that Thou wouldst impress upon my heart lively sentiments of Faith, Hope, and Charity,
with true repentance for my sins,
and a firm purpose of amendment,
whilst with deep affection and grief of soul
I ponder within myselfand mentally contemplateThy five most precious Wounds;
having before my eyes the words which David in prophecy spoke concerning Thyself,
O good Jesus:
“They have pierced my hands and feet;they have numbered all my bones.”
mercredi, février 13, 2008
Cui-Cui
Petite pensée du Père de Chivré
en forme de clin d'oeil
pour les anciens Grands Clercs de Saint Eugène.
Chaque jour est un commencement d'amour inépuisable, sans perspective de défaite, en le modulant comme les petits moineaux qui répètent le plaisir de leur cui-cui....
indéfiniment...jusqu'au soir...
mardi, février 12, 2008
Avoir l'obsession des qualités
Le Carême est bien sûr le temps de l’effort et de la pénitence, car il est le temps de la conversion, ou celui de la re-conversion. Revenir à Dieu ou tout simplement poursuivre notre chemin vers Lui en nous dépouillant toujours davantage de ce qui nous retarde dans notre cheminement, tel est le but de cette quarantaine spirituelle. Au delà des actes que nous pouvons accomplir pendant ce temps, c’est l’esprit de Carême qu’il nous faut acquérir. C’est le désir de plaire à Dieu, l’envie de devenir meilleur, pour Lui, par Lui et en Lui, condition indispensable pour nous maintenir dans l’humble vérité de notre existence. Ma bonté n’est pas mienne, mais participation à la bonté même de Dieu et lorsque je fais le bien, c’est parce que la grâce m’a été donnée. Qui a conscience de cela, comprendra que l’orgueil n’est finalement qu’une idiotie et un vol. L’orgueilleux, en effet, s’approprie ce qui appartient proprement à Dieu, comme s’il pouvait rivaliser avec Lui. L’humble au contraire, sait reconnaitre en lui ce qui vient de Dieu, et loin de renier les dons reçus, il les utilise pour servir. Il comprend dès lors qu’il n’a pas le droit d’enfouir les talents recus, mais qu’il se doit de les bonifier. Parce qu’il est tout à Dieu et à sa gloire, il a ce que le Père de Chivré appelle, “l’obsession des qualities.”
L'obsession des qualitésPar le R.P. de Chivré
Oui, n’ayez pas peur de laisser bénir vos qualités…
Si seulement vous pouviez avoir l’obsession des qualités que vous avez reçues de Dieu…
Vous vous mettriez en marche tout de suite
Vers le mieux,
Vers le pire,
Vers le courage,
Vers le dépassements de vous meme,
Vers la beauté,
Dès que vous les aurez placées à la porte de la crèche,
Pour en repartir avec le désir enthousiasmant
Oui, n’ayez pas peur de laisser bénir vos qualités…
Si seulement vous pouviez avoir l’obsession des qualités que vous avez reçues de Dieu…
Vous vous mettriez en marche tout de suite
Vers le mieux,
Vers le pire,
Vers le courage,
Vers le dépassements de vous meme,
Vers la beauté,
Dès que vous les aurez placées à la porte de la crèche,
Pour en repartir avec le désir enthousiasmant
D’en faire un geste à la gloire de la Vierge Marie, de saint Joseph et de l’Enfant-Jésus,
En étant vous-mêmes devenus les Fils de Dieu un peu plus et un peu mieux.
En étant vous-mêmes devenus les Fils de Dieu un peu plus et un peu mieux.
lundi, février 11, 2008
Sermon for the First Sunday of Lent
God is in the heights and we always have to rise further if we want to join Him. Our reason is already able to reach certain truths about Him but is still unable to provide a home for us in Heaven. The Divine grace comes to our help by elevating us on a higher level, so that we can know God and love Him as He knows Himself and loves Himself. The grace is given to us, but as Saint Paul exhorts us at the beginning of this Lenten season, let us not receive it in vain. The grace is a principle of actions, and I would add, of divine actions. It makes us act like God, because it makes us act with and from charity. Charity might be a virtue in us, but it is also, as you know, a name of God, as it has been revealed: Deus caritas est; God is charity! So, for us, acting with and from charity makes us similar to God.
This is very beautiful on the paper, but it is not so easy in our daily lives. Between the idea of charity of which we sometimes dream and the practical charity with which we act, there is a huge gap.
At this point we might be tempted to say: “The perfection of Christian life is not for me. I am not like the Saints who had a great charity. So, I just try to do what I can do now with my modest means, and maybe God will be happy with me like that.” It might be a temptation, but let us not fall into it. Let us not content ourselves with what we do and what we are now. It would make us very mediocre Christians and it would be a shame. It would be a shame because we can do better and we can be better men. God wants this and gives us His grace for this. Let us not receive it in vain.
