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Syncretism The ecumenical openness must be conducted according to the norms of the Church and you will exclude any tendency to religious syncretism.  (Gd 9 b)
  •   Message from the Reverend Father Fr Dysmas de Lassus outlining the Incompatibility of Syncretism with the Carthusian charism Friday March 3, 2017 pdf "The Chartreuse has never encouraged the rapprochement with the Zen or other methods and if an official document should be written, it would be to declare the incompatibility."
    • Here are also the recommended readings from Fr Dysmas, referring us to the Incompatibility of Syncretism with the Carthusian charism: 
      • Chemins de la Contemplation Yves Raguin s.j. External link Raguin a passé une grande partie de sa vie en Orient et connaît parfaitement le bouddhisme. Contrairement à d'autres, il a su voir parfaitement où se trouve la frontière et il a une page audacieuse pour dire que la contemplation chrétienne démarre d'emblée là où le bouddhisme s'arrête.
      • Paths to Contemplation Yves Raguin s.j. External link Raguin has spent much of his life in the Far East and knows Buddhism perfectly. Unlike others, he has been able to see perfectly well where the border is and he has a bold page to say that Christian contemplation starts right where Buddhism stops.
  • Letter to the Bishops of the Catholic Church on some aspects of Christian meditation External link
    • Cardinal Ratzinger, then Prefect of the Congregation for the Doctrine of the Faith, on October 15, 1989, teaches some dangers of Zen, Buddhism and Transcendental Meditation, as well as some other forms of prayer.
      • Excerpt from Section 3, n.12; 12. “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. Still others do not hesitate to place that absolute without image or concepts, which is proper to Buddhist theory, on the same level as the majesty of God revealed in Christ, which towers above finite reality. 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." These and similar proposals to harmonize Christian meditation with eastern techniques need to have their contents and methods ever subjected to a thorough-going examination so as to avoid the danger of falling into syncretism.
      • The expression "eastern methods" is used to refer to methods which are inspired by Hinduism and Buddhism, such as "Zen," "Transcendental Meditation" or "Yoga." Thus, it indicates methods of meditation of the non-Christian Far East which today are not infrequently adopted by some Christians also in their meditation. The orientation of the principles and methods contained in this present document is intended to serve as a reference point not just for this problem, but also, in a more general way, for the different forms of prayer practiced nowadays in ecclesial organizations, particularly in associations, movements and groups.
  • "We can walk as much as we want, we can build many things, but if we do not profess Jesus Christ, things go wrong. We may become a charitable NGO, but not the Church, the Bride of the Lord. When we are not walking, we stop moving. When we are not building on the stones, what happens? The same thing that happens to children on the beach when they build sandcastles: everything is swept away, there is no solidity. When we do not profess Jesus Christ, the saying of Leon Bloy comes to mind: 'Anyone who does not pray to the Lord prays to the devil.' When we do not profess Jesus Christ, we profess the worldliness of the devil, a demonic worldliness. ...The same Peter who professed Jesus Christ, now says to him: You are the Christ, the Son of the living God. I will follow you, but let us not speak of the Cross. That has nothing to do with it. I will follow you on other terms, but without the Cross. When we journey without the Cross, when we build without the Cross, when we profess Christ without the Cross, we are not disciples of the Lord, we are worldly: we may be bishops, priests, cardinals, popes, but not disciples of the Lord." (Pope Francis, First Homily, March 14, 2013) External link
  •   “ ‘New theology?’ It’s most welcome! But sometimes we deceive ourselves: it’s not new theology, but ancient Gnosticism. It’s often the reappearance of the presumptuous mentality of the old Gnostics: ‘We provide explanations of a very high scientific level; we no longer accept the poor, old-fashioned, outdated explanations of the Magisterium!’ The tactics used by Gnosticism have also returned, namely to take their themes and terms from the Catholic faith, but only partially, arrogating to themselves the right of going through them with a fine tooth comb and of making a selection from them, of understanding them in a subjective manner, of mixing them up with strange ideologies and of basing their attachment to the faith no longer on divine authority, but on human reasons, on this or that philosophical option for example, on the compatibility of one given theme with the political choices previously made.(Cardinal Luciani, homily of 7 March 1973) External link
  • Catholicism confronts new age syncretism External link (EWTN)
  • Jesus Christ the bearer of the water of life - A Christian reflection on the “New Age” External link
  • Vatican cardinal warns against syncretism in dialogue; Polish prelate speaks of Divine Mercy External link RE: Cardinal Jean-Louis Tauran, president of the Pontifical Council for Inter-religious Dialogue, warned that poorly-catechized Christians should not take part in inter-religious dialogue. “Christians, often ignorant of the content of their own faith and incapable because of this of living of and for it, are not capable of inter-religious dialogue that always begins with the assertion of one’s own convictions,” he cautioned. “There is no room for syncretism or relativism! Faced with adepts from other religions with a strong religious identity, it is necessary to present motivated and doctrinally equipped Christians.”
  • Syncretism External link (wikipedia)
  • SYNCRETISM: The effort to unite different doctrines and practices, especially in religion. Such unions or amalgams are part of cultural history and are typical of what has occurred in every segment of the non-Christian world. Syncretism is also applied to the ecumenical efforts among separated Christian churches and within Catholicism to the attempts made of combining the best elements of different theological schools. But in recent years the term mainly refers to misguided claims that religious unity can be achieved by ignoring the differences between faiths on the assumption that all creeds are essentially one and the same. (Etym. Greek synkrētizo, to unite disunited elements into a harmonious whole; from synkrētizmos, federation of Cretan cities.) See also Sophistry.
