Elpina the shepherdess
Burning with a great desire
To know how God
Could be loved upon earth,
Wept alone one day
And in the woods
Uttered these words:
“Eh! Who can teach me
to love God Who loves me
and Who, before the existence
of the world He created
with this same love
of His Heart Divine,
While thus grieved
she wept to herself
not being able to console
the pain of her heart;
the virgin, now a hermit,
swooned and fell–
a prey to languor…
Behold, there before her,
ornate with gilded wings,
brimming with celestial delight,
stood suddenly a gracious spirit,
and his loving lips
like lilies and roses
opened into these beautiful accents:
“Elpina, how can you say
You do not love God,
When your very desire
Of loving is love itself?
It is the sweet flame
Which escapes from
The secret furnace of your Heart.”
~ A poem by St. Teresa Margaret Redi of the Sacred Heart, O.C.D.
“I propose to have no other purpose in all my activities, either interior or exterior, than the motive of Love alone. “ ~ St. Teresa Margaret Redi of the Sacred Heart, O.C.D.
Happy & Blessed Feast Day of St. Teresa Margaret Redi!
There is a homelessness, never to be clearly defined. It is more than having no place of one’s own, no bed or chair.
It is more than walking in a waste of wind, or gleaning the crumbs where someone else has dined, or taking a coin for food or clothes to wear. The loan of things and the denial of things are possible to bear.
It is more, even, than homelessness of heart, of being always a stranger at love’s side, of creeping up to a door only to start at a shrill voice and to plunge back to the wide dark of one’s own obscurity and hide.
It is the homelessness of the soul in the body sown; it is the loneliness of mystery: of seeing oneself a leaf, inexplicable and unknown, cast from an unimaginable tree; of knowing one’s life to be brief wind blown down a fissure of time in the rock of eternity. The artist weeps to wrench this grief from stone; he pushes his hands through the tangled vines of music, but he cannot set it free.
It is the pain of the mystic suddenly thrown back from the noon of God to the night of his own humanity.
It is his grief; it is the grief of all those praying in finite words to an Infinity Whom, if they saw, they could not comprehend; Whom they cannot see.
~ A poem by Sister Miriam of the Holy Spirit (Jessica Powers), O.C.D.
Yours I am, born yours to be, what’s your will to make of me?
Sovereign Majesty, decreeing
wisdom timeless, ever whole;
kindness pleasing to my soul;
God, most high, all good, one being,
this vile creature you are seeing,
who sings to you lovingly: what’s your will to make of me?
Yours, for me you did create,
Yours, since me you did succor,
Yours, since me you did endure,
Yours, you called me to my fate,
Yours, for me you did long wait,
Yours, I chose not lost to be. What’s your will to make of me?
What, then, is your will, good Lord,
that this servant vile should do?
What work can you give unto
this poor slave in sin abhorred?
Look at me, sweet Love adored,
sweet Love, here for you to see, What’s your will to make of me?
See my heart here for inspection,
I place it within your hand,
with my body, life, soul and
my deep feelings and affection,
sweetest Bridegroom and redemption,
myself offering yours to be, What’s your will to make of me?
Give me death, or let me live,
give health or infirmity,
shame or honor give to me,
war or peace to me now give,
weakness, strength superlative,
to all these I will agree, What’s your will to make of me?
Give me wealth or poverty,
give relief or troubled spell,
give me sorrow or give glee,
give me heaven or give me hell,
sweet life or sun without veil,
I surrender totally. What’s your will to make of me?
If you wish to, give me prayer,
if not, give me dryness too,
if abundant worship fair,
if not barrenness will do,
Sovereign Majesty, in you
I find all my peace to be. What’s your will to make of me?
Give me wisdom’s deep insight,
or for love, just ignorance,
give me years of abundance,
or of hunger, famine’s blight,
give me dark or clear daylight,
move me here or there freely. What’s your will to make of me?
If you wish that I should rest,
I, for love, want to rest to savor;
if your will is that I labor,
death from work is my request.
Say where, how, when, manifest;
say, sweet Love, now say clearly. What’s your will to make of me?
Give me Tabor or Calvary,
desert or land fruitfully fine,
be as Job in misery,
of John, on your breast recline;
let me be a fruitful vine
or bare, as your will may be. What’s your will to make of me?
Be I Joseph placed in chains,
Egypt’s governor of renown,
or as David suffering pains,
or now David bearing crown,
be I Jonah nearly drowned,
or from waters now set free, what’s your will to make of me?
Being silent, moved to speak,
bearing fruit or barren woe,
my wound to me law does show,
Gospel mild does joy bespeak;
mournful or enjoyment’s peak,
in me now lives You only, what’s your will to make of me?
Yours I am, born yours to be, what’s your will to make of me?
~ A poem by Saint Teresa of Ávila
Today is Saint Teresa’s Birthday! I’m sharing a few photos I took of my visit to Ávila, Spain in July 2017
Happy Birthday Holy Mother St. Teresa! ❤ Pray for all your Carmelite family and the whole world!
