St John of the Cross Feast Day

Where there is no love, bring love.

John accepted all this without complaint. In July of that year, he had written to Mother Mary of the Incarnation, Prioress of the Segovia convent, who was distressed at the treatment he was receiving: '....do not let what is happening to me, my daughter, cause you any grief, for it does not cause me any....Men do not do these things, but God, who knows what is suitable for us and arranges things for our good. Think nothing else but that God ordains all, and where there is no love, put love, and you will draw out love...' Even more now, when he was being treated with such little love, he responded only with love and forgiveness. 'At the evening of life' , said John of the Cross, 'we will be judged by love.' John was approaching the evening of his life. Love was his response to everything. He refused to say an ill word of those who hated him. He received letters telling him of Fr Diego's campaign against him, which were kept in a bag at the bottom of his bed. He ordered them to be burnt, so that they would not damage the Order after his death. He had no word of complaint of his treatment, seeing everything as a permitted by God for his good. Perhaps alluding to the nun's concerns about Doria's governance, but surely applicable to his own situation, he wrote to Mother Anne of St Albert, 'you already know, daughter, the trials they are now suffering. God permits it to try his elect. In silence and in hope shall our strength be.'
'Have a great love for those who contradict and fail to love you,' he wrote to another nun, 'for in this way love is begotten in a heart that has no love. God so acts with us, for He loves us that we might love by means of the very love He bears toward us.' It worked, because at John's deathbed, the Prior knelt in tears and asked his forgiveness.

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Love your enemies

He was also concerned about what was happening to the Order under Doria's authority, and the unhappiness it was causing to the nuns. He wrote to Sr Leonor advising her not to dwell on things, 'because what should be occupied in God be occupied in this....Let the garden be closed, then, without pain or worry, for he who entered bodily for his disciples, when the doors were closed, and gave them peace, without them knowing or imagining that this could be, nor how, will enter in spirit into the soul....and he will fill her with peace.'
He had need of that peace for himself, because a new definitor, Fr Diego Evangelista, elected at the Madrid Chapter, was given the task of investigating Fr Gracian, with a view to carrying out his expulsion from the Order that Doria had proposed. The nuns at Granada were so worried at the interrogation to which they had been subjected and the way what they said was being twisted and misinterpreted, that they burned a whole sack of John's letters and other writings. Hearing of this activity, John was deeply hurt, but refused to say anything against Fr Diego. This campaign continued for the rest of John's life, and hearing of his death, Diego expressed regret that he had not managed to expel him from the Order before he died. The hapless Gracian was not so 'fortunate'. He was expelled, captured and tortured by Barbary pirates, escaped, and, not able to re-enter the Discalced, died as a Calced friar.

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Last Days

John of the Cross had said to Mother Anne that his health was good, but that was to change in September of that year, 1591. Bearing in mind his austere life, the sufferings his body undergone in Toledo, the incessant travels over Spain without benefit of modern roads, his health had borne up very well. He had a bout of fever a little earlier, and now he went down with another bout, and his right leg became inflamed. He needed medical attention, but Penuela was so remote that there was no medicines available. He had make a decision whether to go to Baeza, where he would be welcomed, but would be surrended by visitors wanting to see him, or to the recently founded house at Ubeda. He chose Ubeda. It was a twenty mile journey by mule in the torrid heat, and he was almost dead with pain and exhaustion by the time he arrived. It was discovered that he had untreated erysipelas in his foot, a disease of the nerve ending which would break our into painful sores. The doctor had to scrape away the diseased flesh without anesthetic - with no understanding of sterilisation, that would probably have made the condition worse.

Illness

He was pleased to see Fr Alonzo, who had been one od the novices at Granada, but his welcome from the Prior, Francis Chrysostom, was much less welcome. He resented the drain on his time and resources that a sick friar would mean to the community. In addition, as his Provincial some time before, John had had to reprimand him, and Francis had born him a grudge ever since. Now he would have his revenge. He gave John a tiny cell that only John, being so small, could enter without stooping. In the encroaching winter, it was bitterly cold, with the wind coming in through cracks in the wall. Sick as John was, the Prior ordered him to attend all the community functions, and publicly reprimanded him when he had to stay in bed. He accused John of using his illness to seek sympathy, what a bad example he was giving, how lax he was in observing the Rule. He refused to allow any of the brothers or any visitors to see him. Wherever John had been Prior, his attention to the sick was peerless. However poor the community might be, all that the sick might need was given them. Now, Fr Francis refused to provide hism with the medicines and food that John needed. His treatment was scandalising the community, however, and when Fr Francis forbade Fr Bernard, his infirmarian, to look after John any more, this was the last straw for Bernard. He wrote to the Provincial, Fr Anthony of Jesus, John's old companion from the Duruelo days, who immediately came to Ubeda, saw the conditions that John was suffering, reprimanded the Prior severely, and made that he was given a better treatment.

