St John of the Cross

A start in Duruelo

Fray Juan (St John of the Cross) neared the man, he saw that he was weeping and that the gray thing he had seen was a donkey.

“Why do you weep, fellow?”, Fray Juan inquired kindly as he came up.

“My donkey Sancho has just died”, the man said through his tears. “He was the only thing I had left in all the world”

“Then you are fortunate indeed'”, Fray Juan said. “For if all that you had in the world is gone, all that remains is God.”

“Do you make fun of me?” the man shouted.

“No indeed”, Fray Juan replied. “I am in earnest. Will you tell me your story?”

The man began to tell the story of a hard life. He had been a soldier, had been taken prisoner by the Turks and had suffered much in captivity. But at last he had escaped. And thanks to the generosity of his captain, he had been able to buy the donkey. He had been on his way to his own village, where he intended to earn his living using the animal as a beast of burden.

“What work did you do as a prisoner? Fray Juan asked.

“Stonemason”, he replied. “We built the Pasha’s palace.”

Without hesitation Fray Juan said, “I can offer you something like that. Help me build a palace. But not for the Pasha, for God.”

“What are you paying?” the man inquired, eyeing Fray Juan dubiously. In his rough serge habit he looked more like a beggar than a friar.

“First I will help you bury your donkey, for it has already begun to stink”, said Fray Juan.

As they had no spade, they began to dig with an iron pike. It had been a hot, dry summer, and the earth was as hard as rock.

“My name is Fray Juan de la Cruz”, he began as they worked. “I am on my way to a place calle Duruelo. I don’t know what I’ll find when I get there. All I know that I am going to Duruelo to build a palace to God and that Providence has put you on this road. For I confess I was beginning to wonder how I was going to build it on my own.”

The man had stopped digging. He was leaning on his spike. It was a hot day, and he was breathing hard. He wiped his forehead with his sleeve, staring at Fray Juan, not quite sure he had heard right.

Fray Juan calmly continued, “I am a Carmelite. The friary I have been sent to Duruelo to found is to be dedicated to the Blessed Virgin Mary, who is our patron saint”

The man’s expression cleared. He began to prod and scrape at the hard earth again.

“Spare your breath, Brother, ” the man said as he worked. “If Our Lady is involved in this, there is nothing more to be said. I am in her debt. And it seems the time has come to settle the score.

Fray Juan listened with great interest to the story of how he owed his life to the Blessed Virgin.

“Take care,” Fray Juan warned, “for Our Lady has a habit of calling in such debts with interest. I will not deceive you. It will be hard work, and I cannot pay you. But I can offer you a place to lay your head at night and peace of mind in the knowledge that you will be doing God’s work.”

Fray Juan’s brother Francisco tells of the Duruelo friary:

For all its simplicity, the place had a charm of its own, tucked in a nook of a rolling valley studded with holm oaks. The friary, which they called “the palace”, was as tidy a piece of work as I ever saw, for the lay brother had some skill in stonework. And bare though the church was, having no more adornment than the figure of Christ, it inspired devotion. How the laborers of those parts marveled to see the transformation they wrought on the old abandoned cottage. Whenever a number of them came together, Fray Juan would preach and then hear confessions. When the church was finished, the friars no longer had to go out and beg for food, for the country tolk would bring it to them. But if they had more than they needed, Fray Juan would not accept their generosity, saying that they must live in poverty. Once we were invited by a laborer to dine at his master’s house. This invitation Fray Juan politely declined. Later he told me he did not accept their charity because he needed no payment or thanks for doing God’s work.

He only accepted bread, and then only if he could not avoid it, for the lay brother made a vegetable garden that provided them with all they needed. My brother used to say that Providence would answer all his needs. But what would have become of him if he hadn’t met that lay brother. Not only was the man a skilled builder, he also had some skill in the cultivation of plants, medicinal herbs and herbs for seasoning food. In all such matters Fray Juan deferred to the lay brother’s greater knowledge, doing his bidding without question in the garden and in other matters unrelated to the soul. Yet my brother always found a way of wedding one to the other. And he would take every opportunity to reflect upon such things to their mutual benefit. Their first crop was garbanzos. As they were threshing them, my brother said how sweet it was to work with these mute little creatures. He saw the hand of God the Creator in everything, even garbanzo beans, and he marveled greatly at it. But still more greatly did I marvel at his words, by which he endeavored to convey how much he loved the simplicity of life in that remote corner, and how little he desired to return to the hurly-burly of the world.

