132: St Teresa of Avila 11/16: Humility

When we read St Teresa, it is impossible to refrain from noticing the importance she gives to humility. For St Teresa humility is the foundation of spiritual life and prayer, without which nothing can grow. Humility 'persuades the Lord to give us all what we want from him'; humility 'conquers everything'; humility is truth; it is only through the growth in humility that we measure our progress in spiritual life. These are but a few of the examples Teresa uses to underline, at various times, the great humility of Our Lady, and to invite us to understand its empire over God and to draw us to imitate the Mother of God. Humility seems to be the outstanding element that triggers the Grace of God. According to her beautiful expression, it allows us to 'checkmate' God!

Here it is expedient to note that Chess was very much in vogue in the Spain of St. Teresa's day, and that she learned it when she was young before entering religious life. In her first version of the Way of Perfection called “Manuscript of Escorial,” in the first four paragraphs of Chapter 16 (see below) she uses the image of chess playing. Out of consideration for her nuns, however, and in order not to leave on record her knowledge of such a worldly game, thereby promoting bad habits amongst them, she tore them out of the manuscript.

The 'checkmate' allegory, it consequently should be recognised, is so expressive, beautiful and theologically very deep that it has rightly become famous, and from the time of Fray Luis de León all the editions have included it, which is an important reason for us to understand. The goal of the game of Chess is for one of the two players, using his pieces, to corner and capture his opponent's King. In this case the King is said to be 'in check', which means 'threatened with capture'. If the King has no way of removing the threat, it is to be considered 'captured' or 'dead', that is, 'Mate', the lucky player winning and the game being over. Checkmating the opponent thus wins the game. Figuratively speaking then, a checkmate is 'a situation in which someone has been defeated'. In St Teresa's own words it means: to 'corner' God, drawing Him to us and conquering Him, making Him ours. As can be seen the image is very powerful: being able to seduce God, and draw us into his grace is reminiscent of a “secret of the saints”. The most powerful piece of the game is called the Queen, which has the greatest flexibility of movement therefore greatly threatening the opponent's King. More will be explained about this important piece later.

It is beneficial for us, in our self-pride, to remind ourselves of this, that God himself is humble (learn from me for I am meek and humble of heart (Matthew 11:29)) - indeed it can be said that He is humility itself! In St. Teresa's writings she also constantly talks about spiritual life and progress in it, to attain, in the fulness of time, Union with God himself! Therefore it is inevitable for her to insist on humility, increasing humility being our goal until we are united to the Humble-God. This, it must be emphasized, entails extreme vigilance. The more we immerse ourselves in the spiritual life, the greater is our need to be attentive to humility. If our self-awareness reveals to us that there is a struggle, this would tend to denote that a deeply spiritual life is distant from us, and an urgent examination of the state of our humility is vital. Accordingly St.Teresa states that humility and knowing oneself go together. How, then, is our humility to be increased? The answer is obvious: by seeking the truth about ourselves. St Teresa even went so far as to coin the phrase: humility is the Truth. It must be recognised, above all, that there is a need for self-discernment regarding all that comes from God and a need to be grateful to Him for it.

Spiritual Life bears in itself an important fact: the necessity to receive an extraordinary number of graces ! Significantly, in order to receive these and, more importantly, in order to keep them, there is a great need for humility! Rain falls, it can even fall abundantly, but who collects the water? The heights of the mountain or the humble valley?

St.Teresa deals with this question by writing the book the Way of Perfection, primarily in reply to a request by her daughters of the first reformed monastery, to write them something on “contemplation”. This is the origin of the book the Way of Perfection. It is already blatantly obvious that “contemplation” is for St Teresa a pure gift from God, the essence of the supernatural given to us. In writing this book she handed on to them a very significant way of perfection to follow in order to receive the Grace of God, the very secret that triggers the Grace of God.

