While we have the language of philosophy, psychology, modern science, and sociology to describe the truth of universal interconnectedness, the mystics first described it based on their own experience. In this meditation, African American mystic and scholar Howard Thurman (1899‒1981) reminds us of how our love for God is one with our love for our neighbor. Long ago, Plotinus [205–270 CE] wrote, “If we are in unity with the Spirit, we are in unity with each other, and so we are all one.” [1] The words of this ancient Greek mystic are suggestive; for they call attention to the underlying unity of all of life. The recognition of the Spirit of God as the unifying principle of all life becomes at once the most crucial experience of humanity. It says that whoever is aware of the Spirit of God in themselves enters the doors that lead into the life of their fellow people. The same idea is stated in ethical terms in the New Testament when the suggestion is made that, if a person says they love God, whom they hath not seen and does not love their brother or sister who is with them, they are a liar and the truth does not dwell in them [1 John 4:20]. The way is difficult, because it is very comforting to withdraw from the responsibility of unity with one’s fellow people and to enter alone into the solitary contemplation of God. One can have . . . [perfect] solitary communion without the risks of being misunderstood, of having one’s words twisted, of having to be on the defensive about one’s true or alleged attitude. In the quiet fellowship with one’s God, one may seem to be relieved of any necessity to make headway against heavy odds. This is why one encounters persons of deep piousness and religiosity who are intolerant and actively hostile toward their fellow people. Some of the most terrifying hate organizations in the country are made up in large part of persons who are very devout in their worship of their God. The test to which Plotinus puts us, however, is very searching. To be in unity with the Spirit is to be in unity with one’s fellow people. Not to be in unity with one’s fellow people is thereby not to be in unity with the Spirit. The pragmatic test of one’s unity with the Spirit is found in the unity with one’s fellow people. We see what this means when we are involved in the experience of a broken relationship. When I have lost harmony with another, my whole life is thrown out of tune. God tends to be remote and far away when a desert and sea appear between me and another. I draw close to God as I draw close to my fellow people. The great incentive remains ever alert; I cannot be at peace without God, and I cannot be truly aware of God if I am not at peace with my fellow people. ________________________________________________ IN A WORLD OF UNRELENTING CHANGES, I am the One who never changes. I am the Alpha and the Omega, the First and the Last, the Beginning and the End. Find in Me the stability for which you have yearned. I created a beautifully ordered world: one that reflects My perfection. Now, however, the world is under the bondage of sin and evil. Every person on the planet faces gaping jaws of uncertainty. The only antidote to this poisonous threat is drawing closer to Me. In My Presence you can face uncertainty with perfect Peace. REVELATION 22:13; I am the Alpha and the Omega, the First and the Last, the Beginning and the End. ROMANS 5:12; “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned JOHN 16:33 AMP ; I have told you these things, so that in Me you may have [perfect] peace. In the world you have tribulation and distress and suffering, but be courageous [be confident, be undaunted, be filled with joy]; I have overcome the …(world) Young, Sarah. Jesus Calling Morning and Evening Devotional (Jesus Calling®) (p. 302). Thomas Nelson. Kindle Edition.

Wholeness as Holiness

Spare me perfection. Give me instead the wholeness that comes from embracing the full reality of who I am, just as I am.

—David Benner, Human Being and Becoming

Author and psychotherapist David Benner writes of the importance of embracing “wholeness” as a path to holiness, which recognizes and affirms the “oneness” of who we are, without needing to eliminate or perfect any part of ourselves. This generates the same goodwill towards others, leading to greater love. 

The harmonic of the universe is wholeness, not perfection; more specifically, it is wholeness that involves differentiation. Fusion is a union that sacrifices differentiation; wholeness retains differentiation. Without wholeness, we hear only the cacophonous noise of the various parts of our selves, clanging together. Without differentiation, we hear only the pure sound of a single tone, but not its harmonics. . . .

How do you know if you are on a path that leads to increasing wholeness and involves living out of wholeness? You will hear harmony, not simply the cacophony of a fragmented self. You will also sense the energy of the larger whole—an energy that goes beyond your own. You will, at least occasionally, experience the thrill of being simply a small part of a large cause, the thrill of being a tool, seized by a strong hand and put to an excellent use. You will be comforted by knowing that we are all interconnected. In a very real sense, therefore, what you do for another, you do for yourself. Love passed on to others becomes the most meaningful form of self-love, and care of the earth and its inhabitants becomes care of self.

We live wholeness when we re-member our story and, through it, experience a deeper sense of being part of a greater whole. We live wholeness when we know we belong—to people, to a place, to a community and tribe, to earth, to God (however named), and to the cosmos. . . . We live wholeness when we know that what we already have is enough and that all we need is to be resourceful with it.

Living wholeness is participating in the dynamism of love that gathers everything together into greater unity and consciousness. It is to live with an openness of mind and heart, to encounter others, not as strangers, but as parts of one’s self. When we enter into the heart of love in this way, we enter the field of relatedness and come to know our truest and deepest belonging and calling.

