On the Indwelling and the Mansions Two

Again, St. Teresa's words are in italics:

14. Those conscious of being in this state must as often as possible have recourse to His Majesty, taking His Blessed Mother and the saints for their advocates to do battle for them, because we creatures possess little strength for self-defence. Indeed in every state of life all our help must come from God; may He in His mercy grant it us, Amen! What a miserable life we lead! 

As I have spoken more fully in other writings [57] on the ill that results from ignoring the need of humility and self-knowledge, I will treat no more about it here, my daughters, although it is of the first importance. God grant that what I have said may be useful to you. 

 Most of us are here, looking at the lives of the saints for comfort and guidance.

 15 You must notice that the light which comes from the King's palace hardly shines at all in these first mansions; although not as gloomy and black as the soul in mortal sin, yet they are in semi-darkness, and their inhabitants see scarcely anything. I cannot explain myself; I do not mean that this is the fault of the mansions themselves, but that the number of snakes, vipers, and venomous reptiles from outside the castle prevent souls entering them from seeing the light. They resemble a person entering a chamber full of brilliant sunshine, with eyes clogged and half closed with dust. Though the room itself is light, he cannot see because of his self-imposed impediment. In the same way, these fierce and wild beasts blind the eyes of the beginner, so that he sees nothing but them. 

 The fog I saw in the neighborhood created a semi-darkness. The houses and trees, nicely manicured lawns and flowers were wrapped in this murkiness, as if sinfulness obscured normal life. So it is with most people who only live in vain-glory, which is the taking of glory from God and claiming it for one's own. 

 16. Such, it appears to me, is the soul which, though not in a state of mortal sin, is so worldly and preoccupied with earthly riches, honours, and affairs, that as I said, even if it sincerely wishes to enter into itself and enjoy the beauties of the castle, it is prevented by these distractions and seems unable to overcome so many obstacles. It is most important to withdraw from all unnecessary cares and business, as far as compatible with the duties of one's state of life, in order to enter the second mansion. This is so essential, that unless done immediately I think it impossible for any one ever to reach the principal room, or even to remain where he is without great risk of losing what is already gained; otherwise, although he is inside the castle, he will find it impossible to avoid being bitten some time or other by some of the very venomous creatures surrounding him. 

Get away from distractions, both exterior and interior. Simplify your lives, and those in your families. Sin complicates, does it not, so one way to simplify one's life is to stop sinning. Stop trying to be like everyone else and be CATHOLIC!

4. These souls hear our Lord calling them, for as they approach nearer to where His Majesty dwells He proves a loving Neighbour, though they may still be engaged in the amusements and business, the pleasures and vanities of this world. While in this state we continually fall into sin and rise again, for the creatures amongst whom we dwell are so venomous, so vicious, and so dangerous, that it is almost impossible to avoid being tripped up by them. Yet such are the pity and compassion of this Lord of ours, so desirous is He that we should seek Him and enjoy His company, that in one way or another He never ceases calling us to Him. So sweet is His voice, that the poor soul is disconsolate at being unable to follow His bidding at once, and therefore, as I said, suffers more than if it could not hear Him. 

 I say to those who have started this journey to take heart. I pray for those who have asked me to do so, as when one begins to sin again and again after trying so hard to avoid all sin, one needs to focus on the Dear Face of Christ, Who is All Good and full of compassion, especially for those of us who want to love Him as perfectly as we can. This trying causes sufferings, and if God removes Himself and all consolations, the way presents itself with more difficulties. One must persist in prayer and in recollection.


5. I do not mean that divine communications and inspirations received in this mansion are the same as those I shall describe later on; God here speaks to souls through words uttered by pious people, by sermons or good books, and in many other such ways. Sometimes He calls souls by means of sickness or troubles, or by some truth He teaches them during prayer, for tepid as they may be in seeking Him, yet God holds them very dear. 

 6. Do not think lightly, sisters, of this first grace, nor be downcast if you have not responded immediately to Our Lord's voice, for His Majesty is willing to wait for us many a day and even many a year, especially when He sees perseverance and good desires in our hearts. Perseverance is the first essential; with this we are sure to profit greatly. However, the devils now fiercely assault the soul in a thousand different ways: it suffers more than ever, because formerly it was mute and deaf, or at least could hear very little, and offered but feeble resistance, like one who has almost lost all hope of victory. 

 Vigilance must accompany prayer. The devil, who Christ calls “the Father of Lies” tries all sorts of things to bring one away from the persistence in prayer and penances. It is odd that some commentators do not like St. Teresa's writings on suffering. There is no way around this way if one wants to be purified. And, the world is not where one finds happiness, as this great saint reminds her daughters in the Faith.

 7. Here, however, the understanding being more vigilant and the powers more on the alert, we cannot avoid hearing the fighting and cannonading around us. For now the devils set on us the reptiles, that is to say, thoughts about the world and its joys which they picture as unending; they remind us of the high esteem men held us in, of our friends and relations; they tell us how the penances which souls in this mansion always begin to wish to perform would injure our health: in fine, the evil spirits place a thousand impediments in the way.

 8. O Jesus! What turmoil the devils cause in the poor soul! How unhappy it feels, not knowing whether to go forward or to return to the first mansion! On the other hand, reason shows it the delusion of overrating worldly things, while faith teaches what alone can satisfy its cravings. Memory reminds the soul how all earthly joys end, recalling the death of those who lived at ease; how some died suddenly and were soon forgotten, how others, once so prosperous, are now buried beneath the ground and men pass by the graves where they lie, the prey of worms, [65] while the mind recalls many other such incidents.


There is no such thing as cheap grace at this point.  Contemplating on the Last Four Things may be a useful tool for reflection at this point. Many people get stuck here and give up, falling back into old and even evil way of thinking. Acedia and other types of sloth strike the beginner with discouragement. But, one continues in faith. Remember, love is in the will, not the emotions. Those who think they can find God outside of suffering kid themselves.  One can sense the Presence of God in all these trials, a quiet Presence, not yet perceptible to the entire person, as one is too full of sin yet to see the great inner mansions.

9. The will inclines to love Our Lord and longs to make some return to Him Who is so amiable, and Who has given so many proofs of His love, especially by His constant presence with the soul, which this faithful Lover never quits, ever accompanying it and giving it life and being. The understanding aids by showing that however many years life might last, no one could ever wish for a better friend than God; that the world is full of falsehood, and that the worldly pleasures pictured by the devil to the mind were but troubles and cares and annoyances in disguise. 

10. Reason convinces the soul that as outside its interior castle are found neither peace nor security, it should cease to seek another home abroad, its own being full of riches that it can enjoy at will. Besides, it is not every one who, like itself, possesses all he needs within his own dwelling, and above all, such a Host, Who will give it all it can desire, unless, like the prodigal son, it chooses to go astray and feed with the swine. [66] Surely these arguments are strong enough to defeat the devil's wiles! But, O my God, how the force of worldly habits and the example of others who practise them ruin everything! Our faith is so dead that we trust less to its teaching than to what is visible, though, indeed, we see that worldly lives bring nothing but unhappiness. All this results from those venomous thoughts I described, which, unless we are very careful, will deform the soul as the sting of a viper poisons and swells the body.

God is allowing those of us who are seeking Him to live in these very difficult times. These times are a grace. The times of St.Teresa were frought with great difficulties as well. She herself faced opposition from supposedly good people. But, she wanted more than "good".

 I have written much on the need to purify the imagination-watch whatever one reads or sees, as these are all possible means, ammunition for the demons to use against us as we try to persevere.

11. When this happens, great care is evidently needed to cure it, and only God's signal mercy prevents its resulting in death. Indeed, the soul passes through severe trials at this time, especially when the devil perceives from a person's character and behaviour that she is likely to make very great progress, for then all hell will league together to force her to turn back. O my Lord! what need there is here that, by Thy mercy, Thou shouldst prevent the soul from being deluded into forsaking the good begun! Enlighten it to see that its welfare consists in perseverance in the right way, and in the withdrawing from bad company.

 Sometimes this bad company resides in one's own family. One must break away from old family habits which take one away from Christ, from the awareness of the Indwelling of the Holy Trinity. A friend of mine recently told me on the phone that we are alone in our walk with Christ. Too often, this is true. For those who have had the ability to find a community of those desiring perfection, such as a monastery or convent, or third order group, great help may be found among those good Catholics. Sadly, for many of us, we are alone on our journey, through no fault of our own except that God has not opened the door for us to live near others who so desire Him. This aloneness can be part of the deep suffering and even purification, as I mentioned yesterday. I encourage all my Dear Readers who have contacted me for prayers to persevere. You have these prayers.

12. It is of the utmost importance for the beginner to associate with those who lead a spiritual life, [67] and not only with those in the same mansion as herself, but with others who have travelled farther into the castle, who will aid her greatly and draw her to join them. The soul should firmly resolve never to submit to defeat, for if the devil sees it staunchly determined to lose life and comfort and all that he can offer, rather than return to the first mansion, he will the sooner leave it alone. I say to my many friends abroad and here who find themselves alone, be resolved. Basically, what I have written here multiple times is to forget about consolation. This lack of consolation purges the mind, soul, and body of desires. One comes to only want what God wills.


13. Let the Christian be valiant; let him not be like those who lay down to drink from the brook when they went to battle (I do not remember when). [68] Let him resolve to go forth to combat with the host of demons, and be convinced that there is no better weapon than the cross. I have already said, [69] yet it is of such importance that I repeat it here: let no one think on starting of the reward to be reaped: this would be a very ignoble way of commencing such a large and stately building. If built on sand it would soon fall down. [70] Souls who acted thus would continually suffer from discouragement and temptations, for in these mansions no manna rains; [71] farther on, the soul is pleased with all that comes, because it desires nothing but what God wills. 

