Sacred Heart of Jesus Have mercy On Us

Sacred Heart of Jesus Have mercy On Us

Tuesday, April 24, 2007

Has Fiddler been on Your Roof?


Brothers and Sisters, I have excerpted the notion of 'Fiddler on the Roof' as I labeled it years ago in my journaling toward Him. My goal in my attempts at written communication is to connect with the suffering of the soul of the reader. Too many suffer in silence, in the isolation of experience, too often misunderstood by those who God ultimately ordained to have the resources of adequate and appropriate understanding and insight regarding such affliction, but the influences of the world impair and clog the sensitivities of the majority, and human nature becomes misguided. Remember there is always hope for the healing of the masses, prayerfully, and desolation recedes into the history of memory as consolation replaces the darkness with even greater intimacy with Our Lord. We must be steadfast and hold tightly to what we ultimately know to be true for He is always faithful.
10-March-2004 Thursday
Fiddler is on the roof, back on the roof again. I hear his footsteps more often than not at the end of the apartment by the loft, the highest point of the building. He prefers to posture himself at the highest pinnacle of any territory as if to exalt his stature which already has been ultimately defeated, permanently and forevermore.
I say 'Fiddler on the roof' because he is a musician on the move. He stomps loudly as he stalks and plays the dreary music of the dead. It is not the pleasant sound of harmony but the imperceptible blare of utter disharmonious mayhem. I only heard the macabre music upon one evening and I refer to it as music for I really do not know what else resembles the inaudible sound.
I ventured out into the kitchen to smoke a cigarette and the defiled euphony of the fallen one, travels across the narrow kitchen area, ushering in a dreadful intonation that manifests as tormenting noise of immaterial distraction to the soul. It evidences no acute and naturally perceptive sound but its haunting communication permeates the atmosphere. It possesses a hazy quality in terms of interior visual perception of soul sense experience impairing the lucidity of environment, yet this invisible construct of sound journeys as a smoky pilot conducting confusion and deception. So I left the room and headed toward my bedroom.
It was many successive nights of ongoing agony and mental torment. I finally asked God one evening about the footsteps of the one I deemed Fiddler. I inquired of Him as to whether or not something or someone was actually treading the rooftop spatially, or was the auditory faculty of my constitution being manipulated to impress upon my mind's reason of perception that someone was indeed walking? Evil spirits do not necessarily have to position themselves upon territory despite holding regional assignment, for they can assail and thus influence the receptivity and observation of ordinary human senses, creating an illusion of such commission readily in terms of preternatural depth perception. Rather than the event or manifestation of a deposit of malevolent entities throughout the recesses of the household in order to occasion various bizarre and aggravating phenomena, one fallen incorporeal being alone could conceivably enter or affix itself to the human organism, enabling it to harass its exterior perception creating not only an alteration of material reality, but the higher goal of such nefarious activity is to plague the human soul already weakened by deprivation of consolation with heightened suffering, meddling with the human interior faculties, which ultimately will boomerang or echo through, thus affect, exhibit, and emerge upon the natural five senses creating disturbance upon its intended sphere of influence. Either way the imagination is effected, emotion is affected creating lability with a final objective of flatness of despair, and the substance of the mind is ultimately tortured.
"It merely does not seek to terrify me, but to terrorize me. It has an agenda for my life, but so does He. The agenda of the Lord is what I must abandon myself to and as of right now, He is asking me gently to trust in Him alone."
One could potentially unravel daily in the dark yet drowning substance of immaterial reality but the Gentle Hand of the pruning Master provides the only pillow of calm from disturbance to rest the soul upon, and the intricate web of that which would seem only to ensnare is the temptation of sensory illusion, not hallucination of reality, but a deeper and grave illusion to the lie of mental rumination that God is not there, does not care, and has abandoned the soul. The mission of the adversary of salvation of God's chosen is to drive the person over the edge of indifference, and the exhausting process of critical harassment via ordinary means and natural circumstance, creates an inexhaustible but fierce perseverance of will, ordering desire, and elevating the soul toward Hope's unseen and unrealized promises of Eternity. The edge of reason propelling us toward Truth does not exist within the circumstance of experience alone, but within the orchestra of the realms of the preternatural, natural, and supranatural, but remains hidden within the natural parameters of the material existence of the life of the Divinely fashioned, mortal creature.
