The Lent blessings rain. Hospice provided an early, six to eight, vigil with another Catholic, sending me with the instructions she finds Catholic prayer comforting. That is a message to go ahead and do your thing. I love it. This one was precious, a thought of making love, reclaiming words for their proper order. Perversity has too strong of a hold in the world. Let us allow ‘ the word ‘love’ to be given back its dignity, the idea of ‘making love’ recieving its proper virtue. The woman, eighty-nine years old, mother of six, was accompanied by one of her sons. He slept in a recliner while we prayed. She laid there, one eye open, transfixed within a stare, locked onto me. I could not let go of her attention as we prayed. The sheer intimacy, delicacy, and grace enveloped my interior life, calling forth strength, while providing strength. It was wonderful. God gave me another special one, a strong and intelligent one. Father Kevin Estabrook from St Clare has a salutation I am embracing and that is ‘For the glory of God and the salvation of souls’. It says everything so well, a mounting battle call of my own. Tomorrow morning, I will return to the mother and her son. He has vowed to stay by her side until she passes: ‘For the glory of God and the salvation of souls’. The concluding of the vigil allowed immediate mass attendance at St Clare. The gift of fellowship expands, deepening, presenting permanency, maturity within simplicity. A surprise attendee was an elderly leader from Sacred Heart with his sophisticated wife. He was so happy to see me, shaking hands and smiling with tremendous breadth, his wife also warm and greeting with her cultured hat. He made sure I would be able to enjoy a retreat the next Saturday, after the next men’s meeting at Sacred Heart. I did not realize the Knights of Columbus gathering would be a day long affair, including an elaborate lunch. God is good and all giving. Then walking into the adoration chapel a woman from ‘Arise’ welcomed with a genuine smile of Christian warmth, allowing me to share the Hospice morning, listening attentively. I have no fear of sharing the endeavor with the humble family woman. Pride is always to be feared, placed into check, yet her ways promote proper humility. She is a family woman, a woman who raised a family and remains a part of families, nurturing and fortifying my foundation, potentialities, and capabilities. There is no need to remain hidden amongst those authentically bearing a light.
Monthly Archives: February 2016
‘Arise’ fellowship
I had to post the ‘Arise’ principles and guidelines to be read before every session. I am so impressed, especially with my insistence upon a meaningful and effective social life. No more nonsense tolerated. I am in a mature, responsible, spiritually flowering position. I am no longer desperate, vulnerable to those unable to establish psychologically sound lives. Discernment, the silence of God, prayer, patience, all call forth an advanced level of living in the world, even if it is only a precursor to the consecrated life. I have been involved in various support groups, embracing the profoundness of the AA message, while understanding I will never attend another AA meeting. I recognize a maturity within the ‘Arise’ approach never experienced before. The following is taken directly from the ‘Arise’ booklet. I love the words used, simple ideas touching deeply.
FAITH-SHARING PRINCIPLES AND GUIDELINES
The following guidelines will keep your faith-sharing community focused, and help you to grow in faith, hope, and charity.
PRINCIPLES:
Faith is a gift from God. God leads each person on his or her spiritual journey. This happens in the context of the Christian community.
Christ, the Word made flesh, is the root and foundation of Christian faith. It is because of Christ, and in and through Him that we come together to share our faith.
‘Faith sharing’ refers to the shared reflections on the action of God in one’s life experience as related to Scripture and the faith of the Church.
Faith sharing is not discussion, problem solving, nor Scripture study. It is an opportunity for an encounter between a person in the concrete circumstances of his or her own life and a loving God leading to a conversion of heart.
The entire faith-sharing process is an expression of prayerful reflection.
GUIDELINES:
Constant attention to respect, honesty, and openness for each person will assist the community’s growth.
Each person shares on the level where he or she feels comfortable.
Silence is a vital part of the total process. Participants are given time to reflect before any sharing begins, and a period of comfortable silence might occur between sharing by individual participants.
Before sharing a second time, participants are encouraged to wait until all others who wish to do so have contributed.
The entire community is responsible for participating and faith sharing.
Confidentiality, allowing each person to share honestly, is essential.
The natural culmination of the sharing should be the action commitment, the key to the spiritual growth of both individuals and community.
Hospice talk
That was a blast, and sheer grace. I did my presentation for the Hospice. I make myself laugh. It went very well. I cannot deny the overwhelming sense God is immersed within my Hospice efforts. It was a telltale sign with John the Hermit that he spoke against my volunteering effort, attempting to convince me deep contemplatives did not spread themselves so thin, positive I sought only sweet consolations. I am humbled how easily and articulate I spoke to the group. I talked with a joy and love that was genuine. God has guided me into service of my brothers and sisters in a way that provides comfort and solace for myself. What a treasure he laid upon my life through my Hospice endeavors. I will chuckle. The woman who followed me opened by saying, ‘oh my gosh, how do I follow that?’ I am humbled.