NO manna...people, from the words of the great saint herself.


14. What a farce it is! Here are we, with a thousand obstacles, drawbacks, and imperfections within ourselves, our virtues so newly born that they have scarcely the strength to act (and God grant that they exist at all!) yet we are not ashamed to expect sweetness in prayer and to complain of feeling dryness. [72] 15. Do not act thus, sisters; embrace the cross your Spouse bore on His shoulders; know that your motto should be: Most happy she who suffers most if it be for Christ!' [73] All else should be looked upon as secondary: if our Lord give it you, render Him grateful thanks. You may imagine you would be resolute in enduring external trials if God gave you interior consolations: His Majesty knows best what is good for us; it is not for us to advise Him how to treat us, for He has the right to tell us that we know not what we ask. [74] Remember, it is of the greatest importance--the sole aim of one beginning to practise prayer should be to endure trials, and to resolve and strive to the utmost of her power to conform her own will to the will of God. [75] Be certain that in this consists all the greatest perfection to be attained in the spiritual life, as I will explain later. She who practises this most perfectly will receive from God the highest reward and is the farthest advanced on the right road. Do not imagine that we have need of a cabalistic formula or any other occult or mysterious thing to attain it our whole welfare consists in doing the will of God. If we start with the false principle of wishing God to follow our will and to lead us in the way we think best, upon what firm foundation can this spiritual edifice rest?

Consolation comes in the reasonable assessment of following Teresa or other's words. Just give up all the God. And He will let you find Him. But, God allows us to fall into venial sin sometimes to show us our predominant fault. By looking at how we sin and the sin which occurs over and over, one begins to sin this fault, or faults. The key is not to get discouraged and not to give up. I say, “God, help me to love you through all of these sufferings. Give me love for Your Self, as I cannot even love without Your grace.” Then, I keep going. This stage becomes the entrance into the Dark Night, and some of us have been in this Night for a very long time, according to God's Will, not ours. Sometimes, one hears God saying, “Peace, peace” in the midst of these battles.

Teresa states, ...therefore if you occasionally lapse into sin, do not lose heart and cease trying to advance, for God will draw good even out of our falls, like the merchant who sells theriac, who first takes poison, then the theriac, to prove the power of his elixir. [76] This combat would suffice to teach us to amend our habits if we realized our failings in no other way, and would show us the injury we receive from a life of dissipation. Can any evil be greater than that we find at home? What peace can we hope to find elsewhere, if we have none within us? What friends or kindred can be so close and intimate as the powers of our soul, which, whether we will or no, must ever bear us company? These seem to wage war on us as if they knew the harm our vices had wrought them. Peace, peace be unto you,' my sisters, as our Lord said, and many a time proclaimed to His Apostles. [77] Believe me, if we neither possess nor strive to obtain this peace at home, we shall never find it abroad. 

Teresa also states that once we start on the way of recollection, of meditation, we cannot stop. My way of getting through the difficulties is to always remember that love is in the will, and not a feeling. I also remember to ask God to be with me the entire day, while doing chores, while shopping, while walking. In all things, God waits for us to ask Him to lead us on. At this point, one is only in the second mansions. But, the third brings new awareness of both grace and trials. There is no cheap grace in the way of perfection. And, to keep us humble, God reminds one of past sins, as He does with Teresa. She admits to past sins and the agony these cause her. This is one way God kept her humble, and each one of us as well.

5. His Majesty knows that I have nothing to rely upon but His mercy; as I cannot cancel the past, I have no other remedy but to flee to Him, and to confide in the merits of His Son and of His Virgin Mother, whose habit, unworthy as I am, I wear as you do also. Praise Him, then, my daughters, for making you truly daughters of our Lady, so that you need not blush for my wickedness as you have such a good Mother. Imitate her; think how great she must be and what a blessing it is for you to have her for a patroness, since my sins and evil character have brought no tarnish on the lustre of our holy Order.

 6. Still I must give you one warning: be not too confident because you are nuns and the daughters of such a Mother. David was very holy, yet you know what Solomon became. [89] Therefore do not rely on your enclosure, on your penitential life, nor on your continual exercise of prayer and constant communion with God, nor trust in having left the world or in the idea that you hold its ways in horror. All this is good, but is not enough, as I have already said, to remove all fear; therefore meditate on this text and often recall it: 'Blessed is the man that feareth the Lord.' [90] 7. I do not recollect what I was saying, and have digressed very much: for when I think of myself my mind cannot soar to higher things but is like a bird with broken wings; so I will leave this subject for the present.
 ...
 8. To return to what I began to explain about the souls which have entered the third mansions. God has shown them no small favour, but a very great one, in enabling them to pass through the first difficulties. Thanks to His mercy I believe there are many such people in the world: they are very desirous not to offend His Majesty even by venial sins, they love penance and spend hours in meditation, they employ their time well, exercise themselves in works of charity to their neighbours, are well-ordered in their conversation and dress, and those who own a household govern it well. This is certainly to be desired, and there appears no reason to forbid their entrance to the last mansions; nor will our Lord deny it them if they desire it, for this is the right disposition for receiving all His favours. 

I stop here with Teresa today. I see many good people, especially those who read this blog, who are persevering in the way to find the Indwelling of the Trinity. More on this tomorrow. I am praying for all the good people who asked for perseverance in this way.

 More later

Interesting...very

Many readers have realized that politics and a certain form of government do not save one. Only Christ is the Saviour. He shows us the way to interior peace. Real community is only found in the Catholic Church. Build it!

Love the nun photo here....http://www.independent.co.uk/voices/comment/election-results-britain-has-become-a-bluer-looser-and-less-liberal-country-10237417.html

On the Indwelling and the Mansions

From Interior Castle:

My comments are in normal type, and St. Teresa's are in italics.

2. I thought of the soul as resembling a castle, [31] formed of a single diamond or a very transparent crystal, [32] and containing many rooms, just as in heaven there are many mansions. [33] If we reflect, sisters, we shall see that the soul of the just man is but a paradise, in which, God tells us, He takes His delight. [34] What, do you imagine, must that dwelling be in which a King so mighty, so wise, and so pure, containing in Himself all good, can delight to rest? Nothing can be compared to the great beauty and capabilities of a soul; however keen our intellects may be, they are as unable to comprehend them as to comprehend God, for, as He has told us, He created us in His own image and likeness. [35] 

 With these words, the great saint and Doctor of the Church, Teresa of Avila, begins her description of the interior castle. God allowed her through grace to see Himself within her. This Indwelling of the Trinity beings with baptism. That we are made in God's image and, as St. Bernard has said, lost the likeness, which is grace, through sin, creates a situation where one must cooperate with grace and work on the interior life. This work must be the priority of each one of us in our daily lives.


3. As this is so, we need not tire ourselves by trying to realize all the beauty of this castle, although, being His creature, there is all the difference between the soul and God that there is between the creature and the Creator; the fact that it is made in God's image teaches us how great are its dignity and loveliness. It is no small misfortune and disgrace that, through our own fault, we neither understand our nature nor our origin. Would it not be gross ignorance, my daughters, if, when a man was questioned about his name, or country, or parents, he could not answer? Stupid as this would be, it is unspeakably more foolish to care to learn nothing of our nature except that we possess bodies, and only to realize vaguely that we have souls, because people say so and it is a doctrine of faith. Rarely do we reflect upon what gifts our souls may possess, Who dwells within them, or how extremely precious they are. Therefore we do little to preserve their beauty; all our care is concentrated on our bodies, which are but the coarse setting of the diamond, or the outer walls of the castle. [36] 

 Note that St. Teresa takes the blame onto herself and each one of us for not realizing the beauty of the soul and the Presence of God Within. To merely state that the doctrine of the Church is that we each have a soul cannot be compared with the personal realization of this truth. Yes, we are too concerned about the exterior, the body and not the soul. But, to understand that God is present to each one of us in sanctifying grace can be seen as the foundation for growth. In this celebratory year of St. Teresa's birth, let us look closely at her words.


4. Let us imagine, as I said, that there are many rooms in this castle, of which some are above, some below, others at the side; in the centre, in the very midst of them all, is the principal chamber in which God and the soul hold their most secret intercourse. [37] Think over this comparison very carefully; God grant it may enlighten you about the different kinds of graces He is pleased to bestow upon the soul. No one can know all about them, much less a person so ignorant as I am. The knowledge that such things are possible will console you greatly should our Lord ever grant you any of these favours; people themselves deprived of them can then at least praise Him for His great goodness in bestowing them on others. The thought of heaven and the happiness of the saints does us no harm, but cheers and urges us to win this joy for ourselves, nor will it injure us to know that during this exile God can communicate Himself to us loathsome worms; it will rather make us love Him for such immense goodness and infinite mercy. 

For those of us who have not experienced the great graces, but desire to do so, God will not ignore us. We all have an unique way to God, and not all of us will experience graces in the same manner, but St. Teresa speaks to the universal experience of the God Within, as do many of the saints, such as Augustine, Bernard, and Elizabeth of the Trinity, just a few among many. 

 5. I feel sure that vexation at thinking that during our life on earth God can bestow these graces on the souls of others shows a want of humility and charity for one's neighbour, for why should we not feel glad at a brother's receiving divine favours which do not deprive us of our own share? Should we not rather rejoice at His Majesty's thus manifesting His greatness wherever He chooses? [38] 

Sometimes our Lord acts thus solely for the sake of showing His power, as He declared when the Apostles questioned whether the blind man whom He cured had been suffering for his own or his parents' sins. [39] God does not bestow these favours on certain souls because they are more holy than others who do not receive them, but to manifest His greatness, as in the case of St. Paul and St. Mary Magdalen, and that we may glorify Him in His creatures. 

