Matthew 5: 20-26

                R. Jesus tells us we are
                    under Him –

                The devil because of the envy
                    for Jesus and for us tells
                    us to raise up over Jesus –

                WE ARE TO KNOW OUR
                    PLACE – under God's feet

                Excerpt from June 9, 2015

                R. So we know God gives us
                    the free will to act
                    in a certain way,
                    but it is the low, low
                    way to act according to
                    our anger, jealousy, envy,
                    pride etc. –

                We are here to learn to act as
                    God wants us to act –
                    God has given us the
                    virtues of faith, hope
                    and love in baptism –

                Why would we give into
                    unloving actions of
                    anger, jealousy, envy, etc.

                    I watched a movie and the
                people were stuck waiting in
                an airport because of fog –
                their true selves began to
                immerge as they were forced to
                deal with issues – since they
                were not in and out, but
                were stuck –

                Many times the devil works in
                    boredom and tiredness for
                    people to develop bad -
                    habits or vices in their
                    actions and they continue
                    without using right reason.

                Living according to the deadly
                    sins – deadens a person's
                    ways –

                God calls us to be joyful and live
                    in happiness –

                    A person rooted in God, living
                the virtues recognizing their
                actions are to be holy actions
                likened to God to prepare
                for the beatific vision –

                From that Priestly Newsletter 2000 #3
                we have

Life In and With Jesus

• The spiritual life centers in Christ. Here are words from the Jerusalem Catecheses: "When we were baptized into Christ and clothed ourselves in him, we were transformed into the likeness of the Son of God. Having destined us to be his adopted sons, God gave us a likeness to Christ in his glory, and living as we do in communion with Christ, God’s anointed, we ourselves are rightly called ‘the anointed ones.’ " ⁵

• Msgr. Robert Guste says: "Ideal Catholics held up to us by the Church are the saints. As you read their lives, what do you notice? One after the other, they were men and women who had a deep, personal relationship with Our Lord Jesus Christ. Their hearts were on fire with love for Him..." ⁶

• When we are baptized we are incorporated into Christ’s paschal mystery of death and resurrection. St. Paul speaks of this marvelous union with Jesus: You cannot have forgotten that all of us, when we were baptised into Christ Jesus, were baptised into his death. So by our baptism into his death we were buried with him, so that as Christ was raised from the dead by the Father’s glorious power, we too should begin living a new life. (Rm 6:3-4).

Christ has structured the Christian life by the way He lived, died, and rose from the dead. It is obvious, then, as Paul tells us above, that the pattern of death-resurrection must be at the heart of the Church’s life. Individually and collectively, we continually die with Christ so that we may continually rise with Him. Thus we pass over in a process of ongoing religious transition to a greater participation in Christ’s resurrection. It is true that our participation in Christ’s resurrection will reach its completion only in eternity. Nevertheless, we begin the life of resurrection here upon the earth, in the here and now of human life, in the midst of joy and pain; in the experience of success and failure, in the sweat of our brow, in the enjoyment of God’s gifts. As Christians, we should have a sense of dynamic growth concerning our here and now life of resurrection.

We cannot maintain the life of resurrection or grow in it without a willingness to suffer. This does not mean that we need to feel overwhelmed and heavily burdened in our lives. The greater portion of suffering for most Christians seems to be an accumulation of ordinary hardships, difficulties, and pains. At times, however, deep suffering, even suffering of agonizing proportions, can enter into one’s life. Whether the sufferings one encounters are of either the more ordinary variety or the more rare and extreme type, Christians must convince themselves that to relate properly to the cross is to grow in resurrection, and growth in resurrection means we will also have an increased capacity to help give resurrection to others.

• The Church invites us to share deeply in the passion of Christ, in the cross of Christ. She does so that we might share deeply in His life of resurrection—here and hereafter. The more we die with Christ, the more we share in His life of resurrection—here and hereafter. Our ultimate goal here below is not the cross, but resurrection—the newness of life the cross leads to - here below as well as in eternity.