However, it is interesting to note Teresa's letter to them before writing the book. Here she indicated that if they wanted her simply to talk to them about the first steps in prayer, that is, 'meditation', this could be easily achieved, as all that was needed was her guidance on how to proceed, which they could then put into practice with relative ease. But since they requested she talk to them about the Gift of God (John 4:10) and how to receive it, the matter encompassed a totally different level of functioning. The book of the Way of Perfection becomes, subsequently, her full answer to their request. Ironically in almost the first half of it she seems to address something entirely different, for she talks about three virtues, amongst them humility. In fact, the reader can easily be puzzled by the fact that she fails to enter immediately into the core of the subject. In fact this gives a false impression. In order to explain her present choice of subject-matter and therefore the structure of the book, she takes the example of the game of Chess. As noted above above, for one to win in this game one has corner the opponent's King and threaten it. Ingeniously, then, the entire first half of her book is devoted by Teresa to 'set out the pieces of game [correctly]: “you may be sure that anyone who cannot set out the pieces in a game of chess will never be able to play well” (Way of Perfection 16:1-4). Thus in order to do so, she teaches the three fundamental virtues: humility, loving one another and detachment. She stresses that by practising these virtues with determination and in a 'perfect' way (as she describes it), that the human being is properly enabled to give himself sincerely and wholly to the Lord. It is the quality of the gift of ourselves to Him that makes the Lord surrender himself to us: He is conquered or, in other words, He is checkmated.

Working on the three virtues and especially on humility is the direct means by which we offer ourselves to Christ, and by this means, it is possible to attract Him to us. Referring to these virtues the saint says: I hope you do not think I have written too much about this already; for I have only been placing the board, as they say. [...] But you may be sure that anyone who cannot set out the pieces in a game of chess will never be able to play well, and, if he does not know how to give check, he will not be able to bring about a checkmate. (Way of Perfection 16:1-4) It is at this point that she begins to entrust to the reader the secret of the supernatural encounter with God using the allegory of Chess, namely, in order to win, we need to corner the opponent's King in a way that totally prevents movement or escape and then attack him (checkmate him). At this juncture he is 'mate' which means beaten (conquered), or as Teresa writes: “[...] if we play it frequently [exercising ourselves in the virtues], how quickly we shall give checkmate to this Divine King! He will not be able to move out of our check nor will He desire to do so.” (idem.) This secret she entrusts to us is all together searingly beautiful and utterly audacious, but in the language of Love – God's language – this is his modus operandi.

It is at this very moment that the core of the secret of the spiritual life and of the Prayer of the Heart is imparted to us:

It is the Queen which gives the King most trouble in this game and all the other pieces support her. There is no queen who can beat this King as well as humility can; for humility brought Him down from Heaven into the Virgin's womb and with humility we can draw Him into our souls by a single hair. Be sure that He will give most humility to him who has most already and least to him who has least. I cannot understand how humility exists, or can exist, without love, or love without humility, and it is impossible for these two virtues to exist save where there is great detachment from all created things. (Way of Perfection 16:1-2)

Our Lady's humility is the secret of the Spiritual Life. This humility is not only capable of receiving God, but is also capable of holding Him and of safeguarding all the received Graces, because growth is not concerned with receiving graces but of becoming capable of not losing them.

Here may we ask God to grant us Mary's humility, to give us Our Lady herself, to clothe us in Her garments, like those of a bride, and thereby attract Christ to make his home in us!

Prayer

“Graciously O Lord, Give me Our Lady's heart,

so I can have not my humility

but her all-powerful humility,

capable of attracting you to her,

and alluring you to dwell for ever in her.”

The following comprises the text from the Way of Perfection just paraphrased above:

“I hope you do not think I have written too much about this already; for I have only been placing the board, as they say. You have asked me to tell you about the first steps in prayer; although God did not lead me by them, my daughters I know no others, and even now I can hardly have acquired these elementary virtues. But you may be sure that anyone who cannot set out the pieces in a game of chess will never be able to play well, and, if he does not know how to give check, he will not be able to bring about a checkmate.

Now you will reprove me for talking about games, as we do not play them in this house and are forbidden to do so. That will show you what kind of a mother God has given you -- she even knows about vanities like this! However, they say that the game is sometimes legitimate.

How legitimate it will be for us to play it in this way, and, if we play it frequently, how quickly we shall give checkmate to this Divine King! He will not be able to move out of our check nor will He desire to do so.

It is the Queen which gives the king most trouble in this game and all the other pieces support her. There is no queen who can beat this King as well as humility can; for humility brought Him down from Heaven into the Virgin's womb and with humility we can draw Him into our souls by a single hair. Be sure that He will give most humility to him who has most already and least to him who has least. I cannot understand how humility exists, or can exist, without love, or love without humility, and it is impossible for these two virtues to exist save where there is great detachment from all created things.

You will ask, my daughters, why I am talking to you about virtues when you have more than enough books to teach you about them and when you want me to tell you only about contemplation. My reply is that, if you had asked me about meditation, I could have talked to you about it, and advised you all to practise it, even if you do not possess the virtues. For this is the first step to be taken towards the acquisition of the virtues and the very life of all Christians depends upon their beginning it. No one, however lost a soul he may be, should neglect so great a blessing if God inspires him to make use of it. All this I have already written elsewhere, and so have many others who know what they are writing about, which I certainly do not: God knows that.

