What You Freely Have Been Given...

Christ calls many people to Himself, but few listen. We are entering the era of the dearth of sacraments in areas of the West. Not since missionary days has the Church witnessed so few priests for so many people.

When God calls men and women to Himself, He says, "What you have been freely given, give freely," especially in the West where people have been given so many opportunities for financial stability and comfort.  The LIttle Flower is an example of freely giving what she received.

But, few respond to this radical call today.

The lack of vocations is not because God is no longer calling young men and young women, but because those people are either saying "no", or are not encouraged. Even trads are not encouraging their children to become religious. I am not sure why, but have some ideas why.

Encouragement from families needs to be part of the discerning process.

Too few youth have been taught how to discern decisions in their lives. Too few know how to pray, reflect, think. One thing the saints have in common is that they prayed.

We are coming to the end of the year of celebration for the birth of St. Teresa of Avila. Born in 1515, this great saint had to discern her own call, and for a while, got it wrong. She was called to renew the Carmelite Order which had fallen into laxity.

Nuns were talking too much with visitors, poverty had been set aside for comforts, endowments meant that the various houses did not have to rely on Providence for daily needs, prayer was lacking.

Her call was not merely to become a Carmelite, but to bring the Order back to its roots, the clean, pure roots which had been established by St. Simon Stock.

I have been to Aylesford in Kent, the oldest site of the Carmelites, and there it is obvious that the Order needs purifying again. But, few have answered God's call to follow Teresa and put the radical love of God, silence, and real poverty as priorities, rather than temporary "causes", large gatherings, and banal liturgies.

One senses the demise of the spirit of the Order in the Midwest as well.

Where is the energy in this order and others to bring saints into the world, or to pray for the chaos in the Church to change into a new focus for holiness?

Reading about the life of Simon Stock, one is struck by his great energy, always a sign of holiness, and one is struck with the ebb and flow of charisms within the order


from the Catholic Encyclopedia:

St. Simon obtained from Innocent IV an interim approbation, as well as certain modifications of the rule (1247). Henceforth foundations were no longer restricted to deserts but might be made in cities and the suburbs of towns; the solitary life was abandoned for community life; meals were to be taken in common; theabstinence, though not dispensed with, was rendered less stringent; the silence was restricted to the timebetween Compline and Prime of the following day; donkeys and mules might be kept for traveling and the transport of goods, and fowls for the needs of the kitchen. Thus the order ceased to be eremitical and became one of the mendicant orders. Its first title, Fratres eremitæ de Monte Carmeli, and, after the building of a chapelon Carmel in honour of Our Lady (c. 1220), Eremitæ Sanctæ Mariæ de Monte Carmeli, was now changed intoFratres Ordinis Beatissimæ Virginis Mariæ de Monte Carmeli. By an ordinance of the Apostolic Chancery of 1477 it was further amplified, Fratres Ordinis Beatissimæ Dei Genitricus semperque Virginis Mariæ de Monte Carmeli, which title was rendered obligatory by the General Chapter of 1680.

Having obtained the mitigation of the rule, St. Simon Stock, who was altogether in favour of the active life, opened houses at Cambridge (1249), Oxford (1253), London (about the same time), York (1255), Paris (1259),Bologna (1260), Naples (date uncertain), etc. He strove especially to implant the order at the universities, partly to secure for the religious the advantages of a higher education, partly to increase the number of vocations among the undergraduates. Although the zenith of the mendicant orders had already passed he was successful in both respects. The rapid increase of convents and novices, however, proved dangerous; the rule being far stricter than those of St. Francis and St. Dominic, discouragement and discontent seized many of the brothers, while the bishops and the parochial clergy continued to offer resistance to the development of the order. He died a centenarian before peace was fully restored. With the election of Nicholas Gallicus (1265-71) a reaction set in; the new general, being much opposed to the exercise of the sacred ministry, favoured exclusively the contemplative life. To this end he wrote a lengthy letter entitled "Ignea sagitta" (unedited) in which he condemned in greatly exaggerated terms what he called the dangerous occupations of preaching and hearing confessions. His words remaining unheeded, he resigned his office, as did also his successor, Radulphus Alemannus (1271-74), who belonged to the same school of thought.

St. Teresa brought the Order back to the foundations of contemplative prayer and a more eremitical life. But, these gifts to the Church have been set aside in too many convents for active ministry.

We need contemplatives, as well as "actives".

Today, I ask young readers to consider following Christ by joining and renewing the religious orders which need renewal. What you have been freely given, give away freely.

I suggest young women look at the Carmelites in Denton, Nebraska. I also suggest young women looking at the Benedictines in Kansas, Our Lady Queen of Apostles, as well as the Benedictines at Clear Creek.

Young men have more options in places where there is renewal: Clear Creek, Wyoming Carmelites, Order of St. John in Princeville, Il., (there are nuns there as well-I have visited this very interesting place), the Institute of Christ the King, the Fraternity of St. Peter, and more.

For A Friend, Two

When Elizabeth of the Trinity had only three months of life to live, she was ordered to write on her retreat towards death. Part of this treatise created in the throes of pain and suffering, was a section for her sister, Guite, who was married and had two children at the time.

Elizabeth wrote that the life of the contemplative formed the call of all Catholics, as I have noted in the long perfection series, using the Doctors of the Church and Garrigou-Lagrange.

But, the key to being open to the graces of both active and passive contemplation, as explained by Elizabeth, in keeping with those great saints who went before her, is the key of death to the self.

Here are some bullet points from one of Elizabeth's treatises.