We are meant to share in all of the mysteries of Christ here below—we are meant to relive them in our own lives. And all of these mysteries are directed to the crowning mystery of Jesus, His resurrection: "As the Church is ever re-enacting, during all the ages, the life story of her Divine Spouse—undergoing in the Mystical Body what He suffered in His Natural Body, so it must be too, in some measure, for every individual Christian that lives in real unity with Christ. It was thus that the saints understood the life of the Divine Master. They not merely contemplated it, they lived it. This was the source of the immense sympathy they were capable of experiencing for Him in His different states. They felt in a certain measure what He felt, and what is true of Our Lord’s life considered as a whole must be true in no imperfect or limited manner of that which was the supreme and crowning mystery in that life—namely, the Resurrection. This must be, not merely a fact in Christian history, but a phase of Christian experience …We do not readily perceive that, in God’s plan, not only the Cross, but the Risen Life that followed it, is meant to be part of our terrestrial existence. Christ did not pass from the Cross straight to heaven. The Christian is not meant to do so either. In the case of Jesus the Cross preceded, prepared and prefaced a risen life on earth. In the case of the Christian the Cross is meant to play a somewhat similar role—that is, to be the prelude to a risen life, even here below.

"The Cross cannot be completely understood except it is viewed in the full light of the Resurrection. It is the latter, not the former, that is the ultimate mystery for us…The Cross is a means, not an end; it finds its explanation only in the empty tomb; it is an entrance into life, not a mode of death. Any death that enters into God’s plan must necessarily issue forth in life. If He lays upon us the necessity of dying it is in order that we may live…In order that we may live as we ought, our rebellious nature must be crucified. Crucifixion always remains the only mode of salvation.

"God sends trials and crosses simply to deaden in us the activity of the forces that make for the decay of the spiritual life, in order that that spiritual life may develop and expand unimpeded. According as the life of perverse nature ebbs away from us on our cross united with Christ’s, the Divine Life that God has placed in all whom He has called begins to make itself more manifest and to display increased vigour and vitality…It is to that Resurrection, that life in death, that God directs all the circumstances of our life—it is the object He aims at in His dealing with us." ⁷

In his above words, Fr. Edward Leen, C.S.Sp., speaks about a special episode of our participation in the resurrection of Jesus. He speaks of our Christ-life, our life of grace, in the highly developed state. We should all strive for this state. We must realize, however, that all those who live in the state of grace are, in an essential way, living the life of resurrection. They are alive in Christ Jesus.

• The following words of St. John Eudes remind us of the glorious goal the Christian is called to: the most intimate union with Jesus.

"I ask you to consider that our Lord Jesus Christ is your true head and that you are a member of his body. He belongs to you as the head belongs to the body. All that is his is yours: breath, heart, body, soul and all his faculties. All of these you must use as if they belonged to you, so that in serving him you may give him praise, love and glory. You belong to him as a member belongs to the head. This is why he earnestly desires you to serve and glorify the Father by using all your faculties as if they were his.

"He belongs to you, but more than that, he longs to be in you, living and ruling in you, as the head lives and rules in the body. He desires that whatever is in him may live and rule in you: his breath in your breath, his heart in your heart, all the faculties of his soul in the faculties of your soul...

"You belong to the Son of God, but more than that, you ought to be in him as the members are in the head. All that is in you must be incorporated into him. You must receive life from him and be ruled by him. There will be no true life for you except in him, for he is the one source of true life. Apart from him you will find only death and destruction. Let him be the only source of your movements, of the actions and the strength of your life.

"Finally, you are one with Jesus as the body is one with the head. You must, then, have one breath with him, one soul, one life, one will, one mind, one heart. And he must be your breath, heart, love, life, your all. These great gifts in the follower of Christ originate from baptism. They are increased and strengthened through confirmation and by making good use of other graces that are given by God. Through the holy eucharist they are brought to perfection." ⁸

• St. Ignatius of Antioch was deeply consumed with love for Jesus: "At last I am well on the way to being a disciple. May nothing, seen or unseen, fascinate me, so that I may happily make my way to Jesus Christ! Fire, cross, struggles with wild beasts, wrenching of bones, mangling of limbs, crunching of the whole body, cruel tortures inflicted by the devil—let them come upon me, provided only I make my way to Jesus Christ."⁹

• Cardinal Newman tells us: "Everyone who breathes, high and low, educated and ignorant, young and old, man and woman, has a mission, has a work. We are not born at random... God sees every one of us; He creates every soul, He lodges it in a body, one by one, for a purpose. He needs, He deigns to need, every one of us."¹⁰

Because of the uniqueness of each Christian's existence, he or she presents Christ with a unique opportunity. Each Christian has the vocation to offer Christ his or her humanity so that Jesus can live in that individual in a special way. This Jesus is Priest, Prophet and King. To the extent that an individual Christian offers his or her humanity to Jesus, that person has an unique opportunity to help to continue the work of the redemption–an opportunity that no one else can fulfill. Likewise, to the extent that an individual fails to offer his or her humanity to Christ, Jesus loses the opportunity to continue His redemptive work according to that person's uniqueness.

