Stir Up Our Hearts, and Sanctify this Day

Love this from Morning Prayer today! I think it ties in with what I posted last week from +Archbishop Luis Martinez from The Sanctifier.

Christ our Savior, in conquering death you brought us joy, in rising again you raised us up and filled us with the abundance of your gifts, 
-stir up our hearts, and sanctify this day through the gift of your Holy Spirit.

Amen! Alleluia!

Called For A Greater Purpose

A life-changing realization:

"There is something wonderfully sacred that happens when a girl chooses to look past being set aside to see God's call for her to be set apart." ~Lysa TerKeurst

This is a grace. The truth is, yes, I have been set aside, many times. All of us have, at one point or another in our lives, been set aside. And it hurts. But the greater Truth is that God, my Father (*my Father!!!) has called me through and beyond that hurt, wholly His beloved daughter, for a greater purpose. What I love about Lysa's words are this: Though I cannot change or control being set aside, I can acknowledge that it has happened and then choose (this is huge!) to look past this fact and see, know, and believe God's call *for* me to be set apart.  He has chosen me, and I belong wholly to Him.  Every moment of my life, past, present, and future has been redeemed by Jesus's life saving sacrifice and resurrection from the grave. All of me and every moment of my life belongs wholly to Jesus, and He has created me completely anew as God's beloved daughter.

Yes, I have been set aside. It hurts. And in that moment, I choose to turn to You, Jesus.  Help me to turn to You in every moment, for You have redeemed all.  I know and trust as I look to You that You have created me completely anew, set apart as a beloved daughter of God, Our Father. I praise You and thank You, Father. For I am wonderfully made and made new by Jesus. In Your Holy and Saving Name Jesus, I pray and I love You. Amen+

From there where all surrenders come

ELECTED Silence, sing to me
And beat upon my whorlèd ear,
Pipe me to pastures still and be
The music that I care to hear.

Shape nothing, lips; be lovely-dumb:
It is the shut, the curfew sent
From there where all surrenders come
Which only makes you eloquent.

Be shellèd, eyes, with double dark
And find the uncreated light:
This ruck and reel which you remark
Coils, keeps, and teases simple sight.

Palate, the hutch of tasty lust,
Desire not to be rinsed with wine:
The can must be so sweet, the crust
So fresh that come in fasts divine!

Nostrils, your careless breath that spend
Upon the stir and keep of pride,
What relish shall the censers send
Along the sanctuary side!

O feel-of-primrose hands, O feet
That want the yield of plushy sward,
But you shall walk the golden street
And you unhouse and house the Lord.

And, Poverty, be thou the bride
And now the marriage feast begun,
And lily-coloured clothes provide
Your spouse not laboured-at nor spun.

G.M. Hopkins

"The humble and hidden presence of the Lord in Mary, in the Church and in each soul, radiates light and hope to the world."

Hope does not disappoint.  It has been an amazing week, with ups and downs, but through it all, the Holy Spirit so evident and working in mysterious ways in each of our lives and in the life of the Church at large.  I want to share with you one of the most beautiful teachings of our new Pope Francis, given in 2008, as His Eminence Jorge Mario Cardinal Bergoglio, SJ, at the 49th International Eucharistic Congress in Quebec (source The Sacred Page, translation from Ad Majorem Dei Gloriam).  My heart is filled with gratitude for our new Papa, a humble, holy, and wise man.  Let us pray for him together.  You will want to read the entire catechesis, but here are a few of my favorite exerpts, showing both the Eucharistic and Marian heart of our new Pope Francis (emphasis from Michael Barber at The Sacred Page).

First, Mary as a Model of the Covenant, and how she helps us live the Eucharistic Mystery:

Desire and self-offering are the two anticipatory attitudes that convert the Church and also each faithful soul into “new wineskins.” By desire and self-offering we become, like Mary, vessels suitable for the Word to take on flesh within us. The humble and hidden presence of the Lord in Mary, in the Church and in each soul, radiates light and hope to the world. John Paul expresses this beautifully, speaking of the Visitation:

“‘And blessed art thou that hast believed’ (Lk 1:45): Mary has anticipated, in the mystery of the Incarnation, the Eucharistic faith of the Church. When, in the Visitation, she carries within her the Word made flesh, she becomes, in a way, a ‘tabernacle’ – the first ‘tabernacle’ in history – where the Son of God, still invisible to the eyes of men, is offered for the adoration by Elizabeth, as ‘radiating’ light through the eyes and the voice of Mary.”