  • "But the Christian identity (as the In Pectore Christi PCLC membership) is not an ' identity card ' : Christian identity is - belonging to the Church - , because all of these, belonged to the Church, the Mother Church. Because it is not possible, to find Jesus outside the Church. The great Paul VI said: ‘Wanting to live with Jesus without the Church, following Jesus outside of the Church, loving Jesus without the Church is an absurd dichotomy'."  From Pope Francis’ sermon on the feast of Saint George YouTube External link  (Jorge Bergoglio’s own patron), April 23 2013
    • For aspirants into Saint Bruno's path: any application or promotion into praxis not wholly Christocentric and Ecclesial, would be absurd.
  • Non-Christian meditation
  • Gnosticism
  • Modernism pdf
  • Sophistry is a method or the art of using arguments that are seemingly plausible though actually invalid and misleading, in other words a deliberately (or ill informed) invalid argumentation displaying ingenuity in reasoning in the hope of convincing (or deceiving) someone (or ourselves). Since Syncretism distances itself from the Magisterium as it proposes human views while ignoring the Theological Method, then it does not teach about the Church or Catholic spirituality, as it is not referring to the Church's Revealed and Divinely assisted wisdom/truth, but to human ideas, there lies a deception to the mind (sophistry) in relationship to Faith. The proper theological method assures firstly humility before Revelation and rejoices in the gifts of the Magisterium which are essential to the task of permitting fruitful debates and valid mutual exchanges among theologians in areas of uncertainty, and most importantly, the proper theological method ensures that Revelation remains God’s own self-disclosure, and not our own fabrications. Our life conversion concerns our Fiat to God’s own self-disclosure. See also Sophism and poorly-catechized Christians and New Theology? and Lets imagine.
  • Types of monks
  • Ecumenism
  • Inter-religious dialogue (vatican) External link
    • The Carthusian external way of life is barely distinguishable from that of other non-Christian monks. The difference lies in theological interpretation.
      • The Quies PCLC 5 steps, in following together the 11 guidelines, are founded in sanctifying grace
      • If it wasn’t for pretenses, and all made themselves known for what they are, the root of evil would be removed from the face of the earth, and all would be stripped of illusion.
      • Metanoia
  • Redemptoris Missio External link
  • Dominus Iesus  On the unicity and salvific universality of Jesus Christ and the Church External link
  • Theological Method  External link  St. Thomas, like all good theologians, displayed a humility before Revelation. He never tried to use it for his own purposes or his own preferences. It is precisely this which proper theological method prevents. The proper method rejoices in the gifts of the Magisterium which are essential to the task. The proper method permits fruitful debates and mutual exchange among theologians in areas of uncertainty. And most importantly, the proper method ensures that Revelation remains God’s own self-disclosure, and not our own.
    • "For we live by faith, not by sight". 2 Corinthians 5:7
  • Lets imagine that we are to meet someone we love very much, and the circumstances where we meet are noisy, maybe hectic, imagine a train station, a public place, whatever; what will our reaction be when facing that person ? Will we say that we need to silence our soul/mind to love that person? Will we need a special technique to enter into proximity with that person, a technique of breathing, sitting, etc. ? Normally with children, old persons, fiancés, anyone, when there is true love, wherever we meet: nothing can prevent our eyes and embraces, joy if not tears, from meaning : "I love you". Sincere and mutual personal love has need of no technique, it is naturally expressed. So why when Jesus-Christ says "I am with you always" Matthew 28:20 External link can we not anytime gaze into His eyes, even in the most hectic situations, and say silently with our eyes (of the soul) : " I love You"? I just think that any syncretism is addressing something else than Jesus who waits : "Look! I stand at the door and knock. If you hear my voice and open the door, I will come in, and we will share a meal together as friends." Revelation 3:20 External linkJesus is a person, I am a person; nothing else counts, wherever we meet or want to meet: nothing can prevent our eyes and embraces, joy if not tears, from meaning : "I love you!". This personal relationship with God, with Jesus, is the sign of a genuine Carthusian charism; anything else is I think akin to some narcissism, idolatry, paganism, modernism pdf. So we have to convert ourselves to a personal (person to person) relationship with Jesus, and this like any friendship or marriage, is a lifelong deepening, and Jesus is God so we can and must ask Him: "I would like to love you ever more, help me to make a step even very small". That is the meaning and the joy of life: to Love God, a person as a person, ever more, that is also the Carthusian charism: "38As Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him. 39She had a sister called Mary, who sat at the Lord’s feet listening to what he said. 40But Martha was distracted by all the preparations that had to be made. She came to him and asked, “Lord, don’t you care that my sister has left me to do the work by myself? Tell her to help me!” 41“Martha, Martha,” the Lord answered, “you are worried and upset about many things, 42but few things are needed—or indeed only one. Mary has chosen what is better, and it will not be taken away from her.” Luke 10:38-42 External link  Jesus I love You, but help me to love you more.
    • "The love relationship, which implies that man is a person, this which is completely contrary to the impermanence which is an inescapable point of Buddhism." See this in: Message from the Reverend Father Fr Dysmas de Lassus outlining the Incompatibility of Syncretism with the Carthusian charism Friday March 3, 2017 pdf 
