Are you the spirit’s fullness and the power
By which the Lamb releases the seal
Of God’s eternal decree?
Driven by you
The messengers of judgment ride through the world
And separate with a sharp sword
The kingdom of light from the kingdom of night.
Then heaven becomes new and new the earth,
And all finds its proper place
Through your breath:
Holy Spirit victorious power!
Are you the ray
That flashes down from the eternal Judge’s throne
And breaks into the night of the soul
That had never known itself?
It penetrates hidden folds.
Alarmed at seeing itself,
The self makes space for holy fear,
The beginning of that wisdom
That comes from on high
And anchors us firmly in the heights,
That creates us anew:
Holy Spirit ray that penetrates everything!
Are you not the sweet manna
That from the Son’s heart
Overflows into my heart,
The food of angels and the blessed?
He who raised himself from death to life,
He has also awakened me to new life
From the sleep of death.
And he gives me new life from day to day,
And at some time his fullness is to stream through me,
Life of your life indeed, you yourself:
Holy Spirit eternal life!
Elijah went a day’s journey into the desert,
until he came to a broom tree and sat beneath it.
He prayed for death saying:
“This is enough, O LORD!
Take my life, for I am no better than my fathers.”
He lay down and fell asleep under the broom tree,
but then an angel touched him and ordered him to get up and eat.
Elijah looked and there at his head was a hearth cake
and a jug of water.
After he ate and drank, he lay down again,
but the angel of the LORD came back a second time,
touched him, and ordered,
“Get up and eat, else the journey will be too long for you!”
He got up, ate, and drank;
then strengthened by that food,
he walked forty days and forty nights to the mountain of God, Horeb.
The biblical story tells us that Elijah was awakened and fed by God because God does not want anyone to be afraid and remain asleep. Precisely at the time of greater darkness and weariness is when the prophet listens once again to the word of the Lord — two different times — speaking through an angel, saying: “Get up and eat.”
After eating the first time, Elijah goes back to sleep.
Sometimes crisis in our lives is so great and there is so much discouragement, that it is difficult to get up and walk; but God is not overcome by our weakness.
God insists for the second time in feeding Elijah: “Get up and eat, because the road before you is very long, it is greater than your strength”.
God does not want us to feel fearful; neither does he want us to sleep. That is why he feeds the prophet, just like he feeds all of us when we feel deflated, frustrated, and hopeless.
God takes what seems like the end of the road and turns it into a new horizon; what we experience as death is transformed into the beginning of a new life.
Bishop Silvio José Báez, O.C.D. Homily, 19th Sunday in Ordinary Time, Year B (excerpt) Mount Tabor Parish, Managua — 12 August 2018
Silvio José Báez, O.C.D. is one of eighteen living bishops who are affiliated with the Discalced Carmelite order; he is the Auxiliary Bishop of the Archdiocese of Managua. He began his Discalced Carmelite formation in the General Delegation of Central America in 1979 and was ordained a priest 15 January 1985. He pursued advanced studies in Sacred Scripture and biblical geography and archeology in Rome and Jerusalem. In 1999 he defended his doctoral thesis in biblical theology at the Pontifical Gregorian University in Rome on the subject, Tiempo de callar y tiempo de hablar: el silencio en la Biblia Hebrea(A time to keep silence, and a time to speak: silence in the Hebrew Bible). Serving as a seminary professor, he authored numerous articles and books, speaking at conferences and retreats, and served on the council of the general delegation. In 2006 he was appointed Vice-President of the Pontifical Faculty of Theology Teresianum in Rome, where he was Professor of Sacred Scripture and Biblical Theology and Spirituality; in addition, he was the editor of the theology journal Teresianum. On 9 April 2009 Pope Benedict XVI appointed him Auxiliary Bishop of Managua and Titular Bishop of Zica.
On 30 May 2009 Silvio José Báez, O.C.D, was ordained bishop in the Cathedral of Managua. The principal consecrator was Archbishop Leopoldo José Brenes Solórzano, Archbishop of Managua; the principal co-consecrators were Archbishop Henryk Józef Nowacki, Titular Archbishop of Blera and Bishop César Bosco Vivas Robelo, Bishop of León en Nicaragua.
You may view his episcopal lineage / apostolic succession here.
Scripture commentary translation is the blogger’s own work product and may not be reproduced without permission
More than the “end of the world,” the Gospel speaks about “the truth of the world.”