• Concerning the prophetic or teaching office of Christ, each of us has the ever-present opportunity of witnessing to the truth of Christ by the way we live. Mother Teresa gives a striking example of this. She says: "I received a letter from a wealthy Brazilian man. He assured me that he had lost his faith – not just his faith in God but his faith in humanity as well. He was fed up with his situation and everything around him. He only thought about suicide.

"One day, walking on a busy street downtown, he saw a television set in a store window. The program was about our Home for the Dying in Calcutta, and it showed our Sisters taking care of the sick and the dying.

"The man confessed that when he saw that, he felt the urge to kneel and pray, after many years of not ever kneeling or praying.

"From that day on, he recovered his faith in God and in humanity, and he was convinced that God still loves him."¹¹

• St. Paul, one who loved Jesus so deeply, has left us these words: "But we hold this treasure in pots of earthenware, so that the immensity of the power is God’s and not our own. We are subjected to every kind of hardship, but never distressed; we see no way out but we never despair; we are pursued but never cut off; knocked down, but still have some life in us; always we carry with us in our body the death of Jesus so that the life of Jesus, too, may be visible in our body. Indeed, while we are still alive, we are continually being handed over to death, for the sake of Jesus, so that the life of Jesus, too, may be visible in our mortal flesh." (2 Cor 4:7-11).

• Here are words from St. Claude La Columbière, one of the great apostles of devotion to the Heart of Christ. Speaking to Jesus, Claude says:

You share my burdens,
You take them upon yourself.
You listen to me fondly when I tell you my troubles.
You never fail to lighten them.
I find You at all times and in all places.
You never leave me.
I will always find You wherever I go.

Old age or misfortune will not cause You to abandon me.
You will never be closer to me than
When all seems to go against me.
No matter how miserable I may be,
You will never cease to be my friend.

You tolerate my faults with admirable patience.
You are always ready to come to me, if I so desire it.

Jesus, may I die praising you!
May I die loving you!
May I die for the love of you.¹²

5. Jerusalem Catecheses, as in The Liturgy of the Hours, Catholic Book Publishing Co., Vol. II, p. 608.
6. Msgr. Robert Guste, The Gift of the Church, Queenship Publications, pp. 22-23.
7. Edward Leen, In the Likeness of Christ, Sheed and Ward, pp. 290-300.
8. St. John Eudes, from a treatise on the Admirable Heart of Jesus, as in The Liturgy of the Hours, Catholic Book Publishing Co., Vol. IV, pp. 1331-32.
9. St. Ignatius of Antioch, "Ignatius to the Romans," as in The Treasury of Catholic Wisdom, Ignatius Press., p. 14.
10. John Henry Cardinal Newman, Discourses Addressed to Mixed Congregations, Longmans, Green and Co., pp. 111-112.
11. Mother Teresa, In My Own Words, Liguori Publications, p. 44.
12. St. Claude de la Columbiere, as published by Apostleship of Prayer, Detroit Province of the Society of Jesus.

Excerpt of The Spiritual Exercises of St. Ignatius, by Louis J. Puhl, S.J. pp. 141-150

  

313. RULES FOR DISCERNMENT OF SPIRITS
I

Rules for understanding to some extent the different movements produced in the soul and for recognizing those that are good to admit them, and those that are bad, to reject them. These rules are more suited to the first week
  

314.  I.  In the case of those who go from one mortal sin to another, the enemy is ordinarily accustomed to propose apparent pleasures. He fills their imagination with sensual delights and gratifications, the more readily to keep them in their vices and increase the number of their sins.

    With such persons the good spirit uses a method which is the reverse of the above. Making use of the light of reason, he will rouse the sting of conscience and fill them with remorse.

315.  2.  In the case of those who go on earnestly striving to cleanse their souls from sin and who seek to rise in the service of God our Lord to greater perfection, the method pursued is the opposite of that mentioned in the first rule.

    Then it is characteristic of the evil spirit to harass with anxiety, to afflict with sadness, to raise obstacles backed by fallacious reasonings that disturb the soul. Thus he seeks to prevent the soul from advancing.

    It is characteristic of the good spirit, however, to give courage and strength, consolations, tears, inspirations, and peace. This He does by making all easy, by removing all obstacles so that the soul goes forward in doing good.