It is up to us, dear brethren to use well the gifts of God. And this is not possible if we do not enter into ourselves in order to meet God and listen to Him. Last week we saw that spiritual reading is a condition for this. Is there anybody or anything that impedes you from opening a good spiritual book every day, except your own laziness or lack of care for your soul?
Now let us suppose that you have already climbed the first rung of our ladder and that you are faithful to a regular spiritual reading. It is a good beginning, but you still have to bear fruit from your reading by climbing on the second rung, which is meditation. At this stage we can be tempted again to think that meditation is something difficult and that it is not for us, but only for certain kinds of people like monks or contemplative souls. Satan does his job very well and tries to discourage us always. Let us not pay attention to his voice.
It is important for us to meditate on our faith and on our lives with Christ. Meditation is thinking about this and raising your mind and your heart toward God. Everybody can do this. I am sure that you think every day about many subjects concerning your job, your family, and your projects of life. If you have a great decision to make, you certainly take time to think about that and probably you ask for advice. When something important is at stake, you want to be sure that you make the right decision.
Well, there is something very important in your life, which is the salvation of your soul, and this depends on your relationship with Our Lord Jesus Christ. Saint Francis de Sales says: If you contemplate Him frequently in meditation, your whole soul will be filled with Him, you will grow in His likeness, and your actions will be molded on His. He is the Light of the world; therefore in Him, by Him, and for Him we shall be enlightened and illuminated; He is the Tree of Life, beneath the shadow of which we must find rest; He is the Living Fountain of Jacob's well, wherein we may wash away every stain.
When you love someone, this beloved person is constantly in your mind and in your heart. You think about him, enjoy being with him and wish you could be with him when you are separated. Is it the case about Jesus? Do you love Him? Do you need Him? Do you miss Him? Unless you take time every day to be with Him through your meditation, I don’t think it is possible. Then, if it is not the case, your Christian life might be only a formalism which consists in trying to follow in an external manner the Laws of God and of the church, with certainly many failures.
Meditating should help you to know Jesus better and consequently to love Him more. It is not possible to not love Him when you know Him, because He simply is lovable.
How do you meditate? It is simple. First, arrange your daily schedule in order to take 15 minutes a day, at least for beginners, and go to a quiet place: your room, a church or any other convenient place. Then consider that your are in the presence of God who knows everything about you and loves you. You can kneel and even bow to the ground as a sign of humility and respect. Adore your God for a couple of minutes and then ask Him for the grace to open your soul so that you can receive His lights. Ask Him for the grace that all your actions, all your thoughts and all your words will only be for His glory. And then, begin the meditation itself. You should have already chosen the subject beforehand. It can be anything about God, His perfections, His works or anything about the relationship between you and Him. What is certainly easier, because it is less abstract, is meditating on the life of Jesus. You can use a book to help you in your meditation, but be careful: meditation is not reading. You should have done your spiritual reading before, which helps you for your meditation. If you use a book during your mediation, it should be just to give you a framework and to help you to focus on your subject. Read one sentence and stop on it or even just after one word if you find some inspiration. Use your imagination. It is relatively easy, especially if you meditate on the life of Jesus. Look at Him, where He is, what He is doing. Look at the other people who are present. Put yourself in the picture. You are a witness of the acts of Jesus: you look at Him, you listen to Him and you think about this. That’s all. Be sure that you continue your meditation until the end of the time you decided. Don’t stop before, even if you are dry. If nothing comes to your mind, just stay in the presence of God.
At the end, speak to Our Lord, to the Father or the Holy Spirit, speak to Our Lady or to any Saint or angel. Give thanks for this time and beg pardon for your distractions. It is good also to make a resolution according to the subject of your meditation. It can be just to try to remember this meditation throughout your day, so that you can remain in the presence of the Lord. Always finish with a prayer.
As you see, it is simple and anybody, adults or children, can do this. And it can really change your life in many aspects; because it helps you consider anything with the sight of faith and increase your love.
May Our Blessed Mother encourage us to be faithful to our daily meditation, especially during this Lenten season, so that we can accompany Our Lord during His Passion and share with Him the great mystery of His love, which has no price.
This is very beautiful on the paper, but it is not so easy in our daily lives. Between the idea of charity of which we sometimes dream and the practical charity with which we act, there is a huge gap.