We tend to think that those who are holier than we are have been given such gifts. Not so. No one earns or deserves any of the favors from God. St. Teresa is very aware in her writings of her own venial sins and tendencies towards sin, which God freed her from over the course of time. As one who is older than she was when she died, I marvel at how quickly she cooperated with grace to reach such heights of illumination and union with God. But, one cannot compare one's spiritual life at all. This is silly, as we are all different. 

 6. People may say such things appear impossible and it is best not to scandalize the weak in faith by speaking about them. But it is better that the latter should disbelieve us, than that we should desist from enlightening souls which receive these graces, that they may rejoice and may endeavour to love God better for His favours, seeing He is so mighty and so great. There is no danger here of shocking those for whom I write by treating of such matters, for they know and believe that God gives even greater proofs of His love. I am certain that if any one of you doubts the truth of this, God will never allow her to learn it by experience, for He desires that no limits should be set to His work: therefore, never discredit them because you are not thus led yourselves. 

One can and should feel and think one's self unworthy, as we all are. Worthiness cannot be earned. The leading is cooperation, as Garrigou-Lagrange, like St. Francis de Sales writes at length, as I pointed out in the perfection series, that we are all called to this illuminative and unitive state-all. It is only the lack of faith, and the lack of commitment which hold us back. God determines the how and when. But, do not stand in the courtyard wishing for more. Be bold and beg for the graces if none seem forthcoming. St. Teresa herself prayed for these graces, knowing that there was so much more to life than what she was experiencing. She wanted the more. 

 7. Now let us return to our beautiful and charming castle and discover how to enter it. This appears incongruous: if this castle is the soul, clearly no one can have to enter it, for it is the person himself: one might as well tell some one to go into a room he is already in! There are, however, very different ways of being in this castle; many souls live in the courtyard of the building where the sentinels stand, neither caring to enter farther, nor to know who dwells in that most delightful place, what is in it and what rooms it contains.


8. Certain books on prayer that you have read advise the soul to enter into itself, [40] and this is what I mean. I was recently told by a great theologian that souls without prayer are like bodies, palsied and lame, having hands and feet they cannot use. Just so, there are souls so infirm and accustomed to think of nothing but earthly matters, that there seems no cure for them. It appears impossible for them to retire into their own hearts; accustomed as they are to be with the reptiles and other creatures which live outside the castle, they have come at last to imitate their habits. Though these souls are by their nature so richly endowed, capable of communion even with God Himself, yet their case seems hopeless. Unless they endeavour to understand and remedy their most miserable plight, their minds will become, as it were, bereft of movement, just as Lot's wife became a pillar of salt for looking backwards in disobedience to God's command. [41] 

 Here, the great saint refers to those others, like Augustine and Bernard, who have written on the same progress of the soul. What Teresa describes startles one-many caught up in the material worldliness of this century miss out on graces because of the lack of prayer. And, I have a confession to make at this point. Because I wasted so much time in my youth and even in middle age seeking things which were not important, I am now suffering a purgatory on earth for this wasted time. Now, I must seek and work much harder for what God wanted to give me earlier in less stressful times. Finally, I understood the great physical suffering of injuries and itinerant times as punishment for passing up opportunities for grace in the past. What changed my focus was facing cancer in 2009. After that time, I became much more serious about the interior life, which I had known all my life but did not take the time to develop early on. This was my lack of focus, not the lack of God's graces. I stood in the courtyard, too busy, too taken up with trivia to move in further. The image of Lot's wife should stir all of us. She perished for looking back to happier days of wealth and comfort, instead of the hard, unknown road ahead presented to her to obey and follow. She did not obey. She did not hear the word of God in her heart, which must have already been like salt, hard and brittle at the same time. It is God's mercy that He gives us plenty of opportunities to find Him within. The nasty creatures described by Teresa are both sins and demons, straining to take one off the road to the mansions within. This ignoring of the beasts must be one of the greatest trials for modern men and women. There seem to be too many distractions. God has taken away most distractions, except for the necessities of life in my case. Food, shelter, clothing have become issues, but God provides, and I am waiting for His next provision, which is still not clear to me. He does not want me to panic or distrust. Again, my punishment for not paying attention in younger days is now to pay attention under duress. This I must do. 

 9. As far as I can understand, the gate by which to enter this castle is prayer and meditation. I do not allude more to mental than to vocal prayer, for if it is prayer at all, the mind must take part in it. If a person neither considers to Whom he is addressing himself, what he asks, nor what he is who ventures to speak to God, although his lips may utter many words, I do not call it prayer. [42]

Sometimes, indeed, one may pray devoutly without making all these considerations through having practised them at other times. The custom of speaking to God Almighty as freely as with a slave--caring nothing whether the words are suitable or not, but simply saying the first thing that comes to mind from being learnt by rote by frequent repetition--cannot be called prayer: God grant that no Christian may address Him in this manner. I trust His Majesty will prevent any of you, sisters, from doing so. Our habit in this Order of conversing about spiritual matters is a good preservative against such evil ways. 

 Prayer can be the Divine Mercy chaplet, novenas, the rosary, third order prayers and so on. The prayers of the Mass can be most powerful. Prayer can be both vocal and mental. Meditation must be a daily occurrence, as I wrote yesterday and before. Meditate on the Gospel of the day. Meditate on these words of Teresa. Meditate on the mysteries of the rosary. Some people have gifts of meditation for one type of lectio divina than others. What I like in this section is the call to respect. Too many times I have cried out to God in disrespect and stress instead of in trust and faith. But, to concentrate may be difficult for some, and the young should learn these types of prayer-skills early so as to be able to continue these in old age, when it is much harder to begin new habits of any sort. 

10. Let us speak no more of these crippled souls, who are in a most miserable and dangerous state, unless our Lord bid them rise, as He did the palsied man who had waited more than thirty years at the pool of Bethsaida. [43] We will now think of the others who at last enter the precincts of the castle; they are still very worldly, yet have some desire to do right, and at times, though rarely, commend themselves to God's care. They think about their souls every now and then; although very busy, they pray a few times a month, with minds generally filled with a thousand other matters, for where their treasure is, there is their heart also. [44] 

Still, occasionally they cast aside these cares; it is a great boon for them to realize to some extent the state of their souls, and to see that they will never reach the gate by the road they are following. This paragraph, sadly, describes the state of most Catholics. They need to set aside cares and trust, as I am learning to do. If I can, you can. 11. At length they enter the first rooms in the basement of the castle, accompanied by numerous reptiles [45] which disturb their peace, and prevent their seeing the beauty of the building; still, it is a great gain that these persons should have found their way in at all. 

 It does not matter that one sees one's sins and failings. The Dark Night will purge one. The peace to be gained is not to concentrate on the “uglies” but on Christ Himself. 12. You may think, my daughters, that all this does not concern you, because, by God's grace, you are farther advanced; still, you must be patient with me, for I can explain myself on some spiritual matters concerning prayer in no other way. May our Lord enable me to speak to the point; the subject is most difficult to understand without personal experience of such graces. Any one who has received them will know how impossible it is to avoid touching on subjects which, by the mercy of God, will never apply to us. St. Teresa, thankfully, is being very patient with us newbies. Now, I shall repeat in another context what I wrote this past week on mortal sin from Teresa's description. I merely repeat these first paragraphs to emphasize the great need to break away from sin.


1. BEFORE going farther, I wish you to consider the state to which mortal sin [46] brings this magnificent and beautiful castle, this pearl of the East, this tree of life, planted beside the living waters of life [47] which symbolize God Himself. No night can be so dark, no gloom nor blackness can compare to its obscurity. Suffice it to say that the sun in the centre of the soul, which gave it such splendour and beauty, is totally eclipsed, though the spirit is as fitted to enjoy God's presence as is the crystal to reflect the sun. [48] 2. While the soul is in mortal sin nothing can profit it; none of its good works merit an eternal reward, since they do not proceed from God as their first principle, and by Him alone is our virtue real virtue. The soul separated from Him is no longer pleasing in His eyes, because by committing a mortal sin, instead of seeking to please God, it prefers to gratify the devil, the prince of darkness, and so comes to share his blackness. I knew a person to whom our Lord revealed the result of a mortal sin [49] and who said she thought no one who realized its effects could ever commit it, but would suffer unimaginable torments to avoid it. This vision made her very desirous for all to grasp this truth, therefore I beg you, my daughters, to pray fervently to God for sinners, who live in blindness and do deeds of darkness. 

3. In a state of grace the soul is like a well of limpid water, from which flow only streams of clearest crystal. Its works are pleasing both to God and man, rising from the River of Life, beside which it is rooted like a tree. Otherwise it would produce neither leaves nor fruit, for the waters of grace nourish it, keep it from withering from drought, and cause it to bring forth good fruit. But the soul by sinning withdraws from this stream of life, and growing beside a black and fetid pool, can produce nothing but disgusting and unwholesome fruit. We, therefore, please God by staying in sanctifying grace, with His aid and in His will. Grace leads to more grace. Sin leads to more sin. Notice that it is not the fountain and the brilliant sun which lose their splendour and beauty, for they are placed in the very centre of the soul and cannot be deprived of their lustre. The soul is like a crystal in the sunshine over which a thick black cloth has been thrown, so that however brightly the sun may shine the crystal can never reflect it. 