Mature Lent fellowship
The Wednesday morning St Clare Arise gathering proved socially reflective, efficacious in sharing. Soon, I will post the guidelines read before every session. The structure is mature, an emphasis upon contemplation, organized reading, prayer, and silence. Discussion, too much talking, opinion, and commentary are tagged with caution. Reflective response centered within personal experience a part, yet not the focus. It is not a support group dealing with personal issues, nor a venue for establishing one’s self as a spiritual superior. Something deeper is presented. The small gathering, six in number, provides mature Catholic companionship, familial capabilities exercised and possessed. I am convinced my Cleveland experience is being advanced beyond the broken, delusional, single mindset I encountered previously. During mass and the gathering, a reading from St Francis de Sales’ ‘Practical Piety’ processed itself. I post the words.
Mistrust in ourselves arises from the knowledge of our imperfections. It is good to mistrust ourselves; but how would it advantage us to do that were it not to throw all our confidence in God, and to wait on His mercy? The faults and unfaithfulness which we daily commit ought to bring much confusion upon us when we would approach our Lord. Thus, we read that great souls, like St. Catherine or Sienna and St. Teresa, had these great confusions when they had fallen into some fault; and it is very reasonable that, having offended God, we should retire awhile in humility, and remain confused. The same thing often happens to us when we have of fended a friend; we are ashamed to approach him. But we must not stop there; for it would be no great thing, this annihilation and divesting one of self, which is done by acts of confusion, if it was not in order to throw ourselves wholly on God by confidence.
Mindful reading
To keep oneself in the presence of God, and to place oneself in the presence of God, are, in my opinion, two things: for in order to place oneself there, one ought to withdraw one’s soul from every other object, and render it actually attentive to this presence; but after one has placed oneself in it, one always keeps oneself in it, so long as, either by the understanding or by the will, one performs actions towards God: whether regarding Him, or regarding something else for the love of Him; or regarding nothing, but speaking to Him; or neither regarding Him nor speaking to Him, but simply abiding where He has placed us.
…by willing to love Him; and, instead of setting yourself to think and ask how you can love Him, setting yourself to practice by a continual application of your soul to God; and you will arrive thither very much sooner by that road than by any other. There are souls who employ themselves so much in thinking how they shall do something, that they have not the time to do anything; and yet, in whatever regards our perfection, which consists in the union of our soul with the Divine goodness, it is not so much a question of knowing as of doing much. –‘Practical Piety’ The Saint Francis de Sales Collection [16 Books]
Interior life refortified
The interior life, the practice of virtues, fidelity to prayer, and a structured manner of religious living….It was quite at variance with the updated self-expression of psychology and sociology…
…the underlying issue is that one finds in the Church in general, and in the universities and religious communities especially, a lack of spiritual life, spiritual training, development of the interior life, habits of prayer, and a spirituality of acquiring the virtues.
Two quotes from Abbot William regarding his observation of the Church after Vatican II. He was ordained a priest in 1961. I admire his insight on many levels. First it must be noted, he remained obedient to others, feeling an outsider within his dedication and devotion to prayer, the Eucharist, and the interior life. He did not argue and debate with others. Events were unsettling, yet he stayed committed to his path of orthodox contemplation through practice rather than discussion or other exterior means of expression. I relate even further to his mindset as he steers away from a traditionalist position centered in preserving Church ways before Vatican II. He finds fault with an elevation of the Latin mass, penetratingly calling into question those needing to declare the Latin mass superior. Scrupulosity, a dependence upon formality, structure, and ritual are not Abbot William’s way. His way is one of prayer, remaining hidden within the Church, always driving deeper upon the interior path.
The sex scandals of the Church are probed for root causes, conclusions resting primarily upon the lack of an interior life, an authentic prayer life, throughout individuals within the Church. Exterior and experimental ways called forth as modern and relevant. Everything of human effort. It was only natural horrible consequences would evolve. Reflecting upon my Cleveland recovery experience, an experience that ignited a miracle, I am able to identify the same lacking. If one never develops a sound prayer life, one has no means of accessing God. In truth, one is making everything up. To a certain degree, quality does not matter. Whether conducted intelligently and sincerely, or selfishly and ignorantly, it is still of human conception, fated for imperfection. As I increase my social life, I comprehend the need to protect my interior life. It is my source of grace and must be protected from those solely functioning upon the foundation of self-will. Even those dedicating and devoting their lives to the Church can be destructive or demeaning to a genuine interior life. I am polite and friendly, always willing to remain hidden, willing to be perceived immersed within faults, able to focus away from reputation. I am content being left alone. My spiritual life is not lived based upon exterior deeds, chatter and relationships. I reflect upon John the Hermit, a man possessing an advanced interior life, yet I realize there is nothing truly gained from furthering interaction with him. Talking about, studying, or writing about the interior life does not develop a hearty interior Presence. Ann was fond of watching television evangelist. In truth and respect, such an approach of talking and listening, being right and making excellent points, has nothing to offer to the deeper life of a contemplative. Grace moves about in mysterious ways. There is a delicate balance.