      • "The heart of the Christian faith is the Revelation, already in the Old Testament, but more totally by Jesus, of a personal God (tri personal, we might say) who created us to enter into a relationship of love with us. This is said in the number 1 of the Statutes, which defines in a few words our vocation:
        To the praise of the glory of God, Christ, the Father’s Word, has through the Holy Spirit, from the beginning chosen certain men, whom he willed to lead into solitude and unite to himself in intimate love. In obedience to such a call, Master Bruno and six companions entered the desert of Chartreuse in the year of our Lord 1084 and settled there.
        I emphasize in the foregoing lines:
        The Creation. Fundamental point of the Christian faith, which is also the point of unbridgeable rupture with all the mysticisms of the Far East. The Personal and Trinitarian God. Incarnation, so essential throughout all Christian spiritual life.
        The love relationship, which implies that man is a person, this which is completely contrary to the impermanence which is an inescapable point of Buddhism." Fr Dysmas de Lassus pdf
    • Q: "What does one learn in the desert?"
      Father Mina: "To have an authentic sincere Love towards Christ"
      Q: "What experience of God do we make here?"
      Father Mina: "We make the experience of the personal intimate friendship with the person of the Lord Jesus-Christ... The interior real lived sentiment of the intimacy with the Lord: I Am with you."
      Q: "Thank you"
      Father Mina was the first companion of Father Matta El-Maskine, one of the first 7 hermits of the Saint Macarius Monastery. He lives here in the manner of the first monks of the desert.
      Source: La lumière du désert
      vimeo_small.png  This video was highly recommended by the Reverend Father Fr François-Marie Velut at the LGC2014 meeting.
    • Humility "We live in an age of inventions. We need no longer climb laboriously up flights of stairs; in well-to-do houses there are lifts. And I was determined to find a lift to carry me to Jesus, for I was far too small to climb the steep stairs of perfection. So I sought in holy Scripture some idea of what this life I wanted would be, and I read these words: "Whosoever is a little one, come to me." It is your arms, Jesus, that are the lift to carry me to heaven. And so there is no need for me to grow up: I must stay little and become less and less."  Saint Theresa of the Child Jesus, The Little way.
  • Apologetics External
          link The Quies.org website's main motivation, created in April 2012, was to establish a catholic apologetic and information writing space to refute and instruct/permit anyone interested to review and discuss some syncretic propositions which were understood to be floating around with certain members in the IFSB. Quies.org developed itself while focusing to study, develop and discuss the presentation of the 11 guidelines, and characteristically but then unsurprisingly in hindsight the 11 guidelines which are the founding document of the IFSB/SBLC, handed over to us by the Carthusians in April 2003, were qualified as "not important" by some of those persons who evidently were confronting themselves and their spirituality, in the Quies.org development, to the real theological exigencies and positions of desert fathers spirituality in the footsteps of Saint Bruno, and thus confronted to catholic faith resourced in the Magisterium, as opposed to varying levels of freelance thinking syncretism. To this day there is so, like in all spheres of the Church, a live struggle which encompasses a very wide specter of tendencies and faiths, some which are not Christian, and could negate sins (New Age quietism, modernism), some which would bring into play syncretism or some paganism to varying degrees (Zen, Hinduism) cf: Dominus Iesus  On the unicity and salvific universality of Jesus Christ and the Church External link. There are some occurrences to cite as examples, but which have been mostly stealthed from plain view up to recently, and they must be addressed in full light. But generally and in the long run for all of us, there is and will always be a day to day need for sound theological formation. This struggle or dialectic is not easy, but it is common and necessary in a life of conversion. It is a confrontation between the human self centered understanding/will versus Revelation/God's Will which remains God’s own self-disclosure, and not our own. The need is for dialog, not ostracization, and this effort goes both ways, as the hurdles are for all, and the center of reference in a foundation like the IFSB/SBLC for persons willing or professing to follow Saint Bruno, as the 11 guidelines indicate clearly and essentially: is the Magisterium, not our own.  This dialectic is timeless we can see, and nothing is new under the sun Ecclesiastes 1:9 External link,  as the great Saint Theresa of Avila, doctor of the Church, wrote: "It is a great error not to keep before our mind the humanity of our Lord and Saviour Jesus Christ and his sacred passion and life". No syncretism can resist or survive to the meditation of the humanity of our Lord and Saviour Jesus Christ and his sacred passion and life, that is at the very heart of the Quies.org apologetics effort, and at the very heart of the true fellowship of Saint Bruno in communion with the IFSB/SBLC. If it can be of any comfort to a reader lets point out the very last footnote of the following Chapter VII of The Interior Castle: "227:16 Life, ch. xxii. 11. Although the Saint defends herself against the charge of self-contradiction, there can be no doubt from this avowal that she too was at one time mistaken on this point." So the question of syncretism, in favor of an immersion "in the indeterminate abyss of the divinity" or as opposing or preventing us to the meditation of the humanity of our Lord and Saviour Jesus Christ and his sacred passion and life, remains a real spiritual life struggle within varying spheres and amplitudes for everyone, and seizing its manifestation and incompatibility within our spiritual life, may be at the center of enlightening our conversion path, it is even never over, so let's not shut ourselves out from praying and receiving the sacraments and asking God's grace to heal us ever more, one small step at the time, at His Pace adapted mercifully for each one of us.
      • CHAPTER VII.