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God is always good.

What John had foreseen came to pass. Doria saw his prestige and the reverence in which so many held him for his spiritual stature as a threat to his own authority and he left the Chapter a simple friar, stripped of any post. There were even plans to send him to Mexico, although this never materialised. Instead, he was sent to a remote friary at La Penuela. For John, it was a relief no longer to have all his administrative tasks, and to pursue the life of prayer for which he always yearned, whatever his outward activity over the previous years. As he remarked of those years, when he spent his journeys praying, singing psalms, 'I am well, but my soul lags far behind'. The letter he wrote to Mother Anne of Jesus shortly after the Chapter shows his state of mind: '[God] has arranged this that we may show it by our actions...this is not evil or harmful, neither for me nor for anyone. It is in my favour since, being freed and relieved from the care of souls, I can, if I want and with God's help, enjoy peace, solitude, and the delightful fruit of forgetfulness of self and of all things.' He made the most of the nature he so loved a Penuela, going for hours into the countryside to pray and be alone with his Beloved. Even so, he was not out of contact with the many people whom he had directed, and continued to guide them by letter. Even so, he would not have been human if he had not felt hurt by the antagonism and even hatred of which he had been the butt at the Chapter. As he wrote to Anne of Penalosa, he liked Penuela very much: 'The vastness of the desert is a great help to the soul and the body, although the soul fares very poorly. The Lord must desire that it have its spiritual desert.' He described his simple life to her, which suited him so much: 'This morning we have already returned from gathering our chick-peas, and so the mornings go by. On another day we shall thresh them. It is nice to handle these mute creatures, better than being badly handled by living ones.'

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Feast of St Peter and Paul

PETER, formerly called Simon, from Bethsaida in Galilee, was a son of Jonas and a brother of Andrew, by whom he was brought to Christ. After the great draught of fishes, when our Lord said to him and Andrew: Follow me, and I will make you fishers of men, Peter followed the Saviour constantly, from whom he received the most tender proofs of love. Peter was present when Christ appeared in His glory on Mount Thabor, when He raised the daughter of Jairus to life, and when He sweat blood in the agony on Mount Olivet. Peter was also present at the miraculous draught of fishes, which was a figure of the multitudes which he was to bring, by means of the holy Gospel, to the kingdom of God, for Christ called him a fisher of men, and afterwards, because Peter recognized and professed Him to be the Son of the living God, Christ named him Peter, made him the head of the apostles and of the entire Church, made him His vicar and visible representative upon earth, promising to build His Church upon him as upon a rock, gave him the keys of the kingdom of heaven, and commanded him to feed His lambs and His sheep. Peter loved our Lord above all things; because of his love he wished to remain with Christ upon Mount Thabor to prevent Him from suffering, and in his love desired to die with Christ. He certainly showed the greatest courage when Christ was taken, following Him even into the house of Caiphas. But alas, the instability of man! There Peter three times denied the Lord. But the look of forgiving love which Jesus cast upon him, forced from him tears of the deepest contrition. He atoned for his denial by suffering much for Christ. Under the Emperor Nero he was crucified for his faith at Rome, and by his own request with his head downwards, because he did not consider himself worthy to die like Christ.

Oh! that all sinners would seek by such penance to turn their evil into good!

Prayer to St Peter

O God, who from a poor fisherman hast made St. Peter prince of the apostles and head of Thy Church, we beseech Thee through his intercession to make us true lambs of Thy flock. Grant, that we may hear his voice, follow his doctrine, and walk in his steps, until we reach that happy pasture where the Good Shepherd, Thine only-begotten Son, Jesus Christ, whom St. Peter represented on earth, reigns with Thee and the Holy Ghost forever. Amen.

Sketch of the life of St Paul.