 Some priests do not like this description of mortal sin as a black cloth. But, St. Teresa tries to show us that mortal sin obscures the light of God within us, keeping us in darkness. The dead soul cannot perceive God without the grace of conversion. 4. O souls, redeemed by the Blood of Jesus Christ, take these things to heart; have mercy on yourselves! If you realize your pitiable condition, how can you refrain from trying to remove the darkness from the crystal of your souls? Remember, if death should take you now, you would never again enjoy the light of this Sun. O Jesus! how sad a sight must be a soul deprived of light! What a terrible state the chambers of this castle are in! How disorderly must be the senses--the inhabitants of the castle--the powers of the soul its magistrates, governors, and stewards--blind and uncontrolled as they are! In short, as the soil in which the tree is now planted is in the devil's domain, how can its fruit be anything but evil? Disorder comes directly from sin, as Garrigou-Lagrange reminded us the other day here. One of the greatest weaknesses of Catholics who undergo the first conversion is that they give up when having to work at cleaning up the senses and the spirit in the Dark Night. Too many Catholics do not want to work with grace, persist in purgation. Teresa continues with this--A man of great spiritual insight once told me he was not so much surprised at such a soul's wicked deeds as astonished that it did not commit even worse sins. May God in His mercy keep us from such great evil, for nothing in this life merits the name of evil in comparison with this, which delivers us over to evil which is eternal.

I meet people frequently who have given up following the road to purgation, as it is “work”, the work of God in the soul. But, the consequences of not pursuing holiness is not some comfortable state of being in moderation, in neutral territory, which does not exist, but finding one's self in hell. 

 5. This is what we must dread and pray God to deliver us from, for we are weakness itself, and unless He guards the city, in vain shall we labour to defend it. [50] The person of whom I spoke [51] said that she had learnt two things from the vision granted her. The first was, a great fear of offending God; seeing how terrible were the consequences, she constantly begged Him to preserve her from falling into sin. Secondly, it was a mirror to teach her humility, for she saw that nothing good in us springs from ourselves but comes from the waters of grace near which the soul remains like a tree planted beside a river, and from that Sun which gives life to our works. She realized this so vividly that on seeing any good deed performed by herself or by other people she at once turned to God as to its fountain head--without whose help she knew well we can do nothing--and broke out into songs of praise to Him. Generally she forgot all about herself and only thought of God when she did any meritorious action. 

 Many Catholics do fear the consequences of sin. But, too few take the next step into a state of being humble. Humility seems to be the illusive virtue for many. Again, the ego gets in the way and makes one believe that good works come from the self, when in reality, all goodness comes from God alone. 6. The time which has been spent in reading or writing on this subject will not have been lost if it has taught us these two truths; for though learned, clever men know them perfectly, women's wits are dull and need help in every way. Perhaps this is why our Lord has suggested these comparisons to me; may He give us grace to profit by them! The clever spurn knowledge from the lowly. This I know personally. Some people have said to me what right do I have to write this blog, or do spiritual direction? I have no right, only what God gives orleads me to share. I have limited resources, as you all know, none in fact, and few gifts, but like the boy with the basket of five loaves and two fish, I give the little I have and God's multiplies it for others. The key is not to get in the way of God's message. The ego must go. Must...... 7. So obscure are these spiritual matters that to explain them an ignorant person like myself must say much that is superfluous, and even alien to the subject, before coming to the point. My readers must be patient with me, as I am with myself while writing what I do not understand; indeed, I often take up the paper like a dunce, not knowing what to say, nor how to begin. Doubtless there is need for me to do my best to explain these spiritual subjects to you, for we often hear how beneficial prayer is for our souls; our Constitutions oblige us to pray so many hours a day, yet tell us nothing of what part we ourselves can take in it and very little of the work God does in the soul by its means. [52] It will be helpful, in setting it before you in various ways, to consider this heavenly edifice within us, so little understood by men, near as they often come to it. Our Lord gave me grace to understand something of such matters when I wrote on them before, yet I think I have more light now, especially on the more difficult questions. Unfortunately I am too ignorant to treat of such subjects without saying much that is already well known. 

 If St. Teresa, a Doctor of the Church and teacher of millions of Catholics, considered herself a dunce, how can we say we have any gifts at all? Back to the castle with the many mansions....


8. Now let us turn at last to our castle with its many mansions. You must not think of a suite of rooms placed in succession, but fix your eyes on the keep, the court inhabited by the King. [53] Like the kernel of the palmito, [54] from which several rinds must be removed before coming to the eatable part, this principal chamber is surrounded by many others. However large, magnificent, and spacious you imagine this castle to be, you cannot exaggerate it; the capacity of the soul is beyond all our understanding, and the Sun within this palace enlightens every part of it. Do not limit your imagination regarding the soul. 

9. A soul which gives itself to prayer, either much or little, should on no account be kept within narrow bounds. Since God has given it such great dignity, permit it to wander at will through the rooms of the castle, from the lowest to the highest. Let it not force itself to remain for very long in the same mansion, even that of self-knowledge. Mark well, however, that self-knowledge is indispensable, even for those whom God takes to dwell in the same mansion with Himself. Nothing else, however elevated, perfects the soul which must never seek to forget its own nothingness. Let humility be always at work, like the bee at the honeycomb, or all will be lost. But, remember, the bee leaves its hive to fly in search of flowers and the soul should sometimes cease thinking of itself to rise in meditation on the grandeur and majesty of its God. It will learn its own baseness better thus than by self-contemplation, and will be freer from the reptiles which enter the first room where self-knowledge is acquired. Although it is a great grace from God to practise self-examination, yet too much is as bad as too little,' as they say; believe me, by God's help, we shall advance more by contemplating the Divinity than by keeping our eyes fixed on ourselves, poor creatures of earth that we are. 

All I can say to this is “amen”. When one concentrates on sin, one cannot get away from self-love. By concentrating on Christ and the Attributes of God (see my posts on these), one grows to love God and hate self. This process keeps one humble. I think gratitude can keep one from falling into too much self-gazing. Years ago, a spiritual director told me that I should let go more in prayer. This frightened me, as I did not know that God was within. Once one realizes this, this letting go brings one closer to Christ and His love, His loveliness. 

 10. I do not know whether I have put this clearly; self-knowledge is of such consequence that I would not have you careless of it, though you may be lifted to heaven in prayer, because while on earth nothing is more needful than humility. Therefore, I repeat, not only a good way, but the best of all ways, is to endeavour to enter first by the room where humility is practised, which is far better than at once rushing on to the others. This is the right road;--if we know how easy and safe it is to walk by it, why ask for wings with which to fly? Let us rather try to learn how to advance quickly. I believe we shall never learn to know ourselves except by endeavouring to know God, for, beholding His greatness we are struck by our own baseness, His purity shows our foulness, and by meditating on His humility we find how very far we are from being humble. 

 When I pray for humility, God puts me in situations where I make mistakes, publicly, and where I fall back into venial sin, to remind me how imperfect I am. But, He does not want me to stay in these sins and imperfections, showing these to me so that I can beg Him for help to overcome my self and become more like Him. I am so far from being humble that God has to drag me again and again through difficult situations as those I am facing today, in order to remind me that He is in control, not me. And that all I can do is to trust in Him, not myself. If I was concentrating on myself at this point, I would be panicking, but God states “Trust in Me, totally” and thus, I am kept lowly in the eyes of the world, which includes some readers of this blog who do not understand that God treats His beloved as they need to be made holy and not in conformity with middle-class values. Confidence in God means that one has finally given up confidence in one's self. This is true self-abasement. Thankfully, God is faithful if we are and helps us on our way to Him. What I did not learn when I had the leisure to do so, in graduate school, when married, I now have to learn under stress. This is a sign for all who will undergo persecution and tribulation. These terrible things happen not only for punishment, but for our own purification and salvation. What we refuse to learn when we are comfortable and secure, we shall learn when we are uncomfortable and insecure. For then, the road through the mansions becomes more clear. Today, in the early hours of the morning, a strange natural phenomenon occurred here. From the back window, in the rain, I could see clearly the other houses in the neighborhood to the east and south, as usual. But, in the front of the house, to the north and west, a fog hid the houses from my view. How odd that within a few hundred feet, clarity was on one side and obscurity on the other side. Always, the east, the dawn represents Christ and His Resurrection. To look at Christ gives one clarity. To look at the darkness makes one's mind and heart murky. 

 11. Two advantages are gained by this practice. First, it is clear that white looks far whiter when placed near something black, and on the contrary, black never looks so dark as when seen beside something white. Secondly, our understanding and will become more noble and capable of good in every way when we turn from ourselves to God: it is very injurious never to raise our minds above the mire of our own faults. I described how murky and fetid are the streams that spring from the source of a soul in mortal sin. [55] Thus (although the case is not really the same, God forbid! this is only a comparison), while we are continually absorbed in contemplating the weakness of our earthly nature, the springs of our actions will never flow free from the mire of timid, weak, and cowardly thoughts, such as: I wonder whether people are noticing me or not! If I follow this course, will harm come to me? Dare I begin this work? Would it not be presumptuous? Is it right for any one as faulty as myself to speak on sublime spiritual subjects? [56] Will not people think too well of me, if I make myself singular? Extremes are bad, even in virtue; sinful as I am I shall only fall the lower. Perhaps I shall fail and be a source of scandal to good people; such a person as I am has no need of peculiarities.' 

I think of dropping the blog as I do not want to be “singular”, but God will tell me the day and time. All those questions of Teresa which she has going through her mind go through mine as well-the devil desires to bind us up in such negativity, instead of concentrating on the beauty of Truth, Who is A Person. 

