The sun warms up everything, the pure one it deals and it with smoothness, he reveals again to the face of the worldApril, the soul of the peanuts impelled towards joys of loveand are governedby boy-God. Powerbids of the means of festivityand of all this means of rebirthin we to enjoy; it demonstrates the trajectories to us that we know well, and in his springtimeit is the true subsistence and of rightto which is his. Ámeme faithfully! It sees how I am faithful: my heart and with all my soul, I am yet with you even when I am distant. Whosoever loves this muchturns in the wheel. Carminic Burana
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The work of God in the diversity of the history of the humanity is seenin the long process of the spiritual growth clarified – still incomplete – asexpressed in the religious, social forms, cultural morals and that take the mark of the quiet work of the alcohol.
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The happy face of springturns to the acute world, winternow flees, won; bedecked in I vary colorsFlora reigns, the harmony of woodspraises she in the song. Ah! Lying in lapPhoebus of the flora once the moresmiles, now multicoloured flowers of coveredin, Zephyr breathe breezes nectarspiransscented. We undertake to the prize of the love of the competefor. Ah! In ARPA-like usignuolo sweet of singsthe of the tones, with many flowersthe that the happy meadows are laughing, a multitude of birds rises upthrough the pleasant forests, the refrain of promises maidensalready thousand joys. Ah! Carminic Burana
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The happy face of springturns to the acute world, winternow flees, won; bedecked in I vary colorsFlora reigns, the harmony of woodspraises she in the song. Ah! Lying in lapPhoebus of the flora once the moresmiles, now multicoloured flowers of coveredin, Zephyr breathe breezes nectarspiransscented. We undertake to the prize of the love of the competefor. Ah! In ARPA-like usignuolo sweet of singsthe of the tones, with many flowersthe that the happy meadows are laughing, a multitude of birds rises upthrough the pleasant forests, the refrain of promises maidensalready thousand joys. Ah! Carminic Burana
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The noble wood are flowers and leaves of burgeoningwith. Where she is the lover who knew? Ah! It has mounted extinguished! Oh! Who will love to me? Ah! The wood are appearing throughout, I are pining for my lover. The wood are giving returned to green throughout, why is my loving far so long one? Ah! It has mounted extinguished, oh the affliction, that he will love to me? Ah! Carminic Burana
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The noble wood are flowers and leaves of burgeoningwith. Where she is the lover who knew? Ah! It has mounted extinguished! Oh! Who will love to me? Ah! The wood are appearing throughout, I are pining for my lover. The wood are giving returned to green throughout, why is my loving far so long one? Ah! It has mounted extinguished, oh the affliction, that he will love to me? Ah! Carminic Burana
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??????????????? We hear aboutthe depth of the love of Jesus for us again in the Gospel. While all this love talkmay seem overboard for us, these words were profoundly reassuring for theChristian community that gathered around the disciple John. They facedpersecution and were kicked out of their places of worship by their Jewishsiblings who were following a new rabbinic way of being a Jew in dispersion. Jesuswas in solidarity with them in their hardship so they would not suffer inisolation. That means a great deal. ????????? Without the foundational love ofChrist, nothing else matters. I think of all the times we need to know and hearthat Christ is (or was) present to us – especially in our darkest moments or timesof trauma. People come on retreat to experience Christ’s love, and yet sometimesthey become frustrated because they don’t. ????????? Re-examining our image of Jesus Christis a good place to start. Bill Barry, author of numerous Ignatian Spirituality books,writes that we ought to look at our friendship with God and Christ in the sameway we develop human friendships, but somehow when we move into our prayer, weadopt a different (a foreign) mode of relating and we try on a more piouslanguage that is not our own. We put ourselves in a different role and we don’tpresent our true selves to God. This can be uncomfortable and we are aware of thepower imbalance. ????????? Prayer is most effective when we talkwith Christ the same way we talk with our friends. If I’m feeling vulnerable, Iset my defenses high enough to protect myself – even from Christ. If I’m