God is not garden any more, to satiate the sense with the luxuriance of full exotic wilderness. Now multiple is magnified to less. God has become as desert now, a vast unknown Sahara voicing its desert cry. My soul has been arrested by the sound of a divine tremendous loneliness.
I write anathema on pool, on streams of racing water. I bid the shoot, the leaf, the bloom no longer to intrude. Beyond green growth I find this great good, a motionless immensity of oneness. And Him I praise Who lured me to this edge of uncreation where His secrets brood, Who seared the earth that I might hear in silence this infinite outcry of His solitude.
~ A poem by Sister Miriam of the Holy Spirit (Jessica Powers), O.C.D.
“Listen to God’s speech in his wondrous, terrible, gentle, loving, all-embracing silence.” Catherine Doherty
Whenever I cross the bridge to my dark island, I see dimly, then quite clearly, my vigil light twinkling through the large window. It is the only moving sign of life on my island.
There is a deep mystery in “coming to the island.” One feels that one is coming into a place of quite or rest, leaving behind the hustle and bustle of the world. Yet, one has also the feeling that there is some very important task that will have to be attended to when one reaches the island, a task that cannot be done on the mainland with its constant, ever-increasing tempo of life, its demands on all of one’s attention, as well as its tendency to confuse and diffuse mind and soul, tiring them somehow.
As I cross the black, icebound river, I begin to understand that indeed I am going away from men to God, to rest in his silence, to pray at his feet. My task here is to recollect myself so that tomorrow I might return to men to love them and serve them for Christ’s sake, for God’s sake.
I begin to realize, too, that I have yet another task to perform on my island: I must set my mind at rest and quiet my heart—detaching it from all created things in order to turn it to God, the Creator and the Lover.
This is what islands are for. Not everyone has an island to live on, to come from, to go to. But all of us must make our islands within our hearts. Islands where fear cannot dwell. Islands where we can cross over the bridge of our days to rest at the feet of the Beloved, to drink of his silence, to be made whole again and ready for the battle of tomorrow.
Not everyone can be a contemplative religious. Not everyone is called to that very special and high vocation. But we all need a place to rest and be silent before God so as to hear his voice speak to us in that silence. All of us, if we really understand and desire, can make our own islands within us. One can nightly “cross over the bridge” to this place apart. If we do, our days will be full of the fruitfulness of the Lord and of his peace.
Yes, life should be a daily coming from our islands to the mainland, and of returning from the mainland to our islands. I thank God every day for my island.
~ A Reflection by Catherine de Hueck Doherty
Effortlessly, Love flows from God into man, Like a bird Who rivers the air Without moving her wings. Thus we move in His world One in body and soul, Though outwardly separate in form. As the Source strikes the note, Humanity sings— The Holy Spirit is our harpist, And all strings Which are touched in Love Must sound.
I went in pursuit by love’s way, my hope did not fail in the try, I flew very high, oh so high, at last overtaking the prey.
In order to gain me the right
to divine opportunity,
I flew high toward unity
and soon became lost out of sight,
with all, in this dangerous way
I faltered in my strength to fly, yet love bore me more high, at last overtaking the prey.
While rising so near to the light,
my vision was dazed by the glare,
and my greatest conquest was there
in darkest obscureness of night;
but since I was seeking love’s way,
I blindly leapt in the dark sky, and I flew so high, oh so high, at last overtaking the prey.
The higher became my ascent
within this search so excellent,
the lower became my descent
fatigued and o’erwhelmed, I was spent;
None can overtake! I would say,
it humbled and made me so dry, that I flew so high, oh so high, at last overtaking the prey.
By this rare endeavor to cope
one flight did a thousand excel,
for hope within heaven to dwell
gains fully the height of its hope;
I hoped just to search in this way,
my hope did not fail in the try, since I flew so high, oh so high, at last overtaking the prey.
~ A poem by Saint John of the Cross, O.C.D.
Wishing you all a very blessed Feast of Saint John of the Cross!
The purified heart has been finally and fully claimed by God can, paradoxically, become progressively purer and more fulfilled in him right till the moment of death. This is because God himself expands its capacity with his inpouring love, fills the enlarged space with more love, which expands it further—and so the process goes on. But never without our full consent. A helpful prayer is “My God, penetrate and possess me to the uttermost—and don’t take notice when I squeal in pain.”
It is fear of suffering that holds back so many from the unqualified gift of themselves to God, so that he can do whatever he likes with them. But has he not promised he will match every trial with enough grace to bear it? Of course this may well mean that part of the trial will be the experience of desperately needing more, and more, and more grace.
However, this in itself provokes a constant plea for what we know we cannot endure without. It engenders intimate knowledge of our own helplessness—“Without Christ I can do nothing” (cf. John 15:5)—coupled with a reckless confidence—“With God all things are possible” (Mark 10:27). “I can do all things in Christ who strengthens me.”
The truth is that grace can be flooding into us while we remain unaware of it and experience no comfort. This happens because we are only too prone to think, as soon as we realize we are over-coming, “Aha! I’m getting somewhere! I’ve conquered! How brave and strong I am! How far I’ve advanced in virtue! I hope everyone else is noticing this!”