• All are called to be in union with Christ.
• But, this involves a stripping of all things, people, attachments, as well as a withdrawal from all things.
• Even though one is married with children, one must learn to live in a solitude during the day, to forget the self, even in the midst of the cares of the world.
• Becoming perfect must accompany this solitude, this yearning for God in love and the yearning for perfection.
• Finding heaven on earth can only happen through the acceptance of self-forgetfulness.
• This finding of heaven has nothing to do with consolations, either in prayer or in life.
• Quoting St. John of the Cross, Elizabeth writes that the Kingdom of God is within one, in a place beyond the temptings of the world and the devil.
• One's will must be in perfect harmony with the will of God, and as long as one has "fancies" contrary to God's will, one cannot grow in either love or holiness.
• Purification must be part of prayer and the choices of daily life.
• To attain union with God, the soul must be "entirely surrendered" and the will"must be calmly lost in God's will."
• Simplicity of intention means that one seeks God alone, and not anything or anyone else.
• One must desire the likeness of God. "Without the likeness which comes from grace, eternal damnation awaits us."
• As we are made in the image and likeness of God, the image of God must be the focus of the imagination, memory and reason, (notice--the emotions do not count, period).

All of these points, and there are more, refer back to the long perfection series as well as to the mini-series on Elizabeth of the Trinity.

Remember this simple chart to union with God:

First step: orthodoxy

Second step: oral prayer; surrendering the will

Third step: meditation, which is the beginning of mental prayer--based on Scripture and life of Christ

Fourth step: dark night of the senses-beginning of purgation

Fifth step: dark night of the soul-continuation of purgation, including demise of the predominant fault

Sixth step: active or acquired contemplation-during purgation and into the illuminative state

Seventh step: illuminative state

Eighth step: infused contemplation

Ninth step: union.

Follow the tags. Go back and read Garrigou-Lagrange again and again and again...definitions are important.

Framing Prayer 9 Devotion to The Holy Face

For decades, from 1979 to be exact, I knew and loved the great icon of the Face Painted without Hands, the Acheiropoieta, in the Eastern Tradition. I have one such Russian icon in my room here.

I had known that St. Therese of Lisieux had a great love for the Holy Face of Jesus, but I did not know how prevalent this devotion was until 2011. In that year, my dear friend Bernie shared with me her love of the Holy Face of Jesus, and then, when I went to Malta for the first time that year, in the Jesuit Church of the Circumcision, I saw a painting of the Holy Face for honoring Christ, and for intercessory prayer.

Synchronicity. The Carmelites love the image of the Holy Face because of the Little Flower, and include it in their prayers. This devotion may be traced back to Veronica's Veil, when Christ blessed the Jewish woman's kindness with a miraculous image, forever imprinted on her veil.

You may want to check out my post earlier this year, http://supertradmum-etheldredasplace.blogspot.com/2015/03/faces-of-good-and-evil.html

The showing of the Shroud of Turin has also sparked new love for the Holy Face. In my old parish in Surrey, England, there is a group of people who pray in reparation for sins of blasphemy, using the devotional booklet connected to the The Golden Arrow Holy Face Devotion,  a set of prayers coming from the visions of the Carmelite nun, Sr. Marie of St. Peter.

"SrMarieofStPeter" by Unknown - English Wikipedia [1]. Licensed under Public Domain via Wikimedia Commons - https://commons.wikimedia.org/wiki/File:SrMarieofStPeter.jpg#/media/File:SrMarieofStPeter.jpg

Hence,...the Carmelite love of the Holy Face truly began with this nun, born years before Little St. Therese found the devotion to her liking.

In these visions, Sr. Marie of St. Peter heard these words from Christ, "Those who will contemplate the wounds on My Face here on earth, shall contemplate it radiant in heaven" and especially in France, and then in England, this devotion spread among the laity, as well as among the nuns of Carmel.

I have a little booklet with this devotion in it, and here is the prayer of reparation against blasphemy to the Name of Jesus and to the Eucharist.

May the most holy, most sacred, most adorable,

most incomprehensible and ineffable Name of God

be forever praised, blessed, loved, adored

and glorified in Heaven, on earth,

and under the earth,

by all the creatures of God,

and by the Sacred Heart of Our Lord Jesus Christ,

in the Most Holy Sacrament of the Altar.

Amen.

The Venerable Leo Dupont is called The Apostle of the Holy Face, btw.  One can find references to him online. He was instrumental is promulgating Adoration of the Holy Eucharist as well as furthering the devotion of the Holy Face. He has the feast day of December first, same as Edmund Campion.

In addition, Pope Pius XII declared the Tuesday before Ash Wednesday, Pancake Day, as the Feast of the Holy Face.

I repeat one of St. Therese of Lisieux's poems on the Holy Face of Jesus. She took this name, btw,

Saint Therese of the Child Jesus and the Holy Face. 

Canticle to the Holy Face.

Dear Jesus! ‘tis Thy Holy Face

Is here the start that guides my way;

They countenance, so full of grace,

Is heaven on earth, for me, to-day.

And love finds holy charms for me

In Thy sweet eyes with tear-drops wet;

Through mine own tears I smile at Thee,

And in Thy griefs my pains forget.



How gladly would I live unknown,

Thus to console Thy aching heart.

Thy veiled beauty, it is shown

To those who live from earth apart.

I long to fly to Thee alone!



Thy Face is now my fatherland, —

The radiant sunshine of my days, —

My realm of love, my sunlit land,

Where, all life long, I sing Thy praise;

It is the lily of the vale,

Whose mystic perfume, freely given,

Brings comfort, when I faint and fail,

And makes me taste the peace of heaven.



