Dedication of Our Inner Temple

Today we have this beautiful reading at Mass from the First book of Maccabees (4:36-37,52-59)

Judas, who was called Maccabeus, took command of the army in place of his father, Mattathias, and he defeated the army of King Antiochus which was commanded by Lysias. Then Judas en his brothers said, “See, our enemies are crushed; let us go up to cleanse the sanctuary and dedicate it.” So all the army assembled and went up to Mount Zion.

Early in the morning on the twenty-fifth day of the ninth month, which is the month of Chislev, in the one hundred forty-eighth year, they rose and offered sacrifice, as the law directs, on the new altar of burnt offering that they had built. At the very season and on the very day that the Gentiles had profaned it, it was dedicated with songs and harps and lutes and cymbals. All the people fell on their faces and worshipped and blessed heaven, who had prospered them.

So they celebrated the dedication of the altar for eight days, and joyfully offered burn offerings ... There was very great joy among the people, and the disgrace brought by the Gentiles was removed.

Then Judas and his brothers and all the assembly of Israel determined that every year at that season the days of dedication of the altar should be observed with joy and gladness for eight days, beginning with the twenty-fifth day of the month of Chislev.)

We have here a great account of rebirth and renewal: the Israelites had been reduced to slavery, their temple desecrated, and their identity lost as well as their self esteem. But starting from the revolt of a small portion of their people they have come far enough to be able to recognize the need and the possibility of restoring and cleansing the sanctuary, and they are now united to dedicate/consecrate it anew. The result is an explosion of JOY, and the realization on an astonishing fact: the disgrace brought by the Gentiles was removed.

It seems to me that this is a beautiful metaphor for our own soul and its ups and downs. It is a magnificent temple originally dedicated to God but often reduced to slavery when turned away from God.

When God is not worshiped, there is always another god taking over the worship. If God is not the center of our lives, I (we) become the center, and the result is selfishness, competition, violence, sadness... you name it, because there is no room in the universe for multiple gods, we inhabit a One God universe.

Thus if my life is not centered in God, the best thing I can do is to begin a personal revolution, like the Maccabees, against the tyrant who is ruling my life for its own benefit and against my greater well-being and good, against my own self-centered egotism.

I don't have to wait, like the Maccabees, until all my inner demons are crushed to re-dedicate my personal temple to the Holy Spirit again. As Catholics we have already a victorious Savior who has made available for us the way to our original greatness. We only have to present ourselves with our plea before the Throne of Mercy -the Sacrament of Reconciliation.  Then we can experience the deep Joy of being reconciled with our deepest Center, of having the legitimate Leader who gives us identity and direction clearly before our sight so that we can not only follow Him but become one with Him.

No matter how hard we try to create unity among peoples and nations, the only way to true unity is becoming each one united to/with God, then we automatically become one with each other. Isn't that what heaven is about already on earth?


I think it's important to be aware that when the disgrace is removed -as the text shows us- the new temple is even more magnificent than the old one, and the people recognize themselves to be so much more privileged than before they lost their freedom and their temple.

Ultimately our journey on earth is about allowing the Spirit of Christ to fully take over our life in the complete consecration of utter surrender to God. This is the condition in Heaven, these are the saints -we were born to become saints, no less. And we will not be ready to join them until we have the same dedication of our inner temple to God that they had. There are not more or less saintly saints in Heaven, each and everyone of them is a saint because they have given their ALL to God -to the God who gives himself totally to us.

If God is not the Center of the whole of our life, then we may need to take a look at what are we using the journey for, because everything else will be left behind. We may be wasting our time and our life.

And also, once we have allow God to take over the whole of our being and life, our mistakes, errors and infidelities will mean absolutely nothing, as if they never were except, perhaps, that thanks to them and in order to overcome them we engaged ourselves in the challenging revolution of a serious Journey to our final destination.

Living Icons of Jesus through The Holy Spirit

During these days of prayer for a new outpouring of the Holy Spirit upon our world and our lives, the Liturgy presents us, once again, with the beautiful reading of St. Basil the Great on the Holy Spirit.
I have commented before (here) some parts of this text but it is well worth reading and re-reading it. This is a great hymn and a consoling prayer that can give us theme for a quiet, contemplative time in the secret of our inner room.
I'm copying the text from the Liturgy of the Hours:

   

The Work of the Holy Spirit

The titles given to the Holy Spirit must surely stir the soul of anyone who hears them, and make him realise that they speak of nothing less than the supreme Being.