12. Alas, my daughters, what loss the devil must have caused to many a soul by such thoughts as these! It thinks such ideas and many others of the same sort I could mention arise from humility. This comes from not understanding our own nature; self-knowledge becomes so warped that, unless we take our thoughts off ourselves, I am not surprised that these and many worse fears should threaten us. Therefore I maintain, my daughters, that we should fix our eyes on Christ our only good, and on His saints; there we shall learn true humility, and our minds will be ennobled, so that self-knowledge will not make us base and cowardly. Although only the first, this mansion contains great riches and such treasures that if the soul only manages to elude the reptiles dwelling here, it cannot fail to advance farther. Terrible are the wiles and stratagems the devil uses to hinder people from realizing their weakness and detecting his snares. 

 The opposite problem can occur, however, which is when a person forgets his sinful past and weaknesses and acts as if he is purified already, running about wanting to do good works out of need rather than acting out of ego, rather than humble call. In fact, I am convinced that this problem is more common than scrupulosity or over-awareness of one's sinfulness. More people forget their real position before God and enter into “ministries”, thinking that actions make them holy, which is not the case. 

 13. From personal experience I could give you much information as to what happens in these first mansions. I will only say that you must not imagine there are only a few, but a number of rooms, for souls enter them by many different ways, and always with a good intention. The devil is so angry at this that he keeps legions of evil spirits hidden in each room to stop the progress of Christians, whom, being ignorant of this, he entraps in a thousand ways. He cannot so easily deceive souls which dwell nearer to the King as he can beginners still absorbed in the world, immersed in its pleasures, and eager for its honours and distinctions. As the vassals of their souls, the senses and powers bestowed on them by God, are weak, such people are easily vanquished, although desirous not to offend God.

As I wrote yesterday, the sacraments strengthen us and now is the time to pursue sacramental grace.

To be continued.... 

A surprise for many

The Queen had to flown back to London, as no majority was expected. Conservatives in.

https://ca.news.yahoo.com/uks-cameron-promises-eu-vote-more-powers-scotland-123450943--business.html

Potpourri of St. Francis de Sales in Context

I am revisiting books from the past and one of these is St. Francis de Sales Introduction to the Devout Life. Thanks to S. for sending me a copy, and an older one with an excellent introduction. I shall cover quickly some of his main points to add to this week's theme of the Indwelling of the Holy Trinity.

One of the main points of St. Francis' many guidelines is that the way of perfection, as noted on this blog, and in Garrigou-Lagrange, is for everyone, not merely those in convents or monasteries.

The writer of the introduction, from this copy of 2003, John K. Ryan, obviously, understands the way of perfection. He even refers to the first conversion, again, noted here on this blog, from mortal sin, and especially, as he notes, the sins which cry out to God for vengeance, which we now see made legal in too many countries on this small planet. The second conversion, as noted by many of the saints, and, again, here, is the elimination of venial sins, and, eventually, concupiscence.

This second conversion entails hard work. I can see that the daily reception of Holy Communion at Holy Mass and the daily prayer at Adoration on aids one in dealing more quickly with the destruction of the habits of venial sin and concupiscence. In my own life, as I am still so weak spiritually, I can see that the lack of daily Mass and daily Adoration, as well as weekly confession, as I cannot get to confession even monthly where I am living, interferes with growth. I need these daily influxes of grace and the weekly confession to break away from venial sins and concupiscence.

Another great help in aiding this second conversion, which leads to the illuminative state, is silence. The more a person can surround themselves with silence during the day, the less one sins venially. So many Catholics seem content to either live in mortal sin or continue to commit moral sins on a regular basis, not realizing that we are all called to so much more than this level of spiritual warfare. I have written of imperfections on this blog before, but want to refer today to St. Francis' comment on such. A good confessor of mine in the past, in Dublin, an Opus Dei priest, was well awared of the need to do away with imperfections in order to enter the illuminative state.

St. Francis writes that imperfections, such as inordinate grief, keep us from union with God. Imperfections sometimes are seen as part of one's personality or even character, (not the same thing). But, to allow one's self to accept such imperfections stops the movement of the second conversion.

The saint writes to a busy woman of the court of France and tells her to spend one hour a day meditating on the life of Christ. As noted in the posts on meditation, one centers on Christ, and not one's self. Meditation precedes contemplation. Look at the tags on the side for more definitions.

But, the point I want to emphasize today is this great necessity for an hour of meditation, if one is serious about growing up spiritually and moving through the second conversion. People tell me they do not have time, but like the teacher I am, I suggest they do a time management sheet and plot out every moment of the day and see how much wasted down time they actually do have.

When I worked with my students on time management, I would find at least twelve wasted hours a week, and usually more! With only seven days in the week, those twelve wasted hours can be translated into seven hours of mediation per week, plus time for more prayer and study.

How do we waste time? Television is the biggest waste of time here in the States, with possibly long commutes. One can listen to the rosary in the car, or even listen to other prayers. Do not waste any time; I say the rosary waiting for buses, if there are buses.

And so on. One can pray while doing chores in silence. If one has children, one can teach even the little ones to be quiet during part of the day. Husband and wives must give each other time for private prayers.

But, what I see here in the States is the wasting of time shopping. How many things do people really need, and the hours spent in cars going between stores must be seen as wasteful. I remember back when the gasoline became so high, in 2007, that my son and I did all our needed car drives all at once on one day of the week. This can be planned.

Sadly, Americans waste a great deal of time in noise. Noise must be seen as from the devil. Period.

The great advantage of times past was the lack of stimulus from noise. One of the great problems I experience at the Mac where I am blogging is the fact that people, including staff, yell at each other from great distances. This is simply considered bad manners in Europe, where one can read and type in coffee houses and noises in restaurants seem much more subdued. The shouting and the incessant “music” simply are not conducive to either good eating habits, or to the interior life. I can hardly stay an hour in such a place of chaos and noise. Sometimes, God gives me a grace of not noticing. For this I am thankful.

But, when shops have so-called music, and Mass is noisy, and people have to have the radio or player on in the car, something is taken away from our quality of life. St. Francis would sympathize with our general lack of silence.

Silence must be sought out. I cannot understand people who go camping in the woods and bring televisions and radios with them. What is the point?

God will not be heard in such noise. And, we are called to create silence within as well as without. St. Francis suggests praying in the church or chapel. Indeed, this helps, but like Teresa of Avila and all the great saints who teach us about prayer, we come to know that God is within us. He is always present, even in McDonald's. Most Catholics are aware of God above looking down on His creatures, His sons and daughters, as St. Francis reminds us. We are usually aware of Him in church, especially in the Eucharist. We also see Him in nature, in the little sparrows who beg me for food daily, or the wind in the trees.

But, to discover the God Within, the Indwelling of the Holy Trinity requires not only grace, but special attention to the movements of one's soul. St. Francis guidelines for meditation are almost exactly the same as St. Ignatius of Loyola's, including the composition of time and place regarding the Scriptures. But, this is still not the same as seeing the God Within.

None of what I am highlighting is new on this blog. The perfection series covers all of these points, but to see them again in the writings of St. Francis is like returning to a favorite garden and rejoicing in the fact that the roses are just as beautiful, if not more so, than last year.

Again and again, I am bought back to the fact that too many Catholics want to rest in the initial heady days of the first conversion, looking for consolations, instead of slogging through the winding paths of the second conversion.

May I suggest one idea today of St. Francis' wealth of knowledge as to how to proceed in holiness through this second conversion of ridding one's self of venial sin?

St. Francis notes that we too often judge others more harshly than we do ourselves. In a small section, Number 36, in the Third Introduction, the saint reminds us that we must see our neighbors in context in order not to judge. The destruction of venial sins relies on a reasonable mind. St. Francis writes that this reasonable mind must be fair, against any notion of self-love and self-deceit. Judgment of others takes a person away from the way of perfection and throws them back into the morass of venial sins, even habitual ones.

Here is a long selection from

St. Francis de Sales,  from an earlier section.

CHAPTER XXII. 

The Necessity of Purging away all tendency to Venial Sins. 

 As daylight waxes, we, gazing into a mirror, see more plainly the soils and stains upon our face; and even so as the interior light of the Holy Spirit enlightens our conscience, we see more distinctly the sins, inclinations and imperfections which hinder our progress towards real devotion. And the selfsame light which shows us these blots and stains, kindles in us the desire to be cleansed and purged therefrom. You will find then, my child, that besides the mortal sins and their affections from which your soul has already been purged, you are beset by sundry inclinations and tendencies to venial sin; mind, I do not say you will find venial sins, but the inclination and tendency to them. Now, one is quite different from the other. We can never be altogether free from venial sin,--at least not until after a very long persistence in this purity; but we can be without any affection for venial sin. It is altogether one thing to have said something unimportant not strictly true, out of carelessness or liveliness, and quite a different matter to take pleasure in lying, and in the habitual practice thereof. But I tell you that you must purify your soul from all inclination to venial sin;--that is to say, you must not voluntarily retain any deliberate intention of permitting yourself to commit any venial sin whatever. It would be most unworthy consciously to admit anything so displeasing to God, as the will to offend Him in anywise. Venial sin, however small, is displeasing to God, although it be not so displeasing as the greater sins which involve eternal condemnation; and if venial sin is displeasing to Him, any clinging which we tolerate to mortal sin is nothing less than a resolution to offend His Divine Majesty. Is it really possible that a rightly disposed soul can not only offend God, but take pleasure therein?