But contemplation, daughters, is another matter. This is an error which we all make: if a person gets so far as to spend a short time each day in thinking about his sins, as he is bound to do if he is a Christian in anything more than name, people at once call him a great contemplative; and then they expect him to have the rare virtues which a great contemplative is bound to possess; he may even think he has them himself, but he will be quite wrong. In his early stages he did not even know how to set out the chess-board, and thought that, in order to give checkmate, it would be enough to be able to recognize the pieces. But that is impossible, for this King does not allow Himself to be taken except by one who surrenders wholly to Him.” (Way of Perfection 16:1-4)

107: Hearing Jesus' call

Jesus calls all humanity

Jesus wants to call people to follow him from close up. In a more formal way it can also be termed, the “call for Holiness”. Traditionally it is called as well the “second conversion”, in the sense that one can well be a Christian, but lead a sort of a good reasonable life, good moral life, faithful to the weekly Mass, but from the Grace of God's point of view it is a lukewarm spiritual life: the relationship with Jesus has come to a halt. What does Jesus want us to do in order to awaken the grace of God in our brother's life? Jesus invites us to “facilitate the encounter”, acting like a catalyst, witnessing to Jesus (telling others what he did to us).

Ask the Lord of the harvest

One very important task we have is to answer Jesus' request to: “Ask the Lord of the harvest, therefore, to send out workers into his harvest field." (Matthew 9:38). At times that task can look frustrating. But this request remains a key request. Paradoxically (if you read the previous post) we seem not only to have a part to play in the “Call for Holiness”, in the planning of it, but it is a totally different part from what we can think of: asking, in prayer, fervently, Jesus to send workers into his harvest field.

Having a personal relationship with Jesus, experiencing his love makes us burn with the desire to make him deeply known to the entire world. Would we just wait and watch things unfolding? Don't we have a role to play in Jesus' plan? Are we completely absent from Jesus' plan since : “it depends not upon man's will or exertion, but upon God's mercy.” (Romans 9:16)? Oh no... we have to play our part in Jesus' plan, like Our Lady, and ask and pray fervently to obtain that Grace of Jesus' Calling to others. He asked us to do so.

Let us be united with Mary, like in Advent time, and pray and ask fervently for the Grace of God's mercy to reveal his son to many. It is a grace, it can be obtained, we just need to discover the most powerful way to obtain it. Contemplating the one who, in her prayer, obtained for us the Messiah remains, in God's mind and plan the most powerful leaver.

Let us repeat with Mary, her prayer: send us oh Lord the Messiah, i.e. make many people discover Jesus, make Jesus knock at the door of many persons, giving them the grace of being enthused by spiritual life, by wanting to discover who is Jesus, have a relationship with Him, and embark on the journey with him. Mary's prayer, and Fire are so powerful. Let us unite with her. “Pray for us oh Mother of God”... obtain from Jesus for many many the grace of following him.

Easing the way for Jesus

Another aspect shouldn't be overlooked: People are not always ready to hear Jesus' call.

We are invited to take part in the Plan, as Jesus friends, like John the Baptist. We open the way for Jesus, facilitating for people the hearing of his call. Often his voice is so gentle, that the noise of our busy life won't allow us to hear him. The thick layer of all our desires, personal plans, work, family, does not allow us to hear his personal voice in our heart. Our lack of commitment and endeavour to many issues is not opening the way to Jesus to be heard.

At the end of the day we are faced with this truth: Jesus doesn't land on any soil. God always prepares the soil. We can take part in this preparation, and invite others to take part in it.

Abraham's three thresholds

Abraham is a good example of how God prepares the way in order for us to receive his precious gifts. Jesus' call is the most precious gift a human being can receive. Are you aware of that? But in order to value it, in order to receive it properly and make it bear fruit, the soil has to be prepared. God wanted to give Abraham the Promised land. The real Promised land for us is Jesus himself, to possess him, to be loved by him and love him, and serve him.

God could have given Abraham directly and immediately the promised land, but in fact he opened the way, ploughing the soil with powerful blades, so the soil can open in order to receive the Pearl of all pearls: the Promised land. He made Abraham go through 3 different thresholds.

1^st Threshold: the freedom from my own land/tribe: He asks him to leave his land and go.