Such self-congratulations and the tendency to various forms of self-exaltation arise from those buried roots that only the passive purgations can eradicate. So God’s work progresses in direct relation to our humble receptivity to grace, and humility, as is well known by the humble, comes above all through dire humilations. What appears to be the curse of being refused the grace we need is really the blessing of being given it in abundance, but minus the extra grace of the awareness to enjoy it. Being what we are, this last grace would engender pride. Only those with great humility dare say, “He who is mighty has done great things to me” (Luke 1:49).
Candle and Pinecone Sequence
This flame’s shape is like a spear— or else a dagger—leaving wounds concealed behind the bulwark of the living flames of love, which do not burn.
Lights illuminate our darknesses and flames give warmth—though the uncircumspect receive what could be stigmata, exposed or else concealed in heart, or brain, or bloodless hands.
This flame’s symmetry is like a spear’s keen blade or else a dagger, small but dangerous, shaped to deal out penetrating wounds mysteriously secret, all of them deep buried in the heart’s blind fastnesses spousal gifts from those living flames of love.
The purpose of the dark night, according to St. John of the cross, is to lead us into the full day of perfect loving union with the Trinity. This means that we merge with Christ in all his resurrection glory and joy, though in this life these attributes will manifest themselves only intermittently and mutedly, for we are still confined by the limitations of our physical existence. Faith in the reality of this full union, hope that Jesus will lead us into it if only we follow him trustingly all the way to the tomb, and the unconditional love of our as yet imperfect hearts—these are the attributes that through the dark night “join Beloved with lover, lover transformed in the Beloved,” as John puts it in his poem, “In one dark night.”
During these necessarily passive nights, grace penetrates all levels of our inner being to eliminate every trace of sin. It invades—as long as we stay receptive—those deeply rooted, perverted tendencies for which we are not personally responsible, but which do influence our behavior and attitudes in numerous unloving and even evil ways (At this stage of the spiritual journey there is no deliberate evil action, but indeliberate blindness to others’ serious needs can well operate because of some hidden complex of insecurity, anxiety, or the like).
Pulling Up Roots
In the so-called “active nights,” we purposefully do what we can, with the help of grace, to accomplish the cleansing, and in fact we must persevere in such activity till death. In the passive nights, divine help and activity penetrate where we cannot to reach those stubbornly embedded roots of sin so that they are either wrenched out or dissolved away.
To use a gardening analogy—we can easily deal with bedding plants, whether flowers or vegetables, using handforks and trowels or larger forks and spades. If we labor hard enough, we can even dig up some of the bigger shrubs and small tress with perhaps a heavier shovel and fork and a grubbing tool.
But what do we do about an oak or pine tree? True, it can be cut down and the stump burned out, using more advanced power tools and a number of skilled helpers. But say for some good reason we want to have the whole tree taken out by the roots. In that case, outside help and implements like tractors, mechanical diggers, and maybe explosives, together with experts to use them, have to be employed. We can only stand back and let it happen, though it is true we ourselves have initiated the procedure. For whatever reason, we want it done.
Similarly, in the deeper passive nights, we have to invite God in to do the work for us, because our own tools and strength are inadequate. This invitation may itself be more passive than active, in that we may not clearly realize in the intellect what our heart is saying to God, but its motive is always love and only love.
This means we do not want to be cleansed just so we can self-righteously admire our own virtues and, satisfied with what we see, set about planning our exact place in heaven (near the throne, of course), much as we would choose prime site for our palatial new home with all modern conveniences. Nor does it mean our chief motive is an urgent desire to escape the pains of hell.
Rather, the love motive wants the ultimate cleansing for quite different ends. It longs to be used by God to give him honor and glory and to share in Christ’s redemptive work for others, to become perfectly adaptable tool for Jesus to use in his ongoing work in the world. It wants to be a channel cleared of all debris and pollution so that, through it, divine love can pour living waters into the world for healing of humanity’s wounds. It longs for every obstruction to this in-and-out flowing to be removed, if need be by divine force and through its own agony.
It wants to be made a kind of compelling advertisement for the power of divine grace over human weakness. In its humility and self-awareness of its own inadequacy and unworthiness, it wants others to see it as it is and exclaim. “If God can do that for her—and we all know what she’s like—then there is hope for me!” It wants these others to catch its own insatiable thirst for grace and so become reckless in their longing for God and their readiness to suffer all and even die in order to be purged and so reach full love-union with him.
~ A Reflection by Barbara Dent, O.C.D.S.
The soul cannot come to this union without great purity, and this purity is not gained without great detachment from every created thing and sharp mortification. This is signified by the stripping of the Bride of her mantle and by her being wounded by night as she sought and went after her Spouse; for the new mantle which belonged to the betrothal could not be put on until the old mantle was stripped off. Wherefore, he that refuses to go forth in the night aforementioned to seek the Beloved, and to be stripped of his own will and to be mortified, but seeks him upon his bed and at his own convenience, as did the Bride, will not succeed in finding him. For this soul says of itself that it found him by going forth in the dark and with yearnings of love. (Dark Night 2:24:4).