Thy face, in its unearthly grace,

Is like the divinest myrrh to me,

That on my heart I gladly place;

It is my lyre of melody;

My rest — my comfort — is Thy Face.



My only wealth, Lord! is thy Face;

I ask naught else than this from Thee;

Hid in the secret of that Face,

The more I shall resemble Thee!

Oh, leave on me some impress faint

Of Thy sweet, humble, patient Face,

And soon I shall become a saint,

And draw men to Thy saving grace.



So, in the secret of Thy Face,

Oh! hide me, hide me, Jesus blest!

There let me find its hidden grace,

Its holy fires, and, in heaven’s rest,

Its rapturous kiss, in Thy embrace!


August 12, 1895.

Framing Prayer 8 Carmelites Again

I shall return again soon to St. Teresa Benedicta of the Cross, but I want to sum up a few ideas regarding prayer in times of turmoil.

One of the hardest things to do is to create and keep order in times of chaos. We are not God, who can create ex nihilo. We need something to use to create something, like the raw material of our lives.

What both St. Teresa Benedicta of the Cross and Titus Brandsma show us is not only the need for intense prayer in times of struggle, but the possibility of praying in times of trouble.

I have been learning this lesson myself in the past several months of turmoil in my life, turmoil which has included multiple moves, unsettled housing difficulties, financial problems, and the loss of treasured goods because of stealing. On top of this have been two health issues which cannot be addressed until I am in a place for some time.

But, God does not want me to put my prayer life on hold while I figure out how to put order into my daily life. He expects me to do at least the minimum of some of the Monastic Diurnal, or Divine Office, go to daily Mass, read the Scriptures and or holy books, and meditate or do affective prayer and intentional, also called acquired, contemplation.

No waiting for a perfect situation--if that were the case, I would never pray. These two saints teach us this lesson--they were both being harassed by an evil regime. They were under stress for themselves, their families, their congregations. But, they prayed through anxiety to peace, and prepared for the ultimate offering of their lives to God in martyrdom. Yesterday's Compline reminds us that the Prayer of the Church, the Office, said by both these saints in their Carmelite way, sustains us daily. Here is a key to the Carmelite way-private prayer, meditation, finally, contemplation, through the Dark Night to illumination, and, in the case of these two saints, union through martyrdom.

Take time, set time aside daily. Make meeting God your priority. Embrace your cross. These saints show us the way.

Psalm 143 Revised Standard Version Catholic Edition (RSVCE)

Prayer for Deliverance from Enemies

A Psalm of David.

143 Hear my prayer, O Lord;
give ear to my supplications!
    In thy faithfulness answer me, in thy righteousness!
2 Enter not into judgment with thy servant;
    for no man living is righteous before thee.

3 For the enemy has pursued me;
    he has crushed my life to the ground;
    he has made me sit in darkness like those long dead.
4 Therefore my spirit faints within me;
    my heart within me is appalled.

5 I remember the days of old,
    I meditate on all that thou hast done;
    I muse on what thy hands have wrought.
6 I stretch out my hands to thee;
    my soul thirsts for thee like a parched land.Selah

7 Make haste to answer me, O Lord!
    My spirit fails!
Hide not thy face from me,
    lest I be like those who go down to the Pit.
8 Let me hear in the morning of thy steadfast love,
    for in thee I put my trust.
Teach me the way I should go,
    for to thee I lift up my soul.

9 Deliver me, O Lord, from my enemies!
    I have fled to thee for refuge![a]
10 Teach me to do thy will,
    for thou art my God!
Let thy good spirit lead me
    on a level path!

11 For thy name’s sake, O Lord, preserve my life!
    In thy righteousness bring me out of trouble!
12 And in thy steadfast love cut off my enemies,
    and destroy all my adversaries,
    for I am thy servant.

With a little interruption on the devotion to the Holy Face,  I shall come back to Edith Stein...but after a look at that devotion, on to Elizabeth of the Trinity, again.

Framing Prayer 7 Continuing with The Carmelites

I shall return to St. Teresa Benedicta when the book I am borrowing comes in. If any readers want to help me with the purchase of some of those at the bottom of the last post, let me know.

One thing all these saints have in common, from the humble Brother Lawrence, to the great Ignatius, and all here to be covered, is the awareness that there is no holiness without first expiating for one's sins and the complete absence of vices earned through the Dark Night of purgation. The illuminative states of prayer cannot happen without this purification, a theme I have stressed over and over in the perfection series.

Life events can purged one of sin, such as hardships, failures, the loss of status. Some have told me that a brush with death saved them and brought them on the road of prayer which leads to purgation.

Not one saint skipped this step, and here, in the life of Blessed Titus Brandsma, we see a great purging brought on, through the Will of God, by suffering and martyrdom.

But, what of the prayers connected to this type of suffering and how can one incorporate such suffering into the daily life of the prayer of the laity?

Are you suffering with a long illness? Are you suffering grief, from the loss of a loved one? Is your family torn apart by sin?

How does such a creative man as Titus Brandsma speak to us in our routines of busyness and even, sadness?

First of all, Blessed Titus was a busy man, and in his writings, he was not afraid. His prayer life, that of a mystic Carmelite, trained in silence and discipline, led him to stand up against the marginalization and finally, planned destruction of the Jews early on in his career. His career as both an educator, where he refused to hand in the names of Jewish children to the authorities, and his career as a publisher, wherein he refused to print the propaganda of the Nazis, led directly to his arrest and death.