Is he not called:

            the Spirit of God,

               the Spirit of truth who proceeds from the Father,

                  the steadfast Spirit,

                     the guiding Spirit?

But his principal and most personal title is the Holy Spirit.

To the Spirit all creatures turn in their need for sanctification;

all living things seek him according to their ability.

His breath empowers each to achieve its own natural end.

The Spirit is the source of holiness, a spiritual light, and he offers his own light to every mind to help it in its search for truth.

By nature the Spirit is beyond the reach of our mind, but we can know him by his goodness.

The power of the Spirit fills the whole universe, but he gives himself only to those who are worthy, acting in each according to the measure of his faith.

Simple in himself, the Spirit is manifold in his mighty works.

The whole of his being is present to each individual; the whole of his being is present everywhere.

Though shared in by many, he remains unchanged; his self giving is no loss to himself.

Like the sunshine, which permeates all the atmosphere, spreading over land and sea, and yet is enjoyed by each person as though it were for him alone, so the Spirit pours forth his grace in full measure, sufficient for all, and yet is present as though exclusively to everyone who can receive him.

To all creatures that share in him he gives a delight limited only by their own nature, not by his ability to give.

The Spirit raises our hearts to heaven, guides the steps of the weak, and brings to perfection those who are making progress.

He enlightens those who have been cleansed from every stain of sin and makes them spiritual by communion with himself.

As clear, transparent substances become very bright when sunlight falls on them and shine with a new radiance, so also souls in whom the Spirit shines become spiritual themselves and a source of grace for others.

From the Spirit comes

     foreknowledge of the future,

       understanding of the mysteries of faith,

         insight into the hidden meaning of Scripture,

           and other special gifts.

Through the Spirit we become citizens of heaven, we enter into eternal happiness, and abide in God.

Through the Spirit we acquire a likeness to God; indeed, we attain what is beyond our most sublime aspirations – we become God.

From the treatise On the Holy Spirit by Saint Basil the Great, bishop

The last paragraph makes a very bold statement on our destiny and our identity as human beings. We are created with the image and likeness of God in us (Gen 1:26) like a seed that we need to nurture and allow to grow over time in order to bring it to fruition. 

In Jesus the Christ we have the perfectly accomplished human image of God. Jesus the Way, the Truth, and the Life is One with God, and like Him, we too are called not only to union but to oneness with God through identification and participation in Christ.

Thus our earthly journey is about becoming like Christ, becoming Christ. We are presented in the Gospels with the Model we need to imitate in our lives with our free decision to follow Him every day. But our actions, our efforts are not enough to make us like Him. For this to happen a real transformation has to take place. We call it holiness, which is a divinization not only of our actions but also of our faculties, of our mind and our psyche, of our feelings and desires. 

Jesus fulfills his promise not to leave us orphans (Jn 14:18) by becoming, through the workings of His Spirit, the yeast of our transformation that sculpts in us his own likeness and makes of us his Living Memories, his Living Icons when and where we surrender and entrust the whole of our being to the Divine Artist who is recreating in us the human face of God.

Come Spirit of Jesus!

Divine Feeder

Deer have been frequent visitors during our mild Fall season this year, especially at dusk.


A favorite spot for them is the little shrine of Our Lady of Grace on the north side of the Hermitage where, during summer, they feast with the flowers at her feet.

Now that winter has settled spreading a white garment over the landscape, deer have been around again leaving lots of prints in the snow.

In recent days they haven't come anymore to this spot, probably because they have very little to feast on here and they keep moving on searching for food in other places.


A week ago a friend explained to me that deer need salt, and brought a block of salt to be strategically placed by the shrive.









Apparently deer can smell the salt so this blue brick is meant to lure them into the area where a feeder is also waiting for them with nourishing and favorite seeds - all courtesy of the same good friend.

More than a week later the deer have not yet discovered or touched the salt or the feeder.

And yet I've seen deer prints even inside the carport of the Hermitage where they have taken good care of the few seeds fallen from the bird feeder.

This is puzzling because the prints show that they have been as close as three feet from their own feeder without noticing or using it.

This little feeder story makes me reflect on the Divine Feeder that God has set for us as the nourishment for our Journey home.

At the Incarnation, Emmanuel [God-with-us] is put to lie on a manger [feeder] in Bethlehem [House of Bread].

How, when do we come to the Divine manger to feed our deepest hunger?

