DAY 7 OF 33 TOTAL CONSECRATION

[Dawn Marie]

Begin With The Following Prayers:

Come Holy Ghost fill the hearts of Thy faithful...

The Holy Rosary

The Litany of the Blessed Virgin

 

 

Reading:

Imitation of Christ

Book 1 Chapter 18 cont.

Outwardly they suffered want, but within they were refreshed with grace and Divine consolation. They were aliens to the world; they seemed as nothing and the world despised them; but they were precious and beloved in the sight of God. They persevered in true humility, they lived in simple obedience, they walked in charity and patience, and so every day they advanced in spirit and gained great favor with God. They were given for example to all religious, and ought more to excite us to advance in good, than the number of lukewarm to induce us to grow remiss. Oh! how great was the fervor of all religious in the beginning of their holy institute! Oh, how great was their devotion in prayer, how great was their zeal for virtue! How vigorous the discipline that was kept up, what reverence and obedience, under the rule of the superior, flourished in all! Their traces that remain still bear witness, that they were truly holy and perfect men who did battle so stoutly, and trampled the world under their feet. Now, he is thought great who is not a transgressor; and who can, with patience, endure what he has undertaken. Ah, the lukewarmness and negligence of our state! that we soon fall away from our first fervor, and are even now tired with life, from slothfulness and tepidity. Oh that advancement in virtue be not quite asleep in thee, who has so often seen the manifold examples of the devout!

 

READING:

Taken From Saint Albert the Great On Cleaving to God

How the heart should be gathered within itself
Qualiter cor sit recolligendum intra se?

 

What is more, as is said in the book On the Spirit and the Soul (of St. Augustine), to ascend to God means to enter into oneself. He who entering within and penetrating his inmost nature, goes beyond himself, he is truly ascending to God. So let us withdraw our hearts from the distractions of this world, and recall them to the inner joys, so that we can establish them to some degree in the light of divine contemplation. For this is the life and peace of our hearts - to be established by intent in the love of God, and to be sweetly remade by his comforting.

But the reason why we are in so many ways hindered in the practical enjoyment of this matter and are unable to get into it is clearly because the human mind is so distracted by worries that it cannot bring its memory to turn within, is so clouded by its imaginations that it cannot return to itself with its understanding, and is so drawn away by its desires that it is quite unable to come back to itself by desire for inner sweetness and spiritual joy. Thus it is so prostrate among the sense objects presented to it that it cannot enter into itself as the image of God.

It is therefore right and necessary for the mind to raise itself above itself and everything created by the abandonment of everything, with humble reverence and great trust, and to say within itself, He whom I seek, love, thirst for and desire from everything and more than anything is not a thing of the senses or the imagination, but is above everything that can be experienced by the senses and the intellect. He cannot be experienced by any of the senses, but is completely desirable to my will. He is moreover not discernable, but is perfectly desirable to my inner affections. He cannot be comprehended, but can be loved in his fullness with a pure heart, for he is above all lovable and desirable, and of infinite goodness and perfection. And then a darkness comes over the mind and it is raised up into itself and penetrates even deeper.

And the more inward-looking the desire for it, the more powerful this means of ascent to the mysterious contemplation of the holy Trinity in Unity and Unity in Trinity in Jesus Christ is, and the more interior the yearning, the more productive it is. Certainly in matters spiritual the more inward they are the greater they are as spiritual experiences.

For this reason, never give up, never stop until you have tasted some pledge, as I might say, or foretaste of the future full experience, and until you have obtained the satisfaction of however small a first fruits of the divine joy. And do not give up pursuing it and following its scent until you have seen the God of gods in Sion. Do not stop or turn back in your spiritual journey and your union and adherence to God within you until you have achieved what you have been seeking.

Take as a pattern of this the example of those climbing an ordinary mountain. If our mind is involved by its desires in the things which are going on below, it is immediately carried away by endless distractions and side tracks, and being to some extent divided against itself, is weakened and as it were scattered amongst the things which it seeks with its desires. The result is ceaseless movement, travel without an arrival, and labour without rest. If on the other hand our heart and mind can withdraw itself by its desire and love from the infinite distraction below of the things beneath it, can learn to be with itself, abandoning these lower things and gathering itself within itself into the one unchanging and satisfying good, and can hold to it inseparably with its will, it is correspondingly more and more gathered together in one and strengthened, as it is raised up by knowledge and desire. In this way it will become accustomed to the true supreme good within itself until it will be made completely immovable and arrive securely at that true life which is the Lord God himself, so that it can now rest in him within and in peace without any changeability or vicissitude of time, perfectly gathered within itself in the secret divine abode in Christ Jesus who is the way for those who come to him, the truth and life.