Mary, therefore, is a model of the Covenant, between the Lord and His bride the Church, between God and each man. Model of a Covenant that is company of Love, confident and fruitful abandonment and fullness of hope that irradiates joy. All of these virtues become music in the Magnificat of which John Paul II gives us a beautiful Eucharistic vision:

“In the Magnificat, after all, is present the eschatological tension of the Eucharist. Each time the Son of God is presented under the ‘poverty’ of the sacramental species, bread and wine, the world has within it the germ of the new history, in which ‘He hath put down the mighty from their seat’ and ‘hath exalted the humble.’ (cf. Lk 1:52). Mary sings of the ‘new heaven’ and the ‘new earth’ that are anticipated in the Eucharist and, in a certain sense, allows a glimpse into its programmed ‘design.’ Given that the Magnificat expresses the spirituality of Mary, nothing helps us live better the Eucharistic Mystery than this spirituality. The Eucharist has been given to us for our life, as that of Mary’s, all one Magnificat!” 

And, the great personal joy of receiving the Eucharist as Mary receives:

Throughout this catechesis, as we contemplate in Mary the mystery of the Covenant, it has been gradually revealed to us the riches of the Eucharist and of the Church. In our Mother all becomes concrete and “possible.” In her school the ineffable mysteries of God are given a maternal face and tone and they become comprehensible to the faith filled with Love which, as God’s faithful people, we profess to Mary. The conclusions to be drawn for the personal spiritual life, I believe, each of us must select from among those in which one finds the greatest joy, as Saint Ignatius asserted in the Spiritual Exercises. Uniting the Eucharist and the sacramental communion with Mary is something that we do intuitively, and deepening our understanding of this is something which does us all good.

For this we might ask the Grace of receiving Communion as Mary received the Word and allow it to take on flesh anew in me; the grace to receive the Eucharist from the hands of the Church using ours as a paten (meaning “manger”), aware it is our Lady who places it there and entrusts us with same; the grace of singing with Mary the Magnificat in that moment of silence that follows Communion; the grace of anticipating in the Eucharist all that will be our day or week, with all the good and positive offered jointly with the bread, and all that suffering and passion offered jointly with the wine; the grace of believing and placing with Love all our hope in that premise and token of salvation we already have in each Eucharist, to later conform our life in the image of that which we receive. Thus, each of may derive benefit from that upon which we have meditated.

And, finally, on going forth to be light of the world and salt of the earth:

It is the incommensurable, unreturnable nature of the gift that has been transmitted to us which compels the Lord to sanctify the Church in an indefectible manner, as He did with His Mother, in such a way that it is assured this gift can be both received and transmitted “for the life of the world.” the mystery of the Covenant that makes the Church all-holy is a mystery of [both] service and of Life.  It should never cease to amaze us this definite aperture to the Trinitarian life itself is given and is poured forth not just for some but for the life of the world. This is the case even if not all know it or take advantage of the fruit of the incomprehensible Liberty of the Uno and Triune God whose self-giving is total and for all.

In uniting to Christ, instead of sealing itself off, the People of the new Covenant are converted into a “sacrament” for all humanity, sign and instrument of salvation, in a work of Christ, into a light of the world and salt of the earth (cf. Mt 5:13-16), for the redemption of all. The mission of the Church continues that of Christ: “As the Father hath sent me, I also send you.” (Jn 20:21). Therefore, the Church receives the spiritual strength necessary to accomplish its mission of perpetuating in the Eucharist the sacrifice of the Cross and being in communion with the body and the blood of Christ. So, the Eucharist is the source and, at the same time, the summit of all evangelization, given that its objective is the communion of men with Christ and, in Him, with the Father and with the Holy Spirit.