At this point we might be tempted to say: “The perfection of Christian life is not for me. I am not like the Saints who had a great charity. So, I just try to do what I can do now with my modest means, and maybe God will be happy with me like that.” It might be a temptation, but let us not fall into it. Let us not content ourselves with what we do and what we are now. It would make us very mediocre Christians and it would be a shame. It would be a shame because we can do better and we can be better men. God wants this and gives us His grace for this. Let us not receive it in vain.
It is up to us, dear brethren to use well the gifts of God. And this is not possible if we do not enter into ourselves in order to meet God and listen to Him. Last week we saw that spiritual reading is a condition for this. Is there anybody or anything that impedes you from opening a good spiritual book every day, except your own laziness or lack of care for your soul?
Now let us suppose that you have already climbed the first rung of our ladder and that you are faithful to a regular spiritual reading. It is a good beginning, but you still have to bear fruit from your reading by climbing on the second rung, which is meditation. At this stage we can be tempted again to think that meditation is something difficult and that it is not for us, but only for certain kinds of people like monks or contemplative souls. Satan does his job very well and tries to discourage us always. Let us not pay attention to his voice.
It is important for us to meditate on our faith and on our lives with Christ. Meditation is thinking about this and raising your mind and your heart toward God. Everybody can do this. I am sure that you think every day about many subjects concerning your job, your family, and your projects of life. If you have a great decision to make, you certainly take time to think about that and probably you ask for advice. When something important is at stake, you want to be sure that you make the right decision.
Well, there is something very important in your life, which is the salvation of your soul, and this depends on your relationship with Our Lord Jesus Christ. Saint Francis de Sales says: If you contemplate Him frequently in meditation, your whole soul will be filled with Him, you will grow in His likeness, and your actions will be molded on His. He is the Light of the world; therefore in Him, by Him, and for Him we shall be enlightened and illuminated; He is the Tree of Life, beneath the shadow of which we must find rest; He is the Living Fountain of Jacob's well, wherein we may wash away every stain.
When you love someone, this beloved person is constantly in your mind and in your heart. You think about him, enjoy being with him and wish you could be with him when you are separated. Is it the case about Jesus? Do you love Him? Do you need Him? Do you miss Him? Unless you take time every day to be with Him through your meditation, I don’t think it is possible. Then, if it is not the case, your Christian life might be only a formalism which consists in trying to follow in an external manner the Laws of God and of the church, with certainly many failures.
Meditating should help you to know Jesus better and consequently to love Him more. It is not possible to not love Him when you know Him, because He simply is lovable.
How do you meditate? It is simple. First, arrange your daily schedule in order to take 15 minutes a day, at least for beginners, and go to a quiet place: your room, a church or any other convenient place. Then consider that your are in the presence of God who knows everything about you and loves you. You can kneel and even bow to the ground as a sign of humility and respect. Adore your God for a couple of minutes and then ask Him for the grace to open your soul so that you can receive His lights. Ask Him for the grace that all your actions, all your thoughts and all your words will only be for His glory. And then, begin the meditation itself. You should have already chosen the subject beforehand. It can be anything about God, His perfections, His works or anything about the relationship between you and Him. What is certainly easier, because it is less abstract, is meditating on the life of Jesus. You can use a book to help you in your meditation, but be careful: meditation is not reading. You should have done your spiritual reading before, which helps you for your meditation. If you use a book during your mediation, it should be just to give you a framework and to help you to focus on your subject. Read one sentence and stop on it or even just after one word if you find some inspiration. Use your imagination. It is relatively easy, especially if you meditate on the life of Jesus. Look at Him, where He is, what He is doing. Look at the other people who are present. Put yourself in the picture. You are a witness of the acts of Jesus: you look at Him, you listen to Him and you think about this. That’s all. Be sure that you continue your meditation until the end of the time you decided. Don’t stop before, even if you are dry. If nothing comes to your mind, just stay in the presence of God.
At the end, speak to Our Lord, to the Father or the Holy Spirit, speak to Our Lady or to any Saint or angel. Give thanks for this time and beg pardon for your distractions. It is good also to make a resolution according to the subject of your meditation. It can be just to try to remember this meditation throughout your day, so that you can remain in the presence of the Lord. Always finish with a prayer.
As you see, it is simple and anybody, adults or children, can do this. And it can really change your life in many aspects; because it helps you consider anything with the sight of faith and increase your love.