        1. Sorrow for sin felt by souls in the Sixth Mansion. 2. How this sorrow is felt. 3. St. Teresa's grief for her past sins. 4. Such souls, centered in God, forget self-interest. 5. The remembrance of divine benefits increases contrition. 6. Meditation on our Lord's Humanity. 7. Warning against discontinuing it. 8. Christ and the saints our models. 9. Meditation of contemplatives. 10. Meditation during aridity. 11. We must search for God when we do not feel His presence. 12. Reasoning and mental prayer. 13. A form of meditation on our Lord's Life and Passion. 14. Simplicity of contemplatives' meditation. 15. Souls in every state of prayer should think of the Passion. 16. Need of the example of Christ and the saints. 17. Faith shows us our Lord as both God and Man. 18. St. Teresa's experience of meditation on the sacred Humanity. 19. Evil of giving up such meditation.

        1. IT may seem to you, sisters, that souls to whom God has communicated Himself in such a special manner may feel so sure of enjoying Him for ever as no longer to require to fear or to mourn over their past sins. Those of you will be most apt to hold this opinion who have never received the like favours; souls to whom God has granted these

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        graces will understand what I say. This is a great mistake, for sorrow for sin increases in proportion to the divine grace received and I believe will never quit us until we come to the land where nothing can grieve us any more. Doubtless we feel this pain more at one time than at another and it is of a different kind. A soul so advanced as that we speak of does not think of the punishment threatening its offences but of its great ingratitude towards Him to Whom it owes so much 1 and Who so justly deserves that it should serve Him, for the sublime mysteries revealed have taught it much about the greatness of God.