2^nd Threshold: the freedom from the blood ties (son, parents, husband/wife): give me the most precious tie you have, give me your son Isaac. Do you prefer me, Jesus, above your mother, father, son, daughter, wife?

3^rd Threshold: the freedom and growth: you will go to Egypt, will work, grow, and take the goods (result of that effort). His descendants spent 430  years in Egypt, in order to cross that threshold.

It is only after these three thresholds that Abraham (Abraham descendants), would start the journey to the Holy Land, by Moses.

This example from the old testament, read in the Light of Jesus, helps us understand the role of John the Baptist, or better said: the first three thresholds that prepare the way for Jesus' call to-follow-him-from-close-up to be heard.

The three thresholds in the Gospel

We see that behaviour in Jesus with the Young Rich man. When he asks Jesus what he is supposed to do in order to reach Eternal life, Jesus doesn't start by saying: ok, good, excellent, I love you, come and follow me. On the contrary, Jesus checks the thresholds: have you been faithful to Moses' commandments?

The same thing happens in John's Gospel: we have a total of 6 steps in order to reach “opened heaven” (Jesus' side opened) i.e. God's Glory revealed in Jesus on the Cross. These 6 steps are 6 signs that John put, as steps, thresholds, in order to be purified, and become ready to enter the face to face with Jesus' Glory on the Cross, accessing heaven (i.e. his opened side). These signs could be divided into two lots: the first 3 and the following. What divides them is this second stage in Jesus' follower: crossing the sea, heading toward God himself, Holiness.

In this sense, the first three thresholds or signs mentioned by John are equivalent to Abraham's ones. Cana, the son of the military officer, the paralysed man.

Teresa of Avila's thresholds

Now, you might ask: do we have any proof in the Church's Spiritual Living Tradition of these thresholds?

- Of course yes. If we look at St Teresa of Avila's masterpiece “The Interior Castle” we find the following: she paves the journey to “Union with Jesus” offering 7 different stages of growth; she calls them “Mansions”. The surprising thing is that the “second conversion” happens only at the 4^th Mansion. Entering into the living relationship with Jesus, the supernatural, starts only at that stage. One can neglect all what comes before. But in fact, the three mansions that precede are very important.

1- First, she invites the reader who is closer to Jesus and more especially the reader who reached that union with Jesus (see Seventh Mansion) never to forget to pray for the persons who are in the first mansions. She considers it as a very important act of Mercy not to forget the persons stuck in these stages.

2- Also, we need to study these three first mansions in order to understand the three different thresholds that the human being is called to cross. The most striking comment she makes, not only in my eyes, but in the eyes of a great man, Fr Marie Eugène (soon to become Blessed) is how she describes the Christian life of a person in the third mansion (i.e. right before discovering Jesus' personal call): she says that they lead a very reasonable life; you would say: they are “good catholics”. They have a good morality, they go to Church, they do good things, they help others,... All is there, but strangely, Jesus - the living Jesus - is not there! That note of hers, stressed again by Fr Marie Eugene in his masterpiece “I want to see God”, should be enough to revolutionise the Church, people who think they are awake but in fact are perfectly dormant.

Summing up we can say:

1- it is very important to understand that Jesus' call is a grace, and even if a Grace of God can't be planned, controlled, we are strongly invited to pray to Jesus to give his grace. We need to obtain this grace. Acknowledging that it is a grace doesn't mean that we are helpless, it only means that we know our place: God's initiative is sovereign. Asking Mary to obtain that Grace is really the most powerful starting point.

2- Like John the Baptist, we need to prepare for our brothers the way for Jesus' call to be heard (bring them to Jesus' audio range). There are things to be done in order to be ready to hear. We will still have our freedom to say yes or no, but we will be more ready. See the three thresholds that Abraham and his descendants had to undergo in order to start their real journey to the Promised Land.

86: Getting ready to receive Jesus' Call

Q. You write that "comprehending the full picture of the Spiritual Journey is essential for each Christian who receives Jesus’ call to follow Him". Does not every Christian receive Jesus' call to follow him?

A. A call is a call (please read this post as well), it happens at a certain point in time. The fact that "all are called", doesn't mean that "all have yet received the call". The call is a personal act from Jesus, to a specific person, when the person is ready. We should remember the fact that the call is Jesus' initiative not ours. He says: “I am the one who calls you, not you”.

Is that  what you meant?

