Today, let us learn from St. Gaspar how to pray.


St. Gaspar :       


 Here, then, is the method which I would like to have you adopt:

            1. After the noon meal, no application of the mind. Rather, a visit to the church, a bit of a walk into the countryside at a scheduled time, and a few soft, ejaculatory prayers will be sufficient, or, a brief glance into your relationship with God as seen through all things. It will be useful for you to sing the praises of the things of God, as found, for example, in the Psalms etc.; but also, a bit of the customary repose, since you are obliged likewise to preserve your health.
            2. Meditations made from books are no longer your thing, but, rather, at an opportune time in the morning to place yourself in a state of silence. Do nothing, but only listen to the voice of God.  You might say: "Lord, here I am at your beck and call." Allow your heart to speak with God, uttering its deep affection; do not get into reflective thoughts, except those that God himself arouses; rather, say: Lord speak to your servant ... oh would that I had always loved you."  Then, look with tender glances at the crucifix and be filled with sentiments of confidence and trust in the Lord.
            3. Offer only a few vocal prayers.  Maintain a continuous realization of the presence of God; utter continual stream of aspirations as an incessant plea in the presence of God.
            4. However, be occupied also in external works ... the Oratory ... the sick.  All of this, of course, depending on your strength. Try this method for a bit, and you will begin to see the effects.[1]

" The more one prays, the more good can be done."[2]

"Let us develop everything by the use of prayer."[3]

“Prayer and confidence in God’s goodness must be the anchor of our salvation and the Lord’s peace must always abound in our souls.” [4]

“Especially let us be strong in mental prayer, the food and life of the soul.  May our lives be holy and productive of holiness.” [5]

Notes
[1] (to Mr. Giovanni Francesco Palmucci, June 28, 1826, letter 1451)
[2] May 12, 1821, letter 424, to Fr. Giovanni Caroni, Resources - 4, pg. 15
[3] September 5, 1821, letter 467, to Fr. Adriano Maria Tarulli, Resources -4 , pg. 16
[4] from Letter No. 110 to Countess Lucrezia Ginnasi, October 22, 1814
[5] from Letter No. 183 to Fr. Angelo Antonini, November 7, 1818

From St. Gaspar:

“I would like charity to be forever the queen of my heart."[1]

"Charity toward one's neighbor.... shown to every individual...."[2]

Let us pray to God that he bless the means we use, that we never become discouraged because of the difficulties encountered in carrying them out. Sometimes, when we are engaged in these holy pursuits, we are called upon to suffer something; but all will be softened by the holy faith that we profess. If someone wishes to crack a nut, using his teeth, he is not concerned with the pain that he might experience, because he is thinking of the delicious kernel that he will soon feast upon. This anxiety alone makes him satisfied and he does not in the least complain. Let us make an adaptation of this to spiritual things and we will profit from it. Jesus recognizes as done to himself whatever is done to the poor, the object of his love. In fact, on judgment day, he will ask us whether we gave him something to drink when he was thirsty, something to eat when he was hungry etc. and all the rest that is recorded in the holy Gospel. This should serve as a comfort in the exercise of our good works. God keeps an account of everything; now is the time for planting, in spite of any inclemency in the weather or so many other deterrents. In short, the time will soon come for the harvest which we will present to the master of the vineyard so that he can bless us for all eternity.[3]


[1] (to Fr. Pietro Butti June 8, 1826,  letter 1436 Resources 11, pg. 4)
[2] to Fr. A. Pascucci January 1827, letter 1555 Resources 11, pg. 4
[3] Letter 50, February-April, 1813, to Countess Lucrezia Ginnasi

 

St. Gaspar

[1] In applying the means which I have just proposed - ­means that furnish us with those weapons of fight which we should constantly employ against the infernal host - we will not lack temptations of fear, reluctance, sloth or anger. They will disturb our spirit in order to blind us to the importance of the priesthood, to withhold from us whatever is conducive to its success, and to discourage us in the face of opposition. But let us be united in our endeavor to conquer the flatteries and de­ceptions of the tempter lest we “at any time let my enemy say: I have prevailed against him.”[2] Since the demon is incessantly bent upon defeating every good work, how many more efforts will he not make to­wards hindering the great work of our apostolate? On the other hand, let us always keep in mind, “There is nothing I cannot master with the help of the One who gives me strength.”[3]  “Who will separate us from the love of Christ?”[4]