        2. This soul wonders at its former temerity and weeps over its irreverence; its foolishness in the past seems a madness which it never ceases to lament as it remembers for what vile things it forsook so great a Sovereign. The thoughts dwell on this more than on the favours received, which, like those I am about to describe, are so powerful that they seem to rush through the soul at times like a strong, swift river. Yet the sins remain like the mire in the river bed and dwell constantly in the memory, making a heavy cross to bear.

        3. I know some one who, though she had ceased to wish for death in order to see God, 2 yet desired it that she might be freed from her continual regret for her past ingratitude towards Him to Whom she owed, and always would owe, so much. She thought no one's guilt could be compared to her own, for she felt there could be none with whom

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        [paragraph continues] God had borne so patiently nor on whom He had bestowed such graces.

        4. Souls that have reached the state I speak of have ceased to fear hell. At times, though very rarely, they grieve keenly over the possibility of their losing God; their sole dread is lest He should withdraw His hand, allowing them to offend Him, and so they might return to their former miserable condition. They care nothing for their own pain or glory; if they are anxious not to stay long in Purgatory, it is more on account of its keeping them from the Presence of God than because of its torments. Whatever favours God may have shown a soul, I think it is dangerous for it to forget the unhappy state it was once in; painful as the remembrance may be, it is most beneficial.

        5. Perhaps I think so because I have been so wicked and that may be the reason why I never forget my sins; people who have led good lives have no cause for grief; yet we always fall at times whilst living in this mortal body. This pain is not lessened by reflecting that our Lord has already forgiven and forgotten our faults; our grief is rather increased at seeing such kindness and favours bestowed on one who deserves nothing but hell. I think St. Paul and the Magdalen must thus have suffered a cruel martyrdom; 3 their love was intense, they had received many mercies and realized the greatness and the majesty of God and so must have found it very hard to bear the remembrance

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        of their sins, which they must have regretted with a most tender sorrow.

        6. You may fancy that one who has enjoyed such high favours need not meditate on the mysteries of the most sacred Humanity of our Lord Jesus Christ but will be wholly absorbed in love. I have written fully about this elsewhere. 4 I have been contradicted and told that I was wrong and did not understand the matter; that our Lord guides souls in such a way that after having made progress it is best to exercise oneself in matters concerning the Godhead and to avoid what is corporeal; yet nothing will make me admit that this latter is a good way.

        7. I may be mistaken; we may all really mean the same thing but I found the devil was trying to lead me astray in this manner. Having been warned by experience in this respell, I have decided to speak again about it here although I have very often done so elsewhere. 5 Be most cautious on the subject; attend to what I venture to say about it and do not believe any one who tells you the contrary. I will endeavour to explain myself more clearly than I did before. If the person who undertook to write on the matter had treated it more explicitly he would have done well, for it may do much harm to speak of it in general terms to us women, who have scanty wits.