Venial sins weaken the will, allow bad habits to fester, and usually come from the predominant fault,

which must be destroyed. Ask God daily to reveal this predominant fault.

These inclinations, my daughter, are in direct opposition to devotion, as inclinations to mortal sin are to love:--they weaken the mental power, hinder Divine consolations, and open the door to temptations;--and although they may not destroy the soul, at least they bring on very serious disease. "Dead flies cause the ointment to send forth a stinking savour," says the Wise Man. [23] He means that the flies which settle upon and taste of the ointment only damage it temporarily, leaving the mass intact, but if they fall into it, and die there, they spoil and corrupt it. Even so venial sins which pass over a devout soul without being harboured, do not permanently injure it, but if such sins are fostered and cherished, they destroy the sweet savour of that soul--that is to say, its devotion. The spider cannot kill bees, but it can spoil their honey, and so encumber their combs with its webs in course of time, as to hinder the bees materially. Just so, though venial sins may not lose the soul, they will spoil its devotion, and so cumber its faculties with bad habits and evil inclinations, as to deprive it of all that cheerful readiness which is the very essence of true devotion; that is to say, if they are harboured in the conscience by delight taken therein. A trifling inaccuracy, a little hastiness in word or action, some small excess in mirth, in dress, in gaiety, may not be very important, if these are forthwith heeded and swept out as spiritual cobwebs;--but if they are permitted to linger in the heart, or, worse still, if we take pleasure in them and indulge them, our honey will soon be spoilt, and the hive of our conscience will be cumbered and damaged. But I ask again, how can a generous heart take delight in anything it knows to be displeasing to its God, or wish to do what offends Him?

Those people yelling here around me have never had the type of quiet house in which I grew up, where no one yelled from room to room and no one imposed their presence on another unless necessary. We grew up with boundaries, which seem to be totally missing in the younger generations. Boundaries protect the soul, the mind, the imagination. How sad I am that these young people have never experienced the quiet of the Presence of the God Within because of noise. May we pray for those who live in distraction and noise. May we be grateful for the surrounding in which we have lived which help us understand St. Francis on having a reasonable mind. Gratitude for past graces must be part of the meditation one employs daily. St. Ignatius and his help with being grateful for the day's graces.

One of the new insights given to me in the past several months has been how far a Catholic who really lives the Catholic life dwells not only from the City of Man, but from other Christians as well. Sadly, the Protestant denominations have removed themselves so far from the path of truth that either these churches are imploding, as with the Presbyterians here who have now accepted ssm, or by concentrating on the Calvinistic Kingdom of God on earth ideal of material blessings to the point of forgetting the poor Christ.

Sometimes, I envision St. Joseph standing in the doorway of his humble shop, thinking of Jesus, thinking of the mystery of God's Plan for humanity. He looks out into the dusty street and knows that only a few, very few, will accept the message of his Foster-Son. Only a few will recognize and believe that the Messiah has come to the People of God.

St. Joseph reminds me to be humble and in this humility of his was a great patience. He did his daily work, most likely in the silent contemplation of the Holy Child near him. He worked for the most perfect creature ever made by God, the Blessed Virgin Mary, who shared Joseph's daily life of poverty and work. But, prayer, and the awareness of God filled this little house. Mary lived with the Indwelling of the Holy Trinity and there before them daily was the Second Person of that Trinity.

Over and over again, at least in the past, priests on the Feast of the Holy Family reminded us to be like them.

These words seemed impossible for most couples with children. These words seemed like a far away dream of perfection which was so far from the daily life of the families who sat in the church week after week. But, what would have helped these good parents see the possibility of having holy families was missing in these yearly sermons. One cannot create a holy family through will power, or discipline.

One cannot even create a holy family unless one has first discovered the God Within. Once parents are holy, then they can share, as did Mary and Jesus with Joseph, the great mystery of the Indwelling of the Trinity with their children. Priests would sometimes state on that feast day that the Catholic family should resemble the Trinity, and yes, this is so.

But, only through the process of becoming holy can parents share this with others in the family. One returns to the second conversion, the moving away from venial sins, and if each member of the family cooperates with grace, the family will become holy.

Parents, now, more than ever, create a little monastic atmosphere in your homes. Consider the home a sacred place, the place where saints can be fashioned. I wish I had done more and been involved with less trivia in raising my son. But, to not have television and not have the radio on except for storm warnings may be a good beginning. To face one's self-deceit and self-love, to help the children live in the life of the virtues, silence and boundaries begin the process at home.

St. Francis writes that the world is so demanding it can never be satisfied. In a great insight he writes, “It (the world) exaggerates our imperfections and claims they are sins, turns our venial sins into mortal sins and changes our sins of weakness into sins of malice.”

If I am strong about an issue in the Catholic Church, I am considered “bitchy”. If I am meek with regard to some opinion, I am considered weak or irresolute. The world judges unfairly from the viewpoint of its own comfort. I am content to take St. Francis' opinion that the world is mad.

St. Francis reminds us that even the great saints were tempted to the end of their lives. But, temptation is not sin,, nor is it imperfection. But, we must resist the smallest temptations.

Do the kids need two helpings of food, or can Mom train them to eat less? (Americans, food is not love.) Do I need extra sleep, even though six hours may be sufficient? Do I need to ask someone for a comforting word after a day of trial, even though God wants to teach me courage and perseverance on my own, in case I am called to be alone at the end? No, no, no...

One more selection to those who are still confused about giving Holy Communion to those in serious sin. One cannot enter into Communion without the great grace which sanctified us and allows us to approach God.

CHAPTER XIV. 

Of Holy Communion, and how to join in it. 

1. SO far I have said nothing concerning the Sun of all spiritual exercises, even the most holy, sacred and Sovereign Sacrifice and Sacrament of the Eucharist,--the very centre point of our Christian religion, the heart of all devotion, the soul of piety;--that Ineffable Mystery which embraces the whole depth of Divine Love, by which God, giving Himself really to us, conveys all His Graces and favours to men with royal magnificence. 2. Prayer made in union with this Divine Sacrifice has untold power; through which, indeed, the soul overflows with heavenly grace, and leaning on her Beloved, becomes so filled with spiritual sweetness and perfume, that we may ask in the words of the Canticles: "Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant? " [40] 3. Strive then to your utmost to be present every day at this holy Celebration, in order that with the priest you may offer the Sacrifice of your Redeemer on behalf of yourself and the whole Church to God the Father. Saint Chrysostom says that the Angels crowd around it in adoration, and if we are found together with them, united in one intention, we cannot but be most favourably influenced by such society. Moreover, all the heavenly choirs of the Church triumphant, as well as those of the Church militant, are joined to our Dear Lord in this divine act, so that with Him, in Him, and by Him, they may win the favour of God the Father, and obtain His Mercy for us. How great the blessing to my soul to contribute its share towards the attainment of so gracious a gift! 4. If any imperative hindrance prevents your presence at this sovereign sacrifice of Christ's most true Presence, at least be sure to take part in it spiritually. If you cannot go to Church, choose some morning hour in which to unite your intention to that of the whole Christian world, and make the same interior acts of devotion wherever you are that you would make if you were really present at the Celebration of the Holy Eucharist in Church. 5. In order to join in this rightly, whether actually or mentally, you must give heed to several things: (1) In the beginning, and before the priest goes up to the Altar, make your preparation with his--placing yourself in God's Presence, confessing your unworthiness, and asking forgiveness. (2) Until the Gospel, dwell simply and generally upon the Coming and the Life of our Lord in this world. (3) From the Gospel to the end of the Creed, dwell upon our Dear Lord's teaching, and renew your resolution to live and die in the faith of the Holy Catholic Church. (4) From thence, fix your heart on the mysteries of the Word, and unite yourself to the Death and Passion of our Redeemer, now actually and essentially set forth in this holy Sacrifice, which, together with the priest and all the congregation, you offer to God the Father, to His Glory and your own salvation. (5) Up to the moment of communicating, offer all the longings and desires of your heart, above all desiring most earnestly to be united for ever to our Saviour by His Eternal Love. (6) From the time of Communion to the end, thank His Gracious Majesty for His Incarnation, His Life, Death, Passion, and the Love which He sets forth in this holy Sacrifice, intreating through it His favour for yourself, your relations and friends, and the whole Church; and humbling yourself sincerely, devoutly receive the blessing which our Dear Lord gives you through the channel of His minister. If, however, you wish to follow your daily course of meditation on special mysteries during the Sacrifice, it is not necessary that you should interrupt yourself by making these several acts but it will suffice that at the beginning you dispose your intention to worship and to offer the holy Sacrifice in your meditation and prayer; since every meditation includes all the above named acts either explicitly or implicitly. 

St. Francis' book will take us out of this world and lead us to that famous cell of St. Catherine's--the cell of the mind--wherein we find the God Within. If you have not read it, do so. The treasures found here cannot be covered in one, or two, or three short postings. Read my other blogs on this great work.

I may not be able to post things tomorrow or the next day, if the weather forecast is for thunder showers, and I do not walk in the rain with lightning. I walk is soft rain but not in storms.

Books by Father Ripperger

http://sentrad.org/books/

Does someone want to get me the book by Father Driscoll?

http://www.amazon.com/Demons-Deliverance-Discernment-Separating-Fiction/dp/1941663206/ref=la_B00WKHCVOE_1_1?s=books&ie=UTF8&qid=1431034330&sr=1-1

Thoughts on The American Dream vs. The Catholic Dream

Today, I am immersed in a neighborhood which has rows of impeccable houses, trimmed lawns managed by companies. mostly State workers or retired State workers, and non-church goers.