Reflection 

             St. Gaspar is speaking to priests, to his fellow missionaries, but these principles are important for all of us.  He reminds us that even though we have the means to fight the wiles of the Adversary, there will still be times of temptation.   There has not been a great deal said about the devil lately.  Too often he is dismissed as something from our childhood faith. As a result in our own culture the term temptation is dismissed as something insignificant or is limited to things like candy, chocolate, alcohol and sex.  When we pray, “lead us not into temptation” we are asking God to keep us away from the fundamental choice between life and death. We have already chosen life, life in Christ, but there is still much to distract us, to lead us away from that choice.

            There were three temptations thrown at Jesus in today’s gospel.  He is tempted to find meaning and security in something that is not God, He is tempted to make God prove his love by some supernatural sign, and he is tempted by power.  He confronts the struggle with evil, armed with the Word of God. This is not simply knowledge of a text.  He is in an intimate relationship with the Father, a relationship so close that he IS the Word.  St. Gaspar knew more than the text. He was in a deep relationship with the Word of God, so much so that in every letter what he says reflects his experience with the Scriptures.

            This Lent we are called into a deeper relationship with God through prayer, meditation on the Word of God, and works of charity.  It is this relationship with the Word of God as a person that will be our strength in our confrontation with evil in our life.  Lent is a time to prepare Catechumens to be received into the faith, and it is a time for believers to prepare to renew their baptismal vows, to once again renounce Satan and profess allegiance to the God of life. One way to do this would be to open the scripture more, to spend time with them, and to go beyond the written text to the one who is the Word of God.

• What are my excuses for not reading and praying the scriptures daily?
• What are the distractions or temptations that lead me away from my relationship with God?
• How do I confront evil in my own life?

[1] From the Third Circular letter
[2] Psalm 13:5
[3]. Phil 4:13
[4] Rom 8:35

It is time to get up and follow the Lord 

               The foundation for this is Jesus himself.  This is his call, his way, his will. Jesus “took off” his divinity in order to come to us.  He left the glory of heaven to spend time with us on earth. He became poor that we might become rich.  We are invited to have the same attitude that is found in Jesus, who though he was in the form of God did not deem equality with God as something to be exploited.[1]

                The focus is not simply on Levi's becoming poor.  He also became rich as Jesus filled his heart with desire.  Jesus calls us too, to an ever-deepening conversion, responding to his invitation. He will not leave us in our poverty, but invites us to the feast in the kingdom too.

[1] Phil 2:5

From St. Gaspar:
 
               Strive, dearly beloved, that “always wherever we may be we carry with us in our body the death of Jesus.”[1] At the time you became members of the Society, perhaps the world with scorn and derision sought to make you falter in your determination.  Satan, too, desired that the love of comfort, attachment to your own opinions, rudeness in conduct, and self-will should replace your good resolutions and a life of service to God.  What, then, did the good Lord do?  He showed you a way to ground yourselves in humility, obedience, and sacrifice in the hidden and modest life.  He rejoices to hear you repeat:  “I have chosen to be an abject in the house of my God.[2]”

• What is my deepest desire?
  
• What emotions, pursuits, or opinions can I let go of?
  
• Where might God's invitation lead me today?
  

 


[1]  2 Cor 4:10
[2] Gaspar is quoting from the Vulgate from Psalm 83:11  “Elegi abjectus esse”  which the Douay translates I have chosen to be an abject in the house of my God, rather than to dwell in the tabernacles of sinners.  Modern translations from the original languages have a slightly different sense, “Better the threshold of the house of my God than a home in the tents of the wicked.”