May Our Blessed Mother encourage us to be faithful to our daily meditation, especially during this Lenten season, so that we can accompany Our Lord during His Passion and share with Him the great mystery of His love, which has no price.
samedi, février 09, 2008
Texte pour le Carême
Saint Bernard
Le combat spirituel
1. Un roi riche et très-puissant, le Dieu tout-puissant, a adopté pour fils l'homme qu'il avait créé,et à qui comme à un enfant jeune et délicat il a donna pour précepteurs la loi et les prophètes, avec les autres tuteurs et acteurs jusqu'au temps marqué d'avance par lui pour sa majorité. Il le pourvut de toutes choses et ne lui épargna point ses avis eu l'établissant le maître du paradis terrestre, et lui montra tous les trésors de sa gloire, en lui promettant de lui en faire part, s'il ne l'abandonnait point. Puis, afin que rien ne manquât aux biens dont il l'enrichissait, il lui donna aussi le libre arbitre pour que le bien qu'il ferait fût volontaire au lieu d'être forcé. Quand l'homme eut reçu le pouvoir du bien et du mal, il prit tous ses biens en dégoût dans son ardent désir de connaître le bien et le mal. Sortant donc du paradis de sa bonne conscience, il se mit à la recherche de nouveautés qu'il ignorait, lui qui jusqu'alors ne connaissait encore que le bien : oubliant les lois de son père, et quittant ses précepteurs, il mangea du fruit de l'arbre de la science du bien et du mal, en dépit de la défense de son père, et, le malheureux, se cachant et fuyant la présence du Seigneur, il se mit à terrer, comme un enfant insensé, sur les montagnes de la hauteur, dans les vallées de la curiosité, à travers les champs de la licence, par les bois de la luxure, au milieu des marécages des voluptés charnelles et jusques sur les flots des soins de ce monde.
2. Mais l'antique brigand, en apercevant cet enfant révolté sans garde et sans guide, errant loin de la maison de son père, s'approcha de lui, et lui présente de la main du mauvais conseil, les pommes de la désobéissance, comme pour s'assurer de son consentement; puis il fond sur lui, le renverse par terre, c'est-à-dire dans les désirs terrestres, alors il lui garrotte les pieds, c'est-à-dire, les affections de l'âme, pour l'empêcher de se relever, et le charge des liens très-forts de la concupiscence du siècle, dont il couvre aussi les mains de son opération et les yeux de son âme. Ensuite il le place dans le vaisseau de la mauvaise sécurité, et faisant souffler avec force le vent de l'adulation, il le conduit bien loin dans les parages de la dissimilitude. Mais lui, cet enfant, en arrivant dans un pays qui n'est pas le sien, se voit mis en vente au plus offrant de tous ceux qui passent le long du chemin. Il apprend à faire paître les porcs et à manger les gousses dont on les nourrit; tandis qu'il désapprend ce qu'il avait appris auparavant, il apprend ce qu'il avait ignoré jusqu'alors, je veux dire les oeuvres serviles. Enchaîné dans le cachot du désespoir, où ne rôdent que les impies, il se voit contraint, ô douleur, de moudre sous la meule du moulin de l'impiété la récompense de la mauvaise conscience.
3. Mais pendant ce temps-là, où est donc son père très-puissant, très-doux et très-libéral? Peut-il avoir oublié le fils de ses entrailles? Non, non, il ne l'oublie pas, loin de là, il en a pitié, au contraire, il compatit au malheur, il se plaint de l'absence et de la perte de son fils. Il recommande à ses amis, il presse ses serviteurs, il demande à tout le monde de se mettre à sa recherche. Un de ses serviteurs, nommé la Crainte, sur l'ordre de son maître, se précipite sur les pas de cet enfant fugitif, et découvre le fils de son roi, au fond d'un cachot, couvert des ordures dégoûtantes du péché, lié des chaînes et chargé des fers de la mauvaise habitude, fou de misère et pourtant tranquille et souriant dans son malheur. Il le presse de la voix et du fouet de se lever, de sortir et de retourner chez son père, il couvre ce malheureux enfant d'une telle confusion qu'il demeure étendu à terre à demi-mort, son ventre se colle au sol. Sur les pas du premier, un second serviteur s'élance à son tour, il se nomme l'Espérance, et, en voyant que la crainte n'a pu arracher de sa place le fils de son roi, qu'elle l'y a plutôt plus fortement attaché ; qu'au lieu de l'aider elle l'a abattu, elle s'approche doucement de lui, elle tire ce pauvre de la poussière, et sort cet indigent de son fumier (I Reg. II, 8), elle lui relève la tête, puis, avec le vêtement de la consolation, lui essuie les yeux et la figure