This feast, falling on the last Sunday of the Church’s calendar year, marks the end of the liturgical year. Pope Pius XI inserted this feast into the Sacred Liturgy at the closing of the Holy Year in 1925. In his encyclical, Quas Primas (On the Feast of Christ the King), a very beautiful and often neglected one, is of much relevance for our day, not only for the individual but also important socially and politically. In this encyclical the Pope writes the following about the Kingship of Christ:
“This kingdom is spiritual and is concerned with spiritual things. That this is so the above quotations from Scripture amply prove, and Christ by his own action confirms it. On many occasions, when the Jews and even the Apostles wrongly supposed that the Messiah would restore the liberties and the kingdom of Israel, he repelled and denied such a suggestion. When the populace thronged around him in admiration and would have acclaimed him King, he shrank from the honor and sought safety in flight. Before the Roman magistrate, he declared that his kingdom was not of this world. The gospels present this kingdom as one which men prepare to enter by penance, and cannot actually enter except by faith and by baptism, which, though an external rite, signifies and produces an interior regeneration. This kingdom is opposed to none other than to that of Satan and to the power of darkness. It demands of its subjects a spirit of detachment from riches and earthly things, and a spirit of gentleness. They must hunger and thirst after justice, and more than this, they must deny themselves and carry the cross.” (no.15)
Further, the Pope writes:
“… if this power embraces all men, it must be clear that not one of our faculties is exempt from his empire. He must reign in our minds, which should assent with perfect submission and firm belief to revealed truths and to the doctrines of Christ. He must reign in our wills, which should obey the laws and precepts of God. He must reign in our hearts, which should spurn natural desires and love God above all things, and cleave to him alone. He must reign in our bodies and in our members, which should serve as instruments for the interior sanctification of our souls.” (no. 33)
(Taken from Pope Pius XI Quas Primas (On the Feast of Christ the King) – 11 December 1925)
St. Teresa of Jesus was fond of the image of Christ as King. In the Interior Castle, she writes about our souls:
“It is that we consider our soul to be like a castle made entirely out of a diamond or of very clear crystal, in which there are many rooms, just as in heaven there are many dwelling places. For in reflecting upon it careful, Sisters, we realize that the soul of the just person is nothing else but a paradise where the Lord says He finds His delight. So then, what do you think that abode, will be like where a King so powerful, so wise, so pure, so full of all good things takes His delight?” (St. Teresa of Jesus, Interior Castle I, 1.1)
Christ is King and He should reign supremely in our heart and in our life for His law is the law of love; His reign is heavenly peace.
Preface of Christ the King
Father, all-powerful and ever-living God, we do well always and everywhere to give You thanks. You anointed Jesus Christ, Your only Son, with the oil of gladness, as the eternal priest and universal king. As priest, He offered His life on the altar of the cross and redeemed the human race by this one perfect sacrifice of peace. As king, He claims dominion over all creation, that He may present to You, His almighty Father, an eternal and universal kingdom: a kingdom of truth and life, a kingdom of holiness and grace, a kingdom of justice, love, and peace. And so, with all the choirs of angels in heaven we proclaim Your glory and join in their unending hymn of praise:
In stanza 35 of The Spiritual Canticle, St. John of the Cross describes the blessings of a soul that lives in the peace and quietude of a solitary “settled in God and God in her”. Like the bird that prepares her nest, which requires labor, the soul too needs to prepare for this receptivity.
The soul at this stage of contemplation lives in solitude, but this is not necessarily physical solitude. More importantly, this solitude is for the sake of the Beloved. The solitude St. John is mainly concerned with is in reference to detachment or poverty of spirit. The soul is not attached to any particular knowledge from the world or from heaven nor does the soul take any pleasure or derived any satisfaction from these. The heart is empty, like the nest, ready to receive the one she loves – God and Him alone. There is a receptivity of the heart that was not there before.
St. John describes a characteristic of this contemplation when he describes the traits of a solitary sparrow in stanzas 14 and 15. The solitary desires rest but not in anything or to have any other company or affections. This is the third trait of the solitary bird which “is usually alone and allows no other bird close to it; when another perches nearby, it flies away.” Thus in this contemplation the soul is “stripped of them all” it does not “allow within itself anything other than solitude in God.” God alone.
