This exercise should be experienced between January 21 and January 25.
Thomas Merton is a well known American Catholic writer. A good deal of his writing deals with the distinction between the false self and the true self. The false self is created by us so that we can fit in to society, imbibing whatever aberations may exist in society. The true self is our self as we are known by God. This is similar to Ignatius' understanding of the two standards: the Dark Lord attempts to encourage us to labor with him by enticing us with riches, honor and pride, objects which all societies over value in various ways. That is, the Dark Lord encourages us to think that our false self is the only self that exists. Jesus invites us to labor with him by encouraging us to develop our true selves through meditation, prayer and acts of charity and justice. Recall how he does this--by motivating us to accept a spiritual poverty that leads to humility.
The following quotation was originally written by Merton in a book called New Seeds of Contemplation (New York: New Directions, 1972). I am grateful to have found it in Robert Inchausti's Seeds: Thomas Merton, page 3.
"All sin starts from the assumption that my false self, the self that exists only in my own egocentric desires, is the fundamental reality of life to which everything else in the universe is ordered. Thus I use up my life in the desire for pleasures and the thirst for experiences, for power, honor, knowledge, and love to clothe this false self and construct its nothingness into something objectively real. And I wind experiences around myself and cover myself with pleasures and glory like bandages in order to make myself perceptible to myself and to the world, as if I were an invisible body that could only become visible when something visible covered its surface."
Why are we afraid to just be our true selves, the mysterious reality we are before our mysterious God?
Why do we feel the need to construct a false self?
What are my most powerful egocentric desires? Can I feel the presence of the Dark Lord in those desires?
What would it take for me to live from my true self?
Now, what do I want to ask from Jesus?
Saturday, January 21, 2012
Wednesday, January 18, 2012
Week Five, Exercise Two: The Strategy of Jesus/"The Two Standards"
This exercise should be experienced between January 18 and January 21. The purpose of the exercise is to engage the whole person of the exercitant (retreatant) and guide the exercitant through a meditation that reveals how the dynamic of Jesus undermines the dynamic of evil. The exercise engages not just our rational minds but also our imaginations as we associate evil personified (Satan) with darkness and terror and Jesus with light and joy.
David Fleming has translated this exercise into modern western terminology. If you have access to his version of the Exercises (Draw Me Into Your Friendship), I highly recommend it.
Pay attention to the strategy of the Dark Lord. He attempts to entice us with riches so that we then bask in glamour and honor. Becoming a slave of honor, we then become ensnared in pride. A person then ends up thinking "I am such and such" or "We are such and such." The strategy of Jesus is the opposite: he attracts us to the highest spiritual poverty. Spiritual poverty is not necessarily the same as actual poverty although one may ask to actually become poor through spiritual poverty. Spiritual poverty is the ability and willingness to let go of all possessions if God asks this of us.
Having been given spiritual poverty, one is then attracted to peaceful living in the face of the contempt of others. Once again, it is not exactly desiring contempt, but being willing to face contempt should God ask it of us. In this case, I think in particular of John Lewis and his fellow freedom riders--white and black. Finally, having become spiritually poor and willing to suffer contempt, we become humble. Becoming humble, we become spiritually free. All of this follows the activity of Jesus: laid in a manger, an oppressed carpenter, an itinerant preacher open to all (rich and poor), dying on a cross.
One other note: a standard is a banner
Here is the text of Ignatius:
MEDITATION ON TWO STANDARDS
The one of Christ, our Commander-in-chief and Lord; the other of Lucifer, mortal enemy of our human nature.
Ask for the grace to become spiritually free.
[SPEX137]
First Prelude. The First Prelude is the narrative. It will be here how Christ calls and wants all under His standard; and Lucifer, on the contrary, under his.
[SPEX138]
Second Prelude. The second, a composition, seeing the place. It will be here to see a great field of all that region of Jerusalem, where the supreme Commander-in-chief of the good is Christ our Lord; another field in the region of Babylon, where the chief of the enemy is Lucifer.
[SPEX139]
Third Prelude. The third, to ask for what I want: and it will be here to ask for knowledge of the deceits of the bad chief and help to guard myself against them, and for knowledge of the true life which the supreme and true Captain shows and grace to imitate Him.
[SPEX140]
First Point. The first Point is to imagine as if the chief of all the enemy seated himself in that great field of Babylon, as in a great chair of fire and smoke, in shape horrible and terrifying.
[SPEX141]
Second Point. The second, to consider how he issues a summons to innumerable demons and how he scatters them, some to one city and others to another, and so through all the world, not omitting any provinces, places, states, nor any persons in particular.
[SPEX142]
Third Point. The third, to consider the discourse which he makes them, and how he tells them to cast out nets and chains; that they have first to tempt with a longing for riches -- as he is accustomed to do in most cases -- that men may more easily come to vain honor of the world, and then to vast pride. So that the first step shall be that of riches; the second, that of honor; the third, that of pride; and from these three steps he draws on to all the other vices.
[SPEX143]
So, on the contrary, one has to imagine as to the supreme and true Captain, Who is Christ our Lord.
[SPEX144]
First Point. The first Point is to consider how Christ our Lord puts Himself in a great field of that region of Jerusalem, in lowly place, beautiful and attractive.
[SPEX145]
Second Point. The second, to consider how the Lord of all the world chooses so many persons -- Apostles, Disciples, etc., -- and sends them through all the world spreading His sacred doctrine through all states and conditions of persons.
[SPEX146]
Third Point. The third, to consider the discourse which Christ our Lord makes to all His servants and friends whom He sends on this expedition, recommending them to want to help all, by bringing them first to the highest spiritual poverty, and -- if His Divine Majesty would be served and would want to choose them -- no less to actual poverty; the second is to be of contumely and contempt; because from these two things humility follows. So that there are to be three steps; the first, poverty against riches; the second, contumely or contempt against worldly honor; the third, humility against pride. And from these three steps let them induce to all the other virtues.
Finish with the triple colloquy (Mary, Jesus, God the Father/Mother) or with another suitable prayer.
If you have time, repeat this exercise on another day. Perhaps you can let yourself daydream about it. Engage all of your senses in imagining Jesus and the Dark Lord.
David Fleming has translated this exercise into modern western terminology. If you have access to his version of the Exercises (Draw Me Into Your Friendship), I highly recommend it.
Pay attention to the strategy of the Dark Lord. He attempts to entice us with riches so that we then bask in glamour and honor. Becoming a slave of honor, we then become ensnared in pride. A person then ends up thinking "I am such and such" or "We are such and such." The strategy of Jesus is the opposite: he attracts us to the highest spiritual poverty. Spiritual poverty is not necessarily the same as actual poverty although one may ask to actually become poor through spiritual poverty. Spiritual poverty is the ability and willingness to let go of all possessions if God asks this of us.
Having been given spiritual poverty, one is then attracted to peaceful living in the face of the contempt of others. Once again, it is not exactly desiring contempt, but being willing to face contempt should God ask it of us. In this case, I think in particular of John Lewis and his fellow freedom riders--white and black. Finally, having become spiritually poor and willing to suffer contempt, we become humble. Becoming humble, we become spiritually free. All of this follows the activity of Jesus: laid in a manger, an oppressed carpenter, an itinerant preacher open to all (rich and poor), dying on a cross.
One other note: a standard is a banner
Here is the text of Ignatius:
MEDITATION ON TWO STANDARDS
The one of Christ, our Commander-in-chief and Lord; the other of Lucifer, mortal enemy of our human nature.
Ask for the grace to become spiritually free.
[SPEX137]
First Prelude. The First Prelude is the narrative. It will be here how Christ calls and wants all under His standard; and Lucifer, on the contrary, under his.
[SPEX138]
Second Prelude. The second, a composition, seeing the place. It will be here to see a great field of all that region of Jerusalem, where the supreme Commander-in-chief of the good is Christ our Lord; another field in the region of Babylon, where the chief of the enemy is Lucifer.
[SPEX139]
Third Prelude. The third, to ask for what I want: and it will be here to ask for knowledge of the deceits of the bad chief and help to guard myself against them, and for knowledge of the true life which the supreme and true Captain shows and grace to imitate Him.
[SPEX140]
First Point. The first Point is to imagine as if the chief of all the enemy seated himself in that great field of Babylon, as in a great chair of fire and smoke, in shape horrible and terrifying.
[SPEX141]
Second Point. The second, to consider how he issues a summons to innumerable demons and how he scatters them, some to one city and others to another, and so through all the world, not omitting any provinces, places, states, nor any persons in particular.
[SPEX142]
Third Point. The third, to consider the discourse which he makes them, and how he tells them to cast out nets and chains; that they have first to tempt with a longing for riches -- as he is accustomed to do in most cases -- that men may more easily come to vain honor of the world, and then to vast pride. So that the first step shall be that of riches; the second, that of honor; the third, that of pride; and from these three steps he draws on to all the other vices.
[SPEX143]
So, on the contrary, one has to imagine as to the supreme and true Captain, Who is Christ our Lord.
[SPEX144]
First Point. The first Point is to consider how Christ our Lord puts Himself in a great field of that region of Jerusalem, in lowly place, beautiful and attractive.
[SPEX145]
Second Point. The second, to consider how the Lord of all the world chooses so many persons -- Apostles, Disciples, etc., -- and sends them through all the world spreading His sacred doctrine through all states and conditions of persons.
[SPEX146]
Third Point. The third, to consider the discourse which Christ our Lord makes to all His servants and friends whom He sends on this expedition, recommending them to want to help all, by bringing them first to the highest spiritual poverty, and -- if His Divine Majesty would be served and would want to choose them -- no less to actual poverty; the second is to be of contumely and contempt; because from these two things humility follows. So that there are to be three steps; the first, poverty against riches; the second, contumely or contempt against worldly honor; the third, humility against pride. And from these three steps let them induce to all the other virtues.
Finish with the triple colloquy (Mary, Jesus, God the Father/Mother) or with another suitable prayer.
If you have time, repeat this exercise on another day. Perhaps you can let yourself daydream about it. Engage all of your senses in imagining Jesus and the Dark Lord.
Friday, January 13, 2012
Week Five, Exercise One: The Hidden Life of Jesus Continued
This exercise should be experienced between January 15 and January 18. It is not technically part of the Exercises of Ignatius, but it is completely consistent with Ignatian Spirituality.
Ask for the grace to know Jesus more fully.
Imagine Jesus as a teenager. He is continuing to learn the trade of carpentry from Joseph. How do they speak to each other? How well do they listen to each other? Can you see the expression on the face of Joseph when Jesus does something well? Can you see the expression on the face of Jesus while he listens to Joseph teach him?
How does Joseph react when Jesus makes a mistake? Remember Jesus learned. Are there any parenting lessons here?
Jesus learned how to speak from Mary and Joseph. He must also have learned how human beings love.
What other lessons did Jesus learn from Mary and Joseph? Imagine Jesus coming home with stories about other people his age. How would Mary and Joseph have responded?
We know from Luke 2 that Jesus sat in the temple listening to the teachers and asking them questions. Did this conversation continue with the rabbis in Nazareth? Imagine Jesus in the synagogue at Nazareth learning Hebrew so that he might read the scriptures. He would have learned Aramaic from his parents and Hebrew from his rabbi.
What is the reaction of his rabbi as he listens to the teenage Jesus' passion for his faith? Is Jesus grateful to his rabbi for the time his rabbi devoted to teaching him?
We all imitate our teachers in certain ways. How did Jesus imitate his Jewish teachers?
Imagine Jesus as he interacts with people in Nazareth. How does he conduct himself in his business relations?
All of Jesus' learning and living prepared him for the enlightenment he received during his Baptism.
We continue to walk with the Lord as we contemplate his life.
Ask for the grace to know Jesus more fully.
Imagine Jesus as a teenager. He is continuing to learn the trade of carpentry from Joseph. How do they speak to each other? How well do they listen to each other? Can you see the expression on the face of Joseph when Jesus does something well? Can you see the expression on the face of Jesus while he listens to Joseph teach him?
How does Joseph react when Jesus makes a mistake? Remember Jesus learned. Are there any parenting lessons here?
Jesus learned how to speak from Mary and Joseph. He must also have learned how human beings love.