        8. Some souls imagine they cannot meditate even on the Passion, still less on the most blessed Virgin or on the saints, the memory of whose lives greatly

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        benefits and strengthens us. 6 I cannot think what such persons are to meditate upon, for to withdraw the thoughts from all corporeal things like the angelic spirits who are always inflamed with love, is not possible for us while in this mortal flesh; we need to study, to meditate upon and to imitate those who, mortals like ourselves, performed such heroic deeds for God. How much less should we wilfully endeavour to abstain from thinking of our only good and remedy, the most sacred Humanity of our Lord Jesus Christ? I cannot believe that any one really does this; they misunderstand their own minds and so harm both themselves and others. Of this at least I can assure them: they will never thus enter the last two mansions of the castle. If they lose their Guide, our good Jesus, they cannot find the way and it will be much if they have stayed safely in the former mansions. Our Lord Himself tells us that He is 'the Way'; He also says that He is 'the Light'; that no man cometh to the Father but by Him; and that 'He that seeth Me, seeth the Father also.' 7

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        9. Such persons tell us that these words have some other meaning; I know of no other meaning but this, which my soul has ever recognized as the true one and which has always suited me right well. Some people (many of whom have spoken to me on the subject) after our Lord has once raised them to perfect contemplation, wish to enjoy it continually. This is impossible; still, the grace of this state remains in their souls in such a way that they cannot reason as before on the mysteries of the Passion and the Life of Christ. I cannot account for it but it is very usual for the mind thus to remain less apt for meditation. I think it must be because, as the one end of meditation is to seek God, after He has once been found and the soul is accustomed to seek Him again by means of the will, it no longer wearies itself by searching for Him with the intellect.

        10. It also appears to me that as the will is already inflamed with love, this generous faculty would, if it could, cease to make use of the reason. This would be well, were it not impossible, especially before the soul has reached the last two mansions. 8 Time spent in prayer would thus be lost as the will often needs the use of the understanding to rekindle its love. Notice this point, sisters, which as it is important I will explain more fully. Such a soul

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        desires to spend all its time in loving God and wishes to do nothing else; but it cannot succeed, for though the will is not dead yet the flame which kindled it is dying out and the spark needs fanning into a glow. Ought the soul to remain quiescent in this aridity, waiting like our father Elias for fire to descend from heaven 9 to consume the sacrifice which it makes of itself to God? Certainly not; it is not right to expect miracles; God will work them for this soul when He chooses. As I have told you already and shall do again, His Majesty wishes us to hold ourselves unworthy of their being wrought on our account and desires us to help ourselves to the best of our abilities.

        11. In my opinion we ought during our whole life, to act in this manner, however sublime our prayer may be. True, those whom our Lord admits into the seventh mansion rarely or never need thus to help their fervour, for the reason I will tell you of; if I recollect it when I come to write of this room where, in a wonderful manner, souls are constantly in the company of Christ our Lord both in His Humanity and His Divinity. 10 Thus, when the fire in our hearts, of which I spoke does not burn in the will, nor do we feel the presence of God, we must search for Him as He would have us do, like the Bride in the Canticles, 11 and must ask all creatures 'who it was that made them;' as St. Augustine (either in his Soliloquies or his

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        [paragraph continues] Confessions) tells us that he did. 12 Thus we shall not stand like blockheads, wasting our time in waiting for what we before enjoyed. At first, it may be that our Lord will not renew His gift again for a year or even for many years; His Majesty knows the reason which we should not try to discover since there is no need for us to understand it.

        12. As most certainly the way to please God is to keep the commandments and counsels, let us do so diligently, while meditating on His life and death and all we owe Him; then let the rest be as God chooses. Some may answer that their mind refuses to dwell on these subjects; and for the above causes, this to a certain extent is true. You know that it is one thing to reason and another thing for the memory to bring certain truths before the mind. Perhaps you may not understand me; possibly I fail to express myself rightly but I will do my

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        best. Using the understanding much in this manner is what I call meditation.