The enemy of God's beloved children exists as a pervasive spirit of eternal death for it breathes destruction in order to sustain itself and to foster and to further its hideous purpose. The more he exhales chaos the more he inhales strength. The more he exudes temptation, the more he imbibes the fortifying aroma ubiquitous to the decayed aftermath of mortal sin, inebriating himself with the fruit of his gluttonous malefaction.
"Jesus also calls the demon "murderer from the beginning", "father of lies". He is the sophisticated seducer of man's moral balance. He is the evil and cunning charmer who knows how to infiltrate everyone's individual psychology. He finds the open door and comes in: through our senses our imagination, and our concupiscence- what today we call fomite. Again, through utopian logic, disordered social contacts, bad friends, and bad worldly ideas, [ he slips ] into our actions and introduces deviations that are all the more deadly because they appear to conform to the physical or psychological and instinctive structure of our person: this is why temptation is so seductive. These structures run deep and influence our personality. He takes advantage of our own fabric, our make up, to enter our psychology subtly."
- Fr. Gabriele Amorth, chief exorcist of Rome.
Death stalks humanity but Grace took up the Cross and therein lies the mystery of suffering.
The irony of human logic and quantifying reason is its limited capacity in terms of the notion that a sickened and depraved mind does not respond to reason. The sick mind does not respond to reason. So why do we psychoanalyze, guaranteeing paralysis by analysis sequentially and conclusively, and expect the sick mind to heal, stabilize, and prosper. We analyze but do not listen intently in cooperation with the Spirit of counsel, we persist in the pursuit of discovering yet hidden answers but are blind to the evidence that stares us directly in the eye because we lack the gift of discernment, and most importantly we converse, banter, and postulate but we refuse to pray and to hear the Voice of the One who holds all Wisdom in the infinite confines of mystery.
"So general has the denial of sin been, that it has not been theologians who have resurrected the idea, but psychiatrists. Karl Menninger, of the Menninger Psychiatric Institute of Kansas has published a book entitled Whatever Became of Sin. He shows the slow devolution of the concept of sin. According to him, the moralists stopped preaching about sin because everything was love; then the jurists picked the theme, and sin under the law became crime. Then the psychiatrists took it up from the legalists, and then sin became a symptom or a complex. Some rather tragic effects have resulted from this denial of sin. First of all, we have many complexes that are produced by sin, and we are blind to the true cause, which is guilt."
- The late Archbishop Fulton J. Sheen
It needs to be conjectured at least deeply considered that the proliferation of mental disturbance, particularly the epidemic of depression, is a formidable offspring of the denial of sin, whether it be our personal reactive and proactive sin, or the sins committed against us by others, but without confessional reconciliation and absolution, and a spirit disposed to forgive all offenses, where else will one find genuine hope for the cure. Human depression is real and its consequences lead many to death or engineer deadly acts unfortunately and sorrowfully, but a pill to alter the labor of unhappy mood is not the panacea fundamentally, but serves as a means to and end and a momentary alleviation of symptom but is clearly not a cure. The inherent and elementary metaphysical nature of human psychology stands as a frustration to the intellect's prideful and selfish desire to penetrate the substance of Divine and sovereign ownership of enigma. We are called to trust and to love without expectation of the full answer to human suffering. The church militant holds the key intermittently of temporal remedy in Her abidingness, gravitating towards the fulfilment of eternal cure but we fail to use it time and time again. Only sacrificial love and genuine Christ like compassion reveal prayer of intercession and the spiritual work of Divine Mercy.
The catholicon lies in the mystery of the Cross and may only be obtained for some when they finally step beyond the divide between God and mankind, and gain entrance into the beatific vision. In the mean time, for those souls suffering the mental fruits of obscure mystical affliction, the courage of Veronica, the veil of her soul impressed upon by Divine bloody countenance, symbolizes the gauze of grace which sustains us, emblazons us, swaddling us with the Heavenly mantle of the Mystical Rose, securing maternally our brokenness to the breast of her beloved Son. He who is the Heart of the Father. Praise be to Jesus Christ. Pray for the Shepherds of the flock of the brethren, that when God places a tormented soul before their pastoral obligation, that such priestly representatives would listen but not deny, embrace but not turn away, and pray but not put off. So many lives should be saved!