How do we pray for our daily Bread during this season of Advent when we prepare anew for the Birth of Christ in us and in the world?

The Memorial of Christ death and resurrection, the Eucharist, is made from a piece of ordinary bread.

Christ is always waiting for us as the Bread of Life on the table of the Eucharist.

We can eat Divine Life in holy communion every time we attend mass.

We can feed ourselves through prayer from the Bread gathered in the tabernacle of our churches or exposed for prayer and adoration.

Jesus is there, day and night, waiting for me, for each one of us, calling me by name, expecting and waiting to give His very Self and Life to me.

How come that I am oblivious to the Divine Feeder?

Where do I go to satisfy my hunger? What do I feed myself with?

Rule of Life as a Hermit

Fall season at Emmanuel Hermitage

Another "stand alone page" has been created under the title Rule of Life.

It can be accessed directly in the menu below the heading of this blog.


The post includes the complete text of the initial personal Rule of Life that served this Diocesan Hermit to step into the path of a contemplative solitary, and live it out for five years until first profession of canonical eremitical vows for the Diocese.

There are some comments on specific aspects of the Rule, and the page also touches on the identity as a Redemptoristine Hermitess.

St. Francis, M. Maria Celeste, and the Inspiration for the Congregations of the Redemptorists

        Mother Maria Celeste received the Inspiration for the foundation of the Order of the Most Holy Savior (a name changed later to the Most Holy Redeemer) on 1729 but she had to wait until 1731 to see it come to life on Pentecost Day, May 13 on that year, when the Sisters started living out the new Rule. On August 6 of the same year 1731, the Feast of the Transfiguration they changed the habit of the Visitation they had been wearing for the new red tunic and blue mantle as revealed to M. Maria Celeste for the new Institute.

         That same eventful year of 1731, M. Maria Celeste received the Inspiration for the foundation of the male branch of the same Institute, that is the Congregation of the Most Holy Redeemer better known as the Redemptorists. This happened on the Feast of Saint Francis of Assisi and under his patronage and example as it was recorded by M. Maria Celeste in her Autobiography:

One day, the vigil of the Feast of St. Francis of Assisi, the 3rd of October in the year 1731, this Religious who had received the new Rule being in the refectory, her mind was in one moment lifted up to the Lord. Then Jesus showed Himself to her surrounded by the light of glory, accompanied by the seraphic Father Saint Francis and Father Don Alphonso de Liguori. Then the Lord said the her: "This soul [Alphonsus Liguori] is chosen as the head of My Institute. It is he who will be the first superior of the Congregation of men."


The Religious [M.M. Celeste] saw in God this work as if it were already established, and her soul was so filled with joy that she could not take any food. She saw herself surrounded with an interior light, and remained close to the holy Patriarch [St. Francis], who seemed to be transformed into Our Lord Jesus Christ. This lasted all the time of the meal.


       It is worth noticing that M. Maria Celeste pointed out that in her vision Saint Francis "seemed transformed into Our Lord Jesus Christ", which is the specific Grace or charism of the new Institute of the Most Holy Savior/Redeemer she was being called to bring to life. This transformation of herself into Christ was a frequent happening that she repeatedly recorded in her writings, and happened on many occasions but always after receiving Holy Communion, the Sacrament of our Transformation into Jesus Christ.

       But let us continue listening to M. M. Celeste and her connection with St. Francis on his Feast Day involving also (the then future St.) Alphonsus Liguori:

For the moment nothing else was revealed to her, and so this Religious made no accoumt of it, and told no one anything about it.
The next day, the Feast of the holy Patriarch to whom she had a great devotion, she went to Communion much absorbed concerning what had happened to her overnight. Suddenly her soul was illumined by a light of the Lord and she understood that she was to write as the motto of the Institute these words of the Gospel, 

Go and preach to all creatures that the Kingdom of Heaven is at hand. 

(cfr. Mc 10.16 & Mt 10,7)

Based on these words she should write out the text that the Lord dictated to her in His Name:
The daily and spiritual exercises were the same as those already written in the new Rule [for the Nuns]. Also the habit was to be like that prescribed. 
All the Religious were to live in apostolic poverty like His well-beloved servant whose feast they were keeping that day -who had so closely imitated Him. For this reason, all their worldly goods were to be placed at the feet of the Superior, who would make a common fund of them, called that of the poor, which they would use on missions, and would give alms from it to widows and orphans according to the directions of the Superior.