angry,I close in on myself and I am not so generous with my words. If I feelunimportant, I communicate in so many ways that I am not worthy of one’s love.I look at the many ways I do not measure up and cannot be in the relationship.In other words, I look inward instead of looking at the one who is trying to activelylove me. We replicate our non-verbal responses as well. I can give God the coldshoulder if my habit is to passive-aggressively do it to a colleague whooffends me. I can curl up in a ball when frightened and not let anything oranyone touch me. I can smile to communicate friendliness. I can reach out whenI am longing and want more. ????????? We make prudential judgments all thetime about the data our senses give us about one another. These are healthyjudgments, but we are to always challenge these judgments so we can grow andact with greater care and compassion. We have to choose our friends and thenchoose to spend time with them. This is a great gift – just to be there forsomeone you care about. ????????? Ignatius of Loyola in his SpiritualExercises has the retreatant look at the call of the earthly king as the personmoves into the Second Week exercises. After one considers the human dimensionsof kingship, one can then contemplate how the eternal king thinks, acts, and feels.We have to use a similar model to examine the qualities and depths offriendship as well. As we hang out and spend time with a good friend, we noticecrucial aspects about our friend’s behavior and our own. We act a certain waywhen we are comfortable, the flow of discourse is relaxed, and our defenses aredown because of the trust we have established over the years. We are happy andwe enjoy our friend’s presence and we let more and more of our true selves beknown. When we examine our style of being with Jesus Christ, we find that weact similarly to the way we do with friends. Friendship is a mutual sharing ofself with the other. We are given to ourselves as gifts and we are to share ourgifts freely with others. ????????? We get healthy images of the waysfriends act in readings today. In Acts, the apostles and presbyters send chosenrepresentatives as official delegates with Paul and Barnabas to bring the goodnews of the inclusion of Gentiles into the community. Paul’s community wasunder great assault by their Jewish cousins who told them Paul’s version ofChristianity was perverted. This delegation from the Apostles gave Paulcredibility, but the real message that won over the hearts of the people wasthe tone. ????????? The tone told them, “You arewelcome, and we, nor the Holy Spirit, wish to place upon you any burdens beyondthe necessities of faith. We want you and care for your good growth anddevelopment and we want you to inherit the promises of God with the same equaldignity that we have. We want you to exercise your good judgment in freedom.”It is healthy for us to notice the tone and style of words. When the tone isall about rules, rigidity, and authority, the person (or the church) isdefensive; when the tone shows compassion and care for the other, freedom isencouraged. The Apostles and presbyters gave the Gentiles freedom andencouragement. A good friend encourages your freedom and freedom brings energyand new life. Freedom is essential to healthy prayer. ????????? Jesus gives us freedom in the Gospelpassage. We have a choice to believe. We have a choice to keep his commandment- which is to love one another. I wish it were an easy commandment to keep. Ifit were, we would not be hearing such stories of heartache and suffering, andyet we are heartened by the immense love that God continues to show usthroughout our suffering. Let’s be conscious of what we choose to do, to be,and to say to Christ. He offers us his radical friendship, and a dimension ofhis friendship is to lay down his life for you – individually and personally.It is his free choice. The cross is his free choice. Will you choose to go withhim to the cross of suffering and glory? You cannot escape it. ????????? We make choices every day based on ourgood desires. Accepting the cross is a choice. You can choose to be happy. Youcan choose to love or to fail to bother to love. Today, the choice before youis to accept this offer of friendship from Jesus, which is combined with hiscommandment to love. However you answer, savor how you have grown in yourfriendship with Christ over the years. If you decline the invitation, noticewhat Jesus might be feeling. If you accept, ask him once again how your choicemakes him feel. In whatever we choose, may our lives always be oriented tocreating and sustaining a free and generous love in a world that deeply yearnsfor it. May we experience Christ’s longing desire to abundantly grace us with hisgenerosity.