What other lessons did Jesus learn from Mary and Joseph? Imagine Jesus coming home with stories about other people his age. How would Mary and Joseph have responded?
We know from Luke 2 that Jesus sat in the temple listening to the teachers and asking them questions. Did this conversation continue with the rabbis in Nazareth? Imagine Jesus in the synagogue at Nazareth learning Hebrew so that he might read the scriptures. He would have learned Aramaic from his parents and Hebrew from his rabbi.
What is the reaction of his rabbi as he listens to the teenage Jesus' passion for his faith? Is Jesus grateful to his rabbi for the time his rabbi devoted to teaching him?
We all imitate our teachers in certain ways. How did Jesus imitate his Jewish teachers?
Imagine Jesus as he interacts with people in Nazareth. How does he conduct himself in his business relations?
All of Jesus' learning and living prepared him for the enlightenment he received during his Baptism.
We continue to walk with the Lord as we contemplate his life.
Monday, January 9, 2012
Week Four, Exercise Two: Jesus Goes to The Temple at Age 12
This exercise should be experienced between January 11 and 14.
Ask for the grace to know Jesus more fully.
Consider how Jesus grew up. He worked with Joseph as a carpenter and learned from Mary and Joseph about their Jewish faith. In understanding Jesus, it is important to make a distinction between knowledge (scientia) and wisdom (sapentia). He was not born with perfect knowledge of all of the scientific and historical truths of the world. For example, he would not have had knowledge of Einstein's work on relativity theory (E=mc2). However, as the son of God, he would have had wisdom way beyond his chronological years. That is, he would have fully understood that God is love and that he too was constituted by love.
Even so, he grew in this wisdom as Luke 2:52 tells us: "And Jesus advanced [in] wisdom and age and favor before God and man."
Prayerfully read Luke 2:41-52. What occurs to you? Can you imagine yourself in the scene? Imagine being awed by the knowledge of this wise 12 year old. What is it that he is saying. Can you feel his love for God as he speaks? Does it evoke love from you?
If Jesus is totally aware of his eternal origin from God, what does that say of our origins? What does that say our destiny?
What wisdom does God seek to give us?
What questions do you have for Jesus? Did he feel the same wonder and the same insecurities that each of us has felt as a 12 year old?
Pray as you have prayed this whole retreat. Close in a way that reverences our Messiah who grew up and felt what we felt at the age of twelve.
Ask for the grace to know Jesus more fully.
Consider how Jesus grew up. He worked with Joseph as a carpenter and learned from Mary and Joseph about their Jewish faith. In understanding Jesus, it is important to make a distinction between knowledge (scientia) and wisdom (sapentia). He was not born with perfect knowledge of all of the scientific and historical truths of the world. For example, he would not have had knowledge of Einstein's work on relativity theory (E=mc2). However, as the son of God, he would have had wisdom way beyond his chronological years. That is, he would have fully understood that God is love and that he too was constituted by love.
Even so, he grew in this wisdom as Luke 2:52 tells us: "And Jesus advanced [in] wisdom and age and favor before God and man."
Prayerfully read Luke 2:41-52. What occurs to you? Can you imagine yourself in the scene? Imagine being awed by the knowledge of this wise 12 year old. What is it that he is saying. Can you feel his love for God as he speaks? Does it evoke love from you?
If Jesus is totally aware of his eternal origin from God, what does that say of our origins? What does that say our destiny?
What wisdom does God seek to give us?
What questions do you have for Jesus? Did he feel the same wonder and the same insecurities that each of us has felt as a 12 year old?
Pray as you have prayed this whole retreat. Close in a way that reverences our Messiah who grew up and felt what we felt at the age of twelve.
Friday, January 6, 2012
Week Four, Exercise One: Jesus Meets Us Where We Are
This exercise should be experienced between January 8 and 11.
As we continue in Phase Two of the Exercises, we recall how Jesus came to us in the form a vulnerable child. Take a moment to relish those Christmas graces. How amazing for God to come to humanity in the poverty, beauty, and neediness of a human child. It makes us think of the gentle way that God communicates. He does not hit us with the taskmaster's rod. He reveals himself as vulnerable as we are vulnerable. This truth is expressed in a very insightful way by Ignatian spiritual director and author Margaret Silf. In the twelfth chapter of her book Inner Compass, she writes:
My old school had the Gospel words interpreted by Chaucer as its motto: "And trouthe shal set thee free."
I lived with them for some years, emblazoned on my uniform and resounding out of every end-of-term assembly when we sang the school song. Gradually they insinuated themselves into my heart and sat there like an egg waiting for fertilization. It took over thirty years for that egg to come to ripeness, but when that finally happened, it took on a life of its own, as eggs do.
I knew all this when I began to think about these questions, and I knew, too, how central they are to any exploration of our inner landscape. But it was a bleak November evening when something clicked into place that helped me to take hold of the scale of the question, and it had to do with the matter of the gap. Let me explain.
The words that triggered my understanding that evening would have seemed trite, had they not been spoken by someone who had obviously found them in the depths of his own experience.
God comes to us, he said
*not where we should have been if we had made all the right choices in life,
*not where we could have been if we had taken every opportunity that God has offered us,
*not where we wish we were if we didn't have to be in the place where we find ourselves,
*not where we think we are because our minds are out of sync wtih our hearts,
*not where other people think we are or think we ought to be when they are attending to their own agendas.
I had heard this kind of wisdom often enough before. That God meets us where we really are is, after all, commonplace throughout our journeying. We all know that with our heads, but that evening I suddenly grasped the truth of it with my heart, and that moment of truth brought me a new degree of freedom--just as Jesus had said it would! (134-135)
As we contemplate Silf's words and continue along the path of contemplating the life of Christ, let us ask
*Where am I at this point in my life? Am I stuck in any situations that foster unfreedom and attachment? What does Jesus want to say to me in this situation?
Also, let's just soak in the truth that God meets us where we are in the person of Christ (or if we are not Christian, God meets us where we are in my own spiritual tradition). What does it mean that God does not meet us where we wish we were or where other people think we should be? What does it mean that God meets us where we are? Can we feel the freedom of that? Do we need to ask God for the freedom this truth gives?
Spend some time with the Lord. Perhaps just let the Lord put his arm around your shoulders and let him tell you: "I am here with you now, in the situation you are in now. I do not reject you. I accept you as you are, now!"
What do we want to tell the Lord now?
Consider these truths as we move into the hidden years of Jesus and into his public ministry.
Close with a prayer in your tradition.
As we continue in Phase Two of the Exercises, we recall how Jesus came to us in the form a vulnerable child. Take a moment to relish those Christmas graces. How amazing for God to come to humanity in the poverty, beauty, and neediness of a human child. It makes us think of the gentle way that God communicates. He does not hit us with the taskmaster's rod. He reveals himself as vulnerable as we are vulnerable. This truth is expressed in a very insightful way by Ignatian spiritual director and author Margaret Silf. In the twelfth chapter of her book Inner Compass, she writes:
My old school had the Gospel words interpreted by Chaucer as its motto: "And trouthe shal set thee free."
I lived with them for some years, emblazoned on my uniform and resounding out of every end-of-term assembly when we sang the school song. Gradually they insinuated themselves into my heart and sat there like an egg waiting for fertilization. It took over thirty years for that egg to come to ripeness, but when that finally happened, it took on a life of its own, as eggs do.
I knew all this when I began to think about these questions, and I knew, too, how central they are to any exploration of our inner landscape. But it was a bleak November evening when something clicked into place that helped me to take hold of the scale of the question, and it had to do with the matter of the gap. Let me explain.
The words that triggered my understanding that evening would have seemed trite, had they not been spoken by someone who had obviously found them in the depths of his own experience.
God comes to us, he said
*not where we should have been if we had made all the right choices in life,
*not where we could have been if we had taken every opportunity that God has offered us,
*not where we wish we were if we didn't have to be in the place where we find ourselves,
*not where we think we are because our minds are out of sync wtih our hearts,
*not where other people think we are or think we ought to be when they are attending to their own agendas.
I had heard this kind of wisdom often enough before. That God meets us where we really are is, after all, commonplace throughout our journeying. We all know that with our heads, but that evening I suddenly grasped the truth of it with my heart, and that moment of truth brought me a new degree of freedom--just as Jesus had said it would! (134-135)
As we contemplate Silf's words and continue along the path of contemplating the life of Christ, let us ask
*Where am I at this point in my life? Am I stuck in any situations that foster unfreedom and attachment? What does Jesus want to say to me in this situation?
Also, let's just soak in the truth that God meets us where we are in the person of Christ (or if we are not Christian, God meets us where we are in my own spiritual tradition). What does it mean that God does not meet us where we wish we were or where other people think we should be? What does it mean that God meets us where we are? Can we feel the freedom of that? Do we need to ask God for the freedom this truth gives?
Spend some time with the Lord. Perhaps just let the Lord put his arm around your shoulders and let him tell you: "I am here with you now, in the situation you are in now. I do not reject you. I accept you as you are, now!"
What do we want to tell the Lord now?
Consider these truths as we move into the hidden years of Jesus and into his public ministry.
Close with a prayer in your tradition.
Thursday, January 5, 2012
Continuing Along the Path of Phase Two
According to St. Ignatius, the purpose of the Spiritual Exercises is to help the exercitant (retreatant) to make decisions free from disordered attachment. We reflected upon some of this as we meditated upon sin and mimesis in Phase One. We will find that the same theme reemerges in Phase Two, this time within the context of contemplating the life of Christ.
Attachment occurs in a variety of ways, mimesis being one of the most powerful. The genius of Ignatius was his ability to reflect on the nature of attachment and detachment as he contemplated the way of being and teaching of the one whose living was free from attachment and who liberated others from attachment. Consider the case of Matthew, the tax collector, and how the Lord freed him through fellowship.
In this vein, St. Ignatius developed meditations that are not strictly Biblical: meditations like the Two Standards, the Three Kinds of People, and the Three Kinds of Humility. St. Ignatius also developed rules of discernment for this phase and guidelines for making important life decisions.
In all of these meditations, let us pray for the availability to be open to the Lord's insights and to understanding the movements of consolation and desolation. In all of this the Lord is offering to guides us to make truly intentional decisions.
Finally, each of the great religious traditions has methods for reflecting on attachment and detachment. I trust each of us to find the method that best works for us.
Peace!
Attachment occurs in a variety of ways, mimesis being one of the most powerful. The genius of Ignatius was his ability to reflect on the nature of attachment and detachment as he contemplated the way of being and teaching of the one whose living was free from attachment and who liberated others from attachment. Consider the case of Matthew, the tax collector, and how the Lord freed him through fellowship.
In this vein, St. Ignatius developed meditations that are not strictly Biblical: meditations like the Two Standards, the Three Kinds of People, and the Three Kinds of Humility. St. Ignatius also developed rules of discernment for this phase and guidelines for making important life decisions.
In all of these meditations, let us pray for the availability to be open to the Lord's insights and to understanding the movements of consolation and desolation. In all of this the Lord is offering to guides us to make truly intentional decisions.
Finally, each of the great religious traditions has methods for reflecting on attachment and detachment. I trust each of us to find the method that best works for us.
Peace!
Saturday, December 31, 2011
Phase Two, Week Three, Exercise Two: Baby Jesus is Revealed to the World
This exercise should be experienced between January 4 and January 7.
Pray with Matthew 2:1-15. Recall that Matthew is a Jewish Christian writing to a Jewish Christian community. The magi, wise men, come to visit the Christ child. They symbolize Gentiles who have been entering Matthew's community.
Use your imagination to enter the scene. With whom do you identify? Through whose eyes do you see the scene? In a way, we all are strangers to Christ? We can all know him better. In other ways, he is never a stranger to us. Our hearts recognize him as our best friend.
As a stranger and as a friend, how do we see Jesus? When do we recognize him? Are there voices like Herod's inside of us that would like to do away with what Christ reveals to us? Do we have our own inner Joseph and Mary who nurture Christ's revelation inside of us?
The colloquy may continue with Joseph and Mary as we learn of the devotion and care of the two who nurtured the child Jesus.