 

H/T Father Andrew for posting the article on twitter.

Cross posted at Community of Catholic Bloggers

To grow joy in your heart, nurture hope

+JMJ+

 



Several weeks ago during prayer ministry, I asked for the people praying for me to pray for an increase in the virtues of faith, hope, and charity in my heart, especially the virtue of hope.  It was something a bit more specific than other times where I did not know what to ask for, except to ask for healing.  I trusted that God answered those prayers for healing even if it did not seem evident right away.  Looking back over the months, it is true that much healing has occurred.

When  asking specifically for the virtue of hope, He started answering me amost right away.  It's hard to put into words all that He is teaching me, but I want to share just a little of how He is working in my heart.  I am thankful for the grace of asking for hope because it is during Advent specifically that this virtue is nurtured.  We wait in expectant hope for the celebration of His birth and to receive Christ in His Glory when He comes at the end of time.  The gift the Holy Spirit gave during that prayer ministry over me was to open in a new way my ears, eyes, and heart to Him, so He could teach me about hope.  He is shepherding me ever closer to His Heart.  Even in the darkness I know His light is here, and He is teaching me to listen to His voice.  His voice speaks to me through prayer, reading His Word, Holy Mass (both in prayer and in the priest's words), through spiritual reading, and in people and circumstances I encounter.

Over the past weeks, much violence has occurred in our own community, in our nation, and the world.  Along with that, there have been deep disappointments in my own life this past week.  It is tempting to despair in the face of such evil and in the face of our own suffering and trials.  But with Christ in us, we do not despair; we hope in Him; we know His presence; we trust His great love for us and intimate knowledge of our suffering.  We know His presence in the hearts of those who gave their lives in order to save others.  He is God with us, Emmanuel.  

Father Andrew has a beautiful homily at Catholic Vision on our need for joy in the midst of suffering and how Mary, coming as Our Lady of Guadalupe, teaches us.  I have prayed for an increase of joy before, but it seems as though abiding joy is fleeting in my heart, even absent such suffering.  Now I somewhat understand why.  Perhaps my desire for hope is a fruit of praying for joy?  Being an engineer, I understand that in order to do calculus, you must first know easier forms of math.  Not to say that the virtue of hope is easier than joy, but I am learning that hope is necessary for joy.  In nurturing hope, I trust God will give me joy.

How do I nurture hope?  In Spe Salvi, Pope Benedict XVI tells us, "A first essential setting for learning hope is prayer."  He goes on to say the following:

Saint Augustine, in a homily on the First Letter of John, describes very beautifully the intimate relationship between prayer and hope. He defines prayer as an exercise of desire. Man was created for greatness—for God himself; he was created to be filled by God. But his heart is too small for the greatness to which it is destined. It must be stretched. “By delaying [his gift], God strengthens our desire; through desire he enlarges our soul and by expanding it he increases its capacity [for receiving him]”. Augustine refers to Saint Paul, who speaks of himself as straining forward to the things that are to come (cf. Phil 3:13). He then uses a very beautiful image to describe this process of enlargement and preparation of the human heart. “Suppose that God wishes to fill you with honey [a symbol of God's tenderness and goodness]; but if you are full of vinegar, where will you put the honey?” The vessel, that is your heart, must first be enlarged and then cleansed, freed from the vinegar and its taste. This requires hard work and is painful, but in this way alone do we become suited to that for which we are destined.

A great resource on prayer is The Catechism of the Catholic Church, Part 4, Christian Prayer, particularly Section 1, Chapter 3: The Life of Prayer (CCC 2697-2758).  "We cannot pray at all times if we do not pray at specific times, consciously willing it" (CCC 2697). 

As we pray, we realize that this hope is not meant for us alone.  Pope Benedict XVI also tells us,

When we pray properly we undergo a process of inner purification which opens us up to God and thus to our fellow human beings as well.

Like Mary, our hope is to be shared, to bring the light we have been given to others.  And so, it is through prayer that God is nurturing hope in my heart.  By His grace, the hope He gives me, I share with others through action.  And it is with expectant hope, I await His abiding joy.