et s'écrie Ah ! combien de mercenaires dans la maison de ton père ont du pain en abondance, pendant que toi, tu meurs de faim ici! Lève-toi, je t'en prie, retourne à ton père et dis lui : Mon père, traitez-moi comme un de vos serviteurs. Mais alors lui revenant enfin et à grand' peine un peu à soi; n'es-tu pas l'Espérance, dit-il? Comment as-tu donc pu trouver accès dans le cachot si profond et si horrible de mon désespoir? Oui, oui, c'est bien moi, reprend l'Espérance, c'est ton père qui m'envoie vers toi pour t'aider, non point pour t'abandonner, et pour te ramener dans sa maison et dans la chambre même de ta mère. Et lui: ô toi, s'écrie-t-il, doux allégement des peines, douce consolation des malheureux! O toi qui n'es pas le moindre des trois serviteurs qui se tiennent debout près du lit du roi, tu vois la profondeur immense de mon cachot; tu vois mes fers, il est vrai que depuis que tu es entrée ici, ils sont déjà en grande partie rompus ou détachés. Tu vois l'immense multitude de ceux qui me tiennent captif, tu vois leur force, leur rapidité et leur, ruse. Comment peux-tu te trouver ici? Mais l'Espérance lui répond : ne crains rien, celui qui doit nous aider est plein de miséricorde; celui qui combattra pour nous est tout-puissant, et si tes tyrans sont nombreux, ceux qui sont pour nous le sont plus encore. D'ailleurs, je t’ai amené, de la part de ton père un cheval, le cheval du désir; une fois que tu seras monté dessus, tu pourras, sous ma conduite, t'éloigner en sûreté de tous tes ennemis. Etendant alors sur le dos du Désir les douces couvertures de la pieuse Dévotion, elle attache aux talons du fils du roi les éperons des bons exemples et le fait monter ensuite sur le Désir; mais le frein manquait, oublié dans la précipitation de la fuite. Le cheval s'élance donc à l'instant, mais sans frein, et l'Espérance marche devant lui, et le tire à sa suite. La crainte est derrière et le presse du fouet et de la voix. A cette vue les princes d'Édom se troublent, les forts de Moab se sentent saisis de crainte, tous les habitants de Chanaan sont glacés de terreur (Exod. XV, 15.) Que le tremblement et l'effroi fondent sur eux dans la force de votre bras, Seigneur, qu'ils deviennent immobiles comme la pierre jusqu'à ce que votre fils soit passé, ce fils que vous avez possédé. Dans leur course précipitée, ils s'échappent sans doute, mais ce n'est point sans courir quelques dangers, car ils fuient sans mesure et sans conseil.
4. Aussi, voit-on accourir au devant d'eux, envoyée par son père, la Prudence, une des plus grandes princesses de son palais, ayant avec elle la Tempérance. Elle les arrête dans leur course, et s'écrie doucement, je vous en prie, doucement; car notre grand Salomon a dit : «Quiconque marche trop vite, se heurte (Prov. IX, 2). » Si vous partez ainsi vous butterez, et si vous tombez, vous rendrez à ses ennemis le fils du roi que vous avez mission de délivrer; car s'il tombe, à l’instant ils mettront la main sur lui. Ce disant, elle met au Désir, qui écumait de chaleur, le frein de la discrétion, et confie les rênes de la Tempérance. Comme la Crainte, par derrière, se plaignait, à cause de l'approche et de la force des ennemis , qu'on ralentit de la fuite, la Prudence lui dit : arrière, Satan, tu es pour nous une cause de scandale. Notre force et notre gloire, c'est le Seigneur, il s'est fait notre salut. D'ailleurs voici venir la Force, le vaillant soldat de Dieu, il accourt à travers le champ de la confiance, brandissant dans sa main le glaive de la joie. Ne vous troublez pas, dit-il, nous sommes plus nombreux qu'eux. Alors la Prudence, conseillère habituée des conseils de la cour céleste, s'écrie : prenez garde, je vous en prie, car, selon le mot de notre grand Salomon, « l'héritage qu'on a hâte d'acquérir, ne sera point un héritage béni (Prov. XX, 21). » Fuyez donc, mais fuyez avec non moins de prudence que de hâte; car il n'y a plus d’ennemis le long de la route, mais ils ont continué de semer le scandale sur le chemin, aux bifurcations des routes , aux carrefours et dans les détours. Je vais donc marcher devant vous ; pour vous, ne vous écartez point de la route de la justice, et avant peu nous vous ferons entrer dans le camp de la Sagesse qui n'est plus fort éloigné de nous maintenant. Car c'est de la sagesse qu'il est dit : « Si vous voulez acquérir la sagesse, apprenez la justice. »
