Meditation 20
The Sacraments as the Soul's Spiritual Adornment
We see thus how the sacraments are as a golden chain to
follow in the live of grace in the formation of “the perfect Man fully
mature with the fullness of Christ himself” (Ep 4. 14). In her
assimilation to her Royal Image of Glory the soul is gradually clothed
in the vestments of her Royal Image of Glory in the live of grace,
Christ as “the High Priest over all of the Sanctuary of God” (Heb 10.
22) – these garments of light. The vestments are actually what Jan van
Ruysbroeck called Ornamentum
Spiritialium Nuptiarium or the
Adornment of the Spiritual Marriage.
All this infused grace is founded on the capability of receiving the sacraments in a worthy way, but not ficte (feignedly, or falsely). If the recipient does this in an unworthy manner the sacraments are validum sed informe, lacking their proper form which is one and the same thing as that they do not enkindle the grace and the love of the charity in the soul in question. A bad carpenter blames the hammer because of his own faults! Such a disposition excludes the efficient grace of the sacraments which consist both in the actual participation of the liturgical prayers of the Church as well as in continuous spiritual communion with Christ in the prayer life.
We can thus maintain that all the validity of the infused prayer consist in increasing the capability of the soul in order to receive the Light of Glory within in the sacraments. The sacraments refers thus directly to the inner and hidden life of the soul which becomes actual in efficient grace. God reveals thus this spiritual ornament or disposition entitling the soul to grace in an unique manner by the vestments of the high priest as an inner transformation of the soul's powers.
This is indeed what the ancient fathers emphasized when they spoke of the vestments of the high priest as referring to the inner transformation of the soul in the live of grace in its growing receptivity and openness, as can be seen by following quotation from the works of Hesychius of Jerusalem,
The great tools of the Sanctuary and the entrances into its three sections emphasize this truth still further as can be seen in following meditation. The ancient fathers of the Icelandic church had a keen understanding regarding the role of the Cross in the sanctification of the soul in full conformity with the revelation of the Sanctuary,
We see thus the analogy between the Sanctuary, the cross and the stature of the fullness of Christ (see Ep 4. 13). Let us thus by all means avoid to be deemed as “left hand's people” by receiving wholeheartedly in faith the gifts of His left hand represented by the golden table of loaves and the prefiguration of the Eucharist. Thus we are able to mortify our fleshly ego in order to live in Him as is revealed by the lamp stand in the Holy. Thus the cross becomes a sign of God's victory in our own lives,
The holy cross is a sign of God's victory, a sign of men's redemption, a sign of Angels’ joy. God hallows it, Angels worship it, men bow before it, all creature glorify it. The holy cross is a shield of help in any danger, aid in happy things, comfort in grief, moderation in merriment, protection in danger, healing in sickness, release from bondage and improvement of sins, victory in battles and strengthening in any temptation, support for the poor and guidance for the rich, peace for the good and fear for the evil, by the mercy of Him who on the cross set free from death all mankind, our Lord Jesus Christ. To whom be glory and honor, with the Father, and Son, and the Holy Spirit, for ever and ever. [3]
All this infused grace is founded on the capability of receiving the sacraments in a worthy way, but not ficte (feignedly, or falsely). If the recipient does this in an unworthy manner the sacraments are validum sed informe, lacking their proper form which is one and the same thing as that they do not enkindle the grace and the love of the charity in the soul in question. A bad carpenter blames the hammer because of his own faults! Such a disposition excludes the efficient grace of the sacraments which consist both in the actual participation of the liturgical prayers of the Church as well as in continuous spiritual communion with Christ in the prayer life.
We can thus maintain that all the validity of the infused prayer consist in increasing the capability of the soul in order to receive the Light of Glory within in the sacraments. The sacraments refers thus directly to the inner and hidden life of the soul which becomes actual in efficient grace. God reveals thus this spiritual ornament or disposition entitling the soul to grace in an unique manner by the vestments of the high priest as an inner transformation of the soul's powers.
This is indeed what the ancient fathers emphasized when they spoke of the vestments of the high priest as referring to the inner transformation of the soul in the live of grace in its growing receptivity and openness, as can be seen by following quotation from the works of Hesychius of Jerusalem,
The distinctive
ornament of the high priest in the Old Covenant was the image of heart
which incites us to pay attention to the plate of our heart, lest it be
blackened by sin, so that we should hasten to cleanse with tears,
repentance and prayer. [1]
The great tools of the Sanctuary and the entrances into its three sections emphasize this truth still further as can be seen in following meditation. The ancient fathers of the Icelandic church had a keen understanding regarding the role of the Cross in the sanctification of the soul in full conformity with the revelation of the Sanctuary,
Christ's head signifies
His Godhead, and His feet signify His humanity, as His head is directed
to heaven and His feet are stretched downward, towards the earth, as
the Godhead came from heaven and put on humanity on the earth. East
signifies His resurrection and west signifies His death, because the
sun rises in the east and sets in the west. Christ's head was directed
eastward, and His legs westward, because He experienced death according
to His humanity and was strengthened to resurrection according to His
Godhead. His left hand was stretched southward, and His right hand
northward, because the people of Jerusalem and Jews became left hand's
people, that is outcasts, on account of their unbelief, and He, after
His Passion, chose for Himself right hand's people out of heathens from
the north. [2]
We see thus the analogy between the Sanctuary, the cross and the stature of the fullness of Christ (see Ep 4. 13). Let us thus by all means avoid to be deemed as “left hand's people” by receiving wholeheartedly in faith the gifts of His left hand represented by the golden table of loaves and the prefiguration of the Eucharist. Thus we are able to mortify our fleshly ego in order to live in Him as is revealed by the lamp stand in the Holy. Thus the cross becomes a sign of God's victory in our own lives,
The holy cross is a sign of God's victory, a sign of men's redemption, a sign of Angels’ joy. God hallows it, Angels worship it, men bow before it, all creature glorify it. The holy cross is a shield of help in any danger, aid in happy things, comfort in grief, moderation in merriment, protection in danger, healing in sickness, release from bondage and improvement of sins, victory in battles and strengthening in any temptation, support for the poor and guidance for the rich, peace for the good and fear for the evil, by the mercy of Him who on the cross set free from death all mankind, our Lord Jesus Christ. To whom be glory and honor, with the Father, and Son, and the Holy Spirit, for ever and ever. [3]
[1]. Philokalia, On the
Prayer of the Heart, p. 319.
[2]. Book of Homilies, Um heilagan kross (De sancte cruce) pp. 52-53, trans., Victor Genke, but presently this Russian scholar is translating the work from Icelandic to Russian, French and English. Editor of the English translation is Brother Kashimir (Richard McCambley), St. Joseph’s Abbey, Spencer, Mass., USA.
[3]. Ibid, p. 55.
[2]. Book of Homilies, Um heilagan kross (De sancte cruce) pp. 52-53, trans., Victor Genke, but presently this Russian scholar is translating the work from Icelandic to Russian, French and English. Editor of the English translation is Brother Kashimir (Richard McCambley), St. Joseph’s Abbey, Spencer, Mass., USA.
[3]. Ibid, p. 55.