Of course this is an important clarification that I didn't personally see for years. I was convinced, after Vatican II (see Lumen Gentium, "The Universal Call to Holiness"), that "all were called", but then, I realised that "a call is a call", and is not automatic, or to be taken for granted. This call has to enter in time, in the life of a person. And for that to happen, one should be ready. For instance, see how God sent John the Baptist to prepare the people of Israël to receive the Messiah.

Q. Is it possible some may never be ready i.e. never receive the call?

A. To speak plainly, I would say the following:

Theoretically the call is there in God's mind/project from day one, from the day he created us. He created us "at His Image and Likeness", He wanted us with Him, breathing His own life. So the initial design and built quality of the human being were meant to have him: being Holy, as God is, because we are made to share His Own life, and breath His own “oxygen”.

But practically, I think that the call for Perfection is heard (/reaches us) in a palpable way when we are close to a specific threshold: having accomplished /fulfilled what should be done as it is described at the third Mansions of Teresa of Avila for example.

There are plenty of other Biblical examples that foster such a vision and understanding. God always prepares us.

1. All the Old Testament, 1800 years (Abraham) at least if not plenty more, is a preparation for humanity (the chosen people first) to receive God himself (the Messiah, Jesus, the Only begotten Son). He didn't send his Son to Adam immediately after his fall.

2. Again: when Jesus was ready to start his mission (at the age of 30) He didn’t start immediately. God send a Prophet, the Greatest one, to pave the way for him, and “prepare” the people, through repentance and a first wash (John’s Baptism).

3. Again, and again, when the Young Rich man asked him what to do in order to reach perfection, /Eternal life, Jesus didn’t start by saying: follow me. He showed us in His reply that preparation was needed: did you follow Moses Commandments?

In other words there is a clear pedagogy from God’s part, in order to help us reach the Supernatural Grace of Jesus, the Personal relationship: the direct, personal call to follow him tightly.

I may add that if the young rich man had answered: "no, I didn't fulfil Moses commandments", he wouldn't be “ready” to “hear” a new Call, a call for Perfection.

Jesus doesn't cancel Moses Commandments, He brings Perfection to them, in Him. So, if what we can really do (with the General help of the Grace of God) is not done, how can we dare dream of higher realms? Total nonsense. Jesus said that faithfulness in “smaller things” will allow God one day to pass us unto greater things: “Well done, good and trustworthy servant, you have been trustworthy in a smaller things, I will put you in charge of greater things.” (Matthew 25:21)

Some people might object: there are plenty of persons amongst the Gentiles (non Jews) in the Act of the Apostles and in the Gospel (the Samaritan lady) who didn't need any preparation. Well, it is not true: When Paul preached at the Assembly of Athens, almost nobody listened to him. They weren't ready. Some Fathers of the Church say that the Greeks were prepared by God through their Philosophers. Which is not wrong, but incomplete.

And what about the great sinners? Well: sin, falling very low, sometimes creates an amazing humility. See the Prodigal son's reflections while eating the pigs food (and compare them with the other son's reflections). Don't we use animal excrements to fertilise the soil ! Humility and real repentance are the best preparations to receive Jesus' Call and Grace. But still, repentance is a long journey of rehabilitation. Even St Paul says that after his powerful conversion he needed 3 years of rehabilitation (see Galatians) and purification.

I humbly think that often we tend to abuse the Grace of God, thinking that we have the right to receive everything. Jesus himself (God) doesn't through the pearls to the pigs (pigs were considered as an impure animal). But in fact, this is a spoiled child behaviour. Certainly He obtained for us everything (Salvation) on the Cross, but the clear teaching of the Bible shows that for each new step one has to be ready.

Matthew's Call (Caravaggio - Rome)

So, all in all, we need to do what each step requires, in order to get to the threshold with the following step.

See the journey of the People of God in the Desert. They reach a point where they break the Covenant with God in a grave way, they don’t TRUST Him when He says: "go and fight the 7 tribes, you will win". What is the consequence? 38 years of purification, until all the generation that was able to fight dies. This lesson alone should make us think. Poor us. (see the clear allusion to these 38 years in John Chapter 5, the healing of the paralysed man.)

If, from God’s part, Salvation is ready and available to us, from our part (the receiving end) we need to get ready to receive it, and this goes step by step, like when you build a huge house. You start with the Foundations, then you go for the ground floor and so forth.

