Meditation 22
The High Priest's Vestments and Our Father
In this last
meditation before we enter the Sanctuary of our Living God it is the Our Father which plays the central
role as it is nothing but an authentic realization of all this
procession of infused love or the Christification of the human being as
a psychosomatic unity of body, soul and spirit.
This role of Our Father goes as a golden chain through the teachings of the saints of the Church in all ages and thus Teresa of Avila urged her spiritual daughters to thank God for this prayer,
We can thus draw up a diagram of this role of the Our Father in the Christification of the soul in its ascend to God,
This role of Our Father goes as a golden chain through the teachings of the saints of the Church in all ages and thus Teresa of Avila urged her spiritual daughters to thank God for this prayer,
We ought to give
great praise to the Lord for the sublime perfection of this evangelic
prayer. Each of us, daughters, can apply the prayer to her own needs
since it was composed by such a good Master. I marvel to see that in so
few words everything about contemplation and perfection is included; it
seems we need to study no other book than this one (she is referring to
The Way of Perfection). Up to now the Lord has thought us the whole way
of prayer and of high contemplation, from the beginning stages to
mental prayer, to the prayer of quiet, and to that of the union; so
much so that, if I knew to explain the matter, a large book on prayer
could be written based on this genuine foundation. From here on, the
Lord begins to teach us about effects of His favors, as you have seen. [1]
We can thus draw up a diagram of this role of the Our Father in the Christification of the soul in its ascend to God,
(1). Our Father – the naked feet
referring to the entrance into the courtyard, the emerald and the vocal
prayer. When the soul scrutinizes the message of the entrance she
realizes that she has come to the place where her heavenly Father will
give her participation in the fullness of the live of grace where she
will fly above the flood of sin on the two wings of love as an
eagle.
(2). Who art in heaven – the shining white breeches of the priest's tunic referring to the altar of burnt offerings, the sardonyx and the prayer of outer recollection. In its remembrance of God the soul begins gradually to realize when she puts the wood of her sensuous attitude on the griddle of the altar, that she is also a heaven within where God lives in His real presence and thus she is filled with burning ardor in order to walk still further on this Sacred way to become a worthy abode of her Living God, a true and pure temple of the Holy Spirit.
(3). Hallowed be thy name; thy Kingdom come – the tunic and its waistband referring to the bronze laver, the sardius and the prayer of inner recollection. It is in her burning ardor to become a true and pure Tabernacle of the Holy Spirit that the soul washes herself in the bronze laver, the prefiguration of the sacrament of Confession. By seeing the purity of her Royal Image reflected in the water as in a mirror she begins to desire this purity. The waistband refers to the growing obedience of the soul as it washes herself in the bronze laver and thus she goes willingly through the night of the senses or the purification of her sensuous attitude.
(4). Thy will be done, On earth as in heaven – the turban of the tunic referring to the second entrance into the Holy, the chrysolite and the prayer of rest – the first stage of the infused prayer. In the night of the senses the natural senses goes through a transformation and become spiritual. Thus the soul is now able to discern her Royal Image spiritually in the unity of the spiritual senses, just as the Apostles on the Pentecost when the Spirit revealed Himself to them all personally. Thus the soul is allowed entrance into the Holy.
(5). Give us this day our daily (super substantial bread) [2] – the robe referring to the golden table of loaves, the beryl and the first stage of the prayer of union. It is here where the soul begins to discern the real presence of her Royal Archetype in her heart and becomes a “strong man” (Lk 11. 21) in the live of grace guarding its house against the enemies of its salvation, the masters of the darkness. The ephod is an indistinguishable part of the shield of faith which St. Paul urged Christians in the ancient Church to carry, the “shield of faith so that you can use it to quench the burning arrows of the Evil One” (Ep 6. 16).