This solitude is a quietude of soul or the “quietude of solitary love”. (stanza 35, introduction). The soul withdrawals from other satisfactions, comforts, and the support of creatures. God alone guides the soul through the liberty of spirit. The soul has learned “to silence and quiet the faculties so that God may speak.” (Ascent of Mount Carmel, Bk 3, 4:4)
When two people are in love they prefer to be alone rather than being in the company of others. If these two lovers that we are speaking of meet while others are around, they are deprived of an intimate encounter. They may not even be engaged in conversation with others around them, but just the presence of others deprives the lovers of a delightful experience. When two people are in love, they will not disclose anything intimate with each other unless they are alone. It is the same with a soul in union with God. When God unites with the soul he does so to speak in solitude to the heart. He speaks by filling the soul with divine knowledge now, only because the soul is empty of other images and forms.
God wants to exalt the soul “by making her equal to Himself” because “the property of love is to make the lover equal to the object loved” (stanza 28, introduction) Again this solitude is not implying isolation from others and being disconnected from creation and the beauty that surrounds us. This solitude bestows oneness. It is about sharing the solitude of God. Solitude makes sense when viewed this way – it is keeping company with the Beloved.
In stanzas 34 and 35 of the poem, the Bridegroom “describes the soul’s purity” and “her riches and reward for laboring and preparing herself to come to him”. The soul prepares and labors, like the bird that prepares her nest. There is a peaceful solitude in the soul – a peace that was obtained in “her victory over self”. (stanza 34, 4) Liberty of spirit has been attained under the guidance of the Bridegroom.
St. John of the Cross teaches that exterior solitude can assist in interior solitude enabling the spirit to soar up to God. This exterior solitude is in imitation of Jesus who often sought places of solitude to pray – to the mountain, the garden, a lonely place. Contemplation does bring forth an inclination to remain alone and in silence. Like the first trait of the solitary sparrow that, “perches on the highest things” which is contemplation.
In this solitude, the soul is truly led and moved by God. Like St. Paul in Romans (8:14) says, “For all who are led by the Spirit of God are sons of God.” Essential to reaching union with God is solitude and the desire to be deprived of all this world offers in exchange for the love of the Bridegroom. It is in solitude that God speaks to the heart as described by Hosea the Prophet (2:14), where God led her into the wilderness to “speak to her heart”.
As a solitary soul, and for the love of God, everything which is not God or does not lead directly to Him, is refused its entry. This solitude only has meaning if the soul is “alone in Him”. Solitude according to St. John of the Cross is not really a void rather it is concentrating all human faculties and resources for receiving the life of God within the soul like the nest that is empty and receptive to receive. It is not restrictive; it is remarkably deep and vast. A large unbounded wilderness that is deeper and more boundless the more solitary it is.
The fruits of this solitude come from the relationship between this interior solitude and union with God. True liberty of spirit is a fruit of solitude. For solitude is the way to divine understanding. In this solitude and silence, the soul’s only activity is surrender, abiding in the beauty of God which is enjoyed and shared.
St. Teresa of Jesus encouraged her nuns to cultivate the habit of solitude. She longed for solitude for herself and it was solitude that consoled her. In a deep mystical experience, she experienced intense spiritual pain when God placed her in this expanse of solitude. St. Teresa described the experience this way, “I am oblivious of everything in that anxious longing to see God; that desert and solitude seem to the soul better than all the companionship of the world”. (Book of Her Life 20:13) St. Teresa, seeing that to commune with God is a great grace, arranged for herself times of solitude where she would withdraw “into solitude to pray and read”. (Book of Her Life, 7:3)
In a letter to Ana de San Alberto, St. John of Cross wrote that “Those who seek satisfaction in something no longer keep themselves empty that God might fill them with his ineffable delight. And thus just as they go to God so do they return, for their hands are encumbered and cannot receive what God is giving.” In prayer, we can ask God to help us and “deliver us from these evil obstacles that hinder such sweet and delightful freedom”.
Only through purity of soul, simplicity and meekness can the soul enjoy the peace and quietude of being in God and God in her. The reward for all this labor is that God comes and speaks to the heart in this solitude where there is silence of the senses and spirit. Union with God is the goal of our journey – a union of likeness brought about through love.
We can imitate the saints in seeking solitude in order to enjoy God, to love Him, and be loved by Him. Can we make more efforts to include more solitude in our day? What activities could we eliminate in order to obtain more solitude?
