The Descent
With
this 8th diagram, we start a totally new part of the
journey, the second and final part: the descent.
The
descent, at the imitation of Christ.
Once
we reach the “union with God”, once we reach the top of the
mountain, we are not meant to loose that state, but we are meant to
imitate Jesus, “Who,
being in very nature God, did not consider equality with God
something to be used to his own advantage; rather,
he made himself nothing by taking the very nature of a servant, being
made in human likeness. And being found in appearance as a man,
he
humbled himself
by
becoming obedient to death - even death on a cross!”
(Phil 2:6-8) Having reached the Union with Jesus, He is our Master,
our example, we are not higher than Him, we are just invited to
become like him. “A
disciple is not above his teacher, but everyone when he is fully
trained will be like his teacher.”
(Luke 6:40) Like him, we have to start our descent.
When
Jesus is humbling himself, He never stops from being God. Something
similar happens to the person that reaches "Union with Jesus". When we
reach the Union with Jesus-God, we do not stop from being united with
Him, deep deep in us, but we do strive to imitate Him, in order to
continue the application of the Salvation to our brothers and
sisters. We are lead by the Holy Spirit toward this descent.
Paradoxically,
after the Union with God, it is not death that is awaiting for us (as many manuals of Spiritual Theology seem to say),
but the second part of our journey: continuing Jesus' Journey on
earth.
Instead of aiming “higher”, toward a death that will give
us God, we are invited to look down, to go down, following Jesus, the
Logic of Redemption. We are invited to start a new journey of great achievements. Note that the frame remains Christological.
So
from a Greek (Greek Philosophers) vision of the climbing journey toward the One, we
switch to a christian, christological, vision. This point is
fundamental in order to have the right global vision of the whole
journey, in its entirety.
What
has been achieved until now (the Union with Jesus), allows us, allows
Him in us, to perform “great works”, “completing in our flesh”
the work of Salvation, or better said: the application of the
Salvation obtained by Christ on the Cross on our brothers and
sisters.
It
is only “being rooted in Jesus” that something so high could be
achieved, with total synergy between Christ and us.
Let us now read carefully this 8th Diagram, it deserves all our attention:
Seeing
the diagram, first of all one has to notice the curve. Once
one reached the top of the mountain, there is curve, a descending
curve. If part of our being remains “on top of the Mountain” (the
spirit (and therefore the whole being) remains united to Jesus), the rest of our being (soul and
body) has to come down, be mystically united to our fellow brothers and sister (by the Holy Spirit),
in order to help them, helping Jesus' apply his Redemption to them.
Of course all our being is now rooted in Jesus.
Secondly,
one has to notice that this descending journey of the soul, after
“the Union with Jesus-God” is following Jesus' journey. There is
nothing “new”, there is no new journey. The Disciple now is much
more at the resemblance of his Master. The Master is alive in him.
The disciple is not inventing another journey, the Truth is that he
has flesh, like the Son of Man, and the latter is in fact his
role-model, showing the way for him.
The
second part of the journey has the following main stages:
1-
Acquisition of the Holy Spirit
2-
Turning toward the depth of Charity (the curve)
3-
Enrolled in participating into Christ's Passion
4-
Death, out of love, giving our life to our brothers (martyrdom or
equivalent)
This
is a rapid outline. A lot should be said about each stage, and all
what is happening inside.
The
“mystical dimension” in the disciple's life is constant. It has
been inaugurated by the Union with Jesus. Of course it started to exist and grow much
before, with the Growth of Charity in us, during the purification time.
It
would be good to see the diagram, to contemplate it and meditate on
the various quotes and thoughts that are on it, in order to engage in
this “turning point”: from the ascent to the descent.
Again:
the "descent" is not about loosing Jesus, it is about letting Charity
(the Power of Love of the Holy Spirit in us) guiding us
toward “greater things”. “Truly,
truly, I say to you, whoever believes in me will also do the works
that I do; and greater
works
than these will he do, because I am going to the Father.”
(John 14:12) The works we do in the descending curve are much
“greater” than the ones done in the ascending curve. Why? The
reason is simple: the Union with Jesus makes all the difference. The
Merit
of any act after the union is different. This is why it is very
urgent to grow in love and in the quality of love, then to make
ourselves busy, noisily busy, with a thousands of things, thinking
that we serve the Lord, forgetting that the One Who gives efficiency
to our acts is the Holy Spirit.
Let
us read what saint John of the Cross says:
“Observe,
however, that if the soul has not reached the state of unitive love,
it is necessary for it to make acts of love, as well in the active as
in the contemplative life. But when it has reached it, it is not
requisite it should occupy itself in other and exterior duties—unless
they are matters of obligation— which might hinder, were it but for
a moment, the life of love in God, though they may minister greatly
to His service; because an instant of pure love is more precious
in the eyes of God and the soul, and more profitable to the Church,
than all other good works together, though it may seem as if nothing
were done. Thus, Mary Magdalene, though her preaching was most
edifying, and might have been still more so afterwards, out of the
great desire she had to please God and benefit the Church, hid
herself, nevertheless, in the desert thirty years, that she might
surrender herself entirely to love; for she considered that she would
gain more in that way, because an instant of pure love is so much
more profitable and important to the Church.
When
the soul, then, in any degree possesses the spirit of solitary love,
we must not interfere with it. We should inflict a grievous wrong
upon it, and upon the Church also, if we were to occupy it, were it
only for a moment, in exterior or active duties, however important
they might be. When God Himself adjures all not to waken it from its
love, who shall venture to do so, and be blameless? In a word, it is
for this love that we are all created. Let those men of zeal, who
think by their preaching and exterior works to convert the world,
consider that they would be much more edifying to the Church, and
more pleasing to God—setting aside the good example they would
give—if they would spend at least one half their time in prayer,
even though they may have not attained to the state of unitive love.
Certainly they would do more, and with less trouble, by one single
good work than by a thousand: because of the merit of their
prayer, and the spiritual strength it supplies. To act otherwise
is to beat the air, to do little more than nothing, sometimes
nothing and occasionally even mischief; for God may give up such
persons to vanity, so that they may seem to have done something, when
in reality their outward occupations bear no fruit; for it is quite
certain that good works cannot be done but in the power of God.
O
how much might be written on this subject! this, however, is not the
place for it.” (Spiritual Canticle B, 29:2-3)
(To be continued...)
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