PAUL, before his conversion called Saul, of the tribe of Benjamin, was born at Tarsus in Cilicia, and was a pupil of Gamaliel. As he had the most zealous attachment for the Jewish law, he was exasperated against the Christians. However, when hastening to Damascus to persecute them, he was converted by the Lord on the way and called to be an apostle. His unwearied labors in the vineyard of the Lord after his conversion, the sufferings which he endured upon his apostolic journeys, and the dangers and persecutions through which he passed in different countries, cannot be described. The zeal and constancy with which he confessed and preached the faith, though in chains and fetters, though scourged and beaten, in hunger and thirst, and through innumerable dangers, are almost incredible. He was so humble that he regarded himself as the least of the apostles, and thanked God fervently that He considered him worthy to suffer for His sake. After he had fought a good fight and finished his course, having everywhere zealously preached the faith, and still more zealously practiced it, he won the crown of justice. On the same day and at the same place in Rome, in which Peter was crucified, he was beheaded, by command of the Emperor Nero. Thus God tries and rewards true virtue. Paul in his life, as after death, worked numberless miracles; even his handkerchief, like St. Peter's shadow, healed sickness and expelled devils. He had so deeply impressed the name of Jesus in his heart, that it was almost continually on his lips, for "out of the fulness of the heart, the mouth speaketh." Would that we loved Jesus as St. Paul loved Him, then we would, like St. Paul, be ready to do and suffer much for Him.

Picture is by Rembreandt: 'St Peter and Paul disputing'

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God is a jealous lover, but in this divine jealousy He is not like the neurotic human being who makes his beloved unhappy by his unlimited demands of attention and service. Divine jealousy is a love that enriches man.

If we were to regard charity as if it were only a purely human love, we might be tempted to think that charity is a love that makes man poor instead of rich. Or we might think that God is a jealous lover who resents the thought or affection that his friends give to anyone or anything else. In one way God is a jealous lover. He wants men to love Him above everything else, even above themselves. But this divine jealousy is not at all like the painful jealousy of the neurotic human being who makes his beloved unhappy by his unlimited demands of attention and service. Human jealousy, when carried to extremes, is a force that impoverishes the object of its affections. The jealous man will rob his wife of her parents, relatives and friends, her children, her work and her hobbies. He wants her to love nothing but himself. But the divine jealousy is a love that enriches man. God asks for man's love through charity not in order to take any good thing away from man but in order to give all good things to man. For through charity man attains God, and in God he finds all good both in this life and in the next. Charity is a share in divine love. But it is the love of God which is the source of all good in this life and in the next. It is love, the divine love, which has created the world and all good things in it. It is God's love which has made man himself and the world in which man is to seek for and find happiness. When a man loves God more than everything else, he finds everything else in God, everything else that can really make him happy.

Picture is by Gustave Dore

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The growth of the man's love for God in this life will start with the avoidance of sin.

WE might say that the growth of man's love for God in this life will start with the avoidance of sin, go on to the pursuit of good and end with the desire of union with God in heaven. The reckless youth who has been living a dissolute life falls in love with a good woman. First of all his love leads him to turn from his former irresponsible way of living. To gain the approval of his loved one he avoids his former dissolute companions. He struggles against his own intemperance. Then he begins to seek a good way of life. He settles down, goes to work, starts to save money. Finally he seeks union with his beloved in marriage. The story on man's love for God will follow the same path. When a man begins to love God, fist he seeks to avoid sin and the insidious power of concupiscence which would separate him from God. Then he begins to cultivate virtue, to work for happiness. Finally he desires to live with God always.
LOVE is also capable of decline. Purely human love can grow less and less until it perishes altogether. When a man begins to think less and less of his wife, to be less thoughtful of her welfare, to do fewer things to make her happy, then his love for her is failing. When he does something evil to her then his love ceases. Charity - man's love for God - can also fail, though not in precisely the same way. Charity will not fail simply because a man thinks less often of God. It will not even fail through venial sin. Venial sin is concerned only with the means that lead to the goal. It does not destroy man's basic tendency to God in charity. But mortal sin destroys charity completely. Charity is the love of God above all things. But in mortal sin man prefers some created things to God. Hence mortal sin drives charity out of the soul of man. In a certain sense venial sin cam lead to the loss of charity. Since all sin is not in accord with the will of God, the venial sinner is gradually disposing his will to give up God. Because he has not followed the will of God in all things, when some crisis arises in his life, he may give up God for some temporary created good.

credit: picture is by Rembrandt :'Good Samaritan arrives at the inn' Read whole post......

