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These divine depths are always revealed to him through the human-earthly dimension. Similar methods of meditation, on the other hand, including those which have their starting-point in the words and deeds of Jesus, try as far as possible to put aside everything that is worldly, sense-perceptible or conceptually limited. It is thus an attempt to ascend to or immerse oneself in the sphere of the divine, which, as such, is neither terrestrial, sense-perceptible nor capable of conceptualization.
With the present diffusion of eastern methods of meditation in the Christian world and in ecclesial communities, we find ourselves faced with a pointed renewal of an attempt, which is not free from dangers and errors, to fuse Christian meditation with that which is non-Christian. Proposals in this direction are numerous and radical to a greater or lesser extent. Some use eastern methods solely as a psycho-physical preparation for a truly Christian contemplation; others go further and, using different techniques, try to generate spiritual experiences similar to those described in the writings of certain Catholic mystics.
To this end, they make use of a "negative theology," which transcends every affirmation seeking to express what God is and denies that the things of this world can offer traces of the infinity of God. Thus they propose abandoning not only meditation on the salvific works accomplished in history by the God of the Old and New Covenant, but also the very idea of the One and Triune God, who is Love, in favor of an immersion "in the indeterminate abyss of the divinity. To find the right "way" of prayer, the Christian should consider what has been said earlier regarding the prominent features of the way of Christ , whose "food is to do the will of him who sent him , and to accomplish his work" Jn Jesus lives no more intimate or closer a union with the Father than this, which for him is continually translated into deep prayer.
By the will of the Father he is sent to mankind, to sinners. This did not in any way prevent him, however, from also retiring to a solitary place during his earthly sojourn to unite himself to the Father and receive from him new strength for his mission in this world. On Mount Tabor, where his union with the Father was manifest, there was called to mind his passion cf. Lk , and there was not even a consideration of the possibility of remaining in "three booths" on the Mount of the Transfiguration. Contemplative Christian prayer always leads to love of neighbor, to action and to the acceptance of trials, and precisely because of this it draws one close to God.
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In order to draw near to that mystery of union with God, which the Greek Fathers called the divinization of man, and to grasp accurately the manner in which this is realized, it is necessary in the first place to bear in mind that man is essentially a creature, 16 and remains such for eternity, so that an absorbing of the human self into the divine self is never possible, not even in the highest states of grace. However, one must recognize that the human person is created in the "image and likeness" of God, and that the archetype of this image is the Son of God, in whom and through whom we have been created cf.
Col This archetype reveals the greatest and most beautiful Christian mystery: from eternity the Son is "other" with respect to the Father and yet, in the Holy Spirit, he is "of the same substance. There is otherness in God himself, who is one single nature in three Persons, and there is also otherness between God and creatures, who are by nature different. Finally, in the Holy Eucharist, as in the rest of the sacraments—and analogically in his works and in his words—Christ gives himself to us and makes us participate in his divine nature, 17 without nevertheless suppressing our created nature, in which he himself shares through his Incarnation.
A consideration of these truths together brings the wonderful discovery that all the aspirations which the prayer of other religions expresses are fulfilled in the reality of Christianity beyond all measure, without the personal self or the nature of a creature being dissolved or disappearing into the sea of the Absolute. This profoundly Christian affirmation can reconcile perfect union with the otherness existing between lover and loved, with eternal exchange and eternal dialogue. God is himself this eternal exchange and we can truly become sharers of Christ, as "adoptive sons" who cry out with the Son in the Holy Spirit, "Abba, Father.
The majority of the great religions which have sought union with God in prayer have also pointed out ways to achieve it. Just as "the Catholic Church rejects nothing of what is true and holy in these religions," 18 neither should these ways be rejected out of hand simply because they are not Christian. On the contrary, one can take from them what is useful so long as the Christian conception of prayer, its logic and requirements are never obscured. It is within the context of all of this that these bits and pieces should be taken up and expressed anew. Among these one might mention first of all that of the humble acceptance of a master who is an expert in the life of prayer, and of the counsels he gives.
Christian experience has known of this practice from earliest times, from the epoch of the desert Fathers. Such a master, being an expert in " sentire cum Ecclesia ," must not only direct and warn of certain dangers; as a "spiritual father," he has to also lead his pupil in a dynamic way, heart to heart, into the life of prayer, which is the gift of the Holy Spirit. In the later non-Christian classical period, there was a convenient distinction made between three stages in the life of perfection: the purgative way, the illuminative way and the unitive way.
This teaching has served as a model for many schools of Christian spirituality. While in itself valid, this analysis nevertheless requires several clarifications so as to be interpreted in a correct Christian manner which avoids dangerous misunderstandings.
The seeking of God through prayer has to be preceded and accompanied by an ascetical struggle and a purification from one's own sins and errors, since Jesus has said that only "the pure of heart shall see God" Mt The Gospel aims above all at a moral purification from the lack of truth and love and, on a deeper level, from all the selfish instincts which impede man from recognizing and accepting the Will of God in its purity. The passions are not negative in themselves as the Stoics and Neoplatonists thought , but their tendency is to selfishness.