4 comments:

ChristineNM said...

Amy excellent Post. Your words are comforting to those who know the experience of the suffering that you speak of. Great post

Amy said...

Christine,
Thanks for your friendship, courage, and prayer. You seem so young to have suffered so much, but He knows exactly what He intends for you life and your calling. Stand firm warrior princess and continue to seek Him in the sacraments and Holy Adoration.

Mardy said...

As a women labors in pain and torment, the birth is a tremendous ending. I was with you during labor with Lily, you're laboring again Amy to a tremendous end. Pray Pray Pray

Todd said...

This line stands out to me:

"We are called to trust and to love without expectation of the full answer to human suffering."

...and, I might add, without expectation of the full relief of human suffering. Both referring to this life of course.

Have you been baptized with the mystical fire?

Have you been baptized with the mystical fire?
Mary untie our knots.

Jesus I Trust In You

Jesus I Trust In You

Suffering and the Cross part 1

Suffering & Cross What can we learn from suffering? Sometimes we get stuck asking the question “Why do we suffer?” instead of asking “What can we learn through suffering?” When we ask this question, we realize that God allows the things he hates (e.g., sin and suffering) so that the things he loves (e.g., virtues, compassion, love, and new life) may grow. Sometimes suffering is necessary to achieve some good. In the Gospel of John (16:21), Jesus speaks of the suffering of a woman in labor. Although her pain is great, her joy is complete with the birth of her child. Sometimes when we are in the midst of suffering, it is difficult to see the good that can come out of it. However, whether it is the birth of a child or the development of a virtue, good often does follow from suffering. Suffering helps bring us closer to others. Through our own sufferings and heartaches, we come to understand the pain of others. Just as Jesus shared in our sufferings, we too are called to share in the sufferings of others. Suffering helps us to be better Christians and more Christ-like. In many respects, suffering is a gift, as it can teach us to be better Christians by teaching us about patience, humility, and compassion. Think about Job in the Old Testament. Job was a wealthy and revered man who was blessed with good health and a large family. And, in the eyes of the Lord, Job was good and righteous. However, Satan stripped Job of his earthly possessions, his family, and his health. Although Job endured great suffering, he remained steadfast in his faith in God. Moreover, his great suffering helped to purify and strengthen his love for God. Recall too the lives of the saints and martyrs. In Philippians 1:12-13, we read that St. Paul was not concerned with his own suffering; rather, he was pleased that his “imprisonment in Christ’s cause worked out to the furtherance of the gospel.” Likewise, St. Stephen and thousands of other martyrs not only grew closer to God in their suffering, but they chose a life (and death) of great suffering for their love of Christ. In their suffering, they remembered the Lord’s promise that “Blest are you when they insult you and persecute you and utter every kind of slander against you because of me. Be glad and rejoice, for your reward is great in heaven” (Matthew 5:10-12). And, most importantly, recall the passion of our Lord, Jesus Christ. As St. Francis de Sales reminds us, “Look intently and frequently on Christ Jesus, crucified, naked, blasphemed, slandered, forsaken and overwhelmed by every kind of weariness, sorrow and labor. Remember that your sufferings are not comparable to his in quality and quantity, and that you can never suffer for his sake anything equal to what he has suffered FOR YOU.” How amazing is God’s love for us! Our powerful, all good, and everlasting Lord – the Creator of the entire world – humbled Himself to take on the form of a man, and not just any man, but a slave. And, He obediently accepted death – death on a cross – because of His infinite love for us (Philippians 2:7-8). Suffering reminds us to look ahead to our eternal life with God. Sometimes, suffering forces us to take a time-out from this life. When we suffer, we are forced to ask the hard questions in life. We are forced to examine the meaning of life, and the meaning of death. And, we are forced to consider that this world makes no sense at all unless there exists some greater plan for us. Through it all, suffering inspires us to look ahead to the possibilities of eternal life – a life of truth, beauty, justice, and love – with God. The Lord reminds us to “Have no fear of the sufferings to come . . . remain faithful until death and I will give you the crown of life.” (Rev. 