Pray with Matthew 2:1-15. Recall that Matthew is a Jewish Christian writing to a Jewish Christian community. The magi, wise men, come to visit the Christ child. They symbolize Gentiles who have been entering Matthew's community.
Use your imagination to enter the scene. With whom do you identify? Through whose eyes do you see the scene? In a way, we all are strangers to Christ? We can all know him better. In other ways, he is never a stranger to us. Our hearts recognize him as our best friend.
As a stranger and as a friend, how do we see Jesus? When do we recognize him? Are there voices like Herod's inside of us that would like to do away with what Christ reveals to us? Do we have our own inner Joseph and Mary who nurture Christ's revelation inside of us?
The colloquy may continue with Joseph and Mary as we learn of the devotion and care of the two who nurtured the child Jesus.
Wednesday, December 28, 2011
Phase Two, Week Three, Exercise One: Baby Jesus Is Revealed to the World
This exercise should be experienced between January 1 and January 4.
Ask God for the grace that I might have an interior knowledge of Jesus' love for all people especially the poor and of the devotion that Mary had for Jesus.
Pray with Luke 2:15-38. Note the devotion of the poor shepherds. Note verse 19 that Mary kept all these things, reflecting on them in her heart. If you are so moved, allow yourself to contemplate Mary as the most devout disciple.
Note that Mary and Joseph offer a pair of turtledoves or two young pigeons out of their poverty.
In your colloquy, converse with Mary, Joseph, the shepherds, or whomever else your heart is drawn to. How is Jesus revealed to you? Can you see the baby's face? What other details do you want to share in your colloquy?
Ask God for the grace that I might have an interior knowledge of Jesus' love for all people especially the poor and of the devotion that Mary had for Jesus.
Pray with Luke 2:15-38. Note the devotion of the poor shepherds. Note verse 19 that Mary kept all these things, reflecting on them in her heart. If you are so moved, allow yourself to contemplate Mary as the most devout disciple.
Note that Mary and Joseph offer a pair of turtledoves or two young pigeons out of their poverty.
In your colloquy, converse with Mary, Joseph, the shepherds, or whomever else your heart is drawn to. How is Jesus revealed to you? Can you see the baby's face? What other details do you want to share in your colloquy?
Monday, December 26, 2011
Phase Two, Week Two, Exercise Two: Matthew's Account of the Birth of Jesus
This exercise is to be experienced between December 28 and December 31
Ask for the same grace that you asked for when you prayed with Luke's account of the birth of Jesus. If the consolation moves you, add another grace: ask for the gift to imagine the love that Jesus, Mary and Joseph have for each other.
Pray with Matthew 1:18-25. Use your imagination to enter into the scene. Consider the following only if it is helpful: pray to feel the feelings that Joseph has when he finds out that Mary is pregnant. How do those feelings change when the angel appears to him in a dream? Enter into a colloquy with Joseph or Mary. Have we ever found ourselves in a difficult situation that was beyond our control? How did the Holy Spirit helps us out? Can we understand Joseph's situation a little better now?
Have there been dreams that have given us life? If we are parents, how have our children expanded our dreams?
Pray with the passage again. Attempt to take note of all of the details. What is the expression on the face of Joseph when he first holds God's son? What is the expression on the face of Mary?
What gives us insight or peace?
Ask for the same grace that you asked for when you prayed with Luke's account of the birth of Jesus. If the consolation moves you, add another grace: ask for the gift to imagine the love that Jesus, Mary and Joseph have for each other.
Pray with Matthew 1:18-25. Use your imagination to enter into the scene. Consider the following only if it is helpful: pray to feel the feelings that Joseph has when he finds out that Mary is pregnant. How do those feelings change when the angel appears to him in a dream? Enter into a colloquy with Joseph or Mary. Have we ever found ourselves in a difficult situation that was beyond our control? How did the Holy Spirit helps us out? Can we understand Joseph's situation a little better now?
Have there been dreams that have given us life? If we are parents, how have our children expanded our dreams?
Pray with the passage again. Attempt to take note of all of the details. What is the expression on the face of Joseph when he first holds God's son? What is the expression on the face of Mary?
What gives us insight or peace?
Wednesday, December 21, 2011
A Child my Choice
Fr. Skehan uses the following poem by Robert Southwell, S.J. in his version of phase two of the Exercises in Daily Life (63). It is a beautiful second phase poem.
A Child my Choice
Let folly praise that fancy loves, I praise and love that child,
Whose heart no thought, whose tongue no word, whose hand no deed defiled.
I praise him most, I love him best, all praise and love is his;
While him I love, in him I live, and cannot live amiss.
Love's sweetest mark, laud's highest theme, man's most desired light,
To love him life, to leave him death, to live in him delight.
He mine by gift, I his by debt, thus each to other due.
First friend he was, best friend he is, all times will try him true.
Though young, yet wise, though small, yet strong; though man,yet
God he is;
As wise he knows, as strong he can, as God he loves to bless.
His knowledge rules, his strength defends, his love doth cherish all;
His birth our joy, his life our light, his death our end of thrall.
Alas! He weeps, he sighs, he pants, yet do his angels sing;
Out of tears, his sighs and throbs, doth bud a joyful spring.
Almighty Babe, whose tender arms can force all foes to fly,
Correct my faults, protect my life, direct me when I die.
A Child my Choice
Let folly praise that fancy loves, I praise and love that child,
Whose heart no thought, whose tongue no word, whose hand no deed defiled.
I praise him most, I love him best, all praise and love is his;
While him I love, in him I live, and cannot live amiss.
Love's sweetest mark, laud's highest theme, man's most desired light,
To love him life, to leave him death, to live in him delight.
He mine by gift, I his by debt, thus each to other due.
First friend he was, best friend he is, all times will try him true.
Though young, yet wise, though small, yet strong; though man,yet
God he is;
As wise he knows, as strong he can, as God he loves to bless.
His knowledge rules, his strength defends, his love doth cherish all;
His birth our joy, his life our light, his death our end of thrall.
Alas! He weeps, he sighs, he pants, yet do his angels sing;
Out of tears, his sighs and throbs, doth bud a joyful spring.
Almighty Babe, whose tender arms can force all foes to fly,
Correct my faults, protect my life, direct me when I die.
Tuesday, December 20, 2011
Phase Two, Week Two For Non-Christians: the Gift of Incarnation and Life
For most of the second, third and fourth phases of this retreat, my focus will be on the prayer experience of Christians. I am not discriminating against non-Christians. I am just being realistic about my own training. I pray that non-Christians themselves can learn to adapt the Spiritual Exercises to their own spirituality. Nonetheless,when I sense inter-religious possibilities, I will explore them.
As Christians ponder the birth of Jesus as the birth of the son of God, non-Christians may want to ponder the birth of a great prophet and teacher. There is another possibility: it may profit all people to contemplate the reality of incarnation. As a Christian, I believe that the second person of the Trinity became incarnate in the person of Jesus. There are Christians whose Christology may use language a little different from my own. I respect that, but let's contemplate the reality of incarnation. We are all incarnate. We have bodies. As a Christian, I believe that the holiness of my incarnate condition is tied in an integral way to the incarnation of Jesus, but incarnation is a reality I share with non-Christians.
If you are not a Christian, it may be profitable to take some time to contemplate what it means that the holy is found in the material. The holy is found in the tender skin and fragility of a baby. It may help to use Ignatius' method of finding God in all things--what Howard Gray describes as attentiveness leading to reverence which leads to devotion. Allow yourself to be attentive to the birth of any child: let the scene become itself. Do not force an identity on the scene. A mother laboring. A child is born. The child lies there. What do you see? What do you hear? When you touch the child, what do you feel? What do you smell? There's nothing like the smell of a baby.
Next, accept and esteem what you are noticing and feeling. Find the good of holding that baby. Accept the experience.
You are then moved to devotion--the way that God is working in the birth of that child.
I hope this helps! May the God we all worship through our acts of prayer and meditation enlighten all of us to respect the beauty, truth, and goodness of human life! May we all respect children and labor to deliver them from warfare, terrorism, famine, injustice, exploitation, and all evils that currently oppress children!
Peace! Namaste! Shalom! As-Salamu Alaykum!
As Christians ponder the birth of Jesus as the birth of the son of God, non-Christians may want to ponder the birth of a great prophet and teacher. There is another possibility: it may profit all people to contemplate the reality of incarnation. As a Christian, I believe that the second person of the Trinity became incarnate in the person of Jesus. There are Christians whose Christology may use language a little different from my own. I respect that, but let's contemplate the reality of incarnation. We are all incarnate. We have bodies. As a Christian, I believe that the holiness of my incarnate condition is tied in an integral way to the incarnation of Jesus, but incarnation is a reality I share with non-Christians.
If you are not a Christian, it may be profitable to take some time to contemplate what it means that the holy is found in the material. The holy is found in the tender skin and fragility of a baby. It may help to use Ignatius' method of finding God in all things--what Howard Gray describes as attentiveness leading to reverence which leads to devotion. Allow yourself to be attentive to the birth of any child: let the scene become itself. Do not force an identity on the scene. A mother laboring. A child is born. The child lies there. What do you see? What do you hear? When you touch the child, what do you feel? What do you smell? There's nothing like the smell of a baby.
Next, accept and esteem what you are noticing and feeling. Find the good of holding that baby. Accept the experience.
You are then moved to devotion--the way that God is working in the birth of that child.
I hope this helps! May the God we all worship through our acts of prayer and meditation enlighten all of us to respect the beauty, truth, and goodness of human life! May we all respect children and labor to deliver them from warfare, terrorism, famine, injustice, exploitation, and all evils that currently oppress children!
Peace! Namaste! Shalom! As-Salamu Alaykum!
Monday, December 19, 2011
Phase Two, Week Two, Exercise One: Luke's Account of the Birth of Jesus
Merry Christmas! This exercise should be experienced between December 25 and December 28.
As always, find a very quiet place to pray.
Ask God the Father-Mother for "a more intimate knowledge of Jesus who became one of us; a more personal experience of his love for me so that I may love Him more tenderly; and a closer union with Jesus in His mission of bringing salvation to people" (Skehan, 57).
Now prayerfully read Luke 2:1-20. Imagine the Christ child laying in the manger--a symbol of his poverty. If Jesus were to be born today, where would he be born?
Use your imagination to enter into the scene. What resonates with you?
Pray with your imagination one or two more times.
Now enter into a colloquy (conversation) with whomever your heart tells you to converse: perhaps you want to ask Mary what she felt when she first saw her son. Perhaps you want to express words of gratitude to Jesus for becoming one of us. You can converse with any saint or any person of the Trinity you feel drawn to. If the triple colloquy works, then use it.
If you are not Christian and you do not feel like praying with this text, then ponder the literary elements: why is Jesus depicted as laying in a manger? Does it symbolize his solidarity with the poor? I do not want to dictate to non-Christians how to pray or ponder the text so I will leave the rest open.
Peace and joy to you as you contemplate this mystery!
As always, find a very quiet place to pray.
Ask God the Father-Mother for "a more intimate knowledge of Jesus who became one of us; a more personal experience of his love for me so that I may love Him more tenderly; and a closer union with Jesus in His mission of bringing salvation to people" (Skehan, 57).
Now prayerfully read Luke 2:1-20. Imagine the Christ child laying in the manger--a symbol of his poverty. If Jesus were to be born today, where would he be born?
Use your imagination to enter into the scene. What resonates with you?
Pray with your imagination one or two more times.
Now enter into a colloquy (conversation) with whomever your heart tells you to converse: perhaps you want to ask Mary what she felt when she first saw her son. Perhaps you want to express words of gratitude to Jesus for becoming one of us. You can converse with any saint or any person of the Trinity you feel drawn to. If the triple colloquy works, then use it.
If you are not Christian and you do not feel like praying with this text, then ponder the literary elements: why is Jesus depicted as laying in a manger? Does it symbolize his solidarity with the poor? I do not want to dictate to non-Christians how to pray or ponder the text so I will leave the rest open.
Peace and joy to you as you contemplate this mystery!
Friday, December 9, 2011
Prayer In Daily Life Phase Two, Week One, Exercise Two: Contemplating The Child Jesus In Mary's Womb
This Exercise should be experienced between December 21 and December 24. It isn't technically in the Spiritual Exercises, but I find it helpful. I hope you do too.