        13. Let us begin by considering the mercy God showed us by giving us His only Son; let us not stop here but go on to reflect upon all the mysteries of His glorious life; or let us first turn our thoughts to His prayer in the garden, then allow them to continue the subject until they reach the crucifixion. Or we may take some part of the Passion such as Christ's apprehension and dwell on this mystery, considering in detail the points to be pondered and thought over, such as the treachery of Judas, the flight of the Apostles, and all that followed. This is an admirable and very meritorious kind of prayer. 13

        14. Souls led by God in supernatural ways and raised to perfect contemplation are right in declaring they cannot practise this kind of meditation. As I said, I know not why, but as a rule they are unable to do so. Yet they would be wrong in saying that they cannot dwell on these mysteries nor frequently think about them, especially when these events are being celebrated by the Catholic Church. Nor is it possible for the soul which has received so much from God to forget these precious proofs of His love which are living sparks to inflame the heart with greater love for our Lord, nor can the mind fail to understand them. Such a soul comprehends these mysteries, which are brought before the mind and stamped on the memory in a more perfect way than with other people, so that the mere sight of our Lord prostrate

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        in the garden, covered with His terrible sweat, suffices to engross the thoughts not merely for an hour but for several days. The soul looks with a simple gaze upon Who He is and how ungratefully we treat Him in return for such terrible sufferings. Then the will, although perhaps without sensible tenderness, desires to render Him some service for such sublime mercies and longs to suffer something for Him Who bore so much for us, employing itself in similar considerations in which the memory and understanding also take their part.

        15. I think this is why such souls cannot reason connectedly about the Passion and fancy they are unable to mediate on it. Those who do not meditate on this subject had better begin to do so; for I know that it will not impede the most sublime prayer nor is it well to omit praising this often. If God then sees fit to enrapture them, well and good; even if they are reluctant, He will make them cease to meditate. I am certain that this way of king is most helpful to the soul and not the hindrance it would become were great efforts made to use the intellect. This, as I said, I believe cannot be done when a higher state of prayer is attained. It may be otherwise in some cases, for God leads souls in many different ways. Let not those be blamed, however, who are unable to discourse much in prayer, nor should they be judged incapable of enjoying the great graces contained in the mysteries of Jesus Christ, our only Good, which no one, however spiritual he may be, can persuade me it is well to omit contemplating.

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        16. There are souls who, having made a beginning, or advanced half-way, when they begin to experience the prayer of quiet and to taste the sweetness and consolations God gives, think it is a great thing to enjoy these spiritual pleasures continually. Let them, as I advised elsewhere, cease to give themselves up so much to this absorption. Life is long and full of crosses and we have need to look on Christ our pattern, to see how He bore His trials, and even to take example by His Apostles and saints if we would bear our own trials perfectly. Our good Jesus and His most blessed Mother are too good company to be left and He is well pleased if we grieve at His pains, even though sometimes at the cost of our own consolations and joys. 14 Besides, daughters, consolations are not so frequent in prayer that we have no time for this as well. If any one should tell me she continually enjoys them, and that she is one of those who can never meditate on the divine mysteries, I should feel very doubtful about her state. Be convinced of this; keep free from this deception and to the utmost of your power stop yourselves from being constantly immersed in this intoxication. If you cannot do so, tell the Prioress so that she may employ you too busily for you to think of the matter; thus you will be free from this danger which, if it does no more, when it lasts long, greatly injures the health and brain. I have said enough to prove to those who require it that, however spiritual their state, it is an error so to avoid thinking of corporeal things

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        as to imagine that meditation on the most sacred Humanity can injure the soul.

        17. People allege, in defence, that our Lord told His disciples that it was expedient for them that He should go from them. 15 This I cannot admit. He did not say so to His blessed Mother, for her faith was firm. She knew He was both God and man; and although she loved Him more dearly than did His disciples, it was in so perfect a way that His bodily presence was a help to her. The faith of the Apostles must have been weaker than it was later on, and than ours has reason to be. I assure you, daughters, that I consider this a most dangerous idea whereby the devil might end by robbing us of our devotion to the most blessed Sacrament.

        18. The mistake I formerly made 16 did not lead me as far as this, but I did not care so much about meditating on our Lord Jesus Christ, preferring to remain absorbed, awaiting spiritual consolations. I recognized clearly that I was going wrong, for as I could not always keep in this state, my thoughts wandered hither and thither and my soul seemed like a bird, ever flying about and finding no place for rest. Thus I lost much time and did not advance in virtue nor make progress in prayer.