Even if the Plan of the house is ready and clear in God’s mind, we have to undergo the building operations, step by step. Some people think that if they want to burn the stages in between this is possible. Let them think that. You don’t put a New Wine in old skins. We collaborate in the operation of our own salvation, we are co-builders. Some people believe in magic, they think that since Jesus did everything on the Cross then everything is already achieved in us. Not at all. Baptism is a Seed, and the Seed needs to become the biggest tree of the garden. Would this happen magically? People who follow Satan’s inspirations do like the magical easy way. All the three temptations that we see in the Gospel (when Jesus is tempted) are about doing something magically, in an easy way, without the use of our freedom and will, collaborating, through time.

We want to be like puppets, we like that route (the devil’s route) of negative passiveness. We want everything and NOW! We want Him to move us and direct us like dead-puppets. We present the resignation of our will and freedom.

The Call for Perfection follows the laws of construction… or the biological laws of growth. The Grace of God needs our collaboration.

God created us without asking for our permission. He won’t save us, though, without our collaboration.

56: Prayer of the Heart #4: What depends on us

Still studying the "Prayer of the Heart". In order for the "Prayer of the Heart" to succeed, two acts should be fulfilled: one depends on us, and the second depends on God. Fulfilling our part brings us to the meeting point (or the Sacred Threshold) between our freedom and God's one (see previous posts). If we do not do our part, we don't reach that point, and Prayer doesn't work: we do not enter in God, and therefore God doesn't pour Himself in us, he can't transform us in Him. Therefore, "what depends on us" is of the utmost importance. We need to understand it, learn it and, mainly, learn to practice it.

In the 3 following slides we go through "what depends on us":

54: Prayer of the Heart #2: The Sacred Threshold of the Kingdom

If we read the Gospel of saint Matthew for instant, we'll rapidly notice the abundant use he makes of the word “kingdom”. In fact, Jesus speaks a lot about “entering the kingdom” and in doing so, He puts conditions. Like for instance: if you are rich you can't enter in the Kingdom, if you are not “like a child”, the same, you can't enter. What is the “Kingdom of God”, or the “Kingdom of heaven”? The Kingdom is the area of God, the “space” of His being, the “space” of His freedom, of His Life, the inner life of the Trinity.

In her writings, Saint Teresa of Avila mentions the "General help" and the "Particular help" of the Grace of God (see Life 14,6; 3 Mansions 1,2; 5 Mansions 2,3). We can understand the “Particular help of the Grace of God” as the fact of “entering in the Kingdom”. Or, if you prefer, the direct and personal Action of the Holy Spirit in you. The "Prayer of Recollection" uses the "general help" and the "Prayer of Quiet" uses the "particular help".  Saint Theresa of Avila calls the latter: "the supernatural" (see 4th Mansions chapter 1,1).

Between the “general help” and the “particular help” there is a red line, a “sacred threshold”. We are invited to cross that “Sacred Threshold” by using the “general help of the Grace of God”, offering ourselves to Him, asking for His Holy Spirit (His Love).

Saint Theresa of Avila (1515-1582)

Here is what saint Theresa of Avila says:

"For many purposes it is necessary to be learned; and it would be very useful to have some learning here, in order to explain what is meant by general or particular help (for there are many who do not know this) and how it is now the Lord's will that the soul should see this particular help (as they say) with its own eyes; and learning would also serve to explain many other things about which mistakes may be made." (Life 14,6)

She will then explain that in order to practice the "prayer of recollection" we need to use the "General help" of the Grace of God that is constantly given to us. We should use it, until the prayer of recollection becomes like a new acquired habit (see “Way of Perfection” chapters 28 and 29). To this act of “recollection” God replies with His Action (the Direct Action of the Holy Spirit). She calls this action: “Prayer of Quiet”. In the "Prayer of quiet", we are receiving the "Particular help" of the Grace of God that is supernatural (4Mansions 1,1) and infused.

These notions belong to the Theology of Grace that we learn while doing the basic 4 years of Theology. For instance, saint Thomas Aquinas, in his Summa T., I-II Q.109 a. 6, addresses this issue (see next post). He mentions two needs: one is the main need, which is to receive the Grace of God "and the second precedes it: to prepare ourselves to receive this first and main Grace". We need the second grace in order to receive the first and main grace. Since the grace that prepares us leads us to the main Grace, "knowing the existence of this preparative grace, and learning how to use it" are decisive and vital for all our spiritual life, worship and Christian life.

This preparative grace is "the general help of the Grace of God" (that help us move in the water from the bottom of the sea to the surface), that we use in the Prayer of recollection, to get closer to God, offering ourselves to Him, putting ourselves in the Hands of God.