"God, indeed, who brings things to maturity, requires us to be patient for his works are generated and cultivated through thorns, crosses, and all sorts of hardships that accompany a ministry of the primary and essential relationship in the Church of Jesus Christ.  "Faith comes through hearing..." [1]

With regard to periods of fasting, this can be examined at a later time. In the meantime, their interior attitudes should be set deeply within, like mysterious roots of mystical plants. Allow them to grow to maturity, and all things in due time.[2] For the time being, therefore, they should adapt to a mitigated rule to rescue them from the sense of guilt. We shall climb Jacob's ladder very gradually, step by step.[3]

[1] Letter 946 to Cristaldi, August 20, 1824
[2] et omnia cum tempore
[3] letter 739, July 7, 1823, to Msgr. Carlo Manassi,  Bishop of Priverno, Sezze and Terracina

For Discussion:

When involved in any relationship it is often true that we must fast from our own ideas and opinions in order to listen to another. We have to let go of our own expectations in order to receive the other as they are, not as we imagine them to be. If we live in a land of plenty and anything is available to us anytime we want it, we are filled, satisfied, in need of nothing and no one else. If we fast from these things, possibly we could hunger for something greater, more satisfying.

• What am I giving up for Lent this year?
  
• How might  I direct this fast toward God?
  
• What would it be like to hunger for God alone?
  

                Let all things be stepping-stones to heaven.  Deny your own will and accept the bitter things for sweet and the sweet for bitter, and you will be saints.  Whoever sows the field, sows with fatigue and labor.  In the field of the Gospel, we sow with patience and suffering.
                Did you think perhaps, that Community life would be free from crosses?  You deceive yourselves.  Did you perhaps enter the Society from human motives and not divine --- to escape reproaches at home, to rid yourselves of the yoke of paternal authority, to evade labor in the fields, to suffer no deprivation in your life, and the like?  If you love the Society, my dear Brothers, change your minds.  Look into yourselves and if you admire virtue, as it exists in others, then you too should practice it incessantly.  Let the Society and every one of its members be dear to you.  Put aside all hatred, aversion, prejudice and pride.  In their place put charity, docility, humility, prudence and a sincere desire for the success of the Community where you are in service.  In short, let the Society be your way to heaven, Amen.[1]


For discussion

• About what or whom is the Lord asking me to "change my mind?"
• Do I expect my spouse, family, religious community, parish, or church to fulfill all my hopes and dreams?
• In what small way today can I take up actions for life, for justice, for charity?

[1] The First Circular Letter, 1826

                Lent is about reform.  Today’s Gospel is basically a summary of practices, disciplines that can form the basis of any relationship. Honest and direct communication, fasting from my own agenda so that I might listen, and works of kindness and helpfulness will build any relationship. Jesus seek to reform our attitudes. He wants to take us beyond these external practices and lead us deeper into a relationship that is intimate, alive and personal. Striving for virtue for its own sake closes us in upon ourselves.   On the other hand, a self-less act of charity uncovers and reveals a solidarity and experience of community that is the core of Jesus’ desire.
                Lent reforms the ground of our hearts and minds in much the same way as winter reforms the earth.  Each year this discipline plants us at the foot of the cross that we might see what fruits may grow.  Jesus send us to our rooms, not for punishment, but that he might nourish us with the rewards of his friendship.  St. Gaspar calls us away on retreat not just that we might examine our ministry, but that we might seek the greater good, that conversation with God as with a friend. It is the disciplines proper to personal and familial friendships and relationships that will renew our lives.

• Do I need to find a new interior discipline or renew an old one?
  
• Where has winter transformed my life?
  
• Where am I most in need of reform?
  
• Where are we most in need of reform?
  
• What are the disciplines proper to personal relationships, and how might I exercise these disciplines with Jesus?
  

            This year, our examination at the foot of the Cross, shall center in a particular way on three points.  First, the acknowledgment of our shortcomings from which arises our deficiency before God.  Secondly, the examination of our observance of interior discipline,[1] which may be called Manuductio ad Coelum.[2] Finally, we shall direct our attention, prudently and reflectively, to the external aspects of our apostolic work, not merely to have a knowledge of good in general, but to seek the greater good which can and must be furthered... this searching will make us eager to find the means for the attainment of our purpose.  These means are threefold: a continuous inner conversation with God about our needs and interests; a deep study of humility, that we may be capable of receiving special gifts from God for the renewal of our life; and a burning desire for the inner and hidden life in the adorable wounds of the Crucified.[3]

[1] Cf. Rule, Title II
[2] Handbook for Heaven
[3] From the Third Circular Letter, 1829