(6). And forgive us our trespasses as we forgive those who trespasses against us – the ephod referring to the lamp stand, the topaz and union with suspension in love. Only souls who strengthen themselves by the heavenly manna – the Eucharist – are able to attain a participation in the Christification in the sevenfold illumination of the lamp stand. The lamp stand was the only one of the greater tools of the Sanctuary which was made of pure gold inside and out. It refers thus directly to Christ Himself in His humanity and divinity. Here at the lamp stand the soul begins to discern His presence in an authentic way in the infused prayer. The lamp stand reveals the gracious effects of the sacrament of Anointment as a sacrament of those called from death to life, the Life in Christ. It is the anointment of the Christ's eye, when the “Anointed One”(Is. 11. 2) heals the spiritual eye of the soul – the lamp of the body so it becomes clear (see Lk 11. 34, 35),
It is thus how Christ heals the soul and she is filled by bitter sorrow because of all the souls who repute this love in their life on earth. This is the final goal of the man as a six days creation and only thus he is able to approach the golden altar.
(7). And lead us not into temptation, but deliver us from evil – the breastplate referring to the golden altar of incense, the chrysophrasus and union with transport.Only souls who receive the gracious effects of the healing of the “Anointed One” are able to approach the golden altar of incense in order to sacrifice the last remains of the ego as a sweet offering to God. Thus the soul can recite as a little christ, “Father, into your hands I commit my spirit” (Lk 23. 46). The golden altar was a prefiguration of the sacrament of Sacred Orders and thus the soul becomes a true high priest in the Royal Priesthood of the New Covenant as a theological being in the perfection of the seven day creation and, “The veil of the Sanctuary was torn right down the middle” (Lk 23. 45). The greatest temptation which every soul has to face on this Sacred Way is the fact, that Satan tries by all means to veil this precious truth from the eyes of the soul. But God deliver her from this evil and,
(8). For thine is the Kingdom, the power and glory – the two emeralds on the shoulder straps referring to the curtain, the jacinth and union in the flight of the spirit. In the purity of the heart the soul is enraptured within the curtain into the Holy of Holies to the fullness of the sabbath rest or to the Spiritual marriage.
(9). Forever and ever – the golden flower of the turban referring to the ark of the covenant, the amethyst and the silence of the heart. The soul is consecrated to God and attains already here on earth the created beatitude of glory which refers to the Shekinah Glory in the Holy of Holies. From now on the soul enjoys holy rest in restless love on behalf of other human beings.
(2). Who art in heaven – the shining white breeches of the priest's tunic referring to the altar of burnt offerings, the sardonyx and the prayer of outer recollection. In its remembrance of God the soul begins gradually to realize when she puts the wood of her sensuous attitude on the griddle of the altar, that she is also a heaven within where God lives in His real presence and thus she is filled with burning ardor in order to walk still further on this Sacred way to become a worthy abode of her Living God, a true and pure temple of the Holy Spirit.
(3). Hallowed be thy name; thy Kingdom come – the tunic and its waistband referring to the bronze laver, the sardius and the prayer of inner recollection. It is in her burning ardor to become a true and pure Tabernacle of the Holy Spirit that the soul washes herself in the bronze laver, the prefiguration of the sacrament of Confession. By seeing the purity of her Royal Image reflected in the water as in a mirror she begins to desire this purity. The waistband refers to the growing obedience of the soul as it washes herself in the bronze laver and thus she goes willingly through the night of the senses or the purification of her sensuous attitude.
(4). Thy will be done, On earth as in heaven – the turban of the tunic referring to the second entrance into the Holy, the chrysolite and the prayer of rest – the first stage of the infused prayer. In the night of the senses the natural senses goes through a transformation and become spiritual. Thus the soul is now able to discern her Royal Image spiritually in the unity of the spiritual senses, just as the Apostles on the Pentecost when the Spirit revealed Himself to them all personally. Thus the soul is allowed entrance into the Holy.
(5). Give us this day our daily (super substantial bread) [2] – the robe referring to the golden table of loaves, the beryl and the first stage of the prayer of union. It is here where the soul begins to discern the real presence of her Royal Archetype in her heart and becomes a “strong man” (Lk 11. 21) in the live of grace guarding its house against the enemies of its salvation, the masters of the darkness. The ephod is an indistinguishable part of the shield of faith which St. Paul urged Christians in the ancient Church to carry, the “shield of faith so that you can use it to quench the burning arrows of the Evil One” (Ep 6. 16).
