The world is charged with the grandeur of God.It will flame out, like shining from shook foil;It gathers to a greatness, like the ooze of oilCrushed. Why do men then now not reck his rod?Generations have trod, have trod, have trod;And all is seared with trade; bleared, smeared with toil;And wears man’s smudge and shares man’s smell: the soilIs bare now, nor can foot feel, being shod.And for all this, nature is never spent;There lives the dearest freshness deep down things;And though the last lights off the black West wentOh, morning, at the brown brink eastward, springs —Because the Holy Ghost over the bentWorld broods with warm breast and with ah! bright wings.
Tag Archives: Holy Spirit
I am always jolted by the contrast between the story of a humble birth on 25th, and of a violent death by mob today. To explore this, we offer another reflection from Pope Benedict XVI. WT,
Dear Brothers and Sisters,
Every year on the day after the Birth of the Lord the liturgy has us celebrate the Feast of St Stephen, a deacon and the first martyr. The Book of the Acts of the Apostles presents him to us as a man full of grace and of the Holy Spirit (cf. Acts 6:8-10; 7:55). Jesus’ promise, recorded in today’s Gospel text, was fulfilled in him: believers called to bear witness in difficult and dangerous circumstances will not be abandoned or defenceless; the Spirit of God will speak through them (cf. Mt 10:20).
Stephen the Deacon, in fact, worked, spoke and died motivated by the Holy Spirit, witnessing to the love of Christ even to the supreme sacrifice. The Protomartyr is described in his suffering as a perfect imitation of Christ, whose Passion is repeated even in the details. The whole of St Stephen’s life is shaped by God, conformed to Christ, whose Passion is replicated in him; in the final moment of death, on his knees he takes up the prayer of Jesus on the Cross, commending himself to the Lord (cf. Acts 7:59) and forgiving his enemies; “Lord, do not hold this sin against them” (v. 60). Filled with the Holy Spirit, when his eyes were about to be dimmed for ever, he fixed his gaze on “Jesus standing at the right hand of God” (v. 55), the Lord of all and who draws all beings to himself.
On St Stephen’s Day we too are called to fix our eyes on the Son of God whom in the joyful atmosphere of Christmas we contemplate in the mystery of his Incarnation. Through Baptism and Confirmation, through the precious gift of faith nourished by the sacraments, especially the Eucharist, Jesus Christ has bound us to him and with the action of the Holy Spirit, wants to continue in us his work of salvation by which all things are redeemed, given value, uplifted and brought to completion. Letting ourselves be drawn by Christ, as St Stephen did, means opening our own life to the light that calls it, guides it and enables it to take the path of goodness, the path of a humanity according to God’s plan of love. Lastly, St Stephen is a model for all who wish to put themselves at the service of the new evangelisation. He shows that the newness of the proclamation does not consist primarily in the use of original methods or techniques — which of course, have their usefulness — but rather in being filled with the Holy Spirit and letting ourselves be guided by him.
I thought we would celebrate the Feast of Good Pope John with an extract from his writings. In 1962 He wrote to women religious – sisters in other words – a letter called ‘Il Tiempo Massimo’. Here he talks about prayer.
The Church will always encourage its daughters who, in order to conform more perfectly to the call of the Divine Master, give themselves in the contemplative life.
May all of you meditate on this truth, beloved daughters, who are justly called “quasi apes argumentosae” (like industrious bees), because you are in the constant practice of the fourteen works of mercy in sisterly community with your other fellow Sisters. You also who are consecrated to God in the secular institutes must derive all the efficacy of your undertakings from prayer.
The life offered to the Lord entails difficulties and sacrifices like any other form of coexistence. Only prayer gives the gift of happy perseverance in it. The good works to which you dedicate yourselves are not always crowned with success. You meet with disappointments, misunderstanding and ingratitude.
Without the help of prayer you could not continue along on this hard road. And do not forget that a wrongly understood dynamism could lead you to fall into that “heresy of action” which was reproved by our predecessors. Having overcome this danger, you can be confident that you are definitely co-operators in the salvation of souls, and you will add merits to your crown.
All of you, whether dedicated to a contemplative or an active life, should understand the expression “life of prayer.” It entails not a mechanical repetition of formulas but is rather the irreplaceable means by which one enters into intimacy with the Lord, to better understand the dignity of being daughters of God and spouses of the Holy Spirit, the “sweet guest of the soul” Who speaks to those who know how to listen in recollection.
May we all learn how to listen to the Holy Spirit in the silence of our soul. And let’s be grateful for the prayer and work of all the sisters upholding the Church throughout the world.
