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Non-Christian meditation

b.    The ecumenical openness must be conducted according to the norms of the Church and you will exclude any tendency to religious syncretism.
c.    You also avoid to compromise with pressure groups of ideas either integrist or avant-gardist. To the spiritual path in accordance with Saint Bruno, is appropriate great sobriety and modesty, remote from any controversy.

d.    We progress, all together, in the respect of the Magisterium of the Church.
(Gd 9)
    • Letter to the Bishops of the Catholic Church on Some Aspects of Christian Meditation external_link
    • Some old men said, "If you see a young man climbing up to the heavens by his own will, catch him by the foot and throw him down to the earth; it is not good for him." Sayings of the Desert Fathers
    • Cardinal Norberto Rivera Carrera, Archbishop of Mexico, discusses his concerns regarding techniques of non-Christian meditation.pdf excerpted from: A call to vigilance, Pastoral Instruction on New Age external_link
    • In Cardinal Ratzinger's booklet, Letter to the Bishops of the Catholic Church on Some Aspects of Christian Meditation external_link, he quotes the Pope. On p. 34, footnote 12, he writes "Pope John Paul II has pointed out to the whole Church the example and doctrine of St. Teresa of Avila who in her life had to reject the temptation of certain methods which proposed a leaving aside of the humanity of Christ in favor of a vague self-immersion in the abyss of divinity. In a homily given on November 1, 1982, he said that the call of St. Teresa of Jesus advocating a prayer completely centered on Christ "is valid even in our day, against some methods of prayer which are not inspired by the gospel and which in practice tend to set Christ aside in preference for a mental void which makes no sense in Christianity. Any method of prayer is valid insofar as it is inspired by Christ and leads to Christ who is the Way, the Truth, and the Life" [(cf. John 14:6). See Homilia Abulae habita in honorem Sanctae Teresiae: AAS 75 (1983) 256-257].
    • So if we want to focus, we can center our lives on Jesus Christ; if we want to pray, we can think about, and mostly be with Him during our prayer time. We can meditate on the Passion, practice virtues, and ask Him to take us up into authentic contemplation one day, if He so desires. We can remind ourselves and others that Jesus, is, the Way, the Truth, and the Life.
    • "The drama of prayer is fully revealed to us in the Word who became flesh and dwells among us. To seek to understand his prayer through what his witnesses proclaim to us in the Gospel is to approach the holy Lord Jesus as Moses approached the burning bush: first to contemplate him in prayer, then to hear how he teaches us to pray, in order to know how he hears our prayer" Catechism of the Catholic Church 2598 external_link. The Quies PCLC are guided in their prayer life by the model of Jesus Christ of Nazareth, in his prayer to the Father. As such, we aim to live a life of sustained prayer of the heart, as both Jesus modeled and as the Carthusian tradition has taken as its guide. Life in the cell, whether in the Charterhouse, or in the open world for a PCLC, in the inner sanctum of the heart, is guided by repose: to abide in Him from whom we receive our being. That this is our starting point and our aim, means that we invite to distinguish the prayer of the heart from, for example, syncretically inspired efforts which appear divergent to the spiritual path in accordance with Saint Bruno. We encourage and support growth in intimate relational prayer, in silence and solitude, and aim to aid all those in our fellowship to expand in this ancient form of Christian prayer that, as we say, must be distinguished from contemporary, even if popular, movements.
    • Jesus Christ the bearer of the water of life , A Christian reflection on the “New Age” external_link
    • My brothers and sisters, “let us make haste to know the Lord”, the Risen One! As you know, Jesus, perfect man, is also our true God. In him, God became visible to our eyes, to give us a share in his divine life. With him a new dimension of being, of life, has come about, a dimension which integrates matter and through which a new world arises. But this qualitative leap in universal history which Jesus brought about in our place and for our sake – how is it communicated to human beings, how does it permeate their life and raise it on high? It comes to each of us through faith and Baptism. This sacrament is truly death and resurrection, transformation and new life, so much so that the baptized person can say together with Paul: “It is no longer I who live, but Christ who lives in me” (Gal 2:20). I live, but no longer I. In a certain way, my identity has been taken away and made part of an even greater identity; I still have my personal identity, but now it is changed and open to others as a result of my becoming part of Another: in Christ I find myself living on a new plane. What then has happened to us? Paul gives us the answer: You have become one in Christ Jesus (cf. Gal 3:28). Through this process of our “christification” by the working and grace of God’s Spirit, the gestation of the Body of Christ in history is gradually being accomplished in us... (Benedict XVI, Homily at Saint Paul's Church in Luanda, March 21, 2009)
    • Syncretism
    • Ecumenism
    • Quietism
  • Prayer of the heart
  • Redemptoris Missio External link
Ed Source
    http://www.quies.org/ed/quies_non_christian_meditation.html

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