(6). And forgive us our trespasses as we forgive those who trespasses against us – the ephod referring to the lamp stand, the topaz and union with suspension in love. Only souls who strengthen themselves by the heavenly manna – the Eucharist – are able to attain a participation in the Christification in the sevenfold illumination of the lamp stand. The lamp stand was the only one of the greater tools of the Sanctuary which was made of pure gold inside and out. It refers thus directly to Christ Himself in His humanity and divinity. Here at the lamp stand the soul begins to discern His presence in an authentic way in the infused prayer. The lamp stand reveals the gracious effects of the sacrament of Anointment as a sacrament of those called from death to life, the Life in Christ. It is the anointment of the Christ's eye, when the “Anointed One”(Is. 11. 2) heals the spiritual eye of the soul – the lamp of the body so it becomes clear (see Lk 11. 34, 35),
Everything becomes
spiritual, everything is endowed with life under this gaze and hand.
What was dead and naught and thus doomed your Spirit renews, and see,
it shoots roots, buds and grows. [3]
It is thus how Christ heals the soul and she is filled by bitter sorrow because of all the souls who repute this love in their life on earth. This is the final goal of the man as a six days creation and only thus he is able to approach the golden altar.
(7). And lead us not into temptation, but deliver us from evil – the breastplate referring to the golden altar of incense, the chrysophrasus and union with transport.Only souls who receive the gracious effects of the healing of the “Anointed One” are able to approach the golden altar of incense in order to sacrifice the last remains of the ego as a sweet offering to God. Thus the soul can recite as a little christ, “Father, into your hands I commit my spirit” (Lk 23. 46). The golden altar was a prefiguration of the sacrament of Sacred Orders and thus the soul becomes a true high priest in the Royal Priesthood of the New Covenant as a theological being in the perfection of the seven day creation and, “The veil of the Sanctuary was torn right down the middle” (Lk 23. 45). The greatest temptation which every soul has to face on this Sacred Way is the fact, that Satan tries by all means to veil this precious truth from the eyes of the soul. But God deliver her from this evil and,
No tyranny, no
persecution, no chastisement, no failure on the part of Christ's
ministers can separate us from the love of Jesus. No power on earth or
in hell. We must learn to live in Jesus. We must cleanse our hearts to
desire Jesus. [4]
(8). For thine is the Kingdom, the power and glory – the two emeralds on the shoulder straps referring to the curtain, the jacinth and union in the flight of the spirit. In the purity of the heart the soul is enraptured within the curtain into the Holy of Holies to the fullness of the sabbath rest or to the Spiritual marriage.
(9). Forever and ever – the golden flower of the turban referring to the ark of the covenant, the amethyst and the silence of the heart. The soul is consecrated to God and attains already here on earth the created beatitude of glory which refers to the Shekinah Glory in the Holy of Holies. From now on the soul enjoys holy rest in restless love on behalf of other human beings.
Thus Teresa of Avila
urged her spiritual daughters to be attentive regarding this Royal
Image of Glory,
Let this be our guiding words in the mystery of the Eagle's emblem where the soul rises up from the ash of her sensuous disposition in order to fly into the Holy on the wings of love in order to become strong as a Lion by the healthy food of the Eucharist. By following Teresa’s advice and look to Him we see already what it is which enkindle this love by the two items in the hands of the high priest: The Book of Life and the Thurible or censer, the token of growing spiritual knowledge and praise (efcharistas). In the courtyard the soul learns thus the spiritual alphabet in order to be able to read the Book of Life in the Holy and already in the Old Covenant God revealed the seven stages of the incense of praise (Lv 2. 1-16).
I am not asking you
now that you think about Him or that you draw out a lot of concepts or
make long and subtle reflections with your intellect. I’am not asking
you to do anything more than look at Him. For who can keep you from
turning the eyes of your soul towards this Lord, even if you do so just
for a moment if you can't do more? You can look at very ugly things;
won't you be able to look at the most beautiful thing imaginable?
Well now, daughters, your Spouse never takes His eyes off you. He has
suffered your committing a thousand ugly offenses and abominations
against Him, and this suffering wasn't enough for Him to cease looking
at you. Is it to much to ask you to turn your eyes from these
exterior things in order to look at Him sometimes? Behold, He is not
waiting for anything else, as He says to the bride (Sg 2. 14), than
that we look at Him. In the measure you desire Him, you will find Him.
