After he joined the Carmelite order, Teresa asked him to “help her reform movement;” he supported her belief that the order should return to its “life of prayer.” A small house having been offered to him, he resolved to try at once the new form of life, although St. Teresa did not think anyone could bear the discomforts of the little dilapidated hovel. Eph 1:11); it is here where many so-called “mystics” in the Christian world mislead God’s flock. �[��ὶ�>x�|���#*P�{��,��r.��+����څ�l�p�Y�.`J���NdN>���ל�5H)Tڇs?���-���,c�c���X����fK+�mh���0��Έ&�X=��å47�6�pӚ��=;�2���Қ=��Y% To such a person, it is not an alien, strange, ethereal experience, but simply a deep, inner conviction of the truth that God has poured into his soul. stream The activity of the Holy Spirit is now more powerful, the experiences are on the borderline between faith and eternal glory. endstream one can even read the poem as an early Spanish translation of Solomon’s Song of Songs By the faith the soul travels protected against the devil, its strongest and craftiest foe — St.Peter knew of no stronger defense against him then this: “Resist him, strong in faith.”5. The highest level of union with God the soul can attain to by the purification of this dark night is called the transforming union, of which Father Garrigou-LaGrange states: “ St. John of the Cross describes the transforming union as the state of spiritual perfection, the full development of the grace of the virtues and the gifts: ‘The perfect spiritual life,’ he says, ‘consists in the possession of God by the union of … Ps 1:2; Phil 4:8; Col 3:16). Even so, this z J!iZJԅ;��/��.�xi��)�v��!���2@3�ae_k�RQ���ǞMp����ꃛ��w�� ��(��&O^fT��{������ John’s axiom is that “the soul must empty itself of self in order to be filled with God,” that it must be purified of the last traces of earthly dross before it is fit to become united with God.
He had an exceptionally affirmative, optimistic vision of both the human person and the divine plan. Whatever the case may be, however, I am still a “fallible instrument” like every other believer. The Spiritual Canticle poem by St John of the Cross. endobj . Jn 14:17, 26; 15:26; 16:13; Acts 16:14; 1 Cor 2:14).
Meanwhile, the reform spread rapidly, but due to some confusion caused by contradictory orders that were issued by two different generals, as well as through human passion which sometimes ran high, its existence became seriously endangered. So Protestants prefer “prophetic spirituality” to mystical contem-plation. He needs a greater abundance of Divine aid.
h��,GN;9�Nc��T�^,�f�o��\����"�߶�f�E�jU�ZV�sݝ�&^3��s�{נs߸a�xqQ(^����/�����bK5�-Kd���m�e�f^���/�>�7��K:ծ�r�qV�7�`=���dc�R�~}���S���M����Ⱦ���,����dfQ�z�̀�"��~n�L�2كh_j�a������Oc�/�5�jrp8���m�Ls In this John is incom-parable. I am expanding on this subject because many Christians think that “highly committed believers” don’t struggle with their flesh the way they do, that the Christian life is somehow easier for spiritual giants — that’s nonsense! My thinking is, genuine mystical experiences are probably not nearly as uncommon in the minds and hearts of highly committed servants of Christ as some believe. Kavanaugh and Rodriguez write that the saint is known as "the loftiest poet of Spain." “ " by Dr. D. W. EkstrandNo man of himself can succeed in voiding himself of all his desires in order to come to God. It is interesting to note that Any appetite, even one that is but slightly imperfect, stains and defiles. In the Spiritual Canticle, St. John rises to the highest heights, touching on a subject that only one who experienced it can comment on, and which the reader, were he himself a saint, will do well to treat cautiously — the partaking by the human soul of the Divine Nature (2 Pet 1:4), or as St. John calls it, “the Deification of the soul.” ���jr9��/(.u��R�>�����D�=g�ʼOǓ,N�]���4��J�y4��QH|�m�g1~=R�Au���?t�a'hڥ�*:| [Thus] the soul has to avoid… strip… and purify the soul of every desire. The soul that would draw near unto God and unite itself with Him, must do so by not comprehending rather than by comprehending, in utter forgetfulness of created things; because it must change the mutable and comprehensible for the immutable and the incomprehensible, Who is God.6.
The period was particularly hard on him because his own great humility made him begin to seriously doubt himself; perhaps he was only a stubborn rebel, sinfully proud in helping Teresa. Mt 28-19). This poem of forty stanzas tells the story of the soul’s search for Christ. ��j����b��~0hryԘ�̾�M��EWMendstream His mode of life is likewise a silent but eloquent testimony of what is indispensable for deep prayer to be given and received. When his own friars were sick, John would give them exquisite care. Having for many years meditated on every word of Holy Scripture, the Word of God was deeply written in his heart, supplying him with abundant food for conversation with God during the whole period of his imprisonment. Mt 6:12; Jam 3:2; 1 Jn 1:10) — we all have spiritual highs and spiritual lows… spiritual victories and spiritual struggles… spiritual joys and spiritual pains. He always invites the reader to an entire enthrallment, an abiding joy beyond imagining. Does that mean that God cannot mystically communicate in some way to the heart of an indi-vidual?
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