2:10).Through our own sufferings, then, we are called to remember the sufferings of other Christians and of Christ Himself. Through our sufferings, we are called to be faithful to God, and to turn to Him for comfort. And, we are reminded that true peace and happiness can NEVER be found in this world; rather, as Christians, we must set our sights on the next world – and our eternal life with God. How are we to endure suffering? In modern society, we are taught that happiness is the ultimate goal. And, moreover, happiness is equated with immediate gratification, pleasures of the body and the palate, and possession of the “conveniences” created by modern technology. In this conception of happiness, suffering doesn’t seem to have a place. Yet, as Christians, we know that we are called to a life of holiness, and that the path to holiness often involves suffering. We believe that Christ saved us by His suffering, and that “we must work out our salvation in the same manner, through suffering and afflictions, enduring the injuries, denials and discomforts we meet with all possible meekness” (St. Francis de Sales). For Christians, then, suffering does have its place. If we are to be holy, we must endure our trials in accord with God’s will. When an evil happens to us, we must do all we can to remedy the situation. If we are at fault, we must humbly admit our transgression. And, if the evil is caused by another, we must bless that person and “never repay injury with injury” (Rom. 12:14, 17). We must be patient in our suffering – we must not complain or seek pity from others. We must consider the suffering of other Christians before us – and of Christ Himself. We must offer up our suffering to Christ. We must remember that our time on this earth is short and our trials shall quickly pass. Above all, we must pray. The great mystic Thomas à Kempis said that we should always let Christ’s promises strengthen and console us. Receiving Him will be a reward beyond all measure. Thomas à Kempis “speaks” for Christ as follows: “You will not labor here for long, nor will you always be burdened with sorrows. . . . The hour will come when blood, sweat and tears will be no more. All that passes away with time is of little importance, and it passes away quickly. Whatever you do, do it well . . . bear adversity with courage. Eternal life is worth all these battles – and more ... Oh, if only you could see the everlasting crowns of the saints in heaven and how much glory they now enjoy – those same saints who, when they were alive, were held in utter contempt by the world and were thought unworthy of even drawing breath . . . Are not all painful labors to be endured for eternal life. It is no small thing to lose or gain the kingdom of God! So, lift your face to heaven. Look at me and all my saints with me, they who in this world have had great contention. They are now joyful, they are now consoled, they are now safe, they are now at rest, and they will forever remain with me in my Father’s kingdom.” What is meant by redemptive suffering? Pope John Paul II wrote: “In bringing about the Redemption through suffering, Christ raised human suffering to the level of the Redemption. Thus each man, in his sufferings, can also become a sharer in the redemptive suffering of Christ” (Salvifici Doloris). St. Paul likewise realized that his sufferings had redemptive power: “I find joy in the sufferings I endure for you. In my own flesh I fill up what is lacking in the sufferings of Christ for the sake of His Body, the Church” (Colo. 1:24). Some people are concerned that St. Paul’s words imply that Christ’s passion was insufficient for our redemption. Before Christ died, He cried out, “It is finished,” meaning that He had accomplished our redemption. But, as Pope Pius XII said in his encyclical on the Mystical Body (Mystici Corporis Christi): “In carrying out the work of redemption Christ wishes to be helped by the members of His Body. This is not because He is indigent or weak, but rather because He so willed it for the greater glory of His spotless Spouse (Church). Dying on the Cross, He left to the Church the immense treasury of the Redemption. Towards this she (the Church) contributed nothing. But when those graces come to be distributed, not only does He share this task of sanctification with His Church, but he wants it, in a way, to be due to her action. What a deep mystery . . . that the salvation of many depends on the prayers and voluntary penances which the members of the Mystical Body offer for that intention, and on the assistance of pastors of souls and of the faithful…” Jesus wants to honor us, the members of His Mystical body by participating in His redemptive mission (Colo.1:24). Compiled by Fr. Herman (Feb. 11’07--the Feast of Our Lady of Lourdes).