      It is clear how significant "apostolic poverty" is to the new Institute, both of men -the Missionaries, Brothers and Priests- and women -the Redemptoristine Nuns. This is no surprise given that the Institute is to be rooted in the admirable humiliations of the Word Made Man, with charity and humility as the capstone. A deep spiritual poverty is called forth as well as the visible Franciscan poverty.

      M. Maria Celeste continues explaining this first Inspiration of the Congregation of the Redemptorists:

In their journeys they will go two and two to places not too distant from their dwellings, and they will preach penance.


      And here comes from M M. Celeste's pen something especially close to the heart of this Redemptoristine Diocesan Hermit attesting to how much the call to transforming prayer in solitude is at the heart of our charism for both the Redemptorists and the Redemptoristines:

As to those who are called to the contemplative or eremitical life, they are not to be reproached, for those souls who apply themselves to prayer in solitude convert many more souls than those who are destined to preach.


They will be at least thirteen in each house and they are not to go on mission by their own choice, but by the will and choice of the Superior.


This was the first sketch concerning the Congregation of men that this Religious received from the Lord. She wrote down all that had been said to her and added it to the Rule of the nuns, as it was to form only one with theirs, as will be written in the proper time.
This Religious made a detailed statement to her spiritual father [Don Tomaso Falcoia] of all that had been communicated to her about the new Congregation of men, and of all the other things that had been revealed to her. 


      May the holy Patriarch Saint Francis show his patronage over M. M. Celeste's Double Institute of Women and Men dedicated to bringing the Good News to the poor through the combination of their personal contemplative transformation into Christ as well as through the preaching of the Gospel message to every creature. 


      Saint Francis of Assisi, Pray for us!

Eremitic Life: An Overview

A new "stand alone page" with this title is in the menu under the heading of this blog.

With the help of some pictures I'm publishing a little introduction to the Eremitic Life and the Diocesan Hermit Vocation, which I prepared some time ago as an attempt to present some general aspects of this lifestyle and its connection to a wider tradition.

The Exaltation of the Holy Cross - M. Maria Celeste Feast Day

The Cross is the altar of the sacrifice of Christ who is always present also in our crosses. Through faith we can transcend the negative aspect of the suffering we meet in our way and allow God to make it an avenue of Grace not only for ourselves but for the Church and the world.

        The Cross is the superabundance of God's Love poured out upon this world and the great sign of Christ's saving presence. Love of the Cross is essentially love and imitation of Jesus Christ.  (Rule of Life #30 - Constitutions OSsR, 57)

On this liturgical feast day of the Triumph or Exaltation of the Holy Cross, the Redemptoristine daughters of Mother Maria Celeste -including this hermitess- celebrate also her triumph and passing into Glory as Jesus himself promised her:

Know, My daughter, that in this world, you will not be separated from My Passion, but will have an abundance of troubles and infirmities, because you cannot acquire love without sufferings. Thus, whatever I dispose and ordain for you, it is all love! Therefore, you must have patience and I promise you, on My word, that the moment your soul leaves your body, I will lead it into heaven where it will enjoy Me for all eternity.  Dialogue IX

Mother Maria Celeste, the Holy Prioress of the Monastery of the Most Holy Savior in Foggia, Italy, was nearing her 59th birthday when on September 14, 1755, the Feast of the Exaltation of the Cross:

.  She had taken communion that morning in the community Mass and the day began as one more day in conventual life.  But, feeling very ill, she had the confessor called, Father Nicholas Lombardi, who administered the viaticum to her and holy unction.  Then, she requested him to read her the Passion according to St. John, and when the confessor arrived at the words “Consummatum est” (‘everything is completed’, Jn. 19:30) Mother Maria Celeste quietly died.  It was at 3 o’clock in the afternoon. (Autobiography, Apendix) 

As we praise and thank God for the great gift of the life and death of M. Maria Celeste, we pray through her intercession for her glorification, and for the future of her legacy, the Order and the Congregation of the Most Holy Redeemer. We also pray for the new forms in which her spirituality is lived out in various ways around the world, particularly the Redemptoristine eremitic life. Most especially we pray that her very rich doctrine on the transformation of the human person into Christ, which she herself lived and experienced, may be made accessible through publications in different languages, and that many daughters and sons of her spirit be called to live the Christian vocation to the depth of intimacy with God that she was called to mediate.