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Discipline in all things

Most people, until they begin to deprive themselves, have little awareness of how indulgent our senses can be in satisfying our immediate desires. This is particularly true of pleasures in food, which makes food a good place to start in the matter of ascetical restraint. Restricting ourselves to eating only at meals and taking nothing else in between, tempering our intake, not always choosing in accord with preference, mild steady fasting in predictable routines-these are hardly extreme measures. But quickly they begin to teach us how to say “no” to desires that would otherwise be indulged without a thought. These lessons of self-denial, first learned in physical privations, can carry over for use into many areas of the spiritual life, especially in exercising charity or conquering pride, but also in the life of prayer when prayer is difficult, as we shall see. The power to command, and the strength to refuse, are indispensable for virtue but are essential as well for contemplative life, as we will also see. All self-denial becomes a form of dying to self, which in itself is a core principle of spirituality, but it also fosters a vibrant will that is able to give freely and generously to God. The interior freedom to love without restraint depends on embracing an ultimate spiritual principle that “He must increase, but I must decrease” (Jn 3:30), as Saint John the Baptist famously taught, and without which there is no open path to God. –Saint John of the Cross: Master of Contemplation by Father Donald Haggerty

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Self-Denial, in small things

The exercise of self-denial presupposes, then, a profound objective: dying to self for the sake of union with God. What in this pursuit, in the loss of self demanded by is necessary love, at least as regards ascetical self-denial? Clearly, it is not to starve oneself to death. Rather, initially and difficult enough, it is to accept voluntary privations in one’s life; the more radical the better, albeit with common sense and a certain respect for moderation. A breaking free from attachments to comfort and pleasure calls for decisive choices. The task is not to search for painful experiences or harsh penances, but more to step back voluntarily from an easy life of pleasant enjoyments. This reduction of pleasure-seeking, of gratification of our impulsive desires, is always at first an exacting work. –‘Saint John of the Cross: Master of Contemplation’ by St John of the Cross

 

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No further Word

God could answer as follows: If I have already told you all things in My Word, My Son, and if I have no other word, what answer or revelation can I now make that would surpass this? Fasten your eyes on Him alone because in Him I have spoken and revealed all and in Him you will discover even more than you ask for and desire. You are making an appeal for locutions and revelations that are incomplete, but if you turn your eyes to Him you will find them complete. For He is my entire locution and response, vision and revelation, which I have already spoken, answered, manifested, and revealed to you by giving Him to you as a brother, companion, master, ransom, and reward. . . . If you desire me to answer with a word of comfort, behold My Son subject to Me and to others out of love for Me, and afflicted, and you will see how much He answers you. If you desire Me to declare some secret truths or events to you, fix your eyes only on Him and you will discern hidden in Him the most secret mysteries, and wisdom, and wonders of God. –St John of the Cross “Ascent of Mount Carmel”

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Faith the superior way

The main objection to dependency on this spiritual approach to God is once again that it is a barrier to the true path of deeper faith. By payıng attention to such “locutions’, or seekng them out, a person does not live in the abyss of faith (AMC 2.29.7). Seeking these kinds of special instructions is an impediment to deeper faith. As Saint John of the Cross writes, the intellect should remain in obscurity and journey by love in darkness of faith and not by much reasoning” (AMC 2.29.5). Saint John of the Cross goes on to ask rhetorically why the intellect should deprive itself of such truths if the Holy Spirit illumines the intellect through them. His answer is that the superior illumination will always come by a recollection “purer and more refined” in faith, “in which there is no clear understanding” (AMC 2.29.6). Paying attention to the distinct or clear instruction is contrary to embracing “the communication of the abyss of faith” (AMC 2.29.7). This is far superior in worth, even though not immediatly satisfying to the mind or spirit. “In this faih God supernaturally and secretly teaches the soul and raises it up in virtues and gifts in a way unknown to it.” –‘Saint John of the Cross: Master of Contemplation’ by Father Donald Haggerty

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Brighter Light

Faith, the theologians say, is a certain and obscure habit of soul. It is an obscure habit because it brings us to believe divinely revealed truths that transcend every natural light and infinitely exceed all human understanding. As a result the excessive light of faith bestowed on a soul is darkness for it; a brighter light will eclipse and suppress a dimmer one. The sun so obscures all other lights that they do not seem to be lights at all when it is shining, and instead of affording vision to the eyes, it overwhelms, blinds, and deprives them of vision since its light is excessive and unproportioned to the visual faculty. Similarly the light of faith in its abundance suppresses and overwhelms that of the intellect. For the intellect, by its own power, extends only to natural knowledge, though it has the potency to be raised to a supernatural act whenever our Lord wishes. –St John of the Cross “Ascent of Mount Carmel”

St John of the Cross. Euclid, Ohio.

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