The Main grace is when He comes, takes us and put us in Him: this is the particular help of His grace, the main action of the Holy Spirit that put us in a direct and personal relationship with the Risen Lord.

When Jesus says: “ask and you shall receive” He is just explaining the relationship between the “general help” (ask) and the “particular help” (you will receive) and the sacred threshold between them, this “red line” that defines the meeting point of the two freedoms: God's freedom (the kingdom) and our freedom (using the general help in order to show our choice, ask, beg, knock, ...)

Let us cross that “sacred threshold”, this is our vocation, our call. We need first to learn about it, and second: put it into practice, in order to receive the Action of God in our heart (the Prayer of the Heart).

23: “Fortitude” and “Sacred Threshold”

Yesterday I was at Mass, and, in his homily, the priest commented on saint Thomas More. It is always very poignant to see any human being, young or old, going through trials and ordeals with strength. 'Martyrdom' and 'the way to martyrdom' are something fascinating and emotional. Well I speak for myself at least.

Martyrdom is the highest grace one can receive in a lifetime, it is as well the highest rank in holiness. The closest to Christ himself, THE MARTYR par excellence!

Experience, knowledge and discernment tell us that we can see and understand “martyrdom” in a human way, as if it was a matter of personal strength. A bit like an athlete (and the image is used by saint Paul see Acts 20:24; Gal 2:2; Ph 3,12-14; 1^st Tim 4:7; 1Tm 4:8; 1^stCo 9:24-27) who prepares himself for years and years. Olympics are close now and remind us of the values of “effort”, “perseverance”, “professionalism”, “achievement”, and hopefully the “Gold medal”.

We can read and interpret the Strength we observe in the Martyr as “something of another class”.

Pope John XXIII once said that when he read for the first time saint Thérèse's writings ("The Story of a soul") he felt he was reading not the story of the “little Flower of Lisieux” but the story of “a steel bar”. Her own sister, Céline, the one who became Sister Geneviève, said that the most prominent “virtue” in Thérèse was: “Fortitude” (la Force).

Hummm, that leaves us no better informed.

Saint Teresa of Avila speaks a lot about “determination”. Remember her famous expression “determinada determinación” (determined determination). She mentions how this steel determination is important in order to grow in spiritual life. She even dares to say that the trials the “contemplative” people (read: monks, cloistered nuns) face are infinitely greater than the ones the “active” ones face. Would you believe it? How many times I heard people saying: "ah these nuns, how happy life they lead – the cloistered ones!" "They are always so smiling!" Do they know that these “refined metals” are prepared in a very though “melting pot”?

I do read as well these words of Jesus: “From the days of John the Baptist until now the kingdom of heaven has suffered violence, and the violent take it by force” (Mt 11,12).

What is this "violence"? what is the “Violence” required in order to “enter the kingdom”? A “violence” that will make us cross the threshold of the “kingdom”. I remember as well that there is a “threshold”, a “door”, a “narrow door”: “For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.” (Mt 5:20) I hope you'll remember that the righteousness of the Pharisees in putting into practice Moses' Law was already impressive and very “athletic”: see how saint Paul describes himself as “Pharisee, son of Pharisees” (Acts 23:6), “being more exceedingly zealous of the traditions of my fathers” (Gal 1:14).

What is this sacred “threshold”?

We need to become like children in order to enter in the “kingdom”; to go through the eye of the needle. Mt 18:13: “I tell you the truth, unless you change and become like little children, you will never enter the kingdom of heaven”.

To change, and become like little children, is an adult choice. The most difficult. We don't have toward God the trust and the capacity of abandonment that a child has. We lost it while going through teenage time, and early adulthood. The tough world of adults made us tough. But, in fact, it is a weakness, not a strength. Not being able to make a total act of trust, of abandonment and not being able of entrusting ourselves to God, this is a sign of weakness. Wouldn't you agree?

When Jesus puts clearly, in black and white, the conditions to follow Him, we feel we reach a dead end. Remember the rich young man: (well, if you look carefully, we are all “rich” and “young”, at least “rich” by our desires) Jesus shows him the “threshold”: “Jesus looked at him and loved him. "One thing you lack," he said. "Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me." (Mk 10:21)

What happens to the young man?
“At this the man's face fell. He went away sad, because he had great wealth.” 

It doesn't stop here, what comes after is the most enlightening teaching ever: “Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!” The disciples were amazed at his words. But Jesus said again: “Children, how hard it is to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”” This is his way to say: it is simply impossible. “The disciples were even more amazed, and said to each other, “Who then can be saved?”