The Gospel text makes an effort to tell us about the great mystery of the end of time when this world as we know it will pass away; it will end and an absolutely new world will emerge, but it will be impossible to describe. The Gospel does not speak exactly about what we call “the end of the world,” which we often imagine as a universal cataclysm, as a catastrophe in which everything will be destroyed. More than the “end of the world,” the Gospel of Mark [Mark 13:24-32] speaks about “the truth of the world.” It speaks about this world that God has created with so much love, that he has sustained and cared for over the centuries, but it will have a terminating point, an end.
Just as there is a personal end for each one of us with death, so there will be an end to this world. The world will not last forever. Only God is eternal. This world that seems so stable, so sure and eternal, one day will end. However, let’s not forget that the Gospel does not proclaim the destruction of the world, of cities, of the cosmos, or of humankind. No. What is proclaimed is that the world, as we know it today, threatened by suffering, injustice, sin, evil, and death, will end. And, it will be wonderfully recreated, transfigured into a new reality of full and everlasting life that we cannot even imagine.
Excerpt from a homily for the Thirty-Third Sunday in Ordinary Time Bishop Silvio José Báez, O.C.D.
The world as we know it today will end and it will be wonderfully transfigured into a new reality of everlasting life that we cannot even imagine.
6 The whole nature of the universe was changed at your command so that your people would not be harmed. 7 They saw the cloud over their camp and dry land where water had been. There was a grass-covered plain between the stormy waves of the Red Sea, making it easy for them to cross over. 8 All your people, under your protection, saw this miracle and went across. 9 They pranced about like horses let out to pasture; they skipped about like lambs and praised you, Lord, for saving them. 10 They still remembered what life had been like when they were slaves—how the earth bred gnats instead of cattle, how the river produced huge numbers of frogs instead of fish. 11-12 Later, when they desperately wanted better food, quails came up from the sea to satisfy their hunger. The quail was a bird they had never seen before.
The Punishment of the Egyptians
13 But violent thunder gave warning of the punishment that was coming on those sinners. They suffered a well-deserved punishment for their great wickedness. No nation had ever hated strangers so bitterly. 14 Other people had been known to refuse welcome to strangers who came to them, but these people made slaves of those who were their guests and who had shown them kindness. 15 Every nation will be punished if it does not welcome foreigners, 16 but these people, who had earlier welcomed the foreigners with happy celebrations and treated them as equals, later made them suffer cruelly. 17 These people were also struck with blindness, like the men of Sodom who came to the door of that righteous man Lot. They found themselves in total darkness, as each one groped around to find his own door.
MEDITATION The Science of the Cross 3.C.(3)
The purgative dryness of the dark night
A case of purgative dryness of the dark night can be discerned by three signs:
1) that the soul finds no delight in creatures;
2) that “the soul turns to God solicitously and with painful care, and thinks it is not serving God but turning back because it is aware of this distaste for the things of God.”
3) one recognizes purgative dryness in that “the soul is powerless in spite of all its efforts to meditate and make use of the imagination, the interior sense, . . . God no longer communicates himself through the senses as he did before, by means of the discursive analysis and synthesis of ideas, but has now begun to communicate himself through pure spirit by an act of simple contemplation for which neither the exterior nor the interior senses of the sensory human being have any capacity.”
This dark and, for the senses, dry contemplation is “something secret and hidden and even for the one who possesses it, mysterious.” Ordinarily, it imparts to the soul an inclination and a demand to remain alone and at rest. She is unable to dwell on any particular thought, nor does she have any desire to do so. If those in whom this occurs knew how to remain quiet, “they would soon experience in that unconcern and idleness a precious interior nourishment. This refection is namely so delicate that the soul cannot usually feel it if it desires it excessively or tries to experience it specifically. . . . It is like air that escapes when one tries to grasp it in one’s hand . . . God deals with the soul in this state in such a manner and leads it along such a special way that, if it desires to work with its own faculties and strength, it would rather hinder than help the work of God.” The peace God produces in the spirit through the dryness of the sensory being is “spiritual and most precious” and its “fruit is quiet, delicate, solitary, satisfying, and peaceful, and far removed from all the earlier gratifications which were more palpable and sensory.” So one understands that only the dying of the sensory being is felt and nothing is experienced of the beginning of the new life that is concealed beneath it.
It is no exaggeration when we call the suffering of the souls in this state a crucifixion. In their inability to make use of their own faculties they are as though nailed fast. And to the dryness is added the torment of fear that they are on the wrong path.
Lord, God of our fathers,
you brought Saint Teresa Benedicta
to the fullness of the science of the cross
at the hour of her martyrdom.
Fill us with that same knowledge;
and, through her intercession,
allow us always to seek after you, the supreme truth,
and to remain faithful until death
to the covenant of love ratified in the blood of your Son
for the salvation of all men and women.
Grant this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, forever and ever.