I am created a human being, capable of receiving God’s grace. In order to give himself freely God freely creates personal beings. Thus is there union between God and humanity in Grace – somewhat analogous to the Incarnation wherein there is communion of two natures without fusion or separation. This means that in any concrete situation it is never possible to isolate what is nature from what is Grace.
Grace is the wonder of creation as evidence of God and God’s love. It is concentrated in humanity. Human charm and beauty reflect God: “Because you love me, you make me lovable” says Augustine. The reason why love of enemy is seen as grace-full is because there is no sense of recompense in it, it is entirely gratuitous, and calls for the involvement of the will.
In speaking about his own conversion [Gal.1.13-16] Paul refers to a before and an after. Nothing suggests conversion was going to happen, it came as gift. But this gift did not “begin” on that road; it was from eternity. For Paul, Grace is the experience of God desiring him.
Tradition refers to Christ and the Spirit as the two hands of God reaching out to embrace us. Unfortunately, the elaboration of the role of the Spirit did not receive the same detailed attention as did Christ. Yet both are crucial for a proper understanding of Christianity – Easter and Pentecost.
Prior to Pentecost the Spirit was experienced as a nameless force, an invisible wind. With Pentecost the Spirit is named: the Spirit of God, the Spirit of Christ, and the Holy Spirit. The Spirit is deep within human experiences, rousing them to creativity and vitality.
St Aloysius, Somers Town, Euston, London.
I could and should thank many librarians for their help in my research, including those in Canterbury and Folkestone who sourced books from elsewhere in Kent or other libraries in England. The small fee for interlibrary loans avoids my spending a couple of hours on trains to the British Library, and I can usually take the books home.
University libraries especially have scanned out-of-copyright works on the web. One such book Action this day by Archbishop Spellman, mentioned a Jesuit, Francis Anderson, as a connection of my subject Arthur Hughes MAfr, Internuncio to Egypt.
More search on the web led me to the Jesuit Archive in St Louis, where they hold letters from Hughes to Anderson, revealing something of himself. I know this because the good people there, Ann and Jeff, scanned them and emailed them to me.
No human can ever know or express the whole truth about anything, but we can help each other to come to a closer understanding. The paths of all genuine seekers after truth converge – scientist, historian, artist, philosopher, theologian. And the focal point of our searching is Truth itself.
Come Holy Spirit, fill the hearts of your faithful and kindle in us the fire of your love.
photo from Jesuit Archives website.
Priests and Popes
All have their vesture
Your garment was seamless.
Did your mother have it woven for you?
To become a lottery prize.
Where did it go
You had been dressed in purple,
Your garment stained
Chafed the torn flesh.
Was it only yesterday …..
More radiant than light
Its whiteness dazzled
Your beloved friends,
Foreseeing the blood as yet to flow,
The lottery drawn.
Would they remember
That day …… ?
To your father
By your Spirit.
They left you
The glory of that moment fading
Overcome by the shame.
Popes and Priests,
Religious of all faiths
Bear your garments,
And I too,
… how can I write this? …
was given a garment,
Rough, coarse, not white.
For my company with you,
… how can I write this? …
‘Keep it,’ you said,
For when you come.
Grey against your radiance.
Surely it must be white by now …. ?
But grey, bland, indifferent grey
And greyer yet.
How can I come? So.
‘Listen to him’,
Your Son ….. Beloved.
Today is the feast of the Transfiguration. here is another of Sheila’s meditations. Speak it aloud and listen.
Two shorter meditations today, 9 and 10, that seem to sit well together. It is worth pondering on the idea that God wants us to enjoy creation ‘sensible of its use and value – in Divine, not financial terms. Laudato Si’!
Is it not easy to conceive the World in your Mind? To think the Heavens fair? The Sun Glorious? The Earth fruitful? The Air Pleasant? The Sea Profitable? And the Giver bountiful? Yet these are the things which it is difficult to retain. For could we always be sensible of their use and value, we should be always delighted with their wealth and glory.
To think well is to serve God in the interior court: To have a mind composed of Divine Thoughts, and set in frame, to be like Him within. To conceive aright and to enjoy the world, is to conceive the Holy Ghost, and to see His Love: which is the Mind of the Father. And this more pleaseth Him than many Worlds, could we create as fair and great as this. For when we are once acquainted with the world, you will find the goodness and wisdom of God so manifest therein, that it was impossible another, or better should be made. Which being made to be enjoyed, nothing can please or serve Him more, than the Soul that enjoys it. For that Soul doth accomplish the end of His desire in Creating it.
The preacher deplored how some people claim to be ‘spiritual but not religious’; when looking at religion with something of an outsider’s eye – as an often alienated Catholic – I have more sympathy than Father was expressing! We have to leave room for the Spirit to blow where s/he will and try not to get in the way.