A man of action whose life was underpinned by prayer, in the midst of the obvious stages of persecution of Jews, and Catholics who continued to believe and protect the dignity of all--this was Blessed Titus Brandsma.

How does the peaceful retreat-like setting of Carmel feed such a courageous soul? 

Prayer which makes one face one's sin makes one totally dependent on God. St. John of the Cross described the terrors of the Dark Night. Titus Brandsma met these in Dachau, but he was ready for such suffering before his arrest.

The desolation of the desert of the spirit-the Dark Night of the senses and spirit, in which one is called to pursue God through faith alone would have prepared Titus for his ordeal.

What has this type of holiness got to do with a busy lay person, a dad, a mum, a student?

Several bullet points:

• No experience should be wasted by non-reflection. Reflect on everything which happens. God speaks daily to us in events, through people, even in nature around us. Waste nothing.
• Remember that love is in the will. One wills to love others, God...Titus would have loved the Jewish people even under threat, not only in his heart but in acts of the will, as times became dangerous for him.
• Being faithful to moral teachings of the Church, as we are witnessing today, means suffering. Titus has to accept this reality by focussing on Christ and not himself.
• Testing in God, like the loss of a job, a spouse, friends, is only as valuable as prayer and reflection make these. Take time to respond to events by examining where, how, when God is involved in your life. Titus grew, most likely, through testing--first in the warnings given to him by the Nazis, then through the warnings he received from his superiors, and finally in the solitude of his prison cell.
• Blessed Solitude. I already feel completely at home in this little cell. I haven’t been bored at all, in fact just the opposite. I am here alone, but never was our Lord so close to me. I could shout for joy that He has again let himself be found by me without me being able to be among people or people with me. He is now my only refuge and I feel safe and happy. I would like to stay here always, If He wills that. I have seldom been so happy and so content.
• How could he be so content, in such horrible conditions? Practice, practice of self-denial. One does not become a saint overnight......
• Now you are asking me what all these has to do with prayer in the home? That Titus Brandsma "held down" full-time jobs and manage to give time to God in order to face martyrdom.  We make choices daily for truth and these choices come out of our life of prayer. Of course, Mary, Our Lady of Mt. Carmel is the patron of the order and much loved by all the Carmelites.
• So, what type of prayer is Carmelite prayer? Like the Benedictines, Carmelites study, read holy books, and meditate on a psalm or an episode from the Life of Christ. Devotion to Our Lady of Mt. Carmel is also part of Carmelite prayer. The emphasis is not on saying the Divine Office together, but in one's cell, or on one's own, which is a something the lay person can do daily, without a community. The Tertiaries base their prayer on the prayer guidelines from the various constitutions of their groups. By the way, in America, the Tertiaries are now called "Seculars".  These Seculars say at least three hours of the Divine Office, on their own daily, plus a half-hour of mental prayer. Titus Brandsma's life would be a great example for all those aspiring to follow the Carmelite.

St. Teresa's guidelines to prayer may be found in her books, already highlighted on this blog. 

to be continued....

Framing Prayer 5 Brother Lawrence

The advantage of starting with Brother Lawrence is that his manner of approaching God in prayer remains one of the clearest and simplest for lay people to adopt.

He had set hours of prayer, but he learned from the Holy Spirit to live in the Presence of God constantly, humbling recognizing that without grace he was not capable of doing this.

Brother Lawrence provides real guidelines for the layperson who lives in a busy times.



Remember that Brother Lawrence lived the life of a busy lay brother, taking care of the business of the monastery, meeting people in the world daily, working with his hands, and so on.

Here is a selection from his Second Letter:

My most usual method is this simple attention, and such a general passionate regard to GOD; to whom I find myself often attached with greater sweetness and delight than that of an infant at the mother’s breast: so that if I dare use the expression, I should choose to call this state the bosom of GOD, for the inexpressible sweetness which I taste and experience there. If sometimes my thoughts wander from it by necessity or infirmity, I am presently recalled by inward motions, so charming and delicious that I am ashamed to mention them. I desire your reverence to reflect rather upon my great wretchedness, of which you are fully informed, than upon the great favours which GOD does me, all unworthy and ungrateful as I am. As for my set hours of prayer, they are only a continuation of the same exercise. Sometimes I consider myself there, as a stone before a carver, whereof he is to make a statue: presenting myself thus before GOD, I desire Him to make His perfect image in my soul, and render me entirely like Himself.

 At other times, when I apply myself to prayer, I feel all my spirit and all my soul lift itself up without any care or effort of mine; and it continues as it were suspended and firmly fixed in GOD, as in its centre and place of rest. I know that some charge this state with inactivity, delusion, and self-love: I confess that it is a holy inactivity, and would be a happy self-love, if the soul in that state were capable of it; because in effect, while she is in this repose, she cannot be disturbed by such acts as she was formerly accustomed to, and which were then her support, but would now rather hinder than assist her. Yet I cannot bear that this should be called delusion; because the soul which thus enjoys GOD desires herein nothing but Him. If this be delusion in me, it belongs to GOD to remedy it. Let Him do what He pleases with me: I desire only Him, and to be wholly devoted to Him. You will, however, oblige me in sending me your opinion, to which I always pay a great deference, for I have a singular esteem for your reverence, and am yours in our Lord.  