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??????????????? We hear aboutthe depth of the love of Jesus for us again in the Gospel. While all this love talkmay seem overboard for us, these words were profoundly reassuring for theChristian community that gathered around the disciple John. They facedpersecution and were kicked out of their places of worship by their Jewishsiblings who were following a new rabbinic way of being a Jew in dispersion. Jesuswas in solidarity with them in their hardship so they would not suffer inisolation. That means a great deal. ????????? Without the foundational love ofChrist, nothing else matters. I think of all the times we need to know and hearthat Christ is (or was) present to us – especially in our darkest moments or timesof trauma. People come on retreat to experience Christ’s love, and yet sometimesthey become frustrated because they don’t. ????????? Re-examining our image of Jesus Christis a good place to start. Bill Barry, author of numerous Ignatian Spirituality books,writes that we ought to look at our friendship with God and Christ in the sameway we develop human friendships, but somehow when we move into our prayer, weadopt a different (a foreign) mode of relating and we try on a more piouslanguage that is not our own. We put ourselves in a different role and we don’tpresent our true selves to God. This can be uncomfortable and we are aware of thepower imbalance. ????????? Prayer is most effective when we talkwith Christ the same way we talk with our friends. If I’m feeling vulnerable, Iset my defenses high enough to protect myself – even from Christ. If I’m angry,I close in on myself and I am not so generous with my words. If I feelunimportant, I communicate in so many ways that I am not worthy of one’s love.I look at the many ways I do not measure up and cannot be in the relationship.In other words, I look inward instead of looking at the one who is trying to activelylove me. We replicate our non-verbal responses as well. I can give God the coldshoulder if my habit is to passive-aggressively do it to a colleague whooffends me. I can curl up in a ball when frightened and not let anything oranyone touch me. I can smile to communicate friendliness. I can reach out whenI am longing and want more. ????????? We make prudential judgments all thetime about the data our senses give us about one another. These are healthyjudgments, but we are to always challenge these judgments so we can grow andact with greater care and compassion. We have to choose our friends and thenchoose to spend time with them. This is a great gift – just to be there forsomeone you care about. ????????? Ignatius of Loyola in his SpiritualExercises has the retreatant look at the call of the earthly king as the personmoves into the Second Week exercises. After one considers the human dimensionsof kingship, one can then contemplate how the eternal king thinks, acts, and feels.We have to use a similar model to examine the qualities and depths offriendship as well. As we hang out and spend time with a good friend, we noticecrucial aspects about our friend’s behavior and our own. We act a certain waywhen we are comfortable, the flow of discourse is relaxed, and our defenses aredown because of the trust we have established over the years. We are happy andwe enjoy our friend’s presence and we let more and more of our true selves beknown. When we examine our style of being with Jesus Christ, we find that weact similarly to the way we do with friends. Friendship is a mutual sharing ofself with the other. We are given to ourselves as gifts and we are to share ourgifts freely with others. ????????? We get healthy images of the waysfriends act in readings today. In Acts, the apostles and presbyters send chosenrepresentatives as official delegates with Paul and Barnabas to bring the goodnews of the inclusion of Gentiles into the community. Paul’s community wasunder great assault by their Jewish cousins who told them Paul’s version ofChristianity was perverted. This delegation from the Apostles gave Paulcredibility, but the real message that won over the hearts of the people wasthe tone. ????????? The tone told them, “You arewelcome, and we, nor the Holy Spirit, wish to place upon you any burdens beyondthe necessities of faith. We want you and care for your good growth anddevelopment and we want you to inherit the promises of God with the same equaldignity that we have. We want you to exercise your good judgment in freedom.”It is healthy for us to notice the tone and style of words. When the tone isall about rules, rigidity, and authority, the person (or the church) isdefensive; when the tone shows compassion and care for the other, freedom isencouraged. The Apostles and presbyters gave the Gentiles freedom andencouragement. A good friend encourages your freedom and freedom brings energyand new life. Freedom is essential to healthy prayer. ????????? Jesus gives us freedom in the Gospelpassage. We have a choice to believe. We have a choice to keep his commandment- which is to love one another. I wish it were an easy commandment to keep. Ifit were, we would not be hearing such stories of heartache and suffering, andyet we are heartened by the immense love that God continues to show usthroughout our suffering. Let’s be conscious of what we choose to do, to be,and to say to Christ. He offers us his radical friendship, and a dimension ofhis friendship is to lay down his life for you – individually and personally.It is his free choice. The cross is his free choice. Will you choose to go withhim to the cross of suffering and glory? You cannot escape it. ????????? We make choices every day based on ourgood desires. Accepting the cross is a choice. You can choose to be happy. Youcan choose to love or to fail to bother to love. Today, the choice before youis to accept this offer of friendship from Jesus, which is combined with hiscommandment to love. However you answer, savor how you have grown in yourfriendship with Christ over the years. If you decline the invitation, noticewhat Jesus might be feeling. If you accept, ask him once again how your choicemakes him feel. In whatever we choose, may our lives always be oriented tocreating and sustaining a free and generous love in a world that deeply yearnsfor it. May we experience Christ’s longing desire to abundantly grace us with hisgenerosity.