There are many Saints who proved their love of God through examples of heroic virtue. St John of the Cross is one of them. He wrote the most beautiful poems describing soul search for His beloved. It is good to think of him during the month of the Sacred Heart, the beautiful symbol of God's love for us. We will focus today on the period of St John's life that began when he was elected the prior of Discalced friars in Baez. It happened just after Discalced were finally set up as a separate Province. He was the Prior there for two years and after that he was appointed Prior to the Granada foundation of Los Martires. He was far away from his beloved Castile and he felt his isolation deeply. This feeling of isolation was increased after Saint Teresa died the same year. He had reached however, that state of inner freedom when he could truly be himself and not to be forced into a mould of other's making. As Prior and an official in his Order now, he himself had a status that afforded him some dignity, but he refused to be judged by such standards. A high ranking official would be brought to him and be greeted by John just as he was. As he said to one visitor who expressed his surprise, 'After all, I am the son of a weaver'. Later on, his brother Francisco was often with him. Francisco remained what he always was, a poor workman, and John would introduce him with great pride as the greatest treasure he had on earth. To John, earthly rank or attainment did not matter. What did matter was that they were all children of God, and as such, deserving of his respect and love, whatever their rank or lack of it. The Order met for their second Chapter in 1583 and John was reaching the peak of his religious leadership. He was elected 2nd definitor and Vicar Provincial. He completed at that time his major writings, The Spiritual Canticle and the Dark Night of the Soul. From 1585, for the next three years he was almost constantly on the road in his role as Vicar Apostolic, attending chapters, visiting the various foundations, founding new convents and friaries. At one such foundation, that of Cordoba, he nearly lost his life. A stone wall that was being built fell on the cell in which he was working, and the workmen scrabbled frantically to dig him out, fearing he was dead. However, they found him crouched in a corner under a statue of Our Lady that had fallen above him, laughing and saying that it was she who had saved him. To his delight, in 1588 he was appointed prior of the Segovia friary, which meant that he was back in his beloved Castile. A new friary was still being built away from the dampness of the nearby river, so John joined in with the building work. These were to be the last happy moments in his life. He was back in Castile and nearer to his beloved brother who was able to visit him more often. To his brother he revealed an experience he had. Praying before a picture of Christ carrying his cross one day, he heard an inner voice calling his name, and responded inwardly, 'Here I am'. The voice asked him then what reward he would like for all he had done and all he had have suffered. John's response was, 'To suffer and to be looked down upon.' He told this to his brother so that when Francis saw him having trials he would not be distressed, knowing that it was what he desired and that they God's will for him. The time of serious trials was coming for John to prove his love of God and neighbour. God was willing to give him a chance to become a great saint.

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A man can give his whole heart habitually to God, that is he will never think or desire anything contrary to the love of God.

The friendship with God will increase in the only way in which it is possible for the love of friendship to increase. A man grows in the love of friendship when his love for his friend grows stronger and leads him to do things more frequently for his friend. Consider the growth of friendship between a man and the woman he marries. At the beginnings of their courtship he is willing to spend some of his time and money on her. As his love grows he spends more time and more money on her. As it grows still further he begins to admit her to the private world of his thoughts and ambitions, his hopes and disappointments. Then he begins to think of her troubles and sorrows, her triumphs and joys. Later he marries her and shares his life with her and shares his life with her. Ultimately he is ready even to give his life for her. In a similar way man can grow in the friendship of God. As his love of God grows he is willing to give more of himself for and to God. He begins to think more of God than of himself. He is more likely to do things for God than for himself. The intensity of his love for God grows within him until he is ready to give even his life for God. We might state it simply by saying that the intensity of his love for God grows stronger and stronger and becomes more and more likely to burst forth into acts of love of God.
Every new act of love of God will at least dispose a man to an increase in his love for God. Love actually increases only when it becomes more fervent. A man may be friendly with a woman top the extent of taking her out to dinner and a dance. And the more often he does so, the more likely he is to come to love her more ardently. But his love of her does not actually increase until he loves her enough to introduce her to his family, or to ask her to marry him, or to marry her and share his whole life with her. Si it is with man's love for God. Every act of love will dispose man to love God more. But only a more fervent act of love of God will actually increase his love of God.
In this life the love of man for God is always capable of growth. Charity is a share of God's own love, which is infinite. it is therefore always capable of further growth. Its growth depends on the goodness and power of God which are infinite. And as charity grows in a man through the divine power, so does man's ability to receive a further increase in his love of God.
Since God is infinitely lovable in Himself, no man can ever love God as much as God ought to be loved. God alone can love Himself infinitely. But man's love for God can be perfect when man loves God as much as he can. This can happens in three ways. A man may love God with the entire devotion of his heart or will. He thinks always of God. He is always actually loving God. This is the perfection of love for God which is found in the Saints in Heaven. In this present life man cannot love God with such an entire devotion. The need for working or eating or sleeping and so on prevent a man from giving his whole attention to God. But even in this present life a man can try to give to God all the love and attention that are not needed for for the necessities of daily living. This perfection of love is possible for man but not common among men. Lastly a man can give his whole heart habitually to God, that is he will never think or desire anything contrary to the love of God. He may not be thinking of God as much as he could, but he never does anything that would destroy his love for God.

