“En Priere”, Bill Douglas, from the album “Kaleidoscope”, (1993)
Our title line, the instruction from our Safari Guide on this worldly adventure, derives from the person and teachings of our Lord Jesus Christ. Christ’s will regarding love of neighbor goes so far beyond what we typically accept as “Love your neighbor as yourself” that it requires special mention.
I am riding on a lot of coat-tails with this post because the thoughts and sentiments have been expressed so well by others that I hesitate to change or paraphrase even a little. And yet these ideas are so moving I have to share.
These days I am trying to take the elevator to the third floor, the third floor I posted about elsewhere. So, “if your head is not there” to paraphrase Valdy, this might not be for you. which is OK, each of us on our own part of the path, each of us searching for Truth in our own way …
I’m thinking, the way we live these days is akin to being roomies in a 3 story boarding house, sort of like “Friends”. Most of us, we the “masses”, live on the first floor and really don’t give it much thought other than to be vaguely aware that there is another floor above us where the sparkly vampires, the know-it-alls, the Brights, live their exalted lives, beyond our reach or influence, and where all the house rules and secular rewards and punishments descend from.
Now, Albert J. Knock, of whom I have posted before, put it like this: ” … The line of differentiation between the masses and the Remnant is set invariably by quality, not by circumstance. The Remnant are those who by force of intellect are able to apprehend these principles, and by force of character are able, at least measurably, to cleave to them. The masses are those who are unable to do either.”
So, in the 3 story rooming house metaphor, all us easy going folks on the first floor are the “masses” as noted above, prone to temptation and failure and continual worship of self and our carnal appetites. And the folks on the 2nd floor of the rooming house are a sort of remnant in a strictly secular way, the elite, who “by force of intellect are able to apprehend … (some fashionable) … principles, and by force of character are able, at least measurably, to cleave to them“. Those are the ones who learned to handle stairs and doorknobs … our “betters” in a class conscious sort of way, just ask them if you get a chance in passing, they will tell you “of course”.
I am setting the stage for this next bit by quoting from Venerable Fulton Sheen:
“Give me a man who loves and I will tell him what God is.” Such are the words of St. Augustine. Anyone who ever loved craved unity with that which he loved. Thus in marriage the ideal is the unity of two in one flesh; in religion the ideal is to be one with Christ. There is not a single person who loves Our Dear Lord, who does not strive to be united to Him in thought and in desire and even in body and mind.
But here is the problem: How to be one with Christ? His earthly life ended over two thousand years ago. Therefore to some He is only a figure Who crossed the stage of history, as did Caesar and Aristotle, and then was seen no more.
Such souls believe that the only way they can be united with Our Lord, is by reading what someone wrote concerning Him, or by singing hymns in His name, or by listening to a sermon on His life.
It is no wonder that such people soon begin to think of Our Lord as a teacher of ethics, or as a great humanitarian reformer like Buddha or Socrates, for they too also once lived, preached, and edified, and left behind them a beautiful memory. It is only minds with little power of penetration that say Our Dear Lord “was a good man”.
May I say that this is precisely what Our Lord was not, viz., a good man, because good men do not lie. If He is not what He claimed to be, what His Miracles witnessed, what the Jewish and Gentile prophecies foretold, viz., the Son of the living God—then He is not just a good man. Then He is a liar, a knave, a deceiver, and a charlatan. If He is not the Christ, the Son of the living God, He is the anti-Christ; but He is not just a good man.
Let us try to understand what Our Divine Lord really is. Begin with yourself. Have you ever thought of how wonderfully you have been made; that there is in you something which can be seen and touched, namely, your body whose nature is fleshy; but there is also something invisible about you, namely your mind and soul with its thoughts, its loves, and its desires.
Your soul is, in a sense, “incarnate” in a body (the word incarnate, as you know, means in the flesh); that is, your soul animates and unifies your body. Now consider the person of Our Divine Lord. He is the true Incarnation, not of a soul in a body, but of God in the form of man.
There is something visible about Him, namely, His perfect human nature, which can handle tools, pat little children’s heads, be thirsty and think and desire like other men. But there is also something invisible about Him, and that is His divinity. His divinity could no more be seen than your soul, though it could be seen working through His human nature, as your soul works through your body.
Just as your body and your soul combine to make one person, so in an infinitely more perfect way, His human nature and His divine nature make but one person, the person of Jesus Christ, the Son of the living God, true God and true man.”
Sheen, Fulton J.. Go to Heaven: A Spiritual Road Map to Eternity (p. 98-99). Ignatius Press.
“Oh Earth Oh Earth Return”, Bill Douglas, (1996)
I feel like the blind man trying to describe an elephant to an audience who I cannot see or hear, and the concept of the “elephant” reflects back so critically on my own conduct and thoughts for so much of my life that I am at times reluctant to dive into it and reluctant to accept the conclusions which the elephant emphatically points to … mixing metaphors … I see the Ghost of Christmas past pointing at my own tombstone in silent judgement. The following from “Divine Intimacy”:
” … “Thou shalt love thy neighbor as thyself” (Mt 22, 39). This measure is so great that it would be difficult to exceed it, when we consider how much every man is inclined to love himself. The good that each of us desires for himself is so great that if we could succeed in desiring just as much for our neighbor — for any neighbor — our charity would be truly magnanimous.
Jesus has said, “and as you would that men should do to you, do you also onto them in like manner” (Lk 6, 31) which, in practice, signifies that we treat others exactly as we wish to be treated ourselves; for example, showing, toward our neighbor, the same consideration if thought, word, and deed, as we would desire for ourselves; serving and pleasing others, accommodating ourselves to their wishes, as we ourselves would wish to be served, pleased, and condescended to.
Alas! our self-love incites us, instead, to use two different measures: one, very large — even exaggerated — for ourselves; the other, very small — even miserly — for our neighbor. The attentions we receive from others always seem to be so trifling, and how easily we complain that we are treated thoughtlessly! Yet very far we are from showing such thoughtfulness toward our neighbor; although in retrospect, we always think we have done too much.
We are very sensitive to the wrongs done us; and even when, in reality, they are slight, we consider them as almost unbearable; whereas we consider as mere nothings the things by which we offend others so freely. The greatest enemy of fraternal charity is self-love, which makes us too sensitive and demanding in what refers to ourselves, and very careless in what refers to others. (Fr. Gabriel of St. Mary Magdalen, O.C.D. from the book “Divine Intimacy” meditations on the interior life for every day of the liturgical year.pp 760)
Nuf for now …