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Behold, the pleasant one and wished-forspring brings joyfulness behind, violet embankment of the flowers the meadows, the sun clarifies everything, sadness now is in an end! The summer returns, now the rigors of withdrawthe of the winter. Ah! Now it melts and disappearsice, snow and the rest, the winter it flees, and now it loosen chest of the summer of sucksat: an unfortunate soul is hewho does not live or regulates of the summer of lustunder. Ah! They glory? sweetnesswho enmelado of andrejoicein strives to do ofCupid of the use awarded; in commandlet of Venus we glory and rejoicein that is equal of Paris. Ah! Carminic Burana
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MemorialDay in the U.S. is celebrated on Monday, May 30th as the unofficial start tosummer fun and festivities. It is a federal holiday observed on the last Mondayof May and honors Americans who have died in all wars. MemorialDay was once known as Decoration Day. It first began as a time to honor Unionsoldiers of the American Civil War and was extended ? to all who fought in the war as a ritual ofremembrance and reconciliation. The celebration was further extended afterWorld War One to honor Americans who died in all wars. Today,Memorial Day is set aside for more general expressions of memory as manyfamilies will visit the graves of their deceased relatives – military orcivilian. It is a long weekend set aside for family get-togethers, fireworks,beach trips, and major sporting events liked the Indianapolis 500. Hereare two fitting poems for Memorial Day remembrance. InFlanders Fields was written by John McCrae, a Canadian physician who fought onthe Western Front in 1914 before he was transferred to the medical corps at aFrench hospital. In FlandersFields InFlanders fields the poppies blow Between the crosses, row on row That mark our place; and in the sky The larks, still bravely singing, fly Scarce heard amid the guns below. Weare the Dead. Short days ago We lived, felt dawn, saw sunset glow, Loved and were loved, and now we lie In Flanders fields. Takeup our quarrel with the foe: To you from failing hands we throw The torch; be yours to hold it high. If ye break faith with us who die We shall not sleep, though poppies grow In Flanders fields. The Blue and The Gray -author unknown ? “Omother! What do they mean by blue? And what do they mean by gray?” I heard from the lips of a little child As she bounded in from her play. The mother’s eyes were filled with tears; She turned to her darling fair And smoothed away from the sunny brow The treasure of golden hair. “Why, mother’s eyes are blue, my sweet, And grandpa’s hair is gray, And the love we bear our darling child Grows stronger every day.” “For what do they mean?” maintained the child, “For I saw two cripples to-day, And one of them said he had ‘fought for the blue,’ The other had ‘fought for the gray.’ “Theone of the blue had lost a leg, And the other had but one arm, And both seemed worn and weary and sad, Yet their greeting was kind and warm, They told of the battles in days gone by Till it made my blood run chill, The leg was lost in the Wilderness fight And the arm on Malvern Hill. “They sat on the stone by the farmyard gate And talked for an hour or more, Till their eyes grew bright and their hearts seemed warm With fighting their battles o’er; And parted at last with a friendly grasp, In a kindly, brotherly way, Each asking God to speed the time Uniting the blue and the gray.” Then the mother thought of other days, Two stalwart boys from her riven; How they’d knelt at her side, and, lisping, prayed: “Our Father, who art in heaven;” How one wore the gray and the other the blue, How they passed away from sight And had gone to the land where gray and blue Merge in tints of celestial light. And she answered her darling with golden hair, While her heart was sorely wrung With thoughts awakened in that sad hour By her innocent, prattling tongue; “The blue and the gray are the colors of God; They are seen in the sky at even, And many a noble, gallant soul Has found them passports to heaven.”
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It seems that nothing can distract one of God when one only acts for God, always in the presence God santa, under that divine look that penetrates to the depths of the soul. In means of the world it is even possible to listen to God in the silence of a heart that only wants to be God.