And from his Sixth Letter:

I cannot imagine how religious persons can live satisfied without the practice of the presence of GOD. For my part I keep myself retired with Him in the depth of centre of my soul as much as I can; and while I am so with Him I fear nothing; but the least turning from Him is insupportable. This exercise does not much fatigue the body: it is, however, proper to deprive it sometimes, nay often, of many little pleasures which are innocent and lawful: for GOD will not permit that a soul which desires to be devoted entirely to Him should take other pleasures than with Him; that is more than reasonable. I do not say that therefore we must put any violent constraint upon ourselves. No, we must serve GOD in a holy freedom, we must do our business faithfully, without trouble or disquiet; recalling our mind to GOD mildly and with tranquillity, as often as we find it wandering from Him. It is, however, necessary to put our whole trust in GOD, laying aside all other cares, and even some particular forms of devotion, though very good in themselves, yet such as one often engages in unreasonably: because those devotions are only means to attain to the end; so when by this exercise of the presence of GOD we are with Him who is our end, it is then useless to return to the means; but we may continue with Him our commerce of love, persevering in His holy presence: one while by an act of praise, of adoration, or of desire; one while by an act of resignation, or thanksgiving; and in all the manner which our spirit can invent. Be not discouraged by the repugnance which you may find in it from nature; you must do yourself violence. At the first, one often thinks it lost time; but you must go on, and resolve to persevere in it to death, notwithstanding all the difficulties that may occur.

Obviously, the bent towards self-denial provides one of the underlying means of concentration in Brother Lawrence. This need for mortification remains a missing part of so many Tertiaries' lives. The problem in America is that too many orders have adopted middle-class values, values which demean mortification as a good. The practicing of the Presence of God must be seen in context. The other great asset to practicing God's Presence would be the virtue of humility. clearly seen in the life of this humble lay brother.

Th simplicity of Brother Lawrence's approach is that he totally realizes that without God's grace, he would not grow in holiness. Trust in God forms the pillar of his practicing the Presence of God. He noted a bare tree trunk with one small leaf. This image represented his life-a life totally reliant on grace.

This habit of mind can be acquired by lay people easily. One turns to God during the day at all times, and puts one's trust in Divine Providence, relying on God's Presence.

If you feel an attraction to Brother Lawrence's words, please purchase the little book The Practice of the Presence of God by Brother Lawrence. I still have a 1963 edition.

Framing Prayer 4

When we think of the prayer of Carmel, we think of the great Carmelite saints, John of the Cross, Teresa of Avila, whose birthday in 1515 we celebrate this year, and Therese, the Little Flower. But, as members of a religious order, they speak to the laity within a context of the order of perfection-communal life, scheduled prayer and work, obedience.

However, the Carmelite way of framing prayer can be accessible to the lay person, and not only to the fortunate enough to be third order Carmelites (Tertiaries) living near an orthodox Carmel.

Sadly, the Tertiaries I have known in my life did not have a clue about the difference between meditation and contemplation, and were influenced by modern commentaries which completely ignored the rigors of repentance and daily mortification. Speaking with Tertiaries in the past, I was surprised at the lack of understanding regarding the core of the way of Carmel-silence and solitude.

The Carmelite does not have the same communal or individual ideal as to the Benedictines or the Jesuits. Carmelites who are in truly contemplative orders have cells, where they pray and come together for Mass or chores (done in silence) only. The cell provides the silence and solitude of the reformed order. The active orders, such as those which have reached out to the aged and to education, must balance meditation and contemplation with great activity, losing the contemplative focus of Teresa's renewal.

The lay person, however, can learn much from the framework of the prayer of Carmel. Follow the tags for other posts on Teresa of Avila, John of the Cross, John of Avila.

Here, I want to concentrate on the manner of prayer, so as to aid those lay people who are inclined to the daily framework of a Carmelite.

In doing so, I highlight four aspects of the prayer of Carmelites in this mini-series--the devotion to Mary, the devotion to the Holy Face, the central need for study, and the role of contemplation in action.

Before I begin, I would ask readers to turn to three great modern Carmelite saints for their example of holiness in action as well as contemplation. These four Carmelites will be my examples for this section of the mini-series: Brother Lawrence, Titus Brandsma, Teresa Benedicta of the Cross,  and Elizabeth of the Trinity.

I have several posts on these saints already on this blog, but I want to emphasize how their lives and manner of praying can directly inform the lay person attracted to the spirit of Carmel. Just follow the tags, and for Elizabeth of the Trinity, look under "Indwelling of the Trinity:

Besides silence, mortification looms large in the life of a real Carmelite. One only needs to look at the lives of those four I have chosen to see the great importance in their lives of humility, which flows from self-denial.

We have the great examples of Teresa of Avila and John of the Cross regarding self-denial, but in Part Five, I shall concentrate on the lives and prayer of the four to be used for this mini-series.

to be continued...

For St. Teresa's Day-repeats and more on the tags

Perfection Series IV: Part Seventeen; The Fifth Mansion of St ...

22 Aug 2014

Perfection Series IV: Part Seventeen; The Fifth Mansion of St. Teresa of Avila. Posted by Supertradmum. Perhaps one of the easiest descriptions of the Unitive State is from St. Teresa of Avila. I shall let her share her ...

http://supertradmum-etheldredasplace.blogspot.com/

Etheldredasplace: Some Back Posts on St. Teresa of Avila

15 Oct 2013

Fulton J. Sheen And St. Teresa of Avila. Posted by Supertradmum. Life, Truth, Love, states Ven. Fulton J. Sheen, are what we find in heaven. The soul who hates those would be tormented in heaven and that soul, who has .

http://supertradmum-etheldredasplace.blogspot.com/

Etheldredasplace: Perfection Series IV: Part Sixteen; The ...