Wholeness and love are inseparable. . . . In the words of Ilia Delio, “Our challenge today is to trust the power of love at the heart of life, to let ourselves be seized by love, to create and invent ways for love to evolve into a global wholeness of unity, compassion, justice, and peacemaking.” [1] This is living wholeness and love.

We Turn Around One Thing

Unity is not the same as uniformity. Unity, in fact, is the reconciliation of differences, and those differences must be maintained. We must actually distinguish things and separate them, usually at a cost to ourselves, before we can spiritually unite them (Ephesians 2:14‒16). Perhaps if we had made that simple distinction between uniformity and true unity, many of our problems, especially those of overemphasized, separate identities, could have been overcome. The great wisdom of Pentecost is the recognition through the Spirit of an underlying unity amidst the many differences!

Paul already made this universal principle very clear in several of his letters. For example, “There is a variety of gifts, but it is always the same Spirit. There are all sorts of services to be done, but always the same Lord, working in all sorts of different ways in different people. It is the same God working in all of them” (1 Corinthians 12:4–6). We see this beautiful diversity and yet unity in the universe itself—from Latin, unus + versus, “to turn around one thing.”

Although we here at the Center are fully committed to the perennial tradition—the recurring themes and truths that surface in all the world’s religions—we are not seeking some naïve “everything is one.” Rather, we seek the hard fought and much deeper “unity of the Spirit which was given us all to drink” (1 Corinthians 12:13). Here we must study, pray, wait, reconcile, and work to achieve true unity—not a foolish and boring uniformity, which is rather undesirable and even unholy. The deeper unity we seek and work for is described by Julian of Norwich when she writes, “The love of God creates in us such a oneing that when it is truly seen, no person can separate themselves from another person” [1], or any other creature, I would add. This is something that we can embrace originally at a primal and then deeper levels of consciousness. Children already enjoy this unity at a pre-rational level, and mystics later enjoy it consciously at a trans-rational and universal level.

So what we might now call deep ecumenism is not some form of classic pantheism or unfounded New Age optimism. It is the whole method, energy, and final goal by which God is indeed ushering in an ever recurring “new age” (Matthew 19:28).

What has been “unveiled,” especially this past year with the pandemic, is that we really are one. We are one in both suffering and resurrection. Jesus’ final prayer is that we can consciously perceive and live this radical union now (John 17:21‒26). Our job is not to discover or even prove this, but only to retrieve what has already been discovered—and rediscovered—again and again, by the mystics, prophets, and saints of all religions. Until then we are all lost in separation—while grace and necessary suffering gradually “fill in every valley and level every mountain” to make a “straight highway to God” (Isaiah 40:3–4).

News From New Mexico

A monthly newsletter from the Center for Action and Contemplation

Explore Radical Love in Our New Podcast
Love. Period

How do we live from a space of inclusive love? Tune in to our new podcast, Love. Period, from Rev. Jacqui Lewis PhD and the Center for Action and Contemplation. Writer, scholar, activist, and pastor of New York City’s Middle Church, Dr. Lewis brings her devotion, clarity, and energy to this conversational podcast.  

In dialogue with artists, activists, and faith leaders, such as actor Titus Burgess, Rev. Barbara Brown Taylor, Mark Charles, V Ensler, and many others, Dr. Lewis reveals the transformative potential—and urgent need—for radical love in our times.  

Listen to Love. Period on your favorite podcast platform or online.

Catch the Replay of Every Thing is Sacred:
a Live Broadcast with Richard Rohr

Do you yearn for a deeper understanding of the embodied Christ? Join us for a replay of the first-ever live broadcast with Richard Rohr and Patrick Boland, authors of Every Thing is Sacred. In this sold-out event, Fr. Richard and Patrick discussed life-changing ways to live within the wisdom of the Universal Christ. 

Watch the replay on YouTube.

Exploring the Wisdom Path with Cynthia Bourgeault

Discover what it takes to create—and sustain—a wisdom rhythm in your life. Connect and learn with others on the journey toward the Wisdom Way in this 14–week online course from Cynthia Bourgeault and the CAC. Financial assistance is available for those who apply by July 28. Registration closes August 4, or when full.

Learn more about The Introductory Wisdom School
Time commitment: 4–6 hours a week
Course runs August 11 – November 16, 2021

Learn About Our Values-Based Financial Model

As the CAC continues to grow in resources through generous financial support, we wondered: How do we meet our financial needs from a place of love? We learned our financial decisions must consider both our organizational health and our responsibility to the common good.

This drive led us to establish a new financial philosophy, which embodies our commitment to align our financial decisions with our organizational values and spiritual lineage.

Our new financial model captures Fr. Richard’s theological themes around money, operational implications around our financial resources, and the CAC’s key financial principles.

Financial Principles

1. We operate from a clear definition of “enough.”
2. We practice transparency.
3. We seek for money to never be the barrier to participation.
4. We understand exchanges of money first and foremost as vehicles for advancing our mission and message.
5. We commit to spend simply, equitably, and sustainably.
6. We lead with giving and generosity.