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The religion of `, ‘in the understanding of Juan Luis Second, has two meaning different – one characterized by the religious authorities from the day of Jesus, the other of same Jesus. The first one appears of efforts to codify what is created on God, and later to develop the believed practices to give the access privileged to the secrets in the heart of the life. They give indicated of `of the then authorities mysteries through the institutional structures. In the opinion the two of Second dangers are implicit in this form of religion: first, those that are not left to her are probable themselves did not make case or discriminated against; and secondly, formal the symbolic language and the ritual tend to suggest the mystery itself is had including or it has been domesticated until certain point, within creed and of ceremonial. Secondly it sees Jesus putting of relations in the base of the religion. Their dominant relations were with God, to that it went relative like Abba, and with a group of companions to those who it offered friendship and to teach in good condition…. For Jesus, the absolutely diverse temple and synagogue took meaning that those they represented for the religious authorities. Jesus was in the heart a lay one. The life in the fields and the markets was its central geometric place of the discovery and education – but it also demonstrated how the life in these sands could be illuminated and be clarified by the participation in the adoration and the prayer public. Adrian Lyons, S.J of imagines believing
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It is the wisdom of the right one to love the truth because it is and to avoid which is false, to do which correct one without reward and to be more arranged to badly tolerate that to do it, not to look for the revenge to the evil, and to consider as increase cualquie insult for the reason for the truth.
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In synoptic gospels, the notes of Martin Buber, `believe’frequently absolutely appear, that is to say, without an object. In the JewishScriptures, faith of `is used this way to describe to the people who enjoy anintimate, trusting the relation with God, and this sense they have entered God’srealm. Once inside, andare turned of another impossible way of the things finds that here `all the possible. ‘Referring to gospels, Buber has inmind specifically the father of the epileptic possessed person, who comes pleading for a Jesus: `If you can make any thing, have compassion in us and help us. ‘Retorts of Jesus, `if you can! – All the things can be done for the person who creates. ‘To what thefather conversation memorably, `that I create; descreimiento helps! ‘Adrian Lyons, S.J of imagines believing
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??????????????? Many of us arecomforted by this Gospel passage at funerals. It consoles us especially whenthe deceased person has left the world with many ambiguous relationships, andin particular with his or her relationship with Christ. It consoles the manywho realize that God has a place for everyone in heaven even if the deceasedwas difficult, peculiar, a partial believer, or did not reconcile majorrelationships. We worry that someone did not merit heaven. It causes us toconsider the paths we choose and to make adjustments now so Christ can eventuallywelcome us into his Father’s house. We hope for a room set aside for us becausewe know our history of decision-making. ????????? Before he goes to his death, Jesusconsoles his believers saying, “Do not let your hearts be troubled.”He points out again that access to the Father is through him. This is thepurpose of Thomas’ question, “How can we know the way?” If we knowJesus in the earthly life, we will know him when he returns in his risen state.He is going to the Father’s house to make a place ready for them, and he willreturn. Why? Simply because he deeply cares for them and wants to be with hisfriends. Because Jesus came back for them, we also know he desires us so muchthat he will remember us and come back for us. While the content of the words isreassuring, the tone carries the stronger message: The heart of Jesus breaksbecause he will be separated from his friends, but his memory outlasts death.The heart of Jesus brings us to the mind and attitude of God. ????????? I think back on an 8-day retreat Imade here as a novice in preparation for my first vows. My novice director, JimGillon, is known worldwide for being non-directive. He surprised me when hetold me to demand from God that I experience him now my prayer. I had to demandGod be present to me. I thought that was presumptuous for me to demandsomething of God. I was tentative to follow Jim’s uncharacteristic lead, but itwas the first time I ever experienced him in this mode. I reckoned I had totry. ????????? Jim gave me three passages from whichto choose, one of which was the Lord’s Prayer. I wanted an exciting retreat ofconfirmation with the Lord where he would invite me to take vows. I thought theLord’s Prayer was tried and true – overall a good passage, but boring. ????????? I