He so esteems our turning to look at Him that no diligence will be
lacking on His part. [5]
Let this be our guiding words in the mystery of the Eagle's emblem where the soul rises up from the ash of her sensuous disposition in order to fly into the Holy on the wings of love in order to become strong as a Lion by the healthy food of the Eucharist. By following Teresa’s advice and look to Him we see already what it is which enkindle this love by the two items in the hands of the high priest: The Book of Life and the Thurible or censer, the token of growing spiritual knowledge and praise (efcharistas). In the courtyard the soul learns thus the spiritual alphabet in order to be able to read the Book of Life in the Holy and already in the Old Covenant God revealed the seven stages of the incense of praise (Lv 2. 1-16).
[1].
Way of Perfection 37,1.
[2]. The Living Word and Bread from Heaven thought us to pray, “Give us this day our super substantial bread” in Our Father. When the apostles translated the Our Father from Aramaic into Koine Greek it loud, ton arton hemon ton epi ousian. Literally speaking epi ousian means above nature, something consubstantial. In Aramaic, the native tongue of our Lord, these same words loud, Hab lan lahmo dsoonconan yawmono. Literally translated this means, Give us our needful bread this day. It is clear from the words of our Lord on the trust in providence which follow (see Mt 6. 25-34) what He meant by this needful bread, “Surely life is more than food . . . So do not worry; do not say, “What are we to eat?What are we to drink? What are we to wear? It is the gentiles who set their hearts on all these things.”
Thus we see substantially the same words appear both in Matthew (6. 9-13) and Luke (11. 2-4) in the Koine text. In the Old Latin translation (Veta Latina) panem quotidianum or “our daily bread” appeared for the first time, a mistranslation which Jerome tried to correct in Vulgata and thus he used supersubstantialem in Matthew, but of unknown reason left panem quotidianum in Luke and this has been transmitted in the English as well as other western translations. The common attitude of scholars to day is to treat this issue as “hairy” without referring to the Textus Receptus or even what is more serious, this attitude is to be traced to an rebellious attitude of theologians who “have been organizing a kind of antichurch, penetrating and seeking to rule local parishes while the bishops keep standing off, displaying lack of true leadership” (Archimandrite Boniface and peritus at Vatican II and member of the Concilar Commission on Liturgy, Inside the Vatican (Rome, April 1966, p. 6).
[3]. Mystikern Hjalmar Ekström, p. 210.
[4]. Bishop Roman Danylak in Heart of the Harvest, September 1996: (http://www. heartof jesus.ca/Theology/spiritualCommunion.htm).
[5]. Way of Perfection 26, 3.
[2]. The Living Word and Bread from Heaven thought us to pray, “Give us this day our super substantial bread” in Our Father. When the apostles translated the Our Father from Aramaic into Koine Greek it loud, ton arton hemon ton epi ousian. Literally speaking epi ousian means above nature, something consubstantial. In Aramaic, the native tongue of our Lord, these same words loud, Hab lan lahmo dsoonconan yawmono. Literally translated this means, Give us our needful bread this day. It is clear from the words of our Lord on the trust in providence which follow (see Mt 6. 25-34) what He meant by this needful bread, “Surely life is more than food . . . So do not worry; do not say, “What are we to eat?What are we to drink? What are we to wear? It is the gentiles who set their hearts on all these things.”
Thus we see substantially the same words appear both in Matthew (6. 9-13) and Luke (11. 2-4) in the Koine text. In the Old Latin translation (Veta Latina) panem quotidianum or “our daily bread” appeared for the first time, a mistranslation which Jerome tried to correct in Vulgata and thus he used supersubstantialem in Matthew, but of unknown reason left panem quotidianum in Luke and this has been transmitted in the English as well as other western translations. The common attitude of scholars to day is to treat this issue as “hairy” without referring to the Textus Receptus or even what is more serious, this attitude is to be traced to an rebellious attitude of theologians who “have been organizing a kind of antichurch, penetrating and seeking to rule local parishes while the bishops keep standing off, displaying lack of true leadership” (Archimandrite Boniface and peritus at Vatican II and member of the Concilar Commission on Liturgy, Inside the Vatican (Rome, April 1966, p. 6).
[3]. Mystikern Hjalmar Ekström, p. 210.
[4]. Bishop Roman Danylak in Heart of the Harvest, September 1996: (http://www. heartof jesus.ca/Theology/spiritualCommunion.htm).
[5]. Way of Perfection 26, 3.