5. Mais, pendant qu'ils organisent ainsi leur marche, la Crainte les pousse, l'Espérance les tire, la Force les protège, la Tempérance modère leurs pas, la Prudence les guide et les éclaire, la Justice les mène et les conduit. Le Fils du roi approche du camp de la Sagesse qui, à la première nouvelle de l'arrivée d'un nouvel hôte, va au devant de lui et fait accueil à cet étranger qui désire la voir, elle se montre à lui sur la route même avec un visage souriant. L'humilité a entouré son camp de fossés très-profonds, au dessus desquels s'élève jusqu'aux nues un mur très-solide et très-beau, le mur de l'obéissance, que décorent dans toute sa hauteur les histoires de bons exemples peints partout avec un art admirable. Ces murs sont attenants aux remparts d'où on voit pendre mille boucliers et toutes les armes des forts. La porte de la profession est toute grande ouverte, mais un portier placé sur le seuil ne laisse entrer que ceux qui sont dignes d'y entrer, et en éloigne les indignes. Un héraut crie au-dessus de la porte : « Que celui qui aime la sagesse passe par ici et il la trouvera; et quand il l'aura trouvée, il sera bienheureux s'il ne sait la garder. » C'est là que le fils du roi se voit conduit par la main, que dis-je ? porté dans les bras de la sagesse qui a volé à sa rencontre, entouré de toutes les prévenances de la domesticité du roi, il arrive ainsi dans la forteresse qui s'élève au milieu de la ville, où elle s'est construit une demeure, et a élevé sept colonnes, où elle soumet la nation à son empire, où elle foule de son pied le cou des grands et des superbes. Là il est déposé dans le lit de la Sagesse qu'entourent soixante des plus vaillants soldats d'Israël, l'épée au côté. David est là avec ses tympans et ses choeurs, ses instruments à cordes et ses instruments à vents. Les autres paranymphes de la cour céleste y sont aussi dans une joie et une allégresse plus grande pour ce pécheur qui fait pénitence, que pour quatre-vingt-dix-neuf justes qui n'ont pas besoin de pénitence.
6. Alors, souffle de l'Aquilon un tourbillon de vent et de feu qui enveloppe et ébranle la maison tout entière et jette la confusion dans le camp de la sagesse. En effet, Pharaon, avec ses chariots et ses cavaliers, s'était mis à la poursuite d'Israël. On a vu conspirer ensemble et faire alliance contre lui, les tentes des Iduméens et des Ismaélites, Moab et les Agaréniens, Gébal, Ammon et Amalec, les étrangers et les habitants de Tyr (Psal. LXXXII, 5 et 9). L'Assyrien, je veux dire le diable, ce grand exterminateur, vint aussi avec eux.
Bref, la cité se vit assiégée. Les machines de ta tentation se dressent, et, de tous côtés, l'ennemi la presse comme un dragon dans ses embuscades et comme un lion dans les attaques ouvertes. Il assemble ses alliés, il lance des brandons allumés dans la place, il mine les murs, il suscite des guerres, il dresse des embûches et menace la ville entière d'une destruction complète. Au dedans tout est dans la crainte et les angoisses, dans l'appréhension d’une invasion violente et soudaine de l'ennemi, on est dans un trouble général, tout le monde chancelle comme un homme ivre, et la sagesse de chacun est renversée tous crient vers le Seigneur, du milieu de leur consternation (Psal. CVI, 26 et 27). On court à la citadelle de la sagesse; on lui fait part de ces mauvaises nouvelles, on lui demande un conseil. La prudence, rentrant en elle-même, consulte la sagesse sur les nécessités du moment. Celle-ci est d'avis qu'on doit hâter de solliciter du secours du grand roi. Mais, répond la prudence, qui ira le solliciter pour nous? Ce sera la prière, dit la sagesse, et pour qu'elle ne soit point attardée dans sa marche, qu'elle monte sur le cheval de la foi. On cherche pendant longtemps la prière, et on a beaucoup de peine à la trouver au milieu d'un si grand trouble. Elle monte sur le cheval de la foi et s'élance dans la voie qui conduit au ciel, elle n'a de cesse qu'elle n'en passe les portes, en louant Dieu, et qu'elle ne pénètre dans l'intérieur, en chantant des hymnes (Psal. XCIX, 4). Alors, servante fidèle, elle s'approche avec confiance du trône de la grâce, et fait l'exposé de la situation. Le Roi, en apprenant le danger que court son fils, se tourne du côté de la charité qui est assise à ses côtés sur le même trône que lui : qui donc, enverrai-je, et qui se chargera d'aller à son secours pour moi? Mais elle : ce sera moi, envoyez-moi, je suis prête. Alors, le Roi réplique : tu es forte, tu auras le dessus et tu le délivreras. Pars et fais selon qu'il est convenu. A l'instant, la reine du ciel s'éloigne de la présence du Seigneur, toute la cour céleste marche sur les pas de la Charité, elle s'avance