If you are a mother, it may help to recall your own pregnancies during this exercise.
Ask God for the grace to have an intimate knowledge of Jesus as an unborn child so that you may love Him more tenderly. Also ask for a more personal experience of Jesus. Finally, ask for insight into what it means that Mary carried the Messiah in her womb and that, through this mystery, she is able to love all people on the earth as if they were her own children.
Imagine Mary pregnant with Jesus. She is six months along. Jesus is living in the amniotic sack in his mother's womb. He can hear sounds from the outside world. Mary's body is nurturing him. All of the nutrition that his body receives comes from the food that Mary eats and the drink that Mary drinks.
The two are bonded in a sacred union. At times, Mary and Jesus feel together.
The Mothers and Fathers of the Eastern Church taught that Mary was the greatest theologian because she taught Jesus what it meant to be a human being totally in love with God. That process began while Jesus was in her womb. Imagine what Mary felt when Jesus moved in her womb. What tender words did Mary use to comfort her child when she felt him move? How did she gently touch her side so that she could communicate with him? Imagine you are Mary. Apply your senses. What do you feel and see? What words do you want to use to communicate with Jesus in the womb?
Consider the tenderness that Mary feels for Jesus. If your tradition encourages you to do so (and the Catholic and Orthodox traditions do), imagine the tenderness that Mary learned holding Jesus in her womb. She has that tenderness for you right now.
At this point, I would like to introduce a method of prayer that Ignatius called the triple colloquy. I want to introduce it at this point because it involves Mary.
A colloquy is a conversation. It isn't a method of prayer in which a person just recites words. In the colloquy you pray to God or to a saint and then you listen with your heart and imagination. In the triple colloquy, you begin by talking with Mary. You ask Mary to ask Jesus for the specific specific grace that you seek. Then you converse with Mary. You may want to ask her what it was like to feel Jesus inside her. You may then want to ask her if she might show you the joy she felt carrying Jesus. Then after the colloquy with Mary, you converse with Jesus. Ask him to speak with the Father/Mother for the specific grace you seek: to have an intimate knowledge of Jesus as an unborn child so that you may love Him more tenderly. Also ask for a more personal experience of Jesus. Finally, ask for insight into what it means that Mary carried the Messiah in her womb and that, through this mystery, she is able to love all people on the earth as if they were her own children.
The third colloquy is with the Father/Mother. Ask for the same grace we mentioned above and then sit back and listen. You may be given a specific image in your imagination. There may be a sense of freedom around a particular idea. Follow the thoughts and feelings that lead you to be more charitable and/or that give you insights into the love God has for humanity.
Close with an Our Father, a Hail Mary, or another prayer that gives you peace.
Write down your reflections in your journal.
If you are a mother, it may help to recall your own pregnancies during this exercise.
Ask God for the grace to have an intimate knowledge of Jesus as an unborn child so that you may love Him more tenderly. Also ask for a more personal experience of Jesus. Finally, ask for insight into what it means that Mary carried the Messiah in her womb and that, through this mystery, she is able to love all people on the earth as if they were her own children.
Imagine Mary pregnant with Jesus. She is six months along. Jesus is living in the amniotic sack in his mother's womb. He can hear sounds from the outside world. Mary's body is nurturing him. All of the nutrition that his body receives comes from the food that Mary eats and the drink that Mary drinks.
The two are bonded in a sacred union. At times, Mary and Jesus feel together.
The Mothers and Fathers of the Eastern Church taught that Mary was the greatest theologian because she taught Jesus what it meant to be a human being totally in love with God. That process began while Jesus was in her womb. Imagine what Mary felt when Jesus moved in her womb. What tender words did Mary use to comfort her child when she felt him move? How did she gently touch her side so that she could communicate with him? Imagine you are Mary. Apply your senses. What do you feel and see? What words do you want to use to communicate with Jesus in the womb?
Consider the tenderness that Mary feels for Jesus. If your tradition encourages you to do so (and the Catholic and Orthodox traditions do), imagine the tenderness that Mary learned holding Jesus in her womb. She has that tenderness for you right now.
At this point, I would like to introduce a method of prayer that Ignatius called the triple colloquy. I want to introduce it at this point because it involves Mary.
A colloquy is a conversation. It isn't a method of prayer in which a person just recites words. In the colloquy you pray to God or to a saint and then you listen with your heart and imagination. In the triple colloquy, you begin by talking with Mary. You ask Mary to ask Jesus for the specific specific grace that you seek. Then you converse with Mary. You may want to ask her what it was like to feel Jesus inside her. You may then want to ask her if she might show you the joy she felt carrying Jesus. Then after the colloquy with Mary, you converse with Jesus. Ask him to speak with the Father/Mother for the specific grace you seek: to have an intimate knowledge of Jesus as an unborn child so that you may love Him more tenderly. Also ask for a more personal experience of Jesus. Finally, ask for insight into what it means that Mary carried the Messiah in her womb and that, through this mystery, she is able to love all people on the earth as if they were her own children.
The third colloquy is with the Father/Mother. Ask for the same grace we mentioned above and then sit back and listen. You may be given a specific image in your imagination. There may be a sense of freedom around a particular idea. Follow the thoughts and feelings that lead you to be more charitable and/or that give you insights into the love God has for humanity.
Close with an Our Father, a Hail Mary, or another prayer that gives you peace.
Write down your reflections in your journal.
Thursday, December 8, 2011
Phase Two, Week One, Exercise One: The Annunciation
This exercise should be experienced between December 18 and 21.
We are now entering into phase 2 of the retreat during which we will contemplate the life of Jesus. As I mentioned earlier, if non-Christians feel moved to do so, you can contemplate the life of Jesus as a great spiritual teacher. Obviously, Christians will contemplate the life of Jesus, the Messiah and God-man.
First, ask God for the grace to feel Mary's courage and joy as she trusts God's invitation to bear God's son.
Read Luke 1:26-38.
Read the passage again using your imagination to enter into the scene. For this prayer period, I will leave the direction open and let the Holy Spirit give you the pointers.
Note moments of insight (consolation) in your prayer journal.
Close with your own prayer.
We are now entering into phase 2 of the retreat during which we will contemplate the life of Jesus. As I mentioned earlier, if non-Christians feel moved to do so, you can contemplate the life of Jesus as a great spiritual teacher. Obviously, Christians will contemplate the life of Jesus, the Messiah and God-man.
First, ask God for the grace to feel Mary's courage and joy as she trusts God's invitation to bear God's son.
Read Luke 1:26-38.
Read the passage again using your imagination to enter into the scene. For this prayer period, I will leave the direction open and let the Holy Spirit give you the pointers.
Note moments of insight (consolation) in your prayer journal.
Close with your own prayer.
Wednesday, December 7, 2011
Sunday, December 4, 2011
Phase One, Week Six, Exercise One: A Sinner Loved By God
This exercise should be experienced between December 11 and 14.
Last week we concluded our contemplation of the reality of personal and collective sin and disorder. This week we will devote one exercise to the wonder and healing of the forgiving love that God gives and that God is.
We will be contemplating that surprising and joyful parable of the Prodigal Father (usually called the Prodigal Son). I am borrowing the title "Prodigal Father" from a Jesuit friend of mine named Henry Haske. Henry has a knack for reminding us just how bountiful God's love is. In using the title "Prodigal Father" he is reminding us that our heavenly Father gives without ceasing.
If you find that you have a desire for more prayer this week, then consider praying with Isaiah 40:1-11 (the first reading for the Second Sunday of Advent).
The second exercise this week I will title The Call of the Eternal Coach/Teacher/Leader. I will give more details about this in a few days.
The grace of Exercise One that I seek: Paraphrasing the words of Fr. Skehan, I ask for the gift of experiencing myself as a loved sinner and to purify my mind so well that I may experience a growing desire for conversion, a new insight into the tactics of God's enemy, and a renewed enthusiasm to follow God.
In the parable of the Prodigal Father, the younger son demands his share of
his inheritance. He squanders his share and ends up feeding pigs which symbolizes apostasy--that he has totally rejected his Jewish faith. At the time, the Jewish refusal to eat or deal with pigs was not just a dietary law. It was an important religious boundary. It helps to remember that just 200 years earlier, Jewish martyrs were willing to be killed rather than eat the pig's flesh that the Seleucid Hellenists (the Greeks from Syria) tried to force them to eat. Jesus' audience would have remembered the sacrifices of these Jewish heroes and would have been disgusted by the son's sleeping with prostitutes and rejection of the Torah.
It is in this context that the Father's actions reveal that God's love is unconditional. In the words of Fr. Skehan, "how can we doubt the reality of God's love for the sinner, the God who looks to the horizon day and night longing for the sight of his beloved son returning home?" (44)
Now, use your imagination to enter into Luke 15: 11-32. Can you feel the Father's joy when he sees his son returning? Can you feel the acceptance and joyful surrender when you feel the Father embrace you?
Last week we concluded our contemplation of the reality of personal and collective sin and disorder. This week we will devote one exercise to the wonder and healing of the forgiving love that God gives and that God is.
We will be contemplating that surprising and joyful parable of the Prodigal Father (usually called the Prodigal Son). I am borrowing the title "Prodigal Father" from a Jesuit friend of mine named Henry Haske. Henry has a knack for reminding us just how bountiful God's love is. In using the title "Prodigal Father" he is reminding us that our heavenly Father gives without ceasing.
If you find that you have a desire for more prayer this week, then consider praying with Isaiah 40:1-11 (the first reading for the Second Sunday of Advent).
The second exercise this week I will title The Call of the Eternal Coach/Teacher/Leader. I will give more details about this in a few days.
The grace of Exercise One that I seek: Paraphrasing the words of Fr. Skehan, I ask for the gift of experiencing myself as a loved sinner and to purify my mind so well that I may experience a growing desire for conversion, a new insight into the tactics of God's enemy, and a renewed enthusiasm to follow God.
In the parable of the Prodigal Father, the younger son demands his share of
his inheritance. He squanders his share and ends up feeding pigs which symbolizes apostasy--that he has totally rejected his Jewish faith. At the time, the Jewish refusal to eat or deal with pigs was not just a dietary law. It was an important religious boundary. It helps to remember that just 200 years earlier, Jewish martyrs were willing to be killed rather than eat the pig's flesh that the Seleucid Hellenists (the Greeks from Syria) tried to force them to eat. Jesus' audience would have remembered the sacrifices of these Jewish heroes and would have been disgusted by the son's sleeping with prostitutes and rejection of the Torah.
It is in this context that the Father's actions reveal that God's love is unconditional. In the words of Fr. Skehan, "how can we doubt the reality of God's love for the sinner, the God who looks to the horizon day and night longing for the sight of his beloved son returning home?" (44)
Now, use your imagination to enter into Luke 15: 11-32. Can you feel the Father's joy when he sees his son returning? Can you feel the acceptance and joyful surrender when you feel the Father embrace you?
Prayer In Daily Life, Phase 1, Week 6, Exercise 2: The call of the Eternal Coach/Teacher/Leader for Christians.
This exercise can be entered into in three ways. Chose the one most relevant for you. It should be experienced between December 14 and 17.
1. Call of the Eternal Coach. Ask God for the grace that you might respond to his call with generosity.
Recall a good coach who coached one of your sports teams. Recall how he brought out the best in you—athletically and personally. How did he foster teamwork and mutual respect among the people on your team? How successful was he? Why was your team so successful?
Would you allow yourself to be coached by this coach again? Why? Do you feel a sense of devotion to this coach? Has it lasted until the present moment?
Now imagine that coach coaching. What is he doing? How does your heart feel about what he is doing? Now imagine Jesus, the eternal coach. How has he nurtured you? What do you want from him? What has he done to attract people to join his team? What are his greatest successes?
Savoring the devotion you feel toward your temporal coach, ask God for the grace to feel even more devotion to follow Jesus, your eternal coach.
Close with an Our Father or other appropriate prayer.