22 Aug 2014

St. Teresa of Avila puts the Unitive State at the Fifth, Sixth and Seventh Mansions, the highest being ecstasy and the Spiritual Marriage. I have written about the Spiritual Marriage several times on this blog, and refer you to ...

http://supertradmum-etheldredasplace.blogspot.com/

Etheldredasplace: St. Teresa of Avila

15 Oct 2013

For the rest, like the Great Teresa, this road was strewn with rocks and she met with dangerous spiritual crevices. One only has to read her writings to see this hard journey. Today is the Feast Day of St. Teresa of Avila.

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On Hell from Ven. Fulton J. Sheen And St. Teresa of Avila

15 Sep 2013

On Hell from Ven. Fulton J. Sheen And St. Teresa of Avila. Posted by Supertradmum. Life, Truth, Love, states Ven. Fulton J. Sheen, are what we find in heaven. The soul who hates those would be tormented in heaven and that ...

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Etheldredasplace: Teresa of Avila, Therese of Lisieux and ...

04 Aug 2013

Garrigou-Lagrange has at interesting comparison concerning the experience of the passive purification of the Illuminative State leading up to Unitive State and St. Therese, St. Teresa, and St. John of the Cross. I do not think I ...

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Etheldredasplace: Part four and more on St. John of Avila

08 Feb 2013

St. John of Avila writes to a lady on what holiness is. Obviously, he was aware of those stages of perfection, and so inspired St. Teresa of Avila, to whom he wrote as well. He is summarizing all three stages here, purification, ...

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Etheldredasplace: John of Avila, Three

09 May 2014

St. John of Avila writes to a lady on what holiness is. Obviously, he was aware of those stages of perfection, and so inspired St. Teresa of Avila, to whom he wrote as well. He is summarizing all three stages here, purification, ...

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Etheldredasplace: On Aging and Sainthood : The Habits of ...

22 Dec 2013

Some saints died in early middle age or middle-middle age, such as St. John of the Cross (49), St. Teresa of Avila (67) or St. Camillus of Lilles, (64). Many modern saints died over the age of seventy, such as St. John of Avila, ...

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Perfection Series IV: Part Seventeen; The Fifth Mansion of St. Teresa of Avila

Perhaps one of the easiest descriptions of the Unitive State is from St. Teresa of Avila. I shall let her share her experience here without comment. Again, this is all in her definition of the Fifth Mansion.

1. You may imagine that there is no more left to be described of the contents of this mansion, but a great deal remains to be told, for as I said, it contains favours of various degrees. I think there is nothing to add about the prayer of union, but when the soul on which God bestows this grace disposes itself for their reception, I could tell you much about the marvels our Lord works in it. I will describe some of them in my own way, also the state in which they leave the soul, and will use a suitable comparison to elucidate the matter, explaining that though we can take no active part in this work of God within us,¹⁷³  yet we may do much to prepare ourselves to receive this grace. You have heard how wonderfully silk is made—in a way such as God alone could plan—how it all comes from an egg resembling a tiny pepper-corn. Not having seen it myself, I only know of it by hearsay, so if the facts are inaccurate the fault will not be mine. When, in the warm weather, the mulberry trees 130come into leaf, the little egg which was lifeless before its food was ready, begins to live. The caterpillar nourishes itself upon the mulberry leaves until, when it has grown large, people place near it small twigs upon which, of its own accord, it spins silk from its tiny mouth until it has made a narrow little cocoon in which it buries itself. Then this large and ugly worm leaves the cocoon as a lovely little white butterfly.

2. If we had not seen this but had only heard of it as an old legend, who could believe it? Could we persuade ourselves that insects so utterly without the use of reason as a silkworm or a bee would work with such industry and skill in our service that the poor little silkworm loses its life over the task? This would suffice for a short meditation, sisters, without my adding more, for you may learn from it the wonders and the wisdom of God. How if we knew the properties of all things? It is most profitable to ponder over the grandeurs of creation and to exult in being the brides of such a wise and mighty King.

3. Let us return to our subject. The silkworm symbolizes the soul which begins to live when, kindled by the Holy Spirit, it commences using the ordinary aids given by God to all, and applies the remedies left by Him in His Church, such as regular confession, religious hooks, and sermons; these are the cure for a soul dead in its negligence and sins and liable to fall into temptation. Then it comes to life and continues nourishing itself on this food and on devout meditation until it has attained full vigour, which is the essential point, 131for I attach no importance to the rest. When the silkworm is full-grown as I told you in the first part of this chapter, it begins to spin silk and to build the house wherein it must die. By this house, when speaking of the soul, I mean Christ. I think I read or heard somewhere, either that our life is hid in Christ, or in God (which means the same thing) or that Christ is our life.¹⁷⁴  It makes little difference to my meaning which of these quotations is correct.

4. This shows, my daughters, how much, by God’s grace, we can do, by preparing this home for ourselves, towards making Him our dwelling-place as He is in the prayer of union. You will suppose that I mean we can take away from or add something to God when I say that He is our home, and that we can make this home and dwell in it by our own power. Indeed we can: though we can neither deprive God of anything nor add aught to Him, yet we can take away from and add to ourselves, like the silkworms. The little we can do will hardly have been accomplished when this insignificant work of ours, which amounts to nothing at all, will be united by God to His greatness and thus enhanced with such immense value that our Lord Himself will be the reward of our toil. Although He has had the greatest share in it, He will join our trifling pains to the bitter sufferings He endured for us and make them one.