        19. I did not understand the reason, and as I believed that I was acting wisely I think I should never have learnt it but for the advice of a servant

        p. 228

        of God whom I consulted about my mode of prayer. Then I perceived plainly how mistaken I had been and I have never ceased regretting that there was a time when I did not realize how difficult it would be to gain by so great a loss. Even if I could, I would seek for nothing save by Him through Whom comes all the good we possess. May He be for ever praised! Amen.


        217:1 Life, ch. vi. 7.

        217:2 Excl. vi. 4, 5. Supra, M. v. ch. ii, 5. Poems 2, 3, 4. Minor Works.

        218:3 Life, ch. xxi, 9. All editions have 'Peter'. St. Teresa only wrote 'Po' but the parallel passage proves she meant Pablo, and not Pedro. See also M. i. ch. i. 5.

        219:4 Life, ch. xxii. 9-11.

        219:5 Ibid. ch. xxii. i; xxiii. 18; xxiv. 2.

        220:6 'Deliberate forgetfulness and rejection of all knowledge and of form must never be extended to Christ and His sacred Humanity. Sometimes, indeed, in the height of contemplation and pure intuition of the Divinity the soul does not remember the Sacred Humanity, because God raises the mind to this, as it were, confused and most supernatural knowledge; but for all this, studiously to forget it is by no means right, for the contemplation of the sacred Humanity and loving meditation upon it will help us up to all good, and it is by it we shall ascend most easily to the highest state of union. It is evident at once that, while all visible and bodily things ought to be forgotten, for they are a hindrance in our way, He, Who for our salvation became man, is not to be accounted among them, for He is the truth, the door, and the way, and our guide to all good.' (St. John of the Cross Ascent of Mount Carmel, bk. iii. ch. i. 12-14.

        220:7 St. John viii. 12; xiv. 6, 9.

        221:8 Life, ch. xv. 20. St. John of the Cross treats the subject most carefully. He shows how and when meditation becomes impossible: Ascent of Mount Carmel, bk. ii. ch. xii. (circa finem) ch. xiii. (per totum). Living Flame of Love, stanza iii. 35. Obscure Night, bk. i. ch. x. 8, and bk. ii. ch. viii. That it should be procured whenever possible: Ibid. bk. i. ch. x. (in fine); that it should be resumed; Ascent of Mount Carmel; bk. ii, ch. xv.

        222:9 III Reg. xviii. 30-39.

        222:10 Continual sense of the presence of God: Life, ch. xxvii. 6. Rel. xi. 3: 'The intellectual vision of the Three Persons and of the Sacred Humanity seems ever present.' Castle, M. vii. ch. iv. 15.

        222:11 Cant, iii. 3; 'Num quem diligit anima mea, vidistis?'

        223:12 'I asked the earth, and it answered me: 'I am not He'; and whatsoever it contains confessed the same. I asked the sea and the depths, and the living, creeping things, and they answered: 'We are not thy God, seek above us.' I asked the heavens, I asked the moving air; and the whole air with its inhabitants answered: 'Anaximenes was deceived, I am not God.' I asked the heavens, sun, moon, stars. 'Nor,' say they, 'are we the God Whom thou seekest.' And I replied unto all things which encompass the door of my flesh: 'Ye have told me of my God, that ye are not He; tell me something of Him.' And they cried out with a loud voice: 'He made us.' By my thought of them I questioned them, and their beauty gave their answer.' (St. Augustine's Confessions, bk. x. ch. 6.)

        St. Teresa may have read this in St. Augustine's Confessions, (see above, p. 78), or in the Soliloquies, a collection of extracts from St. Augustine, St. Bernard, St. Anselm, etc., which was printed in Latin at Venice in 1512, translated into Spanish and brought out at Valladolid in 1515, and again at Medina del Campo in 15 53, and at Toledo in 1565. The words quoted by St. Teresa occur in chapter xxxi. See Life, ch. xl. 10.

        224:13 Life, ch. xiii. 17-23.

        226:14 Way of Perf. ch. xxv. 7.

        227:15 St. John xvi. 7: 'Expedit vobis ut ego vadam; si enim non abiero, Paraclitus non veniet ad vos.' Life, ch. xxii. 1, 2 and note.

        227:16 Life, ch. xxii. 11. Although the Saint defends herself against the charge of self-contradiction, there can be no doubt from this avowal that she too was at one time mistaken on this point.

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