2. Call of the eternal teacher. Ask God for the grace that you might respond to his call with generosity.
Recall a teacher who made a difference in your life. What qualities did he/she have? What knowledge did the teacher give to you? What skills did you learn? Did the teacher help your thinking to become more critical and more clear? Do you have a desire to learn from him again?
Now consider Jesus. Consider his way of being and teaching. What is it about him that attracts you? What qualities does he have? What spiritual and emotional skills can he teach you? Does his message of unconditional love and justice inspire you? As you felt a desire to learn from the temporal teacher, how much more do you want to learn from Jesus, the eternal teacher? What specific words does he use as he calls you to join in his movement?
Now, in your own words, express whatever feelings of devotion you feel toward Jesus. Are you grateful that he has called you to join his movement, knowing that with Jesus victory is assured? Close with an Our Father or other appropriate prayer.
3. Call of the eternal leader. Ask God for the grace that you might respond to his call with generosity.
Consider a temporal leader who inspires you. Reflect on how he or she takes a stand for freedom and justice. Is he or she charismatic? Does she have a good sense of humor? Is she a good orator? Recall some of the temporal leader's moving speeches. How did you feel listening to those speeches?
Now consider Jesus, the eternal leader. What is it about Jesus' way of being and leading that attracts you? Consider how devoted you are to following the temporal leader. How much stronger should your devotion be to following Jesus, the perfect leader?
Ask the Lord for the grace to be completely devoted to following him. Ask him for the grace to draw insight and inspiration as we contemplate the mysteries of his life. Close with an Our Father or other appropriate prayer.
1. Call of the Eternal Coach. Ask God for the grace that you might respond to his call with generosity.
Recall a good coach who coached one of your sports teams. Recall how he brought out the best in you—athletically and personally. How did he foster teamwork and mutual respect among the people on your team? How successful was he? Why was your team so successful?
Would you allow yourself to be coached by this coach again? Why? Do you feel a sense of devotion to this coach? Has it lasted until the present moment?
Now imagine that coach coaching. What is he doing? How does your heart feel about what he is doing? Now imagine Jesus, the eternal coach. How has he nurtured you? What do you want from him? What has he done to attract people to join his team? What are his greatest successes?
Savoring the devotion you feel toward your temporal coach, ask God for the grace to feel even more devotion to follow Jesus, your eternal coach.
Close with an Our Father or other appropriate prayer.
2. Call of the eternal teacher. Ask God for the grace that you might respond to his call with generosity.
Recall a teacher who made a difference in your life. What qualities did he/she have? What knowledge did the teacher give to you? What skills did you learn? Did the teacher help your thinking to become more critical and more clear? Do you have a desire to learn from him again?
Now consider Jesus. Consider his way of being and teaching. What is it about him that attracts you? What qualities does he have? What spiritual and emotional skills can he teach you? Does his message of unconditional love and justice inspire you? As you felt a desire to learn from the temporal teacher, how much more do you want to learn from Jesus, the eternal teacher? What specific words does he use as he calls you to join in his movement?
Now, in your own words, express whatever feelings of devotion you feel toward Jesus. Are you grateful that he has called you to join his movement, knowing that with Jesus victory is assured? Close with an Our Father or other appropriate prayer.
3. Call of the eternal leader. Ask God for the grace that you might respond to his call with generosity.
Consider a temporal leader who inspires you. Reflect on how he or she takes a stand for freedom and justice. Is he or she charismatic? Does she have a good sense of humor? Is she a good orator? Recall some of the temporal leader's moving speeches. How did you feel listening to those speeches?
Now consider Jesus, the eternal leader. What is it about Jesus' way of being and leading that attracts you? Consider how devoted you are to following the temporal leader. How much stronger should your devotion be to following Jesus, the perfect leader?
Ask the Lord for the grace to be completely devoted to following him. Ask him for the grace to draw insight and inspiration as we contemplate the mysteries of his life. Close with an Our Father or other appropriate prayer.
Tuesday, November 29, 2011
Phase One, Week Five, Exercise Two: Contemplating Sin and Disorder In the World
This exercise is to take place between December 7 and 10.
Why are we spending two weeks on sin and disorder? First, from a Christian perspective, it gives us an appreciation for our need for Christ. Second, from a global perspective, it gives us an appreciation for our need for healthy spirituality (for theists it gives us an appreciation for our need for God). Third, it is also a universal character of religion and spirituality that as human beings we struggle against non-charity and injustice in many aspects of our lives. This exercise helps to ground us in reality.
Ask God for the grace to be aware of how you might be complicit in some form of sin or disorder.
It may seem strange, but we will be praying with the internet. Use a search engine like google or yahoo and search using five to six of the following phrases. Find a specific case that details a form of sin or disorder. You may also want to try searching www.washingtonpost.com or www.nyt.com.
*violence
*violence against women
*violence against children
*violence against Christians
*violence against Muslims
*violence against Jews
*violence against Buddhists
*oppression
*oppression of women
*oppression in the Americas
*oppression in Africa
*oppression in Asia
*oppression in Europe
*violence against gays and lesbians
*homophobia
*Matthew Shepard
Now, conduct two to three other searches that you think concern hatred and/or injustice. You may want to enter the specific names of the people involved.
Read the 7 or 8 articles that you find. Choose one of them and use your imagination to enter into the scene. What character are you drawn to? Why? Ask God why you are drawn to that character. What do you feel about the situation?
Ask God for help or meditate in the method appropriate for your tradition. Tell God what you feel. Ask God for an interior knowledge of the insight He wants to give you. Are you to play a role, any role, in the healing of the world?
Close with an Our Father or prayer in your tradition.
Why are we spending two weeks on sin and disorder? First, from a Christian perspective, it gives us an appreciation for our need for Christ. Second, from a global perspective, it gives us an appreciation for our need for healthy spirituality (for theists it gives us an appreciation for our need for God). Third, it is also a universal character of religion and spirituality that as human beings we struggle against non-charity and injustice in many aspects of our lives. This exercise helps to ground us in reality.
Ask God for the grace to be aware of how you might be complicit in some form of sin or disorder.
It may seem strange, but we will be praying with the internet. Use a search engine like google or yahoo and search using five to six of the following phrases. Find a specific case that details a form of sin or disorder. You may also want to try searching www.washingtonpost.com or www.nyt.com.
*violence
*violence against women
*violence against children
*violence against Christians
*violence against Muslims
*violence against Jews
*violence against Buddhists
*oppression
*oppression of women
*oppression in the Americas
*oppression in Africa
*oppression in Asia
*oppression in Europe
*violence against gays and lesbians
*homophobia
*Matthew Shepard
Now, conduct two to three other searches that you think concern hatred and/or injustice. You may want to enter the specific names of the people involved.
Read the 7 or 8 articles that you find. Choose one of them and use your imagination to enter into the scene. What character are you drawn to? Why? Ask God why you are drawn to that character. What do you feel about the situation?
Ask God for help or meditate in the method appropriate for your tradition. Tell God what you feel. Ask God for an interior knowledge of the insight He wants to give you. Are you to play a role, any role, in the healing of the world?
Close with an Our Father or prayer in your tradition.
Saturday, November 26, 2011
Phase One, Week 5, Exercise One: An Islamic Meditation on Sin and Disorder
This exercise should be experienced between December 4 and December 7.
We continue our contemplation of sin and disorder with the Quran's story of the life of Yousuf (Joseph). Like the story of Joseph in the Hebrew Bible, this story is very long. Reading it once and contemplating the questions below may constitute your entire prayer period. If you have the time, prayerfully read it twice.
Ask God for the grace to have complete understanding of your own sinfulness and disorder. Also ask for the grace to be free of all that prevents you from living in freedom, charity and justice.
Pay attention to the character/characters with which you identify. Why do you identify with that character/characters? Does it remind you of a situation from your own life?
Note the dysfunction in the family: Jacob's favoritism, the brother's envy (which is a form of mimetic desire), and the scapegoating--how the brothers bond over their expulsion of Yousuf. Note also that God works through the sinful situation to bring about something good. Do any of these dynamics remind you of your own family? Ask
God for healing.
From Quran Sura 12, translated by by Rashad Khalifa, Ph.D.
http://www.masjidtucson.org/quran/noframes/ch12.html
Sura 12, Joseph (Yousuf)
[12:0] In the name of God, Most Gracious, Most Merciful
[12:1] A. L. R. These (letters) are proofs of this profound scripture.
Footnote
[12:2] We have revealed it an Arabic Quran, that you may understand.
Footnote
[12:3] We narrate to you the most accurate history through the revelation of this Quran. Before this, you were totally unaware.
[12:4] Recall that Joseph said to his father, "O my father, I saw eleven planets, and the sun, and the moon; I saw them prostrating before me."
[12:5] He said, "My son, do not tell your brothers about your dream, lest they plot and scheme against you. Surely, the devil is man's worst enemy.
[12:6] "Your Lord has thus blessed you, and has given you good news through your dream. He has perfected His blessings upon you and upon the family of Jacob, as He did for your ancestors Abraham and Isaac before that. Your Lord is Omniscient, Most Wise."
[12:7] In Joseph and his brothers there are lessons for the seekers.
[12:8] They said, "Joseph and his brother are favored by our father, and we are in the majority. Indeed, our father is far astray.
Joseph's Fate Already Decided by God*
[12:9] "Let us kill Joseph, or banish him, that you may get some attention from your father. Afterwards, you can be righteous people."
Footnote
[12:10] One of them said, "Do not kill Joseph; let us throw him into the abyss of the well. Perhaps some caravan can pick him up, if this is what you decide to do."
2:11] They said, "Our father, why do you not trust us with Joseph? We will take good care of him.
[12:12] "Send him with us tomorrow to run and play. We will protect him."
[12:13] He said, "I worry lest you go away with him, then the wolf may devour him while you are not watching him."
[12:14] They said, "Indeed, if the wolf devours him, with so many of us around, then we are really losers."
Believers are Blessed with God's Assurances
[12:15] When they went away with him, and unanimously decided to throw him into the abyss of the well, we inspired him: "Some day, you will tell them about all this, while they have no idea."
[12:16] They came back to their father in the evening, weeping.
[12:17] They said, "Our father, we went racing with each other, leaving Joseph with our equipment, and the wolf devoured him. You will never believe us, even if we were telling the truth."
[12:18] They produced his shirt with fake blood on it. He said, "Indeed, you have conspired with each other to commit a certain scheme. All I can do is resort to a quiet patience. May GOD help me in the face of your conspiracy."
Joseph is Taken to Egypt
[12:19] A caravan passed by, and soon sent their waterer. He let down his bucket, then said, "How lucky! There is a boy here!" They took him along as merchandise, and GOD was fully aware of what they did.
[12:20] They sold him for a cheap price— a few Dirhams—for they did not have any need for him.
[12:21] The one who bought him in Egypt said to his wife, "Take good care of him. Maybe he can help us, or maybe we can adopt him." We thus established Joseph on earth, and we taught him the interpretation of dreams. GOD's command is always done, but most people do not know.
[12:22] When he reached maturity, we endowed him with wisdom and knowledge. We thus reward the righteous.
God Protects the Believers From Sin
[12:23] The lady of the house where he lived tried to seduce him. She closed the doors and said, "I am all yours." He said, "May GOD protect me. He is my Lord, who gave me a good home.* The transgressors never succeed.
Footnote
[12:24] She almost succumbed to him, and he almost succumbed to her, if it were not that he saw a proof from his Lord. We thus diverted evil and sin away from him, for he was one of our devoted servants.
[12:25] The two of them raced towards the door, and, in the process, she tore his garment from the back. They found her husband at the door. She said, "What should be the punishment for one who wanted to molest your wife, except imprisonment or a painful punishment?"
[12:26] He said, "She is the one who tried to seduce me." A witness from her family suggested: "If his garment is torn from the front, then she is telling the truth and he is a liar.
[12:27] "And if his garment is torn from the back, then she lied, and he is telling the truth."
[12:28] When her husband saw that his garment was torn from the back, he said, "This is a woman's scheme. Indeed, your scheming is formidable.
[12:29] "Joseph, disregard this incident. As for you (my wife), you should seek forgiveness for your sin. You have committed an error."
[12:30] Some women in the city gossiped: "The governor's wife is trying to seduce her servant. She is deeply in love with him. We see that she has gone astray."