316.  3.  SPIRITUAL CONSOLATION.  I call it consolation when an interior movement is aroused in the soul, by which it is inflamed with love of its Creator and Lord, and as a consequence, can love no creature on the face of the earth for its own sake, but only in the Creator of them all. It is likewise consolation when one sheds tears that move to the love of God, whether it be because of sorrow for sins, or because of the sufferings of Christ our Lord, or for any other reason that is immediately directed to the praise and service of God. Finally, I call consolation every increase of faith, hope, and love, and all interior joy that invites and attracts to what is heavenly and to the salvation of one's soul by filling it with peace and quiet in its Creator and Lord.

317.  4.  SPIRITUAL DESOLATION.  I call desolation what is entirely the opposite of what is described in the third rule, as darkness of soul, turmoil of spirit, inclination to what is low and earthly, restlessness rising from many disturbances and temptations which lead to want of faith, want of hope, want of love. The soul is wholly slothful, tepid, sad, and separated, as it were, from its Creator and Lord. For just as consolation is the opposite of desolation, so the thoughts that spring from consolation are the opposite of those that spring from desolation.

318.  5.  In time of desolation we should never make any change, but remain firm and constant in the resolution and decision which guided us the day before the desolation, or in the decision to which we adhered in the preceding consolation. For just as in consolation the good spirit guides and counsels us, so in desolation the evil spirit guides and counsels. Following his counsels we can never find the way to a right decision.

319.  6.  Though in desolation we must never change our former resolutions, it will be very advantageous to intensify our activity against the desolation. We can insist more upon prayer, upon meditation, and on much examination of ourselves. We can make an effort in a suitable way to do some penance.

320.  7.  When one is in desolation, he should be mindful that God has left him to his natural powers to resist the different agitations and temptations of the enemy in order to try him. He can resist with the help of God, which always remains, though he may not clearly perceive it. For though God has taken from him the abundance of fervor and overflowing love and the intensity of His favors, nevertheless, he has sufficient grace for eternal salvation.

321.  8.  When one is in desolation, he should strive to persevere in patience. This reacts against the vexations that have overtaken him. Let him consider, too, that consolation will soon return, and in the meantime, he must diligently use the means against desolation which have been given in the sixth rule.

322.  9.  The principal reasons why we suffer from desolation are three:

    The first is because we have been tepid and slothful or negligent in our exercises of piety, and so through our own fault spiritual consolation has been taken away from us.

    The second reason is because God wishes to try us, to see how much we are worth, and how much we will advance in His service and praise when left without the generous reward of consolations and signal favors.

    The third reason is because God wishes to give us a true knowledge and understanding of ourselves, so that we may have an intimate perception of the fact that it is not within our power to acquire and attain great devotion, intense love, tears, or any other spiritual consolation; but that all this is the gift and grace of God our Lord. God does not wish us to build on the property of another, to rise up in spirit in a certain pride and vainglory and attribute to ourselves the devotion and other effects of spiritual consolation.

323.  10.  When one enjoys consolation, let him consider how he will conduct himself during the time of ensuing desolation, and store up a supply of strength as defense against that day.

324.  11.  He who enjoys consolation should take care to humble himself and lower himself as much as possible. Let him recall how little he is able to do in time of desolation, when he is left without such grace or consolation.

    On the other hand, one who suffers desolation should remember that by making use of the sufficient grace offered him, he can do much to withstand all his enemies. Let him find his strength in his Creator and Lord.

325.  12.  The enemy conducts himself as a woman. He is a weakling before a show of strength, and a tyrant if he has his will. It is characteristic of a woman in a quarrel with a man to lose courage and take to flight if the man shows that he is determined and fearless. However, if the man loses courage and begins to flee, the anger, vindictiveness, and rage of the woman surge up and know no bounds. In the same way, the enemy becomes weak, loses courage, and turns to flight with his seductions as soon as one leading a spiritual life faces his temptations boldly, and does exactly the opposite of what he suggests. However, if one begins to be afraid and to lose courage in temptations, no wild animal on earth can be more fierce than the enemy of our human nature. He will carry out his perverse intentions with consummate malice.

326.  13.  Our enemy may also be compared in his manner of acting to a false lover. He seeks to remain hidden and does not want to be discovered. If such a lover speaks with evil intention to the daughter of a good father, or to the wife of a good husband, and seeks to seduce them, he wants his words and solicitations kept secret. He is greatly displeased if his evil suggestions and depraved intentions are revealed by the daughter to her father, or by the wife to her husband. Then he readily sees he will not succeed in what he has begun. In the same way, when the enemy of our human nature tempts a just soul with his wiles and seductions, he earnestly desires that they be received secretly and kept secret. But if one manifests them to a confessor, or to some other spiritual person who understands his deceits and malicious designs, the evil one is very much vexed. For he knows that he cannot succeed in his evil undertaking, once his evident deceits have been revealed.