 
REFLECTION:

TAKEN FROM THE LOVE OF ETERNAL WISDOM

CHAPTER ONE TO LOVE AND SEEK DIVINE WISDOM WE NEED TO KNOW HIM

[1. Our need to acquire knowledge of divine Wisdom]

8. Can we love someone we do not even know? Can we love deeply someone we know only vaguely? Why is Jesus, the adorable, eternal and incarnate Wisdom loved so little if not because he is either too little known or not known at all? Hardly anyone studies the supreme science of Jesus, as did St. Paul (Eph. 3:19). And yet this is the most noble, the most consoling, the most useful and the most vital of all sciences and subjects in heaven and on earth.

9. 1. First, it is the most noble of all sciences because its subject is the most noble and the most sublime: Wisdom uncreated and incarnate. He possesses in himself the fullness of divinity and humanity alike and all that is great in heaven and on earth, namely, all creatures visible and invisible, spiritual and corporal. St. John Chrysostom says that our Lord is the summary of all God's works, the epitome of all the perfections to be found in God and in his creatures (cf. Col. 1:16; 2:9).

"Jesus Christ is everything that you can and should wish for. Long for him, seek for him, because he is that unique and precious pearl for which you should be ready to sell everything you possess." "Let the wise man boast no more of his wisdom nor the strong man of his strength, nor the rich man of his wealth. But if anyone wants to boast, let him boast only of understanding and knowing me and nothing else (Jer. 9:23-24)."

10. 2. Nothing is more consoling than to know divine Wisdom. Happy are those who listen to him; happier still are those who desire him and seek him; but happiest of all are those who keep his laws. Their hearts will be filled with that infinite consolation which is the joy and happiness of the eternal Father and the glory of the angels (cf. Prov. 2:1-9).

If only we knew the joy of a soul that perceives the beauty of divine Wisdom and is nourished with the milk of divine kindness, we would cry out with the bride in the Song of Songs: "Your love is better than wine" (Song 1:3) better by far than all created delights. This is especially true when divine Wisdom says to those who contemplate him, "Taste and see" (Ps. 33:9) eat and drink, be filled with my eternal sweetness (Song 5:1), for you will discover that conversing with me is in no way distasteful, that my companionship is never tedious and in me only will you find joy and contentment (Wisd. 8:16).

11. 3. This knowledge of eternal Wisdom is not only the most noble and the most consoling of all, it is also the most useful and the most necessary since eternal life consists in knowing God and Jesus Christ, his Son (Jn. 17:3). Speaking to eternal Wisdom, the Wise man exclaims, "To know you is perfect righteousness and to know your justice and your power is the root of immortality" (Wisd. 15:3). If we really want to have
eternal life let us learn all there is to know about eternal Wisdom.

4 If we wish to have roots of immortality deeply embedded in our heart we must have in our mind knowledge of eternal Wisdom. To know Jesus Christ incarnate Wisdom, is to know all we need. To presume to know everything and not know him is to know nothing at all.

12. Of what use is it for an archer to hit the outer part of a target if he cannot hit the centre? What good will it do us to know all the other branches of knowledge necessary for salvation if we do not learn the only essential one, the knowledge of our Lord Jesus Christ, the centre towards which all the other branches of knowledge must tend? Although the great Apostle St. Paul was a man of such extensive knowledge and so
well versed in human learning, still he said that he did not know anything except Jesus Christ and him nailed to a cross (1 Cor. 2:2).

Let us then say with him, "I count as loss all the knowledge I have prized so highly until now when I compare it to the knowledge of Jesus Christ, my Saviour" (Phil. 3:7-8). Now I see and understand that this knowledge is so excellent, so captivating, so profitable, so admirable that I no longer take any interest in other branches of knowledge that I used to like so much. Everything else is so meaningless, so absurd and a foolish waste of time. "I say this to make sure that no one deceives you with beguiling words. Make sure that no one ensnares you with empty, rational philosophy" (Col. 2:4,8). I state that Jesus is the abyss of all knowledge so that you do not let yourself be deceived by the fine, glowing words of orators or by the specious subtleties of philosophers. "Grow in grace and the knowledge of our Lord and Saviour Jesus Christ" (2 Pet. 3:18).

That we may all grow in the knowledge and grace of our Lord and Saviour, Jesus Christ, incarnate Wisdom, we are going to speak of him in the following chapters. But first, let us consider the different kinds of wisdom.

[Gloria]

Amen.

[bernadette szczepkowski]

Amen+

[AnnaMaria]

Amen

[Flavia Talladen Schott]

Amen. 

[Leontine Bajer]

Amen…

[Kim Michaud]

Amen.

[Michael]

Amen. 

[Joseph]

Amen.

[Birgitta]

Day 7 done

[Birgitta]

This is some pretty deep water, at least for me. I feel like it needs to be more studied than just read. I am able to take in only a fraction of it, but even that is an improvement I suppose.  There are a lot of profound ideas, and each one is worthy of  more time in meditation than I give it, or else I would never finish in time.  I think I will be rereading portions of these often. Each reading and meditation illuminates my faults. I suppose that is how it should be. I am wondering about the actual consecration after the 33 days. What does that entail and what will I need to do to participate? Thanks, B