Receive, My daughter, the spirit of your Institute so that you may instil it into every soul willing to receive it, and through you, be united to Me in love. (Dialogue IX)

Venerable Mother Maria Celeste, pray for us!

Mary's Role Deeper than that of Peter

We have heard this week the news of the appointment of Cardinal Marc Ouellet of Quebec as Head of the Congregation for Bishops in Rome. As background for the news release there was an interview he gave in 2003 and was published in the Spanish edition of the magazine 30 Giorni. These are the words spoken by the Cardinal I want to focus on:

The role of Mary is deeper than that of Peter or of the Bishops

Cardinal Ouellet made this statement in the context of ecumenism; but it strikes me as much more urgent to bring to the front this truth in the context of the hierarchy in our days when we see the weakness and failure of an exaggerated relevance of the ministerial priesthood in the Church, and of a primacy of right doctrine over right and holy living of gospel values.

The role of Mary is both unique and irrepeatable as Mother of Christ, but also she is the model and example of true Christian discipleship for everyone, clergy as well as lay people. She is the contemplative par excellence always listening to the Spirit, and the Mediatrix with Christ of all graces. The source of her immense and humble power is not from ecclesial ordination but from her sharing in the highest possible way for a human being in the same life and holiness of God.

And here is the amazing thing: that humble and ultimate power of Mary for bringing grace to the Church and to the world is available to each one of us if we too open our hearts and our lives to the transforming and sanctifying power of the Spirit always at work in making us grow into the likeness of Christ -and Mary. Her total acceptance of and response to the Plan of God for her, and through her for the world is the ultimate road to holiness and the goal of each of our lives on earth.

As important and necessary as the role of the ordained priesthood is in the Church, there is sometimes a tendency to emphasize the ritual aspect of the priesthood, and the channel of authority and tradition over and beyond that of personal holiness and relationship with God in the building up of the life of the Church. It is certainly in the service of the Church that by means of the ordination to the priesthood the person has become an instrument of Christ the Priest so literally that we don't need to guess what is the level of his personal holiness in order to be sure that Christ is really acting through him. But as true as this is, if it is overestimated we can also fall into a magical approach in which the priestly ministry is valued mainly by external performance. This is a permanent temptation because we like to judge and evaluate and we can do that with actions but not with the inner promptings and intentions of the person.

In our days loaded with news of scandals and abuse in the part of the clergy we all need to reflect on the urgency of personal transformation and holiness as means of exercising the powerful common priesthood of all baptized Christians in the building up of the Reign of God.

May Mary, Queen of the Apostles, and Mother of Divine Grace guide us in our journey of discipleship and transformation, as we continue praying also for Pope Benedict, for Cardinal Marc Ouellet, and for all our bishops and priests so that they may always strive to grow in holiness as the first means to faithfully perform their challenging and graced filled ministry in the service of the Church and of the whole world.

God's Love: Meek and Humble of Heart

Father, forgive them for they do not know what they are doing. Lk 23:34

Jesus hardly could speak when he pronounced these words. "They" had nailed him to a cross and were now casting lots on his garments and hurling insults at him. He was dying and very short of breath and yet his concern was on his Father's "pain" in the face of what was happening with him, and with the lack of conscience and consciousness of his executioners. He loved these men as they were, they didn't need to change in order to be loved by Jesus, but his love was the most powerful of invitations to making the choice for love and for the change of behavior.

A few moments later Jesus breathed his last entrusting himself to his Father's hands. That was the end of his living among us but not the end of his giving of himself to us. A soldier pierced his side with a spear and, like in any birthing, messy water and blood came forth together with the new life, the Church. This is the beginning of our birthing into the Christ being in the womb of Love, the Love that we celebrate today on the solemn Feast of the Sacred Heart of Jesus.

Jesus had said, "Who sees me has seen the Father" (John 14:9). Now he was showing us what Love looks like, how God loves, and also what it means for us the invitation "Learn from me because I'm meek and humble of heart".

In St. Paul's Hymn to Love (1Co 13) we learn some beautiful characteristics of Love, but looking now at Jesus we can see that God's Love in a human person is utterly free. Here is where the puzzling mystery of evil and sin become part of the picture as they represent our real choice of saying "no" to Love, to life, and to our existential calling.

What we call the Christian spiritual journey is our life-long gestation of growing into the freedom of this kind of Love, a Love created through God's grace at work with our free choice. It is not an easy journey but knowing the destination may help us get through some of the more trying territories in the way. Because we are to be partakers of God's very being, our transformation is about becoming Love ourselves like Christ and in Christ.