The fellowship I desire, first arising within families and the concept of families—love, vulnerability, permanency, commitment, strength, respect–is not the basis of my spiritual life, yet it is essential to inspiring, bringing joy and support to my life. I absolutely shun the idea of sharing with those perceiving themselves as spiritually advanced, nor am I interested in the slightest those recognizing themselves as spiritually superior. Those who demand to derive their spiritual advancement through interactions with others will not darken my doorway. Fellowship is not to be exploited for self-advancement. The spiritual life is not lived by defeating and competing with others. People are not to be used. Those trying to be, rather than being, prove a consternation. Intimately, I welcome those warm in companionship, accepting imperfections, befriending not delusion, rejecting spiritual authority and vocalized expertise. A new maturity is demanded, light and lacking preferred, from those I allow into my inner-circle. Those practicing, harvesting, and nurturing the negating process I perceive transforming my own life. I am reminded of an elderly Trappist monk who once said to me that in honesty he was done with reading, including scripture. Daily mass provided sufficient words and thoughts. He had read enough books, as well as having heard enough advice and spiritual wisdom. He preferred nothing, simple conversation of warmth and friendliness, moments of delicacy away from prayer. It was enough. A lack of words preferred to the wisest of words. To be honest, right now few knock upon my door. Quickly coming to mind, Father Roger always stands posed for entrance. I am finding myself alone with God. I recall the entrance at the Abbey of Gethsemane in Kentucky, the words ‘God Alone’ welcoming visitors.
Along this avenue of thought, yesterday’s bedside vigil proves insightful. It turned into an extremely social event. I was introduced and reacquainted with many from the Hospice, a social worker from the facility, and the wife of the patient. I sense the Hospice experience broadening in regards to my reputation. They seem to be taking interest in me. Tomorrow I am asked to speak during a training session for new volunteers. I welcome the opportunities, while interiorly entrenching caution. The bedside vigil involved a woman from my training, Sue, a woman self-perceived and organizationally-perceived as a leading volunteer. Her distinct character is ubiquitous throughout Hospice activities. A funny incident occurred yesterday. The wife of the patient, a charming talkative woman, instantly disarming with her trust and vulnerability, arrived by her husband’s side. First, she delivered a nicely packaged large lunch to the cohabitant of her husband’s room. The man greedily accepted the food, remarking about the excellence of the woman’s cooking. The woman was distraught because the Hospice volunteer who drove her to the facility left her walker at her home. She worried someone would steal the walker, or the garbage man would take it. It was garbage day. I assured her that I could not imagine someone stealing a walker. She remained nervous. She spoke to me about her husband, showing me photos from the sixties and seventies. In the photos, she was a remarkably attractive woman, and her Jewish husband appeared full of character and vigor. They were an impressionable young couple, two who appeared to be fun at a party. He prided himself on his baseball and boxing skills, manly and tough looking in the photos–a stark opposition to the frail emaciated man reposing unresponsive next to us. I was startled when I chuckled about him being a boxer and she meekly responded, ‘yes he liked to box and many a times he practiced on me’. There was a sadness within her love. As we sat familiarizing ourselves with one another, in walked Sue with the woman’s walker. The talking and socializing increased as she arrived. The woman brings an air of expression and exterior activity to moments. Overall, I perceive the approach is not my approach to death. There is a concentration upon conversing as if everything is okay. Death is simply another aspect of life. Everything will be handled responsibly, efficiently, while exteriorly an easy going extremely friendly atmosphere is established. I approach matters more intimately, seeking the stark reality death is extremely different than all things encountered throughout life. Singular and private for the one enduring. It is terrifying, awe-inspiring, a grace abundant happenstance of divine integrity. The seriousness of death must be addressed within prayer, silence, and respect. Again, if one does not have an advanced interior life proper respect is difficult to render.
Enough. I am spending too much time upon this post. It is done!
A poem of weariness
Accept the dark cloud of ambivalence,
Brutally cold, frozen and bit,
A lack of circulation, reconnaissance,
Attraction, repulsion, contradicting sloth, vigor envelopes,
A slippery serpent tongue,
Whispering nothing matters, cease and desist.
Get behind me Satan,
Leave me alone within this darkness,
Let me try to pray,
Let this headache have its way with me,
Let my emotions assault me,
Let me feel sorry for myself,
Allow my imperfections to scream and accuse God of nihilism,
Let my heart shed tears so deeply they cleanse,
Let me have my desperate affront,
Counterattack the shame of sin,
From the head to the heart to the hand,
From the thought to the conviction to the deed,
Let me come to terms with who I am,
Allow this pain to hurt and rend,
Let me search for someone to hate,
Let me judge and accuse,
Let me declare I am someone,
Allow futility to play out its cruel fate,
Let me wear myself out,
Let me cry I am hurt,
Kicking and shouting, punching and screaming, extinguish,
Let me exhaust my thoughts,
Allow me to pass beyond myself,
Let me know it is not Satan I should fear,
Let me know myself,
Allow the silence to purify,
To place upon my shoulders a burden so light,
Submission and abandonment,
Open my eyes for I am blind,
Allow the child to spit, curse, and pout,
How long can I carry on?
Be merciful, Merciful One,
For before You, I am simply a child unconditionally loved.
Lord, I am wounded,
Unburden the chains.
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