Mary, Mother of Hope, Bearer of Hope, pray for us!


  

Prayer to Hearts of Jesus, Mary, and Joseph

This is a beautiful prayer from my son's school work this morning!

 

+JMJ+

 

Heart of Jesus, I adore Thee.

Heart of Mary, I implore Thee.

Heart of Joseph, pure and just.

In these three Hearts, I place my trust.

From In Caritate Non Ficta: A Great Witness

From Philip Gerard Johnson at In Caritate Non Ficta

A Great Witness

Seminarians from the Pontifical College Josephinum wearing their house cassocks (which identify them with their particular seminary), and praying outside of an abortion clinic:

In Caritate Non Ficta

HT Courageous Priest

What a beautiful and amazing witness!  Let's pray for these future priests.

Prayer Request - in Reparation and for Conversion of Heart

Please pray and fast for the conversion of a particular person and for reparation of sacrileges against Our Lord the Holy Eucharist.  Specifically, I am asking you to say the Fatima Angel prayer for the conversion of this soul.  Here is the prayer:

Oh Most Holy Trinity,
Father, Son, and Holy Spirit,
I adore Thee profoundly.
I offer Thee the most precious Body, Blood, Soul and Divinity
of Jesus Christ, present in all the tabernacles of the world,
in reparation for the outrages, sacrileges and
indifferences by which He is offended.
By the infinite merits of the Sacred Heart of Jesus
and the Immaculate Heart of Mary,
I beg the conversion of this poor sinner.
Amen.

Thank you so much.

Pope Benedict XVI on Prayer

From Pope Benedict XVI, Jesus of Nazareth:

If being human is essentially about relation to God, it is clear that speaking with, and listening to, God is an essential part of it.  This is why the Sermon on the Mount also includes a teaching about prayer.  The Lord tells us how we are to pray.  

In Matthew's Gospel,  the Lord's Prayer is preceded by a short catechesis on prayer.  Its main purpose is to warn against false forms of prayer.  Prayer must not be an occasion for showing off before others; it requires the discretion that is essential to a relation of love.  God addresses every individual by a name that no one else knows, as Scripture tells us (cf. Rev 2:17).  God's love for each individual is totally personal and includes this mystery of uniqueness that cannot be divulged to other human beings.

This discretion, which is of the very essence of prayer, does not exclude prayer in common.  The Our Father is itself a prayer uttered in the first person plural, and it is only by becoming part of the "we" of God's children that we can reach up to him beyond the limits of this world in the first place.  And yet this "we" awakens the inmost core of the person; in the act of prayer the totally personal and the communal must always pervade each other, as we will see more closely in our exposition of the Our Father.  Just as in the relationship between man and woman there is a totally personal dimension that  requires a zone of discretion for its protection, though at the same time the relationship of the two in marriage and family by its very nature also includes public responsibility, so it is also in our relation to God:  The "we" of the praying community and the utterly personal intimacy that can be shared only with God are closely interconnected.

 The other false form of prayer the Lord warns us against is the chatter, the verbiage, that smothers the spirit.  We are all familiar with the danger of reciting habitual formulas while our mind is somewhere else entirely.  We are at our most attentive when we are driven by inmost need to ask God for something or are prompted by a joyful heart to thank him for good things that have happened to us.  Most importantly, though, our relationship to God should not be confined to such momentary situations, but should be present as the bedrock of our soul.  In order for that to happen, this relation has to be constantly revived and the affairs of our everyday lives have to be constantly related back to it.  The more the depths of our souls are directed toward God, the better we will be able to pray.  The more prayer is the foundation that upholds our entire existence, the more we will become men of peace.  The more we can bear pain, the more we will be able to understand others and open ourselves to them.  This orientation pervasively shaping our whole consciousness, this silent presence of God at the heart of our thinking, our meditating, and our being , is what we mean by "prayer without ceasing."  This is ultimately what we mean by love of God, which is at the same time the condition and the driving force behind love of neighbor.