St. Teresa of Avila was born in Spain in 1515. She is most known for her spiritual perfection and for the many mystical revelations that she received. After entering the Carmelite Order as a young woman, she soon began to have a desire to live her religious life more ardently. This caused her to attract many companions and eventually lead to the reform of the Carmelite Order. St. Teresa wrote several treatises on the topic of prayer. She is one of the few women that have been declared a Doctor of the Church. She died in 1582 in Alba de Tormes, Spain. Her feast day is today, October 15th.
Before she even begins to write about prayer in The Way of Perfection, St. Teresa says she will “mention some things that are necessary for those who seek to follow the way of prayer.” These things are so necessary that she says if one does not possess these, it is impossible to be a contemplative. So what are these things?
“The first of these is love for one another; the second is detachment from created things; the third is true humility, which even though I speak of it last, is the main practice and embraces all the others.” (Way of Perfection 4: 4)
St. Teresa was keenly aware that the practice of the virtues is what supports prayer. Key to the spiritual life are these three: love, detachment, and humility. Love, of course, is first. It is love that moves us to pray, and it is love that is the greatest commandment: love God and love neighbor. It follows that some sort of detachment is also necessary because this virtue involves our choices. Our heart loves and is centered on what we love and desire and often these are not leading us to intimacy with God. Humility, which is next, but most importantly, is about the truth. The truth we are mainly concerned with is the truth about ourselves. An aid to the truth about ourselves is an honest examination of all areas of our lives and determining what is in need of repentance, where are our failures, and what are our sins, but also necessary is a look at our attitudes that may need to be pruned and gifts which may need to be cultivated.
Prayer is the activity especially intended for making fervent acts of charity. During prayer, the soul lovingly meets with God. A soul that loves God does so with a pure heart; a heart that loves Him so much that it seeks only after His glory and His will. The prayer of a soul that loves God forgets itself and is ready to sacrifice every wish for Him. Its love grows stronger and will continue to grow as it performs all its actions with a whole heart and with all of its capacity for goodwill. However, St. Teresa says that it is also important for us to have a love for one another, but “because of either excess or defect we never reach the point of observing this commandment perfectly.” (The Way of Perfection, 4:5) When we live with others those annoying things and habits that we all have will be “suffered easily by those who love one another”. Sometimes we gravitate towards loving one person more than another. St. Teresa also points out that when we love others excessively we are unable to love God excessively!Nevertheless, she does value friendships and said that in her convents “all must be friends, all must be loved, all must be held dear, all must be helped.” (The Way of Perfection, 4:7)
Detachment is also necessary for one who is setting out on the way of prayer. Attachment is clinging to people, ideas, and things that give satisfaction, comfort, and pleasure. Detachment is letting go of the need to find pleasure, comfort, and satisfaction in these things and to center all our desires on God. Detachment is about seeking God first. One important way to practice detachment is to detach from the love of our bodies which demand so much comfort and strive to be more faithful to our duties. St. Teresa says that our bodies want so much comfort that the more we give it the more it demands. St. Teresa also suggests that souls try to remember that everything is vanity and will all come to an end. It is a great help for souls to remove any attachment it might have to trivial things and to center its thoughts on eternal things. Detachment and control of the passions can help our soul to be like Mary’s – silent and solitary- and filled with the presence of God.
In The Way of Perfection chapter 10, St. Teresa writes about the virtues of humility and detachment saying that “They are two inseparable sisters.” Our saint warns that souls need to not feel secure or fall asleep. She advises souls to be alert in “going against our own will”. Going against our own will is humility. She points out that turning and being against ourselves is a difficult thing because. . . we “love ourselves greatly”. How true this is! The soul should embrace these two virtues and by doing so, imitate Christ who “was never for a moment seen without them!” Another interesting thing about these virtues is that they “have the characteristic of so hiding themselves from the person who possess them that these persons never see them or manage to believe that they even have them”.
St. Teresa in The Way of Perfection Chapter 17 writes about the importance of humility in regard to contemplation. She says, “this is an important aspect of prayer and indispensable for persons who practice it”. She understood that God, if He so desires, is the one who leads the soul that prays into contemplation. Not everyone who prays must be a contemplative and being a contemplative is not necessary for our salvation. St. Teresa stresses that “to be a contemplative is a gift from God.” However, she does not want us to give up prayer for any reason, but we are to persevere because sometimes, “the Lord comes very late and pays just as well, and all at once, what he was giving to others in the course of many years.” So we should strive “in humility, mortification, detachment, and the other virtues…[and not] be afraid that you will fail to reach the perfection of those who are very contemplative.”