et descend vers le camp qu'elle remplit à l'instant de joie et de courage par sa seule présence; elle calme l'émotion et apaise l'agitation qui y règne. La lumière de l'espérance brille de nouveau aux yeux des malheureux assiégés, et la confiance rentre au coeur des plus timides. L'espérance qui allait s'enfuir, revient sur ses pas ; la force qui se sentait presque abattue, se ranime, et toute la troupe de la sagesse reprend courage. De leur côté, les ennemis qui assiègent la citadelle, se demandent d'où vient la joie qu'ils remarquent au camp ennemi : il n'en était pas ainsi hier ni avant-hier, disent-ils , il s'en faut de beaucoup. Malheur à nous ! c'est Dieu même qui est descendu au camp, malheur à nous ! fuyons Israel, car le Seigneur combat pour lui (Psal. XLV, 5). Pendant qu'ils prennent la fuite, le torrent de la grâce de Dieu réjouit sa cité sainte et le Très-Haut, sanctifie son tabernacle. Dieu est au milieu d'elle, elle ne sera point ébranlée et il la protégera dès le matin. Les nations sont remplies de trouble et les royaumes sont abaissés; car il a fait entendre sa voix et la terre a été ébranlée. Le Seigneur des armées est avec nous et le Dieu de Jacob est notre défenseur. Alors, la reine du ciel, la charité, prenant le Fils de Dieu dans ses bras, l'emporte vers le ciel et le rend à Dieu son père, et ce père accourt au devant de lui, et d'une voix douce et d'un regard serein, il s'écrie : « Apportez promptement la plus belle robe qui soit dans ma maison et l'en revêtez, et mettez-lui un anneau au doigt, et des souliers aux pieds. Amenez un veau gras, tuez-le, faisons bonne chère et réjouissons-nous, parce que mon fils que voici, était mort et il est ressuscité, il était perdu et il est retrouvé (Luc. XV, 22 à 24). »
7. Il faut remarquer quatre choses dans la manière dont notre enfant s'est sauvé. D'abord, son repentir, mais un repentir sans énergie; en second lieu sa fuite, mais une fuite téméraire et déraisonnable ; troisièmement sa lutte contre l'ennemi, mais une lutte craintive et tremblante ; et en quatrième lieu, enfin, la victoire; mais une victoire vaillamment remportée et pleine de sagesse. Voilà, ce que vous trouverez dans toute âme qui fuit le monde. D'abord, elle est dénuée de tout et sans dessein arrêté : puis, elle est précipitée et téméraire dans la voie du succès; ensuite, on la voit tremblante et pusillanime dans les épreuves; et enfin, pourvue de tout, instruite, et parfaite dans le royaume de la charité.
vendredi, février 08, 2008
Pilgrimage to Lourdes
Rev. Howard Venette, FSSP
of Queen of Angels Oratory in St. Catharines, Ontario
Invites You to Join Him to
Lourdes
150th Anniversary Pilgrimage ~ September 17-25, 2008
of Queen of Angels Oratory in St. Catharines, Ontario
Invites You to Join Him to
Lourdes
150th Anniversary Pilgrimage ~ September 17-25, 2008
The fame of the once-humble grotto of Massabielle is, like that of its beloved visitor St. Bernadette, universal in its scope. Catholics familiar with the events of a century and a half ago, which brought about the establishment of Our Lady’s renowned shrine at Lourdes, cannot but help be moved by its grace-filled story. Those who make this pilgrimage will experience a five-day immersion in the spirit of “the Lady” who communicated to St. Bernadette the truth about herself, the Immaculate Conception. Rounding out our spiritual journey, we will fly to Paris for a two night stay, in a city with its own tradition of saints and churches. Visits to the tombs of St. Catherine Laboure and St. Vincent de Paul, a tour of the famous church of Sacre-Coeur at Montmarte, and the piece de resistance—a visit to Notre-Dame Cathedral await the pilgrim here.
Holy Mass will be offered daily in the Extraordinary Form of the Roman Rite, known as the Traditional Latin Mass—the form of the Mass known and loved by St. Bernadette. Daily devotions, on-site tours, and time for personal prayer will enable each pilgrim to drink fully of the spirit of devotion and the spiritual history which await visitors to each holy site.
Rev. Howard Venette, FSSP
Package price in Canadian dollars
· $2975 per person based on double occupancy
· $ 675 extra for those wanting single accommodation
· $ 275 deposit due at initial registration. Second deposit in the amount of $1000 per person due by April 15th, final payment is due on July 15, 2008
· Optional insurance extra (due at time of deposit – see information below)
Visit http://www.brinkmantravel.com/ for complete itinerary & details,
or contact the travel agent below.