sat down for my 45 minute prayersession, begged God to show up so my director won’t get mad at me, and Iwatched Jesus get up from our conversation and go to a more secluded spot so hecould pray to his Father. I was intrigued. I had never watched Jesus as a Jew praybefore and I thought I could learn something so I stayed and observed what hewas doing and how he was doing it. I was startled when I glanced at my watch tosee if 10 minutes had passed and I realized 45 minutes zoomed by. ????????? During my 2nd of 4 prayer periods thatday, I returned to watch Jesus, the man, pray the “Our Father.” Iremember thinking, “this is pleasurable.” I’m watching Jesus pray firsthand and it is something that he enjoys, not something he is doing because heis told it is important. He likes being with his heavenly father. I was furtheramused and I watched the expressions on his face as he began his prayer. Ilistened to his tone of voice as he spoke and I reverenced the silence that overtookhim. I found it so cool that he just let me watch him during his private time.The prayer period passed and I repeated this prayer twice more during the day. ????????? I noticed when I saw Jim thenext day that I was the one who was directive. I told him I would pray the”Our Father” again and did not need him to recommend other passagesthat day. I think for once I was an easy retreatant because it was the onlypassage I used for the 4 daily prayer periods on the 8-day retreat. I hadlittle to say to Jim except that Jesus was teaching me to pray and as he wasdoing so, he introduced me to his father and that was all I needed. ????????? I contemplated Jesus over and over ashe sat chanting in Aramaic (and sometimes in English.) Sometimes thesecontemplations swirled around in a flurry but retained a strong, inner calm. SometimesI couldn’t see the distinction between Jesus and the Father because they seemedmeshed together. Sometimes I was drawn deeply into prayer that I could notdistinguish between the words I was praying from the words of Jesus. He and I werefused as one. I felt drawn into presence of each and lost perspective on whowas who. I contemplated Jesus as he contemplated God and he kept showing me adimension of God that was both new and constant. I experienced the reality of thewords of Jesus when he said, “I am the way and the truth and the life. Noone comes to the Father except through me. ” By the end of the retreat,when I sat down with Jesus, it was as if he instantly pointed me to the way toGod’s heart. I no longer needed to demand it. It came easy and I learned tocherish that boring old Lord’s prayer. ????????? Jesus wanted to share his Father withme. He says, “if you know me, then you will know my Father.” As webegin our retreat, let’s come to know Jesus better in his humanity. When wegaze upon him as a man, we behold his divinity. We can trust he will bring usto our steadfast saving God. Let’s not forget him within the weightiness of ouragendas or bypass him by going directly to the Creator God who can be found innature or by seeking him through other means. Remember, this is the man whoprepared a place for you. Now, he wants a place within your world because hehas come back and speaks of his longing desire to be with you. He came back forthe expressed purpose of being close to you. He says, “where I am, you alsomay be.” He wants to know from you whether he is welcome. He is awaitingyour favorable reply.
Read the original here:
??????????????? Many of us arecomforted by this Gospel passage at funerals. It consoles us especially whenthe deceased person has left the world with many ambiguous relationships, andin particular with his or her relationship with Christ. It consoles the manywho realize that God has a place for everyone in heaven even if the deceasedwas difficult, peculiar, a partial believer, or did not reconcile majorrelationships. We worry that someone did not merit heaven. It causes us toconsider the paths we choose and to make adjustments now so Christ can eventuallywelcome us into his Father’s house. We hope for a room set aside for us becausewe know our history of decision-making. ????????? Before he goes to his death, Jesusconsoles his believers saying, “Do not let your hearts be troubled.”He points out again that access to the Father is through him. This is thepurpose of Thomas’ question, “How can we know the way?” If we knowJesus in the earthly life, we will know him when he returns in his risen state.He is going to the Father’s house to make a place ready for them, and he willreturn. Why? Simply because he deeply cares for them and wants to be with hisfriends. Because Jesus came back for them, we also know he desires us so muchthat he will remember us and come back for us. While the content of the words isreassuring, the tone carries the stronger message: The heart of Jesus breaksbecause he will be separated from his friends, but his memory outlasts death.The heart of Jesus brings us to the mind and attitude of God. ????????? I think back on an 8-day retreat Imade here as a novice in preparation for my first vows. My novice director, JimGillon, is known worldwide for being non-directive. He surprised me