“I don’t say that we shouldn’t try; on the contrary, we should try everything. What I am saying is that this is not a matter of your choosing but of the Lord’s….Be sure that if you do what lies in your power, preparing yourselves for contemplation with the perfection mentioned, and that if He doesn’t give it to you (and I believe He will give if detachment and humility are truly present), He will save this gift for you so as to grant it to you all at once in heaven.” (The Way of Perfection, 17:7)
A soul devoted to loving God has made the one necessary resolution in prayer which is to be recollected. Only then is it able to give itself entirely to God. We often fail to dispose ourselves for contemplation either because we give in to too much activity or because we do not produce enough acts of love. By offering to God a holy heart, one free from all actual stain of sin, we can at least do our part and strive for perfection.
May all our efforts cooperate with the grace God gives in each moment to prepare a heart, pure and receptive, to receive so great a gift.
Today, October 15th, is the feast day of St. Teresa of Jesus, Virgin and Doctor of the Church. It is also a Solemnity within the Carmelite Order. On this day it would be good, inspired by St. Teresa, to begin to live our religious life more ardently. All of us, whether a priest, bishop, religious or layperson, can foster this desire to live our spiritual life more perfectly.
Today is a new day; a day to begin again. Today we can begin to say our prayers faithfully and to say them well. Today we can begin to remain in the presence of God throughout our day and while doing our daily duties. Today we can begin to partake in the sacramental life of the Church more regularly and with greater devotion. Today we can begin to practice more self-denial and be at the service of others.
Father, by your Spirit, you raised up our Mother, St. Teresa of Jesus, to show your Church the way to perfection. May her inspired teaching awaken in us a longing for true holiness. Grant this through our Lord. Amen. (from the Carmelite Proper of the Liturgy of the Hours)
What should one do when blamed for something that is not your fault? St. Teresa of Jesus counsels us to avoid giving self-defense, since it is not good for one to make excuses a habit. She says that “not making excuses for oneself is a habit characteristic of high perfection, and very meritorious.” (Way, Ch 15:1)
Ever so in tuned with human nature, she notes that even she at times reasons that it is a greater virtue to make an excuse for oneself and at other times it is lawful to do so. However, humility and discretion are both necessary to determine when it calls for one to be silent and when one should speak up. This is especially so when one is being accused without fault. There is no reason to excuse oneself when being accused of something that is not your fault, that is, unless the case is “where not telling the truth would cause anger or scandal”. (Way, Ch 15:1)
When to excuse oneself or not needs discretion. Discretion requires thought about the situation.
Will I cause offense if I speak? Is what I am about to reveal private information? Does this person really need to know?
Discretion requires one to think about the situation and decide what should be done. Humility is also needed in order to refrain from making excuses. The truly humble do not have any desires to be held in high esteem by anyone. Neither do they care if they are “condemned without fault even in serious matters”. (Way, Ch 15:2)
For St. Teresa this is the way for one who desires to imitate the Lord and to receive strength from no one but God. She sees this action as a a great interior virtue and as a penance that doesn’t do any harm to the body. Though the practice of this type of mortification can be difficult at first, especially if one has a sensitive nature, but with practice, and grace, this self-denial and detachment from oneself can be attained.
St. Teresa said that she was “always happier that they speak about what is not true” of her than of what was true. (Way, Ch 15:3)She goes on to say the if we really think about things, we are never totally without fault. Only Jesus can make that claim. Therefore she states, “even though we are blamed for faults we haven’t committed, we are never entirely without fault.” (Way, Ch 15:4)
St. Teresa also reminds us that we should “never think that the good or evil you do will remain a secret.” (Way, Ch 15:7) She says that if it is needed, there will be someone to come and defend you. She tells us to “observe how the Lord answered for the Magdalene both in the house of the Pharisee and when her sister accused her.”(Way, Ch 15:7) So, too, will he do so for us. Someone will come to our defense, if it is necessary. And if no one comes to do so, we shouldn’tthink about being defended because it wasn’t necessary. Instead we should rejoice in the freedom we are obtaining when we don’t care what others are saying about us.
“It calls for great humility to be silent at seeing one condemned without fault.”
The Scapular of Our Lady of Mount Carmel is a little habit. It is the Blessed Mother’s habit. The Brown Scapular is an outward sign of the protection of the Blessed Virgin Mary, our sister, mother and queen. It is a symbol of her protection given to the Carmelite Order which includes all its members and associates. Anyone who wears the scapular and practices the spirituality of the Carmelite Order has an affiliation to the Carmelite family and shares in the graces traditionally associated with the Brown Scapular.