Solemnity of the Body and Blood of Christ

Pope Benedict is visiting Cyprus. The event is getting attention from the Media as crowds gather and special celebrations mark the importance of this exceptional visit.

It would make world news if the Pope, the Vicar or representative of Christ and the head of the Church on earth, were to visit my humble Hermitage and grant me a private audience. And yet as significant as that would be, it would not be even close to the privilege I enjoy every day of my life: several hours of private audience with Christ Himself, our Risen Lord and Savior, present in the tabernacle of the Hermitage.

Jesus, on the night He was betrayed, handed over to his apostles a divine invention to allow every human being of every time and place to get in direct contact with Him in that decisive moment and event in human history in which all power on heaven and on earth was given to a human being. (Cf. Mt 28:18)

The power of Jesus of Nazareth risen from the dead is so complete, absolute, total, universal, and perfect as is the power of God. This ultimate power is utterly humble and self effacing, self-giving. It is the power of Love, the power of Humility.

In the mystery of God's Humility, Christ gives his real human-divine person in sacrifice of love for us in this invention called the Sacrament of Thanksgiving, the Eucharist. By uniting through faith our intention and willingness to his power at work in the sacrament, we can be part with Christ in his sacrifice, which happened at a given time and place in human history but belongs in the eternal "now" of God. This is the priestly privilege of our Christian baptism.

But the Eucharist is even more. God's Humility made this sacrament the means to God's becoming food for the insatiable hunger of the human soul. A small piece of bread, a wafer, is at the same time the most ordinary and the most extraordinary -and Divine- of things, it is the Body and Blood, the Soul and Divinity of Christ Himself, of God. As any piece of bread, this Bread too is for us to eat, and as we eat the Body of Christ in the form of bread or drink his Blood  in the form of wine they don't become "us" as it happens with any other food or drink we take, but rather it is us who become Christ, not in a figurative but in a real way. This is, par excellence, the sacrament of our Divine transformation. It is here where the power of God is most available to us in our choice to grow and to mature into the full stature of our nature and our calling. It is up to us to unleash in ourselves and in the world the power of this Gift from potential to operative, from invitation to response, from God's desire to our reality.

God is Love. As a Lover, and as a human (and Divine) Lover, there is still more to the Eucharistic invention. The little piece of Bread is also the place of encounter, of Presence, where Christ is with us [Emmanuel = God-with-us] always, even to the end of the Age (Mt 28:20). The tabernacle of our churches, the Eucharistic celebration and communion, the silent adoration before the Monstrance with the Sacrament of Love is the trysting place where we meet the Beloved and are fed into greater hunger and desire. We don't learn this through readings though; we only get this by direct experience.

Let us respond to this and so much more that God has for us in this Mystery of Presence and Union, and as we drink from the Well let us become what we contemplate, let us be living Eucharist for our brothers and sisters. And let's give God THANKS as we rejoice in the Lord, always.

A Faith as Precious as Ours

The first reading at Mass for the Ninth Week in Ordinary Time presents us with the Second Letter of Peter, which starts with this enthusiastic introduction (2 P 1:1-2):

Simon Peter, servant and apostle of Jesus Christ,

to those who have received a faith 

as precious as ours ...

May Grace and Peace be yours in abundance

through the knowledge of God and Our Lord ...

Many years later the passionate fisherman from Galilee is still in awe at the newness and the marvel he found in Jesus of Nazareth, the Rabi who spoke with words of everlasting life. Peter's experience evolved from curiosity to engagement, to commitment, to discipleship, to a whole new self identity, mission, and life that he could never have dreamed of in his most wild dreams.

The Letter continues in verses 3 and 4:

His divine power has granted us everything that leads to life and devotion through the true knowledge of Him who called us by His own glory and power. For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature.

This is Peter, the fisherman become first Pope, and what he is saying in a nutshell, what he is offering, what he is inviting others is that which he himself still hardly can fully grasp or find words to speak about. In very few words the Christian faith, the treasure he discovered, is about becoming partakers of the divine nature. Nothing less.

This blog is about our transformation into who we are called to be, partakers of the divine nature, in Christ. I will be reflecting on this core truth of our faith again and again, because it seems to me that somewhere in the twenty centuries of development of Christianity we have -if not lost completely, at least buried the essence of our life under layers of things to do and -too human- goals to achieve.