Suffering and The Cross part 2

Suffering & The Cross The Shrine at Lourdes was chosen last year for the World Day of Prayer, because it was the 150th anniversary of the proclamation of the dogma of the Immaculate Conception. In fact, it was on Dec. 8, 1854, that Blessed Pius IX, affirmed that “the most Blessed Virgin Mary was, by a singular grace and privilege of Almighty God and by virtue of the merits of Jesus Christ, Savior of the human race, preserved immune from every stain of original sin.” At Lourdes, Mary, speaking in the local dialect, said: “I am the Immaculate Conception.” With these words, did not the Virgin perhaps wish to express the bond which joins together health and life? Just as death entered the world through original sin, so through the merits of Jesus Christ, God preserved Mary from every stain of sin, and salvation and life came to us (Rom. 5:12-21). The original plan of God for creation was thereby restored in Christ. The great work of Redemption, accomplished through the precious blood of Christ, began with the Immaculate Conception of Mary. In Jesus, every person is called to the fullness of holiness (Col. 1:28). Just as Jesus is the source of life which overcomes death, Mary is the solicitous mother who comes to the assistance of her children, obtaining for them health of body and soul. This is the message that the Shrine of Lourdes constantly presents to devotees and pilgrims. This is also the meaning of the physical and spiritual healings that take place in the grotto of Massabielle. From the day of her apparition to St. Bernadette Soubirous, Mary’s prayers “cured” pain and sickness, restoring health of body to so many of her children. However, her intercession achieved even more surprising miracles in the souls of believers, opening their hearts to re-encounter her Son Jesus, the true response to the most profound aspirations of the human heart. The Holy Spirit, whose power overshadowed her at the moment of the Incarnation, transforms the souls of countless sick people who turn to Him. Even when they do not obtain health in body, they can always receive something even more important—conversion of heart, the source of peace and of interior joy. This gift transforms their existence and makes them apostles of the cross of Christ, vessels of hope even when confronted with the most difficult trials. Suffering is part of the human condition, and man has to learn to accept and overcome it. But how can we do that, if not through the cross of Christ? In the death and resurrection of the Redeemer, human suffering finds its most profound meaning and its salvific value. The entire weight of the tribulations and sufferings of the human race is condensed in the mystery of a God who, assuming our human nature, denied Himself even to the point of making Himself “sin on our behalf” (2 Cor. 5:21). On Golgotha, He was weighed down with the sins of every human creature and, in the solitude of abandonment, cried out to the Father: “Why have you abandoned me?” (Mt. 27:46). From the paradox of the Cross flows the response to our most unsettling questions. Christ suffers for us. He takes upon Himself the suffering of all and redeems it. Christ suffers with us, giving us the possibility of sharing with Him our own sufferings. United to the sufferings of Christ, human suffering becomes a means of salvation. That is why the believer can say with St. Paul: “I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in the afflictions of Christ on behalf of His body, which is the Church” (Col. 1:24). Sorrow, accepted with faith, becomes the door for entering into the mystery of the redeeming suffering of the Lord. This is a suffering which does not take away peace and happiness, because it is illuminated by the splendor of the Resurrection. At the foot of the Cross, Mary suffers in silence, participating in a very special way in the sufferings of her Son. She became the mother of all people, ready to intercede so that every one can obtain salvation. It is not difficult to understand this singular participation of Our Lady in the salvific role of Christ. The miracle of the Immaculate Conception reminds believers of a fundamental truth. It is only possible to attain salvation by participating with docility in the plan of the Father, who willed to redeem the world through the death and the resurrection of His only-begotten Son. He wanted to show how He loves us. He wanted to show the horribleness of sin and the displeasure we earn by our disobedience to His commandments. He wanted us to know the costliness of attaining heaven. He also wanted to tell us how sin is infectious, like a ripple in a lake. With Baptism, the believer is inserted into this salvific plan and is freed from original sin. Sickness and death, although they continue to be present in our earthly existence, nonetheless lose their negative meaning. In the light of faith, the death of the body, conquered by the death of Christ (Rom. 6:4), becomes the obligatory passage to the fullness of immortal life. I recall what Mother Teresa said when she visited our seminary in Madras in the year 1963: “You are to become apostles of joy, to console the Sacred Heart of Jesus through joy. You have heavy crosses waiting for you in your future ministry. Remember the passion of Christ ends always in the joy of Resurrection; so when you feel in your own heart the suffering of Christ, remember the Resurrection has to come, the joy of Easter has to dawn. Never let anything so fill you with sorrow as to make you forget the joy of the Risen Christ.” I know this has been repeatedly told to her sisters. God is love, and we are truly called to become instruments of His love on earth, not to become apostles of compromise of God’s teachings for the sake of peace. We do a disservice to our fellow man if we do not point out their error and ignorance. We are called to lift the veil of untruth and error and show the beauty of God and His plan for human beings. At Christmas in the Eastern Church, there is a practice of embroidering the swaddling clothes with the Sign of the Cross. Also, the figure of the Divine Infant is presented with arms extended, as he would be on the Cross. We have the same kind of baby Jesus in our parish. In those symbolic ways is presented the unity of the mystery of redemption, joy, and sorrow. From the wood of the crib to the wood of the cross, the mystery is one. The poverty, the abandonment, the rejection which Jesus suffered on the Cross, He already experienced at His coming. We need to understand that life should be the same. Just as beneath the Cross there was the comfort of loving hearts, so at Bethlehem He was greeted with the joyful welcome of pure hearts and the song of the angels. When we celebrate His coming every year with special solemnity, we greet Him with the age-old song, “Venite adoremus”, “Come let us adore Him.” Beneath the Cross, our prayer of worship is the same: ‘We adore thee, O Christ, and praise thee.’ In our lives, punctuated by the interplay of Bethlehem joy and Calvary sorrow; we are certain that the same love that made Him come and made Him die for us, is always beside us. This is the mystery of the Cross. Pray to Our Blessed Mother of Perpetual Help that she may help every Christian witness to the fact that the only authentic response to sorrow, suffering, and death is Christ, our Lord, who died and rose for us. Compiled by Fr. Herman April 11, 2004