5. Forward then, my daughters! hasten over your work and build the little cocoon. Let us renounce 132self-love and self-will,¹⁷⁵  care for nothing earthly, do penance, pray, mortify ourselves, be obedient, and perform all the other good works of which you know. Act up to your light; you have been taught your duties. Die! die as the silkworm does when it has fulfilled the office of its creation, and you will see God and be immersed in His greatness, as the little silkworm is enveloped in its cocoon. Understand that when I say ‘you will see God,’ I mean in the manner described, in which He manifests Himself in this kind of union.

6. Now let us see what becomes of the ‘silkworm,’ for all I have been saying leads to this. As soon as, by means of this prayer, the soul has become entirely dead to the world, it comes forth like a lovely little white butterfly!¹⁷⁶  Oh, how great God is! How beautiful is the soul after having been immersed in God’s grandeur and united closely to Him for but a short time! Indeed, I do not think it is ever as long as half an hour.¹⁷⁷  Truly, the spirit does not recognize itself, being as different from what it was as is the white butterfly from the repulsive caterpillar. It does not know how it can have merited so great a good, or rather, whence this grace came¹⁷⁸  which it well knows it merits not. The soul desires to praise our Lord God and longs to sacrifice itself and die a thousand deaths for Him. It feels an unconquerable desire for great 133crosses and would like to perform the most severe penances; it sighs for solitude and would have all men know God, while it is bitterly grieved at seeing them offend Him. These matters will be described more fully in the next mansion; there they are of the same nature, yet in a more advanced state the effects are far stronger, because, as I told you, if; after the soul has received these favours, it strives to make still farther progress, it will experience great things. Oh, to see the restlessness of this charming little butterfly, although never in its life has it been more tranquil and at peace! May God be praised! It knows not where to stay nor take its rest; everything on earth disgusts it after what it has experienced, particularly when God has often given it this wine which leaves fresh graces behind it at every draught.

7. It despises the work it did while yet a caterpillar—the slow weaving of its cocoon thread by thread—its wings have grown and it can fly; could it be content to crawl? All that it can do for God seems nothing to the soul compared with its desire. It no longer wonders at what the saints bore for Him, knowing by experience how our Lord aids and transforms the soul until it no longer seems the same in character and appearance. Formerly it feared penance, now it is strong: it wanted courage to forsake relations, friends, or possessions: neither its actions, its resolutions, nor separation from those it loved could detach the soul, but rather seemed to increase its fondness. Now it finds even their rightful claims a burden,¹⁷⁹  fearing contact with 134them lest it should offend God. It wearies of everything, realizing that no true rest can be found in creatures.

8. I seem to have enlarged on this subject, yet far more might be said about it; those who have received this favour will think I have treated it too briefly. No wonder this pretty butterfly, estranged from earthly things, seeks repose elsewhere. Where can the poor little creature go? It cannot return to whence it came, for as I told you, that is not in the soul’s power, do what it will, but depends upon God’s pleasure. Alas, what fresh trials begin to afflict the mind! Who would expect this after such a sublime grace?¹⁸⁰  In fact in one way or another we must carry the cross all our lives. If people told me that ever since attaining to the prayer of union they had enjoyed constant peace and consolation, I should reply that they could never have reached that state, but that, at the most, if they had arrived as far as the last mansion, their emotion must have been some spiritual satisfaction joined to physical debility. It might even have been a false sweetness caused by the devil, who gives peace for a time only to wage far fiercer war later on. I do not mean that those who reach this stage possess no peace; they do so in a very high degree, for their sorrows, though extremely severe, are so beneficial and proceed from so good a source as to procure both peace and happiness.

9. Discontent with this world gives such a painful longing to quit it that, if the heart finds comfort, 135it is solely from the thought that God wishes it to remain here in banishment. Even this is not enough to reconcile it to fate, for after all the gifts received, it is not yet so entirely surrendered to the will of God as it afterwards becomes. Here, although conformed to His will, the soul feels an unconquerable reluctance to submit, for our Lord has not given it higher grace. During prayer this grief breaks forth in floods of tears, probably from the great pain felt at seeing God offended and at thinking how many souls, both heretics and heathens, are lost eternally, and keenest grief of all, Christians also! The soul realizes the greatness of God’s mercy and knows that however wicked men are, they may still repent and be saved; yet it fears that many precipitate themselves into hell.

10. Oh, infinite greatness of God! A few years ago—indeed, perhaps but a few days—this soul thought of nothing but itself. Who has made it feel such tormenting cares? If we tried for many years to obtain such sorrow by means of meditation, we could not succeed.

11. God help me! If for long days and years I considered how great a wrong it is that God should be offended, and that lost souls are His children and my brethren; if I pondered over the dangers of this world and how blessed it would be to leave this wretched life, would not that suffice? No, daughters, the pain would not be the same. for this, by the help of God, we can obtain by such meditation; but it does not seem to penetrate the very depths of our being like the other which 136appears to cut the soul to pieces and grind it to powder through no action—even sometimes with no wish—of its own. What is this sorrow, then? Whence does it come? I will tell you. Have you not heard (I quoted the words to you just now, but did not apply to them this meaning)¹⁸¹  how the Bride says that God ‘brought her into the cellar of wine and set in order charity in her’?¹⁸²  This is what happens here. The soul has so entirely yielded itself into His hands and is so subdued by love for Him that it knows or cares for nothing but that God should dispose of it according to His will. I believe that He only bestows this grace on those He takes entirely for His own. He desires that, without knowing how, the spirit should come forth stamped with His seal for indeed it does no more than does the wax when impressed with the signet. It does not mould itself but need only be in a fit condition—soft and pliable; even then it does not soften itself but must merely remain still and submit to the impression.