“difficult” or “impossible”?

At this junction one has to pay great attention. It is not “difficult” to enter the kingdom, it is simply “impossible”. Our last richness we have to sell is our “ego” (being attached to oneself). Can we get rid of this huge mountain? Move it? Remove it? The reaction of the disciples is really a huge light that crosses the whole Gospel, because the threshold, the entrance door, that allows us to enter in the Trinity, is simply crossing the whole Gospel. It is a central matter in Jesus' teaching on “how to enter the kingdom”.

“who then (with these conditions) can be saved”, who can enter the kingdom? Who can have that Strength, that Fortitude, these “muscles”, that training that would allow him to enter the kingdom?

I LOVE Jesus' answer: “Jesus looked at them and said, “With man this is impossible, but not with God; all things are possible with God.””

The day we understand that Christianity is not only “an amazing religion” (as Gandhi said it, and many others from other religions who read the Sermon on the Mount for instance), “with very high ideal” (think of: “love your enemy”, “pray for him/her”, and “do them good”), not only “a very difficult religion”, but simply an “impossible religion” to put into practice, then we start to become Christians.

It is simply “impossible” to become Christian, to be Christian! I mean by that: it is impossible for our own forces to live really by the Sermon on the Mount (read Matthew 5-7). Don't dream of that, don't fool yourself. If you say it is “difficult”, then your understanding of “Fortitude”, “the Fortitude of the saints”, “the Fortitude of the Martyrs” is not there yet, you are not getting it. You just see it humanly.

Do we see the conditions to “enter the kingdom” AS they are? Do we give them some “make up”, or “paint brushing”, or “photoshop retouch” in order to adapt them to us, to our aesthetic views or to our understanding? Do we see that they are not only “tough”, “difficult” but mostly and simply: impossible to us, to our own forces? Do we see the difference between : “difficult” and “impossible”?

- “difficult” means: that with “a lot of effort, perseverance, and inner strength” we will get there. “difficult” means as well sometimes, in our popular understanding of holiness that some are “born saints” (some think of that about saints, like P Pio) and others not.

- “impossible” means what? “impossible” means that one needs to let go, one needs to decide, with a virile strength, to rely on God (like a child) and ask for His Holy Spirit: because He wants to give us His Holy Spirit.

“Ask you'll receive”. We know that “proverb” very well. These are not just an English Proverb, they are Jesus' words, they open us the Kingdom, they help us, as adults, “become like children”. It looks very simple, “too simple” that we are not used to it. We prefer to pay our own bills, with our own money, earned by the sweat of our own brow. We don't know that “new language” of “asking in order to receive”. It is so alien to us, that it costs us an arm and a leg to get to do it, and to transform it into a new habit. We prefer to deserve what we receive. We are not used to “free things”, not used to “receive freely”, and less to “ask for it”, yes, just “ask for it”. Heaven is right above our head, but is might be closed from years. We can't imagine it that close and in fact: opened, wide opened, waiting for us to just: ask.

Are we decided and determined for the “impossible” religion?

Or, are we still fooling ourselves with a “fantastic religion”... that is really never put into practice? It is not by going to Church every Sunday that we become Catholic, or remain Catholic. So sorry to say that. It requires simply the whole Gospel to be put into practice, it requires the “impossible religion”, the fantastic but impossible “conditions of Christ” to become reality in us. Are we ready for that challenge? Let us just go back to the fundamentals: Sermon on the Mount, Matthew chapters 5 through to 7.

One more step

- What is the most difficult task Jesus' disciples had to go through during their lives?

- To follow Jesus in His Passion.

The strong, generous, fervent Peter, the one who was ready to die for Jesus (see John 13), didn't really make it (see John 18). The strongest person on earth in this very tough, dark, dramatic moment is simply a woman: Mary, the mother of Jesus, his first disciple, the New Eve.

“Mary, give us your heart, your docile heart, so we can “ask and receive”, so we can be docile to Jesus, to His impossible words. You are the one who believed that all what He says is possible to God, that if Jesus-God says something it is totally possible, by the Holy Spirit, to put it into practice. Mary, show us the Way, transform, with your prayers for us, the “heart of stone” into a “heart of flesh”, at the image of yours, you the Archetype of the Disciple, the Mother of the Martyr, Martyr yourself in your Heart. Then, learning to be docile, like you, we'll be filled by the Holy Spirit, the Love of God, and then we'll be able to follow Jesus, as you did, with Fortitude.”