I have marvelled at the wealth of Americans, especially after visiting Europe over the past several years, where the pursuit of happiness does not necessarily have to do with success or prosperity.

I wonderful if the Founding Fathers, schooled in the classics and the Enlightenment fallacy of progressiveness, which meant that they honestly believed that if people had more and could move up the social ladder, these same people would be "good", even "religious" people. By the time of the signing of the Declaration of Independence, leaders of the American colonies, all people who had left Catholic or Lutheran Europe in order to create a good life for themselves, the majority of the populace would have been divided into truly religious people, seeing America as the New City on the Hill, or entrepreneurs, who knew how to make money fast with various crops, slavery, and other businesses.

The latter mind-set has taken over the former, with the spiritual life of most people not even a blip on their radars.

One of the things brought to my attention in the past weeks, here in the great plains of Protestantism, has been the supplanting of the interior life for the exterior by my Protestant brothers and sisters. Even there discussions with me on the coming times of tribulation reflect an exterior preparation, not an interior one. They do understand the spiritual warfare of demons and those who hate Christ and Christianity, but they do not understand the civil war within. They do not understand Teresa of Avila's movement to holiness, or the need for purification daily.

This is because of the sola fide false teaching, which means that faith alone saves and not virtue or the Indwelling of the Trinity. In fact, my new Protestant acquaintances either do not believe in the Trinity as defined by the Church, or they simply do not want to address the Trinity.

To use a phrase in their company, such as the "Indwelling of the Holy Trinity" smacks of accretions to them, and of course, they cannot find the phrase in the Bible, as such, and therefore feel they do not have to attend to this truth.

If they were open to the discussion, which they are not, they would understand more deeply the need for working on the interior life, for begging for grace, not merely the grace of the first conversion, but the graces of the second conversion and all the stages of spiritual growth.

I live in a place right now which worships dead presidents, dead admirals, dead generals, as seen by the names of the streets, and the type of celebrations held in the community. These celebrations seem to be extremely popular, civic celebrations of the life and death of Lincoln, the founding of various local institutions of higher learning, or the winning of past battles. Of course, all of these historical events must be important to any civilization, but again, people are preoccupied by the exterior world of achievement, success, prosperity.

American civic life has become the religion, as in Rome. The comparisons are staggering.

And, the churches, even the non-Catholic ones, witness half-empty pews, aging populations, a lack of money which is needed for common resources.

But, the priorities of the churches reflect, again, the lack of an awareness of the interior life.

I am not THAT old, but when I grew up in the steamy summers of Iowa, the schools, elementary, high, and college did not have air conditioning. The churches did not have air conditioning.  Even businesses did not have air conditioning.

And I grew up surrounded by pollen and agricultural air pollution.

Now, the churches want more money for air conditioning, when the missionary activity of evangelization falls into dormancy. These same churches want people to give money to Catholic high schools which have not seen one vocation for forty years.

The ignoring of the interior life and the non-awareness of the Indwelling of the Trinity creates a completely superficial approach to religion.

Only the perfect see God, which could be the motto for this blog. Not the prosperous, not the comfortable sitting in air conditioned churches, not those who do not spread the Good News of Christ...these will not see God unless they stop looking constantly at the exterior life.

One gets sucked into this non-Catholic viewpoint so easily, too easily. It is easier to become holy in Europe than in America-why?

Less prosperity, more discussions on ideas, the real awareness of the difference between darkness and light.

Here, the shadows of the false America Dream and the dimness of the ignorance of the interior life hide the fact that the soul of America has died, even in the Midwest.

A few days ago, a woman here in the Macs spoke to me of the prosperity gospel. She was not open to hearing about the real prosperity of the Indwelling of the Holy Trinity.

Revelation 2:4-7New Revised Standard Version Catholic Edition 

4 But I have this against you, that you have abandoned the love you had at first. 5 Remember then from what you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent.

The Catholic Dream is life with God here on earth and life with God in heaven. We are to serve Him, love Him, praise Him....our dream is not that of America.

(Note: I have to leave this Macs now--believe it or not, I am getting flea bites on my feet sitting here....!!!)

Beginning More on The Indwelling of the Trinity

St. Teresa of Avila writes clearly on the Indwelling of the Trinity. Here is a selection from The Interior Castle or The Mansions. I have many more posts on this from the past, but this week, I am re-examining this truth.

The boldface parts are my emphasis.

1. BEFORE going farther, I wish you to consider the state to which mortal sin [46]brings this magnificent and beautiful castle, this pearl of the East, this tree of life, planted beside the living waters of life [47] which symbolize God Himself. No night can be so dark, no gloom nor blackness can compare to its obscurity. Suffice it to say that the sun in the centre of the soul, which gave it such splendour and beauty, is totally eclipsed, though the spirit is as fitted to enjoy God's presence as is the crystal to reflect the sun. [48] 

 2. While the soul is in mortal sin nothing can profit it; none of its good works merit an eternal reward, since they do not proceed from God as their first principle, and by Him alone is our virtue real virtue. The soul separated from Him is no longer pleasing in His eyes, because by committing a mortal sin, instead of seeking to please God, it prefers to gratify the devil, the prince of darkness, and so comes to share his blackness. I knew a person to whom our Lord revealed the result of a mortal sin [49] and who said she thought no one who realized its effects could ever commit it, but would suffer unimaginable torments to avoid it. This vision made her very desirous for all to grasp this truth, therefore I beg you, my daughters, to pray fervently to God for sinners, who live in blindness and do deeds of darkness. 

I am repeating some of her statements in order to show that God truly desires and demands holiness from each one of us. Too many clerics talk down to the laity, as if we were not called to perfection, which we all are. Mortal sin, no longer preached in most parishes, separates us from ourselves and from God. We are no longer the person God created us to be, but something less, something sub-human.

All mortal sins throw us into sub-human conditions of the body and the soul. We deny God's Own Life within and we deny the active Presence of the Trinity in our lives. How sad to exchange such a call to be one with the Divine for......what-temporal comfort. So, do some of the synod fathers deny mortal sin, deny grace, deny that temptations may be overcome?

 3. In a state of grace the soul is like a well of limpid water, from which flow only streams of clearest crystal. Its works are pleasing both to God and man, rising from the River of Life, beside which it is rooted like a tree. Otherwise it would produce neither leaves nor fruit, for the waters of grace nourish it, keep it from withering from drought, and cause it to bring forth good fruit. But the soul by sinning withdraws from this stream of life, and growing beside a black and fetid pool, can produce nothing but disgusting and unwholesome fruit. Notice that it is not the fountain and the brilliant sun which lose their splendour and beauty, for they are placed in the very centre of the soul and cannot be deprived of their lustre. The soul is like a crystal in the sunshine over which a thick black cloth has been thrown, so that however brightly the sun may shine the crystal can never reflect it.

We have to stop pretending that there are no differences in a person in mortal sin and those in sanctifying grace. We must bring those in mortal sin back to the realization of sin and death, eternal death of the soul and eternal pain of both the body and soul.

To accommodate sin is not love. One loves only in truth and in God. With God, love becomes glorious and perfected, as noted by St. John Paul II in Familiaris Consortio.

If something, some place, some person takes us away from God, this thing, place, person cannot be where love resides.

A Lovely Order

http://www.annonciade.info/category/annee-vie-consacree/

God to The World-- "I called, and you refused." Proverbs 1:24

Garrigou-Lagrange helps us understand a basic principle that sanctifying grace is not extrinsic to us but intrinsic. It is a permanent condition of the soul, which some of the synod fathers do not understand.

When one loses sanctifying grace, which is participation in the Divine, one cannot "make grace" or "make virtue" happen. God's gift of grace remains necessary.

A key paragraph from Reality helps us see the layers of meaning presented by this genius, Garrigou-Lagrange.

Sanctifying grace, then, is a participation, not, like actual grace, virtual and transient, but formal and permanent. Still this participation is, not univocal, but analogical, because the divine nature is independent and infinite, whereas grace is essentially finite and dependent on God. Further, grace is an accident, not a substance, and the utmost knowledge it can give us of God is only intuitive, never absolutely comprehensive. Nevertheless this participation, though it is analogical, is still a participation in the deity as deity, since it is the source of the light of glory which enables us to see God as He is in Himself, the deity as deity. Now the deity as deity, though it pre-contains formally all perfections, being, life, intelligence, which it can communicate to creatures, still transcends infinitely all these perfections. [1113] The stone, by participating in being, has an analogical resemblance to God as being. The plant, participating in life, has an analogical resemblance to God as living. Our soul, participating in intelligence, has an analogical resemblance to God as intelligent. But sanctifying grace alone is a participation in the deity as deity, a participation which is naturally impossible and hence naturally unknowable. Only the obscure light of infused faith here below, and only the light of of glory there above, can let us see the deity as deity, God as He is in Himself.
We are here in a world of truth far beyond the reach of reason. Hence, first, the adversaries of the faith can never prove that sanctifying grace is impossible. But, secondly, neither can its possibility be rigorously demonstrated by reason. What, then, of the arguments we have just been proposing? They are arguments of appropriateness, profound indeed and inexhaustible, but since they move in an order beyond reason and philosophy, they can never be apodictically demonstrative. Both the intrinsic possibility of grace and its existence are affirmed with certitude, not by reason, but by faith alone. [1114].

In baptism. we are not merely adopted, but taken into God's Own Life. This participation is intrinsic to the soul, within, not without, as the Lutherans and some other Protestants believe.