Edward Thomas pointed me towards Thomas Traherne not long ago. This Meditation of his goes some way to defending the ‘spiritual but not religious’ soul. We surely cannot maintain that atheists and agnostics do not love.
Though it be a maxim in the schools that there is no Love of a thing unknown, yet I have found that things unknown have a secret influence on the soul, and like the centre of the earth unseen violently attract it.
We love we know not what, and therefore everything allures us.
As iron at a distance is drawn by the loadstone, there being some invisible communications between them, so is there in us a world of Love to somewhat, though we know not what in the world that should be. There are invisible ways of conveyance by which some great thing doth touch our souls, and by which we tend to it. Do you not feel yourself drawn by the expectation and desire of some Great Thing?
Surely the spiritual but not religious person feels so drawn? And if we church-goers are honest, at both institutional and personal levels, we have sometimes, often even, got in the way of the Spirit. Thomas Traherne’s theology of Joy seems a good way to enter the holiday month of August. Laudato Si!
The Paschal Mystery is the New Covenant – not that the Old has gone [there is only one covenant]. New means greater depth of intimacy with universal outreach. Jesus takes the Law and the Prophets – Israel’s heritage – and through this loves his people into existence. By the end of his short life they were still in receiving mode, not yet deepening into giving what was received and so, as Scripture says, he loved them to the end; handing over his Spirit which has lived and a human existence to the Father to give to all willing to receive – Pentecost.
To sustain and feed them along this new way he gives himself as the bread of life; not like the feeding of the 5,000. Being with him at the Last Supper, eating the bread he broke, accepting his death is to continue his way; to come together to break bread and become sustaining food for others. The Covenant Community was set up at that supper table. This is why there is much more involved in celebrating the Eucharist than a memorial experience; it is to accept his presence through his death, to become body given and blood poured out for others – service.
The Eucharist is the mystery of God’s graciousness and our salvation. Transubstantiation is a word for something we cannot understand, something beyond the competence of human language; to claim to capture it is to nullify the challenge to attune the way we live so as to address the cry of the poor. Augustine [who used the word Transubstantiation] says we are present not to satisfy personal needs [or commandments] but to be attentive and proactive to the cry of the poor. We cannot appreciate Transubstantiation if we by-pass the challenge for personal change.
The Eucharist is the real presence, not just a memorial ritual. It is Presence there for our presence, so that what is in him can be in us. Jesus does not stand-in for us, but invites us to get involved. We cannot receive the Eucharist in passive ways – the fruit of the Eucharist is one community allowing God’s love to be felt in our world.
What do the living saints know?
Perhaps, first, they are not afraid to know divine things with a kind of knowledge that makes room for mystery. This ‘base-note’ was sounded when we were looking at faith, and it plays continuously. Faith is the habit of mind in which we assent to what is ‘non-apparent,’ says Thomas. Our existence is usually geared to what is apparent on the level of our senses. But there is emphatically another level. St. Thomas tells us (or me, anyway) to trust it.
Second, perhaps saints on earth know – unforgettably – that they are on a trajectory headed towards the fulfilment of our deepest hopes not in this life, but in the next. Yet, surely, they are also unforgettably aware that eternal happiness has its beginnings now. St Thomas teaches that through the virtues of faith, hope and charity, and the gifts of the Holy Spirit, our whole being can be directed to God – and not merely God outside and beyond us. The theological virtues tap a new spring within us where God dwells, making Himself known. Now. Today. This very moment!
Third, perhaps the saints are more aware of the gift of God. God gives us the beginnings of eternal life, He gives us His ‘wide lap’ to support us, He gives us His happiness. And Thomas makes it clear that God is not stingy with His gifts. They are for everyone.
Lastly, perhaps the living saints are more willing to undergo the process that gives us connaturality with divine things. It strikes me that the virtues of faith, hope and charity are not so much virtues that we have, as virtues that have us. Through faith we allow God’s truth to form us. Through the virtue of hope, we allow our egg-sized hopes to be stretched to something more ‘heaven-sized’. Suffering can be seen as part of that stretching process. As we lean on God’s help, He leads us to the virtue of charity. Through the virtue of charity, we consent to ‘suffer’ divine things. The deepest, most divine thing, as we know, is Christ crucified. We learn to love as Christ loved by undergoing something of what He underwent. Through this process the Holy Spirit creates in us that connaturality with divine things for which we hunger on the deepest level of our being.
Many thanks, Sister Johanna, for this series of reflections. Maybe we now ought to read Pope Francis’s ‘Gaudete et Exsultate’ to help the message sink in and stretch ourselves to eternal-life-size. WT.