The Work of the Holy Spirit

As we pray for the coming of the Spirit during this time of expectation, the Liturgy of the Hours sets for us the tone. The Office of Readings in particular offers us some pearls of our faith in the words of the Fathers of the Church.


We read from the treatise On the Holy Spirit by Saint Basil the Great: "The Spirit is the source of holiness, a spiritual light, ... The power of the Spirit fills the whole universe ... Simple in himself [or herself], the Spirit is manifold in his mighty works. The whole of his being is present to each individual; the whole of his being is present everywhere ... Like the sunshine, which permeates all the atmosphere, spreading over land and sea, and yet is enjoyed by each person as though it were for him alone, so the Spirit pours forth his grace in full measure, sufficient for all, and yet is present as though exclusively to everyone who can receive him. To all creatures that share in him he gives a delight limited only by their own nature, not by his ability to give. 
The Spirit raises our hearts to heaven, guides the steps of the weak, and brings to perfection those who are making progress."


The Spirit of God is God's very self in action, always "at work" for us, with us, in us. Always available, always present, always inviting, always seducing, and always unique in expression to each person, granting Gifts for the good of all. We call them charisms:
"From the Spirit comes foreknowledge of the future, understanding of the mysteries of faith, insight into the hidden meaning of Scripture, and other special gifts."


These individual expressions of the Spirit in everyone of us are meant to help us in our journey. But what is the direction, the goal of that movement? Where are we going that we need the Spirit? What is it all about? What is the ultimate seduction of the Spirit? 


St. Basil concludes: "Through the Spirit we acquire a likeness to God; indeed, we attain what is beyond our most sublime aspirations -we become God."


We don't hear this kind of expression in our Sunday homilies and yet this "theosis" or "deification", our transformation through the journey of life, was clearly expressed by the  contemplative theologians, the Fathers and Mothers of the early Church. They wrote from their own experience, which means that this is not just the talk on "the other side" of eternity, this is about here and now, our journey on planet Earth, today.


St. Paul had already experienced and written about this: "Life, to me, is Christ" (Phil 1,21).  "It is no longer I who lives but Christ lives in me" (Ga 2,20)


M. Maria Celeste Crostarosa, a Neapolitan mystic of the XVIII century and the instrument of God for the foundation of the religious Institute of the Most Holy Redeemer with St. Alphonsus Liguori -Redemptorist missionaries and Redemptoristine nuns- writes extensively and repeatedly about the transformation of the human person into Christ, this divinization. 
In her Degrees of Prayer  (12th Degree) she describes the transformation of the person in the spiritual journey as a new creation, and makes a parallel with the Creation passage in Genesis. When she comes to the Seventh Day she writes:


"Adam being created, he relaxed and slept. That's when the Lord rested also -on the seventh day. Created-man found rest in the Divinity and the Divinity found it in Adam. Having created man for His own rest and dwelling-place, He delighted in the original model, His Son, and rested. Our soul has God for its delight and rest when she is created all over again in her original innocence.
After all these works of creation are made all over again the soul is given the likeness of the Son of God. She is given an original innocence and divine simplicity -just as man was made in the beginning. Then God rests in the soul and she sleeps and rests in God's delight."


After two more pages describing this condition of the person, M. Maria Celeste continues:
"Here it is fulfilled at last the longing man had when, in the earthly Paradise, the hellish serpent persuaded him to eat the fruit from the tree forbidden by the Lord. [The serpent said that] By eating it he would become like God. 
Just what he longed for has happened. The Lord wanted this longing of man to be fulfilled but, for man's happiness, in a different way from what the enemy had suggested.
That tree of Paradise, forbidden to Adam, was a figure of the Word of God made man, and whoever dared eating from it would die. That is, for those who eat it and die it was indicating the Jews because they would eat His flesh through envy and kill Him. 
But this fruit of life, through His death, should enliven us with eternal life. It should also become for all the chosen souls the fruit and food of life in the Blessed Sacrament of the altar, where -in a real, true, and admirable way- when we ate from it, we would be transformed into the living God. 


This is the work "par excellence" of the Holy Spirit, our transformation into Christ already on this side of eternity. This is the contemplative journey. This is our destiny. 
Our daily life becomes the womb of transformation when we invite and follow the lead of the Spirit as modeled for us by so many brothers and sisters who, through the centuries, have become living memories of Christ on earth.