[12:31] When she heard of their gossip, she invited them, prepared for them a comfortable place, and gave each of them a knife. She then said to him, "Enter their room." When they saw him, they so admired him, that they cut their hands.* They said, "Glory be to GOD, this is not a human being; this is an honorable angel.
Footnote
[12:32] She said, "This is the one you blamed me for falling in love with. I did indeed try to seduce him, and he refused. Unless he does what I command him to do, he will surely go to prison, and will be debased."
[12:33] He said, "My Lord, the prison is better than giving in to them. Unless You divert their scheming from me, I may desire them and behave like the ignorant ones."
[12:34] His Lord answered his prayer and diverted their scheming from him. He is the Hearer, the Omniscient.
[12:35] Later, they saw to it, despite the clear proofs, that they should imprison him for awhile.
[12:36] Two young men were in the prison with him. One of them said, "I saw (in my dream) that I was making wine," and the other said, "I saw myself carrying bread on my head, from which the birds were eating. Inform us of the interpretation of these dreams. We see that you are righteous."
[12:37] He said, "If any food is provided to you, I can inform you about it before you receive it. This is some of the knowledge bestowed upon me by my Lord. I have forsaken the religion of people who do not believe in GOD, and with regard to the Hereafter, they are really disbelievers.
[12:38] "And I followed instead the religion of my ancestors, Abraham, Isaac, and Jacob. We never set up any idols beside GOD. Such is the blessing from GOD upon us and upon the people, but most people are unappreciative.
[12:39] "O my prison mates, are several gods better, or GOD alone, the One, the Supreme?
[12:40] "You do not worship beside Him except innovations that you have made up, you and your parents. GOD has never authorized such idols. All ruling belongs to GOD, and He has ruled that you shall not worship except Him. This is the perfect religion, but most people do not know.
[12:41] "O my prison mates, one of you will be the wine butler for his lord, while the other will be crucified— the birds will eat from his head. This settles the matter about which you have inquired."
[12:42] He then said to the one to be saved "Remember me at your lord."* Thus, the devil caused him to forget his Lord, and, consequently, he remained in prison a few more years
Footnote
The King's Dream
[12:43] The king said, "I saw seven fat cows being devoured by seven skinny cows, and seven green spikes (of wheat), and others shriveled. O my elders, advise me regarding my dream, if you know how to interpret the dreams."
[12:44] They said, "Nonsense dreams. When it comes to the interpretation of dreams, we are not knowledgeable."
[12:45] The one who was saved (from the prison) said, now that he finally remembered, "I can tell you its interpretation, so send me (to Joseph)."
Joseph Interprets the King's Dream
[12:46] "Joseph my friend, inform us about seven fat cows being devoured by seven skinny cows, and seven green spikes, and others shriveled. I wish to go back with some information for the people."
[12:47] He said, "What you cultivate during the next seven years, when the time of harvest comes, leave the grains in their spikes, except for what you eat.
[12:48] "After that, seven years of drought will come, which will consume most of what you stored for them.
[12:49] "After that, a year will come that brings relief for the people, and they will, once again, press juice."
[12:50] The king said, "Bring him to me." When the messenger came to him, he said, "Go back to your lord and ask him to investigate the women who cut their hands. My Lord is fully aware of their schemes."
[12:51] (The king) said (to the women), "What do you know about the incident when you tried to seduce Joseph?" They said, "GOD forbid; we did not know of anything evil committed by him." The wife of the governor said, "Now the truth has prevailed. I am the one who tried to seduce him, and he was the truthful one.
[12:52] "I hope that he will realize that I never betrayed him in his absence, for GOD does not bless the schemes of the betrayers.
[12:53] "I do not claim innocence for myself. The self is an advocate of vice, except for those who have attained mercy from my Lord. My Lord is Forgiver, Most Merciful."
Joseph Attains Prominence
[12:54] The king said, "Bring him to me, so I can hire him to work for me." When he talked with him, he said, "Today, you have a prominent position with us."
[12:55] He said, "Make me the treasurer, for I am experienced in this area and knowledgeable."
[12:56] We thus established Joseph on earth, ruling as he wished. We shower our mercy upon whomever we will, and we never fail to recompense the righteous.
[12:57] Additionally, the reward in the Hereafter is even better for those who believe and lead a righteous life.
[12:58] Joseph's brothers came; when they entered, he recognized them, while they did not recognize him.
[12:59] After he provided them with their provisions, he said, "Next time, bring with you your half-brother. Do you not see that I give full measure, and treat you generously?
[12:60] "If you fail to bring him to me, you will get no share from me; you will not even come close."
[12:61] They said, "We will negotiate with his father about him. We will surely do this."
[12:62] He then instructed his assistants: "Put their goods back in their bags. When they find them upon their return to their family, they may come back sooner."
[12:63] When they returned to their father, they said, "Our father, we can no longer get any provisions, unless you send our brother with us. We will take good care of him."
[12:64] He said, "Shall I trust you with him, as I trusted you with his brother before that? GOD is the best Protector, and, of all the merciful ones, He is the Most Merciful."
[12:65] When they opened their bags, they found their goods returned to them. They said, "Our father, what more can we ask for? Here are our goods returned to us. We can thus provide for our family, protect our brother, and receive one more camel-load. This is certainly a profitable deal."
[12:66] He said, "I will not send him with you, unless you give me a solemn pledge before GOD that you will bring him back, unless you are utterly overwhelmed." When they gave him their solemn pledge, he said, "GOD is witnessing everything we say."
[12:67] And he said, "O my sons, do not enter from one door; enter through separate doors. However, I cannot save you from anything that is predetermined by GOD. To GOD belongs all judgments. I trust in Him, and in Him shall all the trusters put their trust."
Jacob Senses Joseph
[12:68] When they went (to Joseph), they entered in accordance with their father's instructions. Although this could not change anything decreed by GOD, Jacob had a private reason for asking them to do this. For he possessed certain knowledge that we taught him, but most people do not know.
Back in Egypt
[12:69] When they entered Joseph's place, he brought his brother closer to him and said, "I am your brother; do not be saddened by their actions."
Joseph Keeps His Brother
[12:70] When he provided them with their provisions, he placed the drinking cup in his brother's bag, then an announcer announced: "The owners of this caravan are thieves."
[12:71] They said, as they came towards them, "What did you lose?"
[12:72] They said, "We lost the king's cup. Anyone who returns it will receive an extra camel-load; I personally guarantee this."
[12:73] They said, "By GOD, you know full well that we did not come here to commit evil, nor are we thieves."
[12:74] They said, "What is the punishment for the thief, if you are liars?"
[12:75] They said, "The punishment, if it is found in his bag, is that the thief belongs to you. We thus punish the guilty."
[12:76] He then started by inspecting their containers, before getting to his brother's container, and he extracted it out of his brother's container. We thus perfected the scheme for Joseph; he could not have kept his brother if he applied the king's law. But that was the will of GOD. We exalt whomever we choose to higher ranks. Above every knowledgeable one, there is one who is even more knowledgeable.
[12:77] They said, "If he stole, so did a brother of his in the past." Joseph concealed his feelings in himself, and did not give them any clue. He said (to himself), "You are really bad. GOD is fully aware of your accusations."
[12:78] They said, “O you noble one, he has a father who is elderly; would you take one of us in his place? We see that you are a kind man.��?
[12:79] He said, "GOD forbid that we should take other than the one in whose possession we found our goods. Otherwise, we would be unjust."
[12:80] When they despaired of changing his mind, they conferred together. Their eldest said, "Do you realize that your father has taken a solemn pledge from you before GOD? In the past you lost Joseph. I am not leaving this place until my father gives me permission, or until GOD judges for me; He is the best Judge.
[12:81] ?Go back to your father and tell him? Back In Palestine 'Our father, your son has committed a theft. We know for sure, because this is what we have witnessed. This was an unexpected occurrence.
[12:82] 'You may ask the community where we were, and the caravan that came back with us. We are telling the truth.'"
12:83] He said, "Indeed, you have conspired to carry out a certain scheme. Quiet patience is my only recourse. May GOD bring them all back to me. He is the Omniscient, Most Wise."
[12:84] He turned away from them, saying, "I am grieving over Joseph." His eyes turned white from grieving so much; he was truly sad.
[12:85] They said, "By GOD, you will keep on grieving over Joseph until you become ill, or until you die."
[12:86] He said, "I simply complain to GOD about my dilemma and grief, for I know from GOD what you do not know.
[12:87] "O my sons, go fetch Joseph and his brother, and never despair of GOD's grace. None despairs of GOD's grace except the disbelieving people."
Israel Goes to Egypt
[12:88] When they entered (Joseph's) quarters, they said, "O you noble one, we have suffered a lot of hardship, along with our family, and we have brought inferior goods. But we hope that you will give us full measure and be charitable to us. GOD rewards the charitable."
[12:89] He said, "Do you recall what you did to Joseph and his brother when you were ignorant?"
[12:90] They said, "You must be Joseph." He said, "I am Joseph, and here is my brother. GOD has blessed us. That is because if one leads a righteous life, and steadfastly perseveres, GOD never fails to reward the righteous."
[12:91] They said, "By GOD, GOD has truly preferred you over us. We were definitely wrong."
[12:92] He said, "There is no blame upon you today. May GOD forgive you. Of all the merciful ones, He is the Most Merciful.
[12:93] "Take this shirt of mine; when you throw it on my father's face, his vision will be restored. Bring your whole family and come back to me."
Footnote
[12:94] Even before the caravan arrived, their father said, "I can sense the smell of Joseph. Will someone enlighten me?"
[12:95] They said, "By GOD, you are still in your old confusion."
[12:96] When the bearer of good news arrived, he threw (the shirt) on his face, whereupon his vision was restored. He said, "Did I not tell you that I knew from GOD what you did not know?"
[12:97] They said, "Our father, pray for our forgiveness; we were wrong indeed."
[12:98] He said, "I will implore my Lord to forgive you; He is the Forgiver, Most Merciful."
In Egypt
[12:99] When they entered Joseph's quarters, he embraced his parents, saying, "Welcome to Egypt. GOD willing, you will be safe here."
[12:100] He raised his parents upon the throne. They fell prostrate before him. He said, "O my father, this is the fulfillment of my old dream. My Lord has made it come true. He has blessed me, delivered me from the prison, and brought you from the desert, after the devil had driven a wedge between me and my brothers. My Lord is Most Kind towards whomever He wills. He is the Knower, the Most Wise."
We continue our contemplation of sin and disorder with the Quran's story of the life of Yousuf (Joseph). Like the story of Joseph in the Hebrew Bible, this story is very long. Reading it once and contemplating the questions below may constitute your entire prayer period. If you have the time, prayerfully read it twice.
Ask God for the grace to have complete understanding of your own sinfulness and disorder. Also ask for the grace to be free of all that prevents you from living in freedom, charity and justice.
Pay attention to the character/characters with which you identify. Why do you identify with that character/characters? Does it remind you of a situation from your own life?
Note the dysfunction in the family: Jacob's favoritism, the brother's envy (which is a form of mimetic desire), and the scapegoating--how the brothers bond over their expulsion of Yousuf. Note also that God works through the sinful situation to bring about something good. Do any of these dynamics remind you of your own family? Ask
God for healing.
From Quran Sura 12, translated by by Rashad Khalifa, Ph.D.
http://www.masjidtucson.org/quran/noframes/ch12.html
Sura 12, Joseph (Yousuf)
[12:0] In the name of God, Most Gracious, Most Merciful
[12:1] A. L. R. These (letters) are proofs of this profound scripture.
Footnote
[12:2] We have revealed it an Arabic Quran, that you may understand.
Footnote
[12:3] We narrate to you the most accurate history through the revelation of this Quran. Before this, you were totally unaware.
[12:4] Recall that Joseph said to his father, "O my father, I saw eleven planets, and the sun, and the moon; I saw them prostrating before me."
[12:5] He said, "My son, do not tell your brothers about your dream, lest they plot and scheme against you. Surely, the devil is man's worst enemy.