Travel arrangements by Ineke Brinkman, Pilgrimage Tour Specialist of
Brinkman Travel Inc
3 Mountainview Drive, St. Catharines, ON L2T 3H3
Tel 905 988 9100 Fax 905 988 9400
mercredi, février 06, 2008
Sermon for Quinquagesima Sunday
Our reflection of last week, on the way to receive the word of God, led us to evoke the four rungs of the spiritual ladder according to the monastic tradition. The ascension of our souls toward the spiritual heights begins with the first one, which is reading.
Before we go further let us first be precise, that even though what we say now, has been mainly written by the monks and for the monks, it is not exclusively for them. It would be a regrettable error to think that contemplation would be only for those who have left the world in order to follow Jesus Christ in the seclusion of the monasteries, while for the great majority of the faithful who live in the world, holiness would be attained only by the completion of acts according to each one’s state of life. We can easily find some pretexts for not consecrating some time to spiritual exercises because of so many activities that we must do when we live in the world. But holiness is not the result of actions that can make us holy; it is first a state and this state is the same for everybody, monks, hermits, priests, fathers or mothers of families, men or women, adults or children. This state is given by God. Just think about a little baby who has received Baptism. He is holy, and yet he has done nothing. This shows that holiness might be more a matter of passion, in the philosophical meaning, than of action. Passion is the state of being moved or a qualitative modification of the subject. Passion happens when God acts directly in a subject which remains inactive.
Before we go further let us first be precise, that even though what we say now, has been mainly written by the monks and for the monks, it is not exclusively for them. It would be a regrettable error to think that contemplation would be only for those who have left the world in order to follow Jesus Christ in the seclusion of the monasteries, while for the great majority of the faithful who live in the world, holiness would be attained only by the completion of acts according to each one’s state of life. We can easily find some pretexts for not consecrating some time to spiritual exercises because of so many activities that we must do when we live in the world. But holiness is not the result of actions that can make us holy; it is first a state and this state is the same for everybody, monks, hermits, priests, fathers or mothers of families, men or women, adults or children. This state is given by God. Just think about a little baby who has received Baptism. He is holy, and yet he has done nothing. This shows that holiness might be more a matter of passion, in the philosophical meaning, than of action. Passion is the state of being moved or a qualitative modification of the subject. Passion happens when God acts directly in a subject which remains inactive.
For us, it does not mean that we have to be totally inactive. We have to act, according to our nature and our own states of life, but our actions are not the direct cause of holiness. They are rather a collaboration of the work of God in us. They derive from the grace and the supernatural virtues infused in us by God and are a means to increase the sanctifying grace, but they are not its cause. Faith without works is vain – Saint Paul recalls this in today’s epistle, but works without faith are also useless regarding eternal life. And eternal life is the knowledge and the love of the Most Holy Trinity that the elect contemplate in heaven. It is already anticipated in our present condition for those who are in the state of grace.
The life of a Christian consists in living in the grace of God by knowing and loving Him. But we do not see Him. We do not hear Him, at least with the ears of the body. For this reason the knowledge and the love of God requires certain effort on our part. We have to leave this world in spirit and raise our minds and our hearts – Sursum corda – toward God and the invisible realities that we don’t see.
Reading is the first step. Its main object is the Holy Scripture. In this sacred book, God speaks to men and reveals Himself. It is a story of passion and love; the passion and the love of God for men. From the Holy Scripture we can learn who God is, what He does for us and what He wants us to do or not to do. It is the teaching of a Father for His children, the testament that He bestows to them. Among all the inspired books, the four gospels certainly have the place of honor. Here, we can read about the most extraordinary acts of God. The mysteries of the Incarnation and the Redemption are revealed. We can follow our loving Savior from the day of His miraculous Conception in the womb of Mary to the glorious day of his return to the right hand of the Father. The Holy Scripture, as one of the two sources of Revelation, tells us what to do and what to believe.
Now, let me ask you a question. How many times a day do you open your Bible to read it? Should I ask, how many times a week or how many times a month that you read it? I do not even dare to ask since I cannot imagine that you don’t read the Scripture every day, but just in case, let me suggest this: Lent is coming up soon. Among your resolutions, why don’t you take this one: Reading the Bible every day. It would be a propitious time to hear God and it will help you to listen to Him. The Bible is rich and deep, and sometime mysterious. You will realize then that reading is insufficient. You will have the desire to go beyond the words in order to meet the Word. You will need to know more about God. It will be the time to climb on the second rung of the ladder, which is meditation.
With the help of God we will speak about meditation next Sunday. May Our Blessed Mother help us already to climb the first rung! May she give us the love and the desire of the Holy Scripture so that we can nourish our souls with these salutary words!
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