Wearing the scapular indicates that the wearer, devoted to Mary, will follow Mary by living a deep interior life. The Blessed Mother is our model for the contemplative life. She is the ideal of this life consecrated to seeking God and toward an intimate union with Him. Everyone who wishes to imitate Mary will soon realize that her soul was a beautiful garden of virtues. Silence and peace reigned in her soul even amidst the turmoil of the world around her. We too must strive for this interior peace and silence.
Silence and peace in the soul comes when the noise of our passions and attachments have ceased within us. This comes with a habit. St. Teresa of Jesus exhorts us in this truth when she wrote, “Remember the importance of habit and of starting to realize what a serious thing it is to offend God.” She reminds us that God is within our soul, and we should take great care in avoiding all occasions of sin and anything else that might keep us from growing closer to Him. Even with this determination we can fail from time to time due to weakness and not having confidence in God. However we should remember “the Lord will help us and the habits we have formed will be of assistance to us so that we shall not offend him; we shall be able to walk in holy freedom.” (Way of Perfection, ch 41)
Detachment and control of the passions can help our soul to be like Mary’s – silent and solitary- and filled with the presence of God.
“O, Mary, Beauty of Carmel, make me worthy of your protection, clothe me with your scapular, and be the teacher of my interior life.” (Divine Intimacy by Fr. Gabriel of St. Mary Magdalen, OCD)
Seculars Carmelites promise to strive towards evangelical perfection. Regarding these counsels the Secular Discalced Carmelites Constitutions states:
“Following Jesus as members of the Secular Order is expressed by the promise to strive for evangelical perfection in the spirit of the evangelical counsels of chastity, poverty and obedience and through the beatitudes.”
To strive toward evangelical poverty is not poverty for poverty’s sake, but for the sake of the Gospel. Voluntary poverty is something lay Carmelites can do for the love of God. This in not the strict poverty like those in religious orders where their Constitutions require them to relinquish ownership of material goods.
Through voluntary poverty those of us living in the world can live in solidarity with the poor. Poverty in clothes, for example, would look like a closet limited to just a few outfits. Each day could be lived like the poor by economizing the day’s spending habits. This could include not wasting food or other things, and repairing items or repurposing them, if possible, rather than throwing them away. Doing without some comforts and forgoing some conveniences would also be some ways to practice voluntary poverty. Working hard to achieve the day’s necessities, renouncing superfluous things and denying yourself the desire to acquire more things would allow more freedom and resources to help others, especially those closest to you. Doing without so that you could help others in your own family, your children and even friends would be the happy result of voluntary poverty. You could make contributions financially to the Church, missions and the poor of the world with the money and resources that you deny yourself. This spirit of poverty will also allow you to contribute to other good works, institutions and noble causes.
Not letting material things distract you from God and your relationship with him will come from giving up the less essential things in your life. Not only that, but you will find more freedom from the occupation with things that will allow more time and energy to be given to serving God and to prayer.
Other ways to practice voluntary poverty are to not complain when deprived of something, when something is demanded of you or when confronted with some hardship. Accept your situation serenely and with patience in the spirit of voluntary poverty.
Practice voluntary poverty so that you won’t become a slave to things and develop a divided heart between loving God and loving things. Embracing voluntary poverty will allow you to be more generous with the poor and help you to draw closer to God.
For where your treasure is, there also will your heart be. ~ Mt 6:21
We all have this tendency to enjoy (or seek satisfaction) in ourselves, in our pride or in other people and things. St. John of the Cross teaches that these tendencies are the root of our attachments. Attachments are those “inordinate appetites”. Basically, they are those desires we have for things that are not rightly ordered in our lives and lead us into sin, mortal and venial, and imperfections. It is important to get to the root of these inordinate desires if one desires union with God. To get to the root of these, which are the inclinations of our nature, we must oppose them and make ourselves do what is repugnant to our nature.
This would mean ‘going against the current’ and requires strength of will. St. John of the Cross, in the Ascent to Mount Carmel, gives us “rules” for detachment. He tells us the soul must always be inclined:
not to the easiest thing ~ but to the hardest
not to the tastiest ~ but to the most insipid
not to things that give greatest pleasure ~ but to those that give the least
not to the restful things ~ but to painful ones
not to consolation ~ but to desolation
not to more ~ but to less
not to the highest and dearest ~ but to the lowest and most despised
not to the desire for something ~ but to having no desires.