[12:6] "Your Lord has thus blessed you, and has given you good news through your dream. He has perfected His blessings upon you and upon the family of Jacob, as He did for your ancestors Abraham and Isaac before that. Your Lord is Omniscient, Most Wise."
[12:7] In Joseph and his brothers there are lessons for the seekers.
[12:8] They said, "Joseph and his brother are favored by our father, and we are in the majority. Indeed, our father is far astray.
Joseph's Fate Already Decided by God*
[12:9] "Let us kill Joseph, or banish him, that you may get some attention from your father. Afterwards, you can be righteous people."
Footnote
[12:10] One of them said, "Do not kill Joseph; let us throw him into the abyss of the well. Perhaps some caravan can pick him up, if this is what you decide to do."
2:11] They said, "Our father, why do you not trust us with Joseph? We will take good care of him.
[12:12] "Send him with us tomorrow to run and play. We will protect him."
[12:13] He said, "I worry lest you go away with him, then the wolf may devour him while you are not watching him."
[12:14] They said, "Indeed, if the wolf devours him, with so many of us around, then we are really losers."
Believers are Blessed with God's Assurances
[12:15] When they went away with him, and unanimously decided to throw him into the abyss of the well, we inspired him: "Some day, you will tell them about all this, while they have no idea."
[12:16] They came back to their father in the evening, weeping.
[12:17] They said, "Our father, we went racing with each other, leaving Joseph with our equipment, and the wolf devoured him. You will never believe us, even if we were telling the truth."
[12:18] They produced his shirt with fake blood on it. He said, "Indeed, you have conspired with each other to commit a certain scheme. All I can do is resort to a quiet patience. May GOD help me in the face of your conspiracy."
Joseph is Taken to Egypt
[12:19] A caravan passed by, and soon sent their waterer. He let down his bucket, then said, "How lucky! There is a boy here!" They took him along as merchandise, and GOD was fully aware of what they did.
[12:20] They sold him for a cheap price— a few Dirhams—for they did not have any need for him.
[12:21] The one who bought him in Egypt said to his wife, "Take good care of him. Maybe he can help us, or maybe we can adopt him." We thus established Joseph on earth, and we taught him the interpretation of dreams. GOD's command is always done, but most people do not know.
[12:22] When he reached maturity, we endowed him with wisdom and knowledge. We thus reward the righteous.
God Protects the Believers From Sin
[12:23] The lady of the house where he lived tried to seduce him. She closed the doors and said, "I am all yours." He said, "May GOD protect me. He is my Lord, who gave me a good home.* The transgressors never succeed.
Footnote
[12:24] She almost succumbed to him, and he almost succumbed to her, if it were not that he saw a proof from his Lord. We thus diverted evil and sin away from him, for he was one of our devoted servants.
[12:25] The two of them raced towards the door, and, in the process, she tore his garment from the back. They found her husband at the door. She said, "What should be the punishment for one who wanted to molest your wife, except imprisonment or a painful punishment?"
[12:26] He said, "She is the one who tried to seduce me." A witness from her family suggested: "If his garment is torn from the front, then she is telling the truth and he is a liar.
[12:27] "And if his garment is torn from the back, then she lied, and he is telling the truth."
[12:28] When her husband saw that his garment was torn from the back, he said, "This is a woman's scheme. Indeed, your scheming is formidable.
[12:29] "Joseph, disregard this incident. As for you (my wife), you should seek forgiveness for your sin. You have committed an error."
[12:30] Some women in the city gossiped: "The governor's wife is trying to seduce her servant. She is deeply in love with him. We see that she has gone astray."
[12:31] When she heard of their gossip, she invited them, prepared for them a comfortable place, and gave each of them a knife. She then said to him, "Enter their room." When they saw him, they so admired him, that they cut their hands.* They said, "Glory be to GOD, this is not a human being; this is an honorable angel.
Footnote
[12:32] She said, "This is the one you blamed me for falling in love with. I did indeed try to seduce him, and he refused. Unless he does what I command him to do, he will surely go to prison, and will be debased."
[12:33] He said, "My Lord, the prison is better than giving in to them. Unless You divert their scheming from me, I may desire them and behave like the ignorant ones."
[12:34] His Lord answered his prayer and diverted their scheming from him. He is the Hearer, the Omniscient.
[12:35] Later, they saw to it, despite the clear proofs, that they should imprison him for awhile.
[12:36] Two young men were in the prison with him. One of them said, "I saw (in my dream) that I was making wine," and the other said, "I saw myself carrying bread on my head, from which the birds were eating. Inform us of the interpretation of these dreams. We see that you are righteous."
[12:37] He said, "If any food is provided to you, I can inform you about it before you receive it. This is some of the knowledge bestowed upon me by my Lord. I have forsaken the religion of people who do not believe in GOD, and with regard to the Hereafter, they are really disbelievers.
[12:38] "And I followed instead the religion of my ancestors, Abraham, Isaac, and Jacob. We never set up any idols beside GOD. Such is the blessing from GOD upon us and upon the people, but most people are unappreciative.
[12:39] "O my prison mates, are several gods better, or GOD alone, the One, the Supreme?
[12:40] "You do not worship beside Him except innovations that you have made up, you and your parents. GOD has never authorized such idols. All ruling belongs to GOD, and He has ruled that you shall not worship except Him. This is the perfect religion, but most people do not know.
[12:41] "O my prison mates, one of you will be the wine butler for his lord, while the other will be crucified— the birds will eat from his head. This settles the matter about which you have inquired."
[12:42] He then said to the one to be saved "Remember me at your lord."* Thus, the devil caused him to forget his Lord, and, consequently, he remained in prison a few more years
Footnote
The King's Dream
[12:43] The king said, "I saw seven fat cows being devoured by seven skinny cows, and seven green spikes (of wheat), and others shriveled. O my elders, advise me regarding my dream, if you know how to interpret the dreams."
[12:44] They said, "Nonsense dreams. When it comes to the interpretation of dreams, we are not knowledgeable."
[12:45] The one who was saved (from the prison) said, now that he finally remembered, "I can tell you its interpretation, so send me (to Joseph)."
Joseph Interprets the King's Dream
[12:46] "Joseph my friend, inform us about seven fat cows being devoured by seven skinny cows, and seven green spikes, and others shriveled. I wish to go back with some information for the people."
[12:47] He said, "What you cultivate during the next seven years, when the time of harvest comes, leave the grains in their spikes, except for what you eat.
[12:48] "After that, seven years of drought will come, which will consume most of what you stored for them.
[12:49] "After that, a year will come that brings relief for the people, and they will, once again, press juice."
[12:50] The king said, "Bring him to me." When the messenger came to him, he said, "Go back to your lord and ask him to investigate the women who cut their hands. My Lord is fully aware of their schemes."
[12:51] (The king) said (to the women), "What do you know about the incident when you tried to seduce Joseph?" They said, "GOD forbid; we did not know of anything evil committed by him." The wife of the governor said, "Now the truth has prevailed. I am the one who tried to seduce him, and he was the truthful one.
[12:52] "I hope that he will realize that I never betrayed him in his absence, for GOD does not bless the schemes of the betrayers.
[12:53] "I do not claim innocence for myself. The self is an advocate of vice, except for those who have attained mercy from my Lord. My Lord is Forgiver, Most Merciful."
Joseph Attains Prominence
[12:54] The king said, "Bring him to me, so I can hire him to work for me." When he talked with him, he said, "Today, you have a prominent position with us."
[12:55] He said, "Make me the treasurer, for I am experienced in this area and knowledgeable."
[12:56] We thus established Joseph on earth, ruling as he wished. We shower our mercy upon whomever we will, and we never fail to recompense the righteous.
[12:57] Additionally, the reward in the Hereafter is even better for those who believe and lead a righteous life.
[12:58] Joseph's brothers came; when they entered, he recognized them, while they did not recognize him.
[12:59] After he provided them with their provisions, he said, "Next time, bring with you your half-brother. Do you not see that I give full measure, and treat you generously?
[12:60] "If you fail to bring him to me, you will get no share from me; you will not even come close."
[12:61] They said, "We will negotiate with his father about him. We will surely do this."
[12:62] He then instructed his assistants: "Put their goods back in their bags. When they find them upon their return to their family, they may come back sooner."
[12:63] When they returned to their father, they said, "Our father, we can no longer get any provisions, unless you send our brother with us. We will take good care of him."
[12:64] He said, "Shall I trust you with him, as I trusted you with his brother before that? GOD is the best Protector, and, of all the merciful ones, He is the Most Merciful."
[12:65] When they opened their bags, they found their goods returned to them. They said, "Our father, what more can we ask for? Here are our goods returned to us. We can thus provide for our family, protect our brother, and receive one more camel-load. This is certainly a profitable deal."
[12:66] He said, "I will not send him with you, unless you give me a solemn pledge before GOD that you will bring him back, unless you are utterly overwhelmed." When they gave him their solemn pledge, he said, "GOD is witnessing everything we say."
[12:67] And he said, "O my sons, do not enter from one door; enter through separate doors. However, I cannot save you from anything that is predetermined by GOD. To GOD belongs all judgments. I trust in Him, and in Him shall all the trusters put their trust."
Jacob Senses Joseph
[12:68] When they went (to Joseph), they entered in accordance with their father's instructions. Although this could not change anything decreed by GOD, Jacob had a private reason for asking them to do this. For he possessed certain knowledge that we taught him, but most people do not know.
Back in Egypt
[12:69] When they entered Joseph's place, he brought his brother closer to him and said, "I am your brother; do not be saddened by their actions."
Joseph Keeps His Brother
[12:70] When he provided them with their provisions, he placed the drinking cup in his brother's bag, then an announcer announced: "The owners of this caravan are thieves."
[12:71] They said, as they came towards them, "What did you lose?"
[12:72] They said, "We lost the king's cup. Anyone who returns it will receive an extra camel-load; I personally guarantee this."
[12:73] They said, "By GOD, you know full well that we did not come here to commit evil, nor are we thieves."
[12:74] They said, "What is the punishment for the thief, if you are liars?"
[12:75] They said, "The punishment, if it is found in his bag, is that the thief belongs to you. We thus punish the guilty."
[12:76] He then started by inspecting their containers, before getting to his brother's container, and he extracted it out of his brother's container. We thus perfected the scheme for Joseph; he could not have kept his brother if he applied the king's law. But that was the will of GOD. We exalt whomever we choose to higher ranks. Above every knowledgeable one, there is one who is even more knowledgeable.
[12:77] They said, "If he stole, so did a brother of his in the past." Joseph concealed his feelings in himself, and did not give them any clue. He said (to himself), "You are really bad. GOD is fully aware of your accusations."
[12:78] They said, “O you noble one, he has a father who is elderly; would you take one of us in his place? We see that you are a kind man.��?
[12:79] He said, "GOD forbid that we should take other than the one in whose possession we found our goods. Otherwise, we would be unjust."
[12:80] When they despaired of changing his mind, they conferred together. Their eldest said, "Do you realize that your father has taken a solemn pledge from you before GOD? In the past you lost Joseph. I am not leaving this place until my father gives me permission, or until GOD judges for me; He is the best Judge.
[12:81] ?Go back to your father and tell him? Back In Palestine 'Our father, your son has committed a theft. We know for sure, because this is what we have witnessed. This was an unexpected occurrence.
[12:82] 'You may ask the community where we were, and the caravan that came back with us. We are telling the truth.'"
12:83] He said, "Indeed, you have conspired to carry out a certain scheme. Quiet patience is my only recourse. May GOD bring them all back to me. He is the Omniscient, Most Wise."
[12:84] He turned away from them, saying, "I am grieving over Joseph." His eyes turned white from grieving so much; he was truly sad.
[12:85] They said, "By GOD, you will keep on grieving over Joseph until you become ill, or until you die."
[12:86] He said, "I simply complain to GOD about my dilemma and grief, for I know from GOD what you do not know.
[12:87] "O my sons, go fetch Joseph and his brother, and never despair of GOD's grace. None despairs of GOD's grace except the disbelieving people."
Israel Goes to Egypt
[12:88] When they entered (Joseph's) quarters, they said, "O you noble one, we have suffered a lot of hardship, along with our family, and we have brought inferior goods. But we hope that you will give us full measure and be charitable to us. GOD rewards the charitable."