327.  14.  The conduct of our enemy may also be compared to the tactics of a leader intent upon seizing and plundering a position he desires. A commander and leader of an army will encamp, explore the fortifications and defenses of the stronghold, and attack at the weakest point. In the same way, the enemy of our human nature investigates from every side all our virtues, theological, cardinal, and moral. Where he finds the defenses of eternal salvation weakest and most deficient, there he attacks and tries to take us by storm.

 
      

328. RULES FOR DISCERNMENT OF SPIRITS
II

Further rules for understanding the different movements produced in the soul. They serve for a more accurate discernment of spirits and are more suitable for the second week
  

329.  I.  It is characteristic of God and His Angels, when they act upon the soul, to give true happiness and spiritual joy, and to banish all the sadness and disturbances which are caused by the enemy.
   It is characteristic of the evil one to fight against such happiness and consolation by proposing fallacious reasonings, subtilties, and continual deceptions.

330.  2.  God alone can give consolation to the soul without any previous cause. It belongs solely to the Creator to come into a soul, to leave it, to act upon it, to draw it wholly to the love of His Divine Majesty. I said without previous cause, that is, without any preceding perception or knowledge of any subject by which a soul might be led to such a consolation through its own acts of intellect and will.

331.  3.  If a cause precedes, both the good angel and the evil spirit can give consolation to a soul, but for a quite different purpose. The good angel consoles for the progress of the soul, that it may advance and rise to what is more perfect. The evil spirit consoles for purposes that are the contrary, and that afterwards he might draw the soul to his own perverse intentions and wickedness.

332.  4.  It is a mark of the evil spirit to assume the appearance of an angel of light. He begins by suggesting thoughts that are suited to a devout soul, and ends by suggesting his own. For example, he will suggest holy and pious thoughts that are wholly in conformity with the sanctity of the soul. Afterwards, he will endeavor little by little to end by drawing the soul into his hidden snares and evil designs.

333.  5.  We must carefully observe the whole course of our thoughts. If the beginning and middle and end of the course of thoughts are wholly good and directed to what is entirely right, it is a sign that they are from the good angel. But the course of thoughts suggested to us may terminate in something evil, or distracting, or less good than the soul had formerly proposed to do. Again, it may end in what weakens the soul, or disquiets it; or by destroying the peace, tranquility, and quiet which it had before, it may cause disturbance to the soul. These things are a clear sign that the thoughts are proceeding from the evil spirit, the enemy of our progress and eternal salvation.

334.  6.  When the enemy of our human nature has been detected and recognized by the trail of evil marking his course and by the wicked end to which he leads us, it will be profitable for one who has been tempted to review immediately the whole course of the temptation. Let him consider the series of good thoughts, how they arose, how the evil one gradually attempted to make him step down from the state of spiritual delight and joy in which he was, till finally he drew him to his wicked designs. The purpose of this review is that once such an experience has been understood and carefully observed, we may guard ourselves for the future against the customary deceits of the enemy.

335.  7.  In souls that are progressing to greater perfection, the action of the good angel is delicate, gentle, delightful. It may be compared to a drop of water penetrating a sponge.
    The action of the evil spirit upon such souls is violent, noisy, and disturbing. It may be compared to a drop of water falling upon a stone.
    In souls that are going from bad to worse, the action of the spirits mentioned above is just the reverse. The reason for this is to be sought in the opposition or similarity of these souls to the different kinds of spirits. When the disposition is contrary to that of the spirits, they enter with noise and commotion that are easily perceived. When the disposition is similar to that of the spirits, they enter silently, as one coming into his own house when the doors are open.

336.  8.  When consolation is without previous cause, as was said, there can be no deception in it, since it can proceed from God our Lord only. But a spiritual person who has received such a consolation must consider it very attentively, and must cautiously distinguish the actual time of the consolation from the period which follows it. At such a time the soul is still fervent and favored with the grace and aftereffects of the consolation which has passed. In this second period the soul frequently forms various resolutions and plans which are not granted directly by God our Lord. They may come from our own reasoning on the relations of our concepts and on the consequences of our judgments, or they may come from the good or evil spirit. Hence, they must be carefully examined before they are given full approval and put into execution.

end of excerpt of The Spiritual Exercises of St. Ignatius