when hetold me to demand from God that I experience him now my prayer. I had to demandGod be present to me. I thought that was presumptuous for me to demandsomething of God. I was tentative to follow Jim’s uncharacteristic lead, but itwas the first time I ever experienced him in this mode. I reckoned I had totry. ????????? Jim gave me three passages from whichto choose, one of which was the Lord’s Prayer. I wanted an exciting retreat ofconfirmation with the Lord where he would invite me to take vows. I thought theLord’s Prayer was tried and true – overall a good passage, but boring. ????????? I sat down for my 45 minute prayersession, begged God to show up so my director won’t get mad at me, and Iwatched Jesus get up from our conversation and go to a more secluded spot so hecould pray to his Father. I was intrigued. I had never watched Jesus as a Jew praybefore and I thought I could learn something so I stayed and observed what hewas doing and how he was doing it. I was startled when I glanced at my watch tosee if 10 minutes had passed and I realized 45 minutes zoomed by. ????????? During my 2nd of 4 prayer periods thatday, I returned to watch Jesus, the man, pray the “Our Father.” Iremember thinking, “this is pleasurable.” I’m watching Jesus pray firsthand and it is something that he enjoys, not something he is doing because heis told it is important. He likes being with his heavenly father. I was furtheramused and I watched the expressions on his face as he began his prayer. Ilistened to his tone of voice as he spoke and I reverenced the silence that overtookhim. I found it so cool that he just let me watch him during his private time.The prayer period passed and I repeated this prayer twice more during the day. ????????? I noticed when I saw Jim thenext day that I was the one who was directive. I told him I would pray the”Our Father” again and did not need him to recommend other passagesthat day. I think for once I was an easy retreatant because it was the onlypassage I used for the 4 daily prayer periods on the 8-day retreat. I hadlittle to say to Jim except that Jesus was teaching me to pray and as he wasdoing so, he introduced me to his father and that was all I needed. ????????? I contemplated Jesus over and over ashe sat chanting in Aramaic (and sometimes in English.) Sometimes thesecontemplations swirled around in a flurry but retained a strong, inner calm. SometimesI couldn’t see the distinction between Jesus and the Father because they seemedmeshed together. Sometimes I was drawn deeply into prayer that I could notdistinguish between the words I was praying from the words of Jesus. He and I werefused as one. I felt drawn into presence of each and lost perspective on whowas who. I contemplated Jesus as he contemplated God and he kept showing me adimension of God that was both new and constant. I experienced the reality of thewords of Jesus when he said, “I am the way and the truth and the life. Noone comes to the Father except through me. ” By the end of the retreat,when I sat down with Jesus, it was as if he instantly pointed me to the way toGod’s heart. I no longer needed to demand it. It came easy and I learned tocherish that boring old Lord’s prayer. ????????? Jesus wanted to share his Father withme. He says, “if you know me, then you will know my Father.” As webegin our retreat, let’s come to know Jesus better in his humanity. When wegaze upon him as a man, we behold his divinity. We can trust he will bring usto our steadfast saving God. Let’s not forget him within the weightiness of ouragendas or bypass him by going directly to the Creator God who can be found innature or by seeking him through other means. Remember, this is the man whoprepared a place for you. Now, he wants a place within your world because hehas come back and speaks of his longing desire to be with you. He came back forthe expressed purpose of being close to you. He says, “where I am, you alsomay be.” He wants to know from you whether he is welcome. He is awaitingyour favorable reply.
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Christ, rescuer of all the life, you always come. To welcome to him with satisfaction, in La Paz of our nights, the silence of our days, the beauty of the creation, on the hours of great combat inside, welcoming to him with satisfaction is knowledge that you will be with usin each situation, always. Amen.
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The prayer is not asking what you think that you want but asking to be changed of ways that you cannot imagine.
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The good shepherd, looks for me, a lamb, and he does not ignore in my wanderings to me.
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In throneI of the used fortune to sit down it rose for above, crowned with the multicoloured flowers of the prosperity; although I can have flourishedhappy and blessed, now I fall of peakdeprived of glory. The wheel of the returns of the fortune; I go down, degraded; another one rises for above; upsits far too high the king in the summit – déjelo to fear ruin! Carminic Burana
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