It is from this that the Christian has to free himself in order to arrive at that state of positive freedom which in classical Christian times was called "apatheia," in the Middle Ages "Impassibilitas" and in the Ignatian Spiritual Exercises "indiferencia. Paul who openly uses the word "mortification" of sinful tendencies. Therefore, one has to interpret correctly the teaching of those masters who recommend "emptying" the spirit of all sensible representations and of every concept, while remaining lovingly attentive to God.
In this way, the person praying creates an empty space which can then be filled by the richness of God. However, the emptiness which God requires is that of the renunciation of personal selfishness, not necessarily that of the renunciation of those created things which he has given us and among which he has placed us. There is no doubt that in prayer one should concentrate entirely on God and as far as possible exclude the things of this world which bind us to our selfishness. On this topic St.
Augustine is an excellent teacher: if you want to find God, he says, abandon the exterior world and re-enter into yourself. However, he continues, do not remain in yourself, but go beyond yourself because you are not God: He is deeper and greater than you.
Compare Translations for Ephesians 3:19
The great Doctor of the Church recommends concentrating on oneself, but also transcending the self which is not God, but only a creature. God is "deeper than my inmost being and higher than my greatest height. From the dogmatic point of view , it is impossible to arrive at a perfect love of God if one ignores his giving of himself to us through his Incarnate Son, who was crucified and rose from the dead. In Him, under the action of the Holy Spirit, we participate, through pure grace, in the interior life of God. When Jesus says, "He who has seen me has seen the Father" Jn , he does not mean just the sight and exterior knowledge of his human figure "the flesh is of no avail", Jn What he means is rather a vision made possible by the grace of faith: to see, through the manifestation of Jesus perceptible by the senses, just what he, as the Word of the Father, truly wants to reveal to us of God "It is the Spirit that gives life [ This "seeing" is not a matter of a purely human abstraction "abs-tractio" from the figure in which God has revealed himself; it is rather the grasping of the divine reality in the human figure of Jesus, his eternal divine dimension in its temporal form.
As St. Ignatius says in the Spiritual Exercises , we should try to capture "the infinite perfume and the infinite sweetness of the divinity" n.
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While he raises us up, God is free to "empty" us of all that holds us back in this world, to draw us completely into the Trinitarian life of his eternal love. However, this gift can only be granted "in Christ through the Holy Spirit," and not through our own efforts, withdrawing ourselves from his revelation. On the path of the Christian life, illumination follows on from purification, through the love which the Father bestows on us in the Son and the anointing which we receive from him in the Holy Spirit cf.
Ever since the early Christian period, writers have referred to the "illumination" received in Baptism. After their initiation into the divine mysteries, this illumination brings the faithful to know Christ by means of the faith which works through love. Some ecclesiastical writers even speak explicitly of the illumination received in Baptism as the basis of that sublime knowledge of Christ Jesus cf. Phil , which is defined as "theoria" or contemplation. Any subsequent graces of illumination which God may grant rather help to make clearer the depth of the mysteries confessed and celebrated by the Church, as we wait for the day when the Christian can contemplate God as He is in glory cf.
Finally, the Christian who prays can, if God so wishes, come to a particular experience of union.
Filled with all the Fullness of God: An Introduction to Catholic Spirituality
The Sacraments, especially Baptism and the Eucharist, 26 are the objective beginning of the union of the Christian with God. Upon this foundation, the person who prays can be called, by a special grace of the Spirit, to that specific type of union with God which in Christian terms is called mystical. Without doubt, a Christian needs certain periods of retreat into solitude to be recollected and, in God's presence, rediscover his path.
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Nevertheless, given his character as a creature, and as a creature who knows that only in grace is he secure, his method of getting closer to God is not based on any technique in the strict sense of the word. That would contradict the spirit of childhood called for by the Gospel.
Genuine Christian mysticism has nothing to do with technique: it is always a gift of God, and the one who benefits from it knows himself to be unworthy. There are certain mystical graces , conferred on the founders of ecclesial institutes to benefit their foundation, and on other saints, too, which characterize their personal experience of prayer and which cannot, as such, be the object of imitation and aspiration for other members of the faithful, even those who belong to the same institutes and those who seek an ever more perfect way of prayer.
Besides, the prayer experience that is given a privileged position in all genuinely ecclesial institutes, ancient and modern, is always in the last analysis something personal. And it is to the individual person that God gives his graces for prayer. With regard to mysticism, one has to distinguish between the gifts of the Holy Spirit and the charisms granted by God in a totally gratuitous way. The former are something which every Christian can quicken in himself by his zeal for the life of faith, hope and charity; and thus, by means of a serious ascetical struggle, he can reach a certain experience of God and of the contents of the faith.
As for charisms, St. Paul says that these are, above all, for the benefit of the Church, of the other members of the Mystical Body of Christ cf. With this in mind, it should be remembered that charisms are not the same things as extraordinary "mystical" gifts cf. Rom , and that the distinction between the "gifts of the Holy Spirit" and "charisms" can be flexible. It is certain that a charism which bears fruit for the Church, cannot, in the context of the New Testament, be exercised without a certain degree of personal perfection, and that, on the other hand, every "living" Christian has a specific task and in this sense a "charism" "for the building up of the body of Christ" cf.