I have posted these thoughts before under "grace", but I want to be more pointed in my examination of the lack of understanding of grace among some bishops and cardinals. They seem not to understand Christ, the Second Person of the Blessed Trinity. Garrigou-Lagrange clarifies this Scriptural based definition of the ability to turn against grace.

First, and again, a look at the different kinds of grace.

Efficacious grace, in contrast with sufficient grace which can remain sterile, is infallibly followed by a meritorious act. This efficacious grace, so Thomists maintain, is intrinsically efficacious because God wills it; not merely extrinsically efficacious, that is, by the consent of our will.
We shall consider first the texts of St. Thomas which express this doctrine, then the Scriptural texts on which it reposes. The main distinction here is that between God's antecedent will and God's consequent will, a distinction fully in harmony with that between potency and act.
Commenting on St. Paul, [1121] St. Thomas writes: "Christ is the propitiation for our sins, for some efficaciously, for all sufficiently, because the price, which is His blood, is sufficient for universal salvation, but, by reason of impediment, is efficacious only in the elect." God removes this impediment, but not always. There lies the mystery. God, he says again, [1122] withholds from no one his due. Again: [1123] the New Law gives of itself sufficient aid to shun sin. Then, commenting on the Ephesians, [1124] he becomes more precise: God's aid is twofold. One is the faculty of doing, the other is the act itself. God gives the faculty by infusing power and grace to make man able and apt for the act. God gives further the act by inner movement to good, working in us both to will and to do. [1125].

In other words, God is active in our participation in this grace. God makes us able to accept His grace, and leads the person in grace to a particular action, which is, therefore, good and a gift. Again, the idea that men and women do not have grace to pursue holiness is sheer heresy.


All men receive concurrence of grace which makes them able to fulfill the divine precepts, because God never commands the impossible. As regards efficacious grace, by which a man actually observes God's commands, if it is given to one, it is given by mercy, if it is refused to another, it is refused by justice. [1126] If man resists the grace which makes him able to do good, he merits deprival of that grace which gives him the actual doing of good. By His own judgment, says St. Thomas, [1127] God does not give the light of grace to those in whom he finds an obstacle.

We choose to live against God's Will for us, a life in grace.

This resistance of grace is entirely in our own wills. Because sanctifying grace is a permanent quality of life, one begins to think and act like God. One begins to rest in His Will. If one is not in sanctifying grace, without actual grace, or prevenient grace, one cannot come into this mode of being which is thinking and acting like God.

Many people in the Catholic Church are denying natural law. The reason for this is that natural law has been separated from sanctifying grace. Grace informs nature, sanctifies and makes holy what is natural to man. So, a natural virtue of prudence becomes "supernaturalized" by grace.

Natural law becomes clouded in both the will and the intellect by the lack of grace. Many of us have noted how many people are no longer baptized. Some low-church Protestant denominations do not believe in child-baptism and merely "consecrate" their babies to God.

Sorry, but consecration does not involve grace. The children grow up without the intellect, will, body, imagination, etc. being informed by infused knowledge and the theological virtues. One reason for the fast decaying of our Christian cultures must be this willing ignorance of grace as directly coming from baptism. One reason for the devolution of human intelligence, and teachers who are honest have noticed this, is that children are not allowed the grace which informs the intellect. Without grace, natural law can be set aside by those who choose not to be fully human. To be fully human, because we are made in the image and likeness of God, demands a participation in grace. 

Garrigou-Lagrange writes something startling. Even the demons have acquired faith, that is faith based on their experience of miracles. Faith in God in the demons is not infused faith, as in the person who has been baptized.

Here is G-L again on the basic grace of conversion:

Sufficient grace is not sterile, it produces a good thought, a good movement of will, some disposition to consent. It is called sufficient, says Alvarez, [1148] as counter-distinguished from "simply efficacious." But each sufficient grace is in a sense efficacious, i. e.: in its own order.
But each meritorious act, however small, requires a grace simply efficacious. It is good here and now realized, hence presupposes an eternal decree of God's consequent will. Nothing comes to pass hic et nunc, unless God has efficaciously willed it (if it is good) or permitted it (if it is evil). [1149] We cannot, says Bossuet, [1150] refuse to God the power of actualizing our free and salutary choice, without which no merit can exist.

3. Resistance to sufficient grace is an evil, arising from us, from our defectibility and our actual deficience, whereas our non-resistance is, on the contrary, a good, arising from ourselves as second causes, but from God as first cause.

What some of the synod fathers forget, or refuse to admit, is that resistance to sufficient grace, a great evil, comes from our own imperfections, which is why we must all pray daily for this grace of perfection. That a priest told me we can move beyond venial sin, and that insight from prayer that concupiscence can be destroyed, (http://supertradmum-etheldredasplace.blogspot.com/2015/04/to-destroy-concupiscence.html), both are truths which emphasize the call to holiness through grace.

I am moving towards a more in-depth discussion on the Indwelling of the Trinity, but one can follow the tags to previous posts until I get to these posts.

In the meantime, I hope readers are beginning to see the great dangers of those who are denying the very doctrines of grace and free will held to sacred in our Church.

Yes, more on gradualism....

Yes, more on gradualism

Garrigou-Lagrange reminds us in Reality, that sufficient grace is given to all men, otherwise sin would not be sin. The freedom of the will chooses either sufficient grace to avoid sin and do good. One may look up the many, many posts on this blog on grace and free will.

Grace to make come to pass the excellence of the Catholic life is called efficacious grace, again discussed here many times.

The choice is ours., whether to follow the urging of efficacious grace or not. If one refuses sufficient grace, one refuses efficacious grace as well.

Gradualism denies grace, as noted in earlier posts under the label synod. God gives us the movement of the will to do good actions, and also brings about the good action itself, as nothing good can be done without God's direct will.

However, one forgets, and Garrigou-Lagrange reminds us that impediments stop the flow of grace. We set up these impediments, and one is adultery, or the living in sin with another person rather than one's lawful, sacramental wife or husband. Justice, states Garrigou-Lagrange, demands that God will not give efficacious grace if sufficient grace is refused.

The great Dominican quotes Thomas Aquinas on this interaction of will and grace. “The will is related to things as they are in themselves with all their particular circumstances. Hence we will a thing simply (simpliciter) when we will it with all its concrete circumstances. This will we call the consequent will. Thus it is clear that every thing which God wills simpliciter comes to pass.”

Now, until one is in the illuminative state, that state described by the great saints who wrote about this, such as Teresa of Avila, John of the Cross, and Blessed Elizabeth of the Trinity, one does not know for sure if one is a child predestined by grace to be saved. One of the torments of the Dark Night is the doubt of one's own salvation. Again, see my many, many posts on the illuminative state. I refer to it here again because of the confusion in the synod on the nature of grace and free will.

Garrigou-Lagrange, thankfully, as backup for all of us who have written on the synod, writes, “God does not command the impossible.” God has His efficacious consequent will and His antecedent will, the source of sufficient grace.

Here is G-L: “All that God wills, He does. This principle has no exception. All that God wills (purely, simply, unconditionally) comes to pass without our our freedom being thereby in any way forced, because God moves that freedom sweetly and strongly, actualizing it, not destroying. He will efficaciously that we freely consent and we do freely consent. The supreme efficacy of divine casuality, says St. Thomas, extends to the free mode of our acts.”

We does not have to marry someone outside of sanctifying grace. We do not have to stay in an irregular marriage. We do not have to succumb to the pressures of work to compromise our Faith. We do not have to become bitter, unforgiving, angry with God or His Church, and so on.

God's will allows us to respond to grace. Here is Garrigou-Lagrange again on the decisive statement from the Council of Thuzey (860): “Whatever He has willed in heaven or on earth, God has done. For nothing comes to pass in heaven or on earth that He does not in mercy bring to pass or permits to come to pass in justice.

The teaching of the Church tells us God's Will. What God gives us for salvation and beyond, for perfection comes in and through the Catholic Church. Grace is necessary, and gradualism denies this, relying on false ideals of modern psychology and false ideas of cheap grace, that one can flaunt the laws of God in the Church and still be saved.

Does this mean that everyone caught up in irregular marriages cannot be saved? Of course not. Some people choose to live and brother and sister for the sake of the children, not taking part in receiving Holy Communion. Some do make the brave decision to separate, to take themselves out of the way of further temptation to sin.

What is missing from the synodal discussion, besides this necessary teaching of the ages on grace is the nature of real love. The previous posts on St. John Paul II's encyclical reveal what true love is-sacrificial, hard, leading to perfection.

By the way, we do not merit our predestination, it is given. It is grace. Holiness is gratuitous, not earned.

Some people never commit mortal sin in their lives, and this is a mercy, a gift from God.

And, an extremely important note from G-L on disorder. As there is much disorder, or chaos, in the world regarding marriage and so-called ssm, one must know that God does not cause disorder or chaos. The disorder of sin is caused by man himself. God permits human beings to use their free will daily. We choose daily His way or not.

I repeat a bit here, but the gradualists forget four important things about grace and free will.

One, a person wills to be in an irregular marriage, or to leave such.

Free will may be clouded by the passions, but God gives to all sufficient grace to control the passions.

Two, grace trumps nature. If one cooperates with grace, with the mercy of God, one will have clarity of mind and discernment as to what to do in a disordered situation, and the first things would be to repent.

Three, no one in mortal sin can receive any merit or any subsequent or sanctifying grace. One's soul is dead and incapable of receiving grace except for the completely gratuitous prevenient actual grace, which moves one to metanoia. A person must decide to leave the path of mortal sin when offered the grace of conversion.

Four, God is not passive. He gives us opportunities for conversion over and over again.

More later...