So all that is difficult, disagreeable or wearisome to us needs to have our attention. These are the things to work on! These reveal to us our desires.
Our saint says we are to oppose these inclinations with order and discretion. In other words, we need to train ourselves to not shrink back from something we find disagreeable or that requires effort or that we find difficult or challenging. In order to strengthen the will, we can put into practice the above rules starting with little things in order to gain strength of will and then be strong enough to tackle the bigger attachments. For instance, being inclined to “restful things” like not getting out of bed when the alarm clock first goes off. The tendency is to hit the snooze and rest ten more minutes! It is a bit painful to jump right out of bed at the first call; it will require strength of will. “I will!” “I will get up right away when the alarm sounds off.” Or how about the inclination to the highest and dearest . . . a promotion, recognition, a word of praise? Can we train the will to not desire these and rather hope to be despised, past over and unnoticed? All this may sound harsh, but there is a purpose to this and it is to bring us to union with God. As we practice detachment from our desires this end is always to be kept in mind. Our desires should always be for God.
If our desires are centered on God then we will be moving our heart to purity. The deepest, most spiritual meaning of purity is to “be detached from all creatures, free of a fixation on oneself and on others.” (Edith Stein Collected Works: Woman, p. 203)
This purity is so necessary to attaining union with God. Purity is a matter of the heart. The heart must not be allowed to be captivated by creatures, no matter how fascinating they may be. The soul longing for union with God will live among creatures and be occupied with them with all charity, but will not allow the heart to become attached to them or seek gratification in them.
The most challenging part of this virtue is the detachment from ‘self’ which we carry around with us all the time and are never wholly free. This detachment requires us to renounce our preoccupation with ourselves: our way, our wants, our comfort, our rights -to name a few.
When we become attached to something it prohibits our ascent to God. It is the virtue of purity that will help us to take flight and reach God.
She presents him in the Temple and accompanies him on his mission. She submits herself to the laws of purification even though she does not need to be purified.
We are in need of interior purification. However, our pride often seeks to exempt us from the law. We make excuses. Often we falsely believe that parts of the law of God just do not pertain to us.
According to the law, Mary was to go to the Temple forty days after the birth of her son and participate in the purification rite. She brings the child with her. This is the first time Jesus, the Light of the World, enters the Temple.
Candles are blessed on this day by the Church. These lit tapers symbolize the life of a Christian – a life of grace that is filled with faith. Since Jesus is the Light of the World, or as Simeon proclaimed, “a light to the revelation of the Gentiles”, these candles should be a reminder to us that we too must be a light for others revealing Christ in us.
Mary is always united to her Son. We too should always be united to Jesus. Our union with him is proportional to our purity. For this Feast of the Presentation let us ask the Immaculate Heart of Mary for that pure love, free of sin and detached from all created things, and for a heart directed towards God and always tending toward him.
The greatest obstacles to contemplation is not disposing yourself for it. When we remain dissipated and attached we block the reception of this most sublime gift.
St. John of the Cross in his work The Dark Night speaks of this desire for contemplation when he writes, “For God does not bring to contemplation all those who purposely exercise themselves in the way of the spirit, nor even half. Why? He best knows.” (Book I, Chap 9) However, in his commentary on The Rule of Carmel, Jerome of the Mother of God, OCD, says that the saying “He best knows” is a Spanish saying which means: the whole world knows it. Because precisely when one does not do what one ought- then it is clear as day!
How can we excite in ourselves the desire to attain the gift of contemplation?
We often fail to dispose ourselves for contemplation either because we give in to too much activity or because we do not produce enough acts of love. By offering to God a holy heart, one free from all actual stain of sin, we can at least do our part and strive for perfection.
St. Teresa in The Way of Perfection chapter 17 says, “I don’t say that we shouldn’t try; on the contrary, we should try everything. What I am saying is that this is not a matter of your choosing but of the Lord’s….Be sure that if you do what lies in your power, preparing yourselves for contemplation with the perfection mentioned, and that if He doesn’t give it to you (and I believe He will give if detachment and humility are truly present), He will save this gift for you so as to grant it to you all at once in heaven.”
May all our efforts cooperate with the grace God gives in each moment to prepare a heart, pure and receptive, to receive so great a gift.