12/14/2015
St John of the Cross
Ordained
a Carmelite priest in 1567 at age 25, John met Teresa of Jesus and like
her vowed himself to the primitive Rule of the Carmelites. As partner
with Teresa and in his own right, John engaged in the work of reform,
and came to experience the price of reform: increasing opposition,
misunderstanding, persecution, imprisonment. He came to know the cross
acutely—to experience the dying of Jesus—as he sat month after month in
his dark, damp, narrow cell with only his God!
Yet, the paradox!
In this dying of imprisonment John came to life, uttering poetry. In the
darkness of the dungeon, John’s spirit came into the Light. There are
many mystics, many poets; John is unique as mystic-poet, expressing in
his prison-cross the ecstasy of mystical union with God in the Spiritual Canticle.
But as agony leads to ecstasy, so John had his Ascent to Mt. Carmel,
as he named it in his prose masterpiece. As man-Christian-Carmelite, he
experienced in himself this purifying ascent; as spiritual director, he
sensed it in others; as psychologist-theologian, he described and
analyzed it in his prose writings. His prose works are outstanding in
underscoring the cost of discipleship, the path of union with God:
rigorous discipline, abandonment, purification. Uniquely and strongly
John underlines the gospel paradox: The cross leads to resurrection,
agony to ecstasy, darkness to light, abandonment to possession, denial
to self to union with God. If you want to save your life, you must lose
it. John is truly "of the Cross.” He died at 49—a life short, but full.
Prayers of St. John of the Cross
Let
Your divinity shine on my intellect by giving it divine knowledge, and
on my will by imparting to it the divine love and on my memory with the
divine possession of glory.
Let us so act that by means of this loving activity we may attain to
the vision of ourselves in Your beauty in eternal life. That is: That I
be so transformed in Your beauty that we may be alike in beauty, and
both behold ourselves in Your beauty, possessing now Your very beauty;
this, in such a way that each looking at the other may see in the other
his own beauty, since both are Your beauty alone, I being absorbed in
Your beauty; hence, I shall see You in Your beauty, and You shall see me
in Your beauty, and I shall see myself in You in Your beauty, and You
will see Yourself in me in Your beauty; that I may resemble You in Your
beauty, and You resemble me in Your beauty, and my beauty will be Your
beauty and Your beauty my beauty; wherefore I shall be You in Your
beauty, and You will be me in Your beauty, because Your very beauty will
be my beauty; and therefore we shall behold each other in Your beauty.
His prayers are some of the greatest guides for the spirit!
O abyss of delights! You are so much the more abundant the more Your
riches are concentrated in the infinite unity and simplicity of Your
unique being, where one attribute is so known and enjoyed as not to
hinder the perfect knowledge and enjoyment of the other; rather, each
grace and virtue within You is a light for each of Your other
grandeurs. By Your purity, O divine Wisdom, many things are behold in
You through one. For You are the deposit of the Father’s treasures, the
splendor of the eternal light, the unspotted mirror and image of His
goodness.
Awaken and enlighten us, my Lord, that we might know and love the
blessings which You ever propose to us, and that we might understand
that You have moved to bestow favors on us and have remembered us.
O Lord, my God, who will seek You with simple and pure love and not
find You are all he desires, for You show Yourself first and go out to
meet those who desire You?
My spirit has become dry because it forgets to feed on You.