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Friendship with God

Charity is more excellent than all other virtues because it is not self-seeking.

Since God is both infinite and simple, His love for Himself is identical with Himself. It is therefore infinite - a boundless ocean of love, a limitless uncreated fire of love embracing forever the supreme goodness which is God. Charity - man's share in this infinite love - is a created gift. It is a created, limited participation in divine love. Because man is a creature because his will is created will, he cannot love God with that same infinite love with which God love Himself. But through charity he can love God as God loves Himself, that is, he can possess God as the source of infinite happiness, he can possess God as He is in Himself, as the supreme

Good. 

Charity is a virtue whose rule or measure is God Himself as the supreme Good. It unites man to God Himself as the supreme Good. It is a virtue distinct from from all other virtues because its object is God Himself considered as the object of eternal happiness. It is more excellent than all other virtues because it is not self-seeking. It rests in God simply because He is God, the supreme Good. It is more excellent than the moral virtues because they are concerned only with the means that lead man to his goal, whereas charity attains the goal itself, God as He is Himself. It is more excellent than the theological virtues of faith and hope because faith and hope attain God in so far as we derive from Him the knowledge of truth or the assurance of happiness, whereas charity attains God to rest in Him without any thought or desire for personal gain or advantage.

Moreover, since charity attains God precisely as the goal of man, no other virtue can be truly perfect unless its acts are directed by charity to the ultimate goal of all human activity, God as He is in Himself. Human acts of prudence or justice or even of faith or hope do not lead man to his ultimate goal unless they are directed to that goal by charity which unites man to God, the goal of all human act.

Because the object of charity is God considered as the goal or end of human life, charity is a virtue of the will. It is the will which seeks goals, above all the ultimate goal of all human activity. Charity then, which unites man to the ultimate goal, must be a virtue of the rational appetite, or will of man.

Picture credit: 'Good Samaritan' by J.F. Millet, National Museum of Wales

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FRIENDSHIP WITH GOD

I thought, this month posting should be concentrated on the virtue of charity in compliance with June as the Month of Sacred Heart of Jesus. Therefore, I invite all who like to read this blog to meditate with me on fragments from one chapter of the little book entitled  'My Way of Life'. This is the pocket edition of St Thomas 'The Summa Simplified for Everyone' and lovely little book indeed - I hope it will serve the purpose nicely. 

Did you ever received a package wrapped in gaily coloured paper and tied with bright ribbons and marked "DO NOT OPEN UNTIL CHRISTMAS"? Do you remember the thrill of happiness you felt as you recognized the name of the sender inscribed in the upper left corner of the package? the name someone you loved, of someone who loved you ? Can you recall your heart's delight as it floated along on clouds of mystery, wondering what was in the package? Or, if you thought you knew, how heart rejoiced in this proof of someone's love for you! With what eager but certain anticipation you treasured the gift until Christmas day when you could strip away the mysterious wrappings and really see the wonderful thing that love had brought you!

The virtue of charity is like a Christmas gift of this kind. It is a proof of God's love for you. It is the foundation of your love for God. It brings you God Himself. But, as long as you are still in this present life, it brings you God wrapped up in the paper and ribbons of faith and marked "Not to be opened until eternity".

Charity brings God to man because it is man's friendship with God. Like all friendship it is a love of benevolence, that is, it is an unselfish love. Charity loves God for Himself. It does not seek any selfish gain or advantage. It rests in God as the supreme Good. Again, like all friendships, charity is based on a community of interests or of living. Through charity  God gives to man a share in the Divine Life, and, therefore, a share of happiness. God's happiness is His love of His own infinite goodness and perfection. Charity brings man's share in God's own happiness. As God is happy in the love of Himself, so man is happy when he shares in that love through charity.

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