12. How good Thou art, O God! All is done for us by Thee, Who dost but ask us to give our wills to Thee that we may be plastic as wax in Thy hands. You see, sisters, what God does to this soul so that it may know that it is His. He gives it something of His own—that which His Son possessed when living on earth—He could bestow on greater gift on us. Who could ever have longed more eagerly to leave this life than did Christ? 137 As He said at the Last Supper: ‘With desire have I desired’¹⁸³  this. O Lord! does not that bitter death Thou art to undergo present itself before Thine eyes in all its pain and horror? ’No, for My ardent love and My desire to save souls are immeasurably stronger than the torments. This deeper sorrow I have suffered and still suffer while living here on earth, makes other pain seem as nothing in comparison.’

13. I have often meditated on this and I know that the torture a friend of mine¹⁸⁴  has felt, and still feels, at seeing our Lord sinned against is so unbearable that she would far rather die than continue in such anguish. Then I thought that if a soul whose charity is so weak compared to that of Christ—indeed, in comparison with His this charity might be said not to exist—experiences this insufferable grief, what must have been the feelings of our Lord Jesus Christ and what must His life have been? for all things were present before His eyes and He was the constant witness of the great offences committed against His Father. I believe without doubt that this pained Him far more than His most sacred Passion. There, at least, He found the end of all His trials, while His agony was allayed by the consolation of gaining our salvation through His death and of proving how He loved His Father by suffering for Him. Thus, people who, urged by fervent love, perform great penances 138hardly feel them but want to do still more and count even that as little. What, then, must His Majesty have felt at thus publicly manifesting His perfect obedience to His Father and His love for His brethren? What joy to suffer in doing God’s will! Yet I think the constant sight of the many sins committed against God and of the numberless souls on their way to hell must have caused Him such anguish that, had He not been more than man, one day of such torment would have destroyed not only His life but many more lives, had they been His.

Perfection Series IV: Part Sixteen; The Fifth Mansions of Teresa of Avila

St. Teresa of Avila puts the Unitive State at the Fifth, Sixth and Seventh Mansions, the highest being ecstasy and the Spiritual Marriage. I have written about the Spiritual Marriage several times on this blog, and refer you to these posts:

The Mystical Marriage of the Consecrated Virgin

18 Jul 2012

To you, young people, I say: if you hear the Lord's call, do not reject it! Dare to become part of the great movements of holiness which renowned saints have launched in their following of Christ. Cultivate the ideals proper to ...

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Etheldredasplace: On Mystical Marriages

25 May 2013

There are several saints, and some not yet canonized women, who had experienced the mystical marriage with Christ. Here are some. But, does one have to be named Catherine, I wonder? Seriously, I place an incomplete ...

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Etheldredasplace: Leading Up to The Spiritual Marriage

11 Nov 2013

Moving out of the Dark Night is noted by St. John of the Cross as the time of betrothal of the spiritual marriage. He is clear that the long Dark Night purges one of the smallest imperfections, so that one is emptied of evil. A new ...

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Etheldredasplace: On Mystical Marriages

25 May 2013

This favour does not of itself produce an alienation of the senses; ecstasies are more rare. Nor does this permanent sense of God's presence suffice to constitute the spiritual marriage, but is only a state somewhat near to it.

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Also, under St. Catherine of Siena, there are many, many posts on the Mystical Marriage.

 

I do not need to concentrate on that aspect of the Unitive State, which is also covered in St. Bernard's sermons on The Songs of Songs.

 However, it is worth looking at the state just before that of the Mystical Marriage in order to understand the Unitive State. Now, Garrigou-Lagrange is the most comprehensive writer on this stage, so I shall return to him later.

But, here is Teresa in her own words on the Fifth Mansion. For me, the key is understanding that God takes the initiative totally at this stage.

St Catherine of Siena and The Christ Child

 Teresa makes it clear Who is now in charge of the person in the Unitive State.

 Concerning my words: ‘We can do nothing on our own part,’ I was struck by the words of the Bride in the Canticles, which you will remember to have heard: ’The King brought me into the cellar of wine,’¹⁷⁰  (or ‘placed me’ I think she says): she does not say she went of her own accord, 128although telling us how she wandered up and down seeking her Beloved.¹⁷¹  I think the prayer of union is the ‘cellar’ in which our Lord places us when and how He chooses, but we cannot enter it through any effort of our own. His Majesty alone can bring us there and come into the centre of our souls. In order to declare His wondrous works more clearly, He will leave us no share in them except complete conformity of our wills to His and abandonment of all things: He does not require the faculties or senses to open the door to Him; they are all asleep. He enters the innermost depths of our souls without a door, as He entered the room where the disciples sat, saying ‘Pax vobis,’¹⁷²  and as He emerged from the sepulchre without removing the stone that closed the entrance. You will see farther on, in the seventh mansion, far better than here, how God makes the soul enjoy His presence in its very centre. O daughters, what wonders shall we see, if we keep ever before our eyes our own baseness and frailty and recognize how unworthy we are to be the handmaids of so great a Lord, Whose marvels are beyond our comprehension! May He be for ever praised! Amen. 

This gift of being taken up into Christ is a foreshadowing of our life in heaven where we shall experience the Beatific Vision. As one can see, Teresa of Avila's description is quite discursive.

To be continued.....