[12:89] He said, "Do you recall what you did to Joseph and his brother when you were ignorant?"
[12:90] They said, "You must be Joseph." He said, "I am Joseph, and here is my brother. GOD has blessed us. That is because if one leads a righteous life, and steadfastly perseveres, GOD never fails to reward the righteous."
[12:91] They said, "By GOD, GOD has truly preferred you over us. We were definitely wrong."
[12:92] He said, "There is no blame upon you today. May GOD forgive you. Of all the merciful ones, He is the Most Merciful.
[12:93] "Take this shirt of mine; when you throw it on my father's face, his vision will be restored. Bring your whole family and come back to me."
Footnote
[12:94] Even before the caravan arrived, their father said, "I can sense the smell of Joseph. Will someone enlighten me?"
[12:95] They said, "By GOD, you are still in your old confusion."
[12:96] When the bearer of good news arrived, he threw (the shirt) on his face, whereupon his vision was restored. He said, "Did I not tell you that I knew from GOD what you did not know?"
[12:97] They said, "Our father, pray for our forgiveness; we were wrong indeed."
[12:98] He said, "I will implore my Lord to forgive you; He is the Forgiver, Most Merciful."
In Egypt
[12:99] When they entered Joseph's quarters, he embraced his parents, saying, "Welcome to Egypt. GOD willing, you will be safe here."
[12:100] He raised his parents upon the throne. They fell prostrate before him. He said, "O my father, this is the fulfillment of my old dream. My Lord has made it come true. He has blessed me, delivered me from the prison, and brought you from the desert, after the devil had driven a wedge between me and my brothers. My Lord is Most Kind towards whomever He wills. He is the Knower, the Most Wise."
Monday, November 21, 2011
A Note for and Blesssings for Non-Christians Experiencing Phases Two, Three and Four of Prayer In Daily Life
As we finish the first phase of the retreat, it is important to address the question of how non-Christians should approach the second, third, and fourth phases of this Ignatian Prayer In Daily Life experience. The second, third and fourth phases are structured by and oriented toward the life, death and resurrection of Jesus. Some have suggested that this precludes non-Christians from experiencing them. I disagree, but I have to admit to having certain limitations. I do not know other faiths as well as I know Catholic Christianity. I also know Judaism a little better than I know Islam, Buddhism, Hinduism, Confucianism, and other faiths and philosophies. Most of my suggestions will thus focus on Christianity and Judaism.
Even though my knowledge is limited, I sense certain possibilities here. The second phase of the classical Exercises invites the retreatant to contemplate the life of Jesus up to his entrance into Jerusalem and preparations for the last supper. A non-Christian could approach this by contemplating the life of Jesus as a great spiritual teacher, not as the son of God. There are other possibilities: members of the Jewish community could choose to contemplate the life of Moses or one of the prophets. Jews could also contemplate the history of the Jewish community and its relationship with God: The call of Abraham, the patriarchs, Moses, the conquest of the Holy Land, the kingdom, exile, the return from exile, suffering through the Hellenistic rule and oppression, the Roman Occupation, the early Rabbis, the writing of the Talmud and Mishnah, diaspora, life within Christendom, pogroms, the medieval scholars (Maimonides), modernity, the Holocaust, the formation of the state of Israel, Jewish involvement in modern and post-modern social justice activities (Heschel), modern and post-modern Jewish scholarship, and Jewish involvement in inter-religious dialogue.
Jews could participate in the third phase of the Exercises which contemplates the passion and death of Jesus by focusing on their struggle with God during the Shoah and the resilience of their faith after the Shoah. Jews could also contemplate the absurdity of Christians punishing Jews for the material of the Christian third phase of the Exercises. That is, Jews could enter into the third phase of the Exercises by contemplating the suffering foisted upon them by Christians who, caught up in the evil of the scapegoat mechanism, misinterpreted the events of the passion and death. They would not be deifying themselves. They might focus on praying to God who allowed them to suffer, but who also somehow mysteriously preserved them as a Jewish community in the face of an attempt to obliterate them. As a Christian, I cannot even suggest what such a prayer would be; however, I am struck by the radical commitment to justice that the Jewish community has lived after the Shoah. How would one find God in that? I am sure my Jewish brothers and sisters are capable of doing so. I may humbly suggest that, since this takes place in an Ignatian context, it might be helpful to use Howard Gray’s study of the Jesuit Constitutions: Howard explains that Ignatius taught others to find God by encouraging them to be attentive, reverent, and devout. That method transcends all religious boundaries and is helpful to all faiths.
The current inquiry about our retreat reminds me of a moment on an Ignatian retreat that I coordinated at Georgetown University. After one of the contemplations of the passion, as the retreatants dined, I played the soundtrack to Schindler’s List. The retreatants, all Christians of various denominations, wrote that it was a profound experience. It thus seems to me, that during this Prayer In Daily Life, it would be fruitful for Christians to contemplate the horror of the Shoah and Christian complicity in it.
How shall Jews enter into the fourth phase? At the end of the fourth phase, we contemplate to attain the love of God. All traditions can enter into that activity. The first parts of the fourth phase contemplate the resurrection of Jesus. I am not sure if Jews would want to participate in the early exercises of the fourth phase. In all humility and with all respect, I sense that there are certain Jewish prayer experiences that parallel the contemplation of the fourth phase: first, Jews might want to meditate on the promise of the Messiah. What are the qualities of the Messiah? What role will Israel play in healing the world when the Messiah comes? Consider the Jewish community’s ability to forgive after the Shoah, an event in which a huge chunk of the globe sat by and watched many of them be tortured to death. How has God raised them above resentment and acrimony? What aspects of the Jewish tradition focus on the radical mystery of God’s redeeming a sinful and stubborn humanity? For Christians the resurrection is the center of our faith. What is the center of the Jewish faith? Contemplate the joy of that center. For Christians the resurrection glorifies all that is human. What aspects of the Jewish faith glorify our humanity?
The goal of this retreat in daily life is not to create a syncretistic hodge podge of various religions. One of the goals of this retreat is to encourage all of the people of the Lake Erie region, and as many people around the globe who are interested in this experience, to pray for each other and to share the profound experience of the Ignatian Exercises. Although it is not a requirement for membership in the Lake Erie Olympic Movement, this retreat will give many of us the initial energy to begin our Olympic Movement. It is also an attempt for each of us to realize just how similar we are. We may belong to different faiths, but our hearts and minds are very similar, if not the same. Finally, this experience is also very American. As Americans we love the tapestry of culture that nurtures us.
Finally, however each faith tradition approaches the Exercises, there is another Ignatian method that can be utilized by all--Ignatian Contemplation--and there are two second phase exercises that non-Christians can adapt--the three kinds of people and the three kinds of humility. In Ignatian Contemplation, we use our imagination to actively enter into a scene from a religious text. Whether one is Christian or not, this method can enliven any scriptural contemplation. As for the three kinds of people and the three kinds of humility, both are exercises that encourage us to ask God for the gift of radical spiritual freedom. All of the great traditions have methods that encourage us to strive for and ask for the gift of radical spiritual freedom.
I hope that this helps. I am grateful for all people and for all traditions. Each of the traditions has taught me something significant. I pray that God may bless all with a spirit of freedom and generosity at all times.
Namaste! Shalom! Al-Salamu Alaikum! Peace!
Even though my knowledge is limited, I sense certain possibilities here. The second phase of the classical Exercises invites the retreatant to contemplate the life of Jesus up to his entrance into Jerusalem and preparations for the last supper. A non-Christian could approach this by contemplating the life of Jesus as a great spiritual teacher, not as the son of God. There are other possibilities: members of the Jewish community could choose to contemplate the life of Moses or one of the prophets. Jews could also contemplate the history of the Jewish community and its relationship with God: The call of Abraham, the patriarchs, Moses, the conquest of the Holy Land, the kingdom, exile, the return from exile, suffering through the Hellenistic rule and oppression, the Roman Occupation, the early Rabbis, the writing of the Talmud and Mishnah, diaspora, life within Christendom, pogroms, the medieval scholars (Maimonides), modernity, the Holocaust, the formation of the state of Israel, Jewish involvement in modern and post-modern social justice activities (Heschel), modern and post-modern Jewish scholarship, and Jewish involvement in inter-religious dialogue.
Jews could participate in the third phase of the Exercises which contemplates the passion and death of Jesus by focusing on their struggle with God during the Shoah and the resilience of their faith after the Shoah. Jews could also contemplate the absurdity of Christians punishing Jews for the material of the Christian third phase of the Exercises. That is, Jews could enter into the third phase of the Exercises by contemplating the suffering foisted upon them by Christians who, caught up in the evil of the scapegoat mechanism, misinterpreted the events of the passion and death. They would not be deifying themselves. They might focus on praying to God who allowed them to suffer, but who also somehow mysteriously preserved them as a Jewish community in the face of an attempt to obliterate them. As a Christian, I cannot even suggest what such a prayer would be; however, I am struck by the radical commitment to justice that the Jewish community has lived after the Shoah. How would one find God in that? I am sure my Jewish brothers and sisters are capable of doing so. I may humbly suggest that, since this takes place in an Ignatian context, it might be helpful to use Howard Gray’s study of the Jesuit Constitutions: Howard explains that Ignatius taught others to find God by encouraging them to be attentive, reverent, and devout. That method transcends all religious boundaries and is helpful to all faiths.
The current inquiry about our retreat reminds me of a moment on an Ignatian retreat that I coordinated at Georgetown University. After one of the contemplations of the passion, as the retreatants dined, I played the soundtrack to Schindler’s List. The retreatants, all Christians of various denominations, wrote that it was a profound experience. It thus seems to me, that during this Prayer In Daily Life, it would be fruitful for Christians to contemplate the horror of the Shoah and Christian complicity in it.
How shall Jews enter into the fourth phase? At the end of the fourth phase, we contemplate to attain the love of God. All traditions can enter into that activity. The first parts of the fourth phase contemplate the resurrection of Jesus. I am not sure if Jews would want to participate in the early exercises of the fourth phase. In all humility and with all respect, I sense that there are certain Jewish prayer experiences that parallel the contemplation of the fourth phase: first, Jews might want to meditate on the promise of the Messiah. What are the qualities of the Messiah? What role will Israel play in healing the world when the Messiah comes? Consider the Jewish community’s ability to forgive after the Shoah, an event in which a huge chunk of the globe sat by and watched many of them be tortured to death. How has God raised them above resentment and acrimony? What aspects of the Jewish tradition focus on the radical mystery of God’s redeeming a sinful and stubborn humanity? For Christians the resurrection is the center of our faith. What is the center of the Jewish faith? Contemplate the joy of that center. For Christians the resurrection glorifies all that is human. What aspects of the Jewish faith glorify our humanity?
The goal of this retreat in daily life is not to create a syncretistic hodge podge of various religions. One of the goals of this retreat is to encourage all of the people of the Lake Erie region, and as many people around the globe who are interested in this experience, to pray for each other and to share the profound experience of the Ignatian Exercises. Although it is not a requirement for membership in the Lake Erie Olympic Movement, this retreat will give many of us the initial energy to begin our Olympic Movement. It is also an attempt for each of us to realize just how similar we are. We may belong to different faiths, but our hearts and minds are very similar, if not the same. Finally, this experience is also very American. As Americans we love the tapestry of culture that nurtures us.
Finally, however each faith tradition approaches the Exercises, there is another Ignatian method that can be utilized by all--Ignatian Contemplation--and there are two second phase exercises that non-Christians can adapt--the three kinds of people and the three kinds of humility. In Ignatian Contemplation, we use our imagination to actively enter into a scene from a religious text. Whether one is Christian or not, this method can enliven any scriptural contemplation. As for the three kinds of people and the three kinds of humility, both are exercises that encourage us to ask God for the gift of radical spiritual freedom. All of the great traditions have methods that encourage us to strive for and ask for the gift of radical spiritual freedom.
I hope that this helps. I am grateful for all people and for all traditions. Each of the traditions has taught me something significant. I pray that God may bless all with a spirit of freedom and generosity at all times.
Namaste! Shalom! Al-Salamu Alaikum! Peace!
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