Where we now stand as an organization is just the beginning. We have big plans. Finding the right set of questions seems the best place to discern what comes next. We look forward to sharing the outcomes and impacts of this journey with you.

Maximilian Kolbe (1894–1941) was a Polish Franciscan priest known for his leadership, his skill as a writer, and his passionate devotion to the Virgin Mary. A prisoner at Auschwitz concentration camp, he chose to save the life of another inmate by offering his own. One of the eyewitnesses to this selfless exchange, a doctor, recounts: It happened that at the end of July or the beginning of August, a prisoner escaped from the garden detail, I believe. This escapee not having been found, the camp authorities decided to choose ten prisoners from barrack 2. During roll call, I was separated from the Servant of God [as Kolbe was called during the process for canonization] by three or four persons. [The commander] chose ten prisoners, among them Francis Gajowniczek [1901‒1995]. When this man learned what was to happen to him, he began to cry with pain and despair that he had a wife and children, that he wanted to see them again, and that he was going to die. At that point, Father Maximilian Kolbe stepped out of line, lifted his cap, and declared to [the commander], pointing to Gajowniczek, that he wanted to sacrifice himself for that prisoner, as he had no wife and children. [The commander] asked him his profession. He replied: “I am a Catholic priest.” There followed a moment while the SS showed a certain surprise. Then [the commander] ordered Gajowniczek to get back in line and the Servant of God to take his place among those condemned to the bunker.[1] In an Easter season 2021 sermon, contemplative priest and co-founder of the Center for Spiritual Imagination, Adam Bucko, reflected on Kolbe’s story and the meaning of the Gospel today: Growing up in Poland, I was shaped by many stories of World War II that I heard over and over again as a kid. . . . I believe these stories [of Kolbe and others] offer us a way out. A way out of the logic that our world operates on. A logic that lives inside of us and governs so many of our basic drives. A logic that led to the war these stories described and, also, in some ways, is responsible for many of the heartbreaking things we are witnessing today. Personal things and societal things. This logic can best be described by what philosopher Hegel [1770–1831] called the “master-slave dialectic.” Applied to our societal history, it tells us that, when left to ourselves, we often organize our lives according to the principle of domination. . . . In the gospel [on Maundy Thursday] we are shown that real power is not the power of domination but rather the power of love. And that looking at life from the vantage point of love, we see that our being and our joy increase to an extent that we give it away. We see that the real significance of our lives grows the more we are willing to move beyond seeing others as threats and instead choose to delight “in their energy . . . [and] give away some of our own life to help resource their lives.” _______________________________________________ I, THE CREATOR OF THE UNIVERSE, am with you and for you. What more could you need? When you feel some lack, it is because you are not connecting with Me at a deep level. I offer abundant Life; your part is to trust Me, refusing to worry about anything. It is not so much adverse events that make you anxious as it is your thoughts about those events. Your mind engages in efforts to take control of a situation, to bring about the result you desire. Your thoughts close in on the problem like ravenous wolves. Determined to make things go your way, you forget that I am in charge of your life. The only remedy is to switch your focus from the problem to My Presence. Stop all your striving, and watch to see what I will do. I am the Lord! ROMANS 8:31–32; If God is for us,who can be against us?32 He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things? MICAH 7:7; But as for me, I watch in hope for the LORD, I wait for God my Savior; my God will hear me. 1 CORINTHIANS 12:3; wherefore I want you to know that no one who is speaking by the Spirit of God says, “Jesus be cursed,” and no one can say, “Jesus is LORD,” except by the Holy Spirit. Young, Sarah. Jesus Calling Morning and Evening Devotional (Jesus Calling®) (p. 292). Thomas Nelson. Kindle Edition.

Dr. Edith Eger was just 16 years old when she was taken to Auschwitz with her family. She lost her mother and father to the gas chambers the very day they arrived, and she survived with the help and companionship of her sister. Decades later, when she began a university education in the United States, a young man handed her a copy of Viktor Frankl’s Man’s Search for Meaning. She reflects that:

[Frankl] is speaking to me. He is speaking for me. . . . I read this, which is at the very heart of Frankl’s teaching: Everything can be taken from a man but one thing: the last of the human freedoms—to choose one’s attitude in any given set of circumstances, to choose one’s own way. [1] Each moment is a choice. No matter how frustrating or boring or constraining or painful or oppressive our experience, we can always choose how we respond. And I finally begin to understand that I, too, have a choice. This realization will change my life.

In time Viktor Frankl and Edith Eger developed a friendship and he mentored her as she became a therapist, specializing in treating those suffering from PTSD. At one point, Dr. Eger was invited to return to teach in Germany, where she spent time at both a former mountain retreat of the Nazis, and the labor camp where she was held. Here she reflects on her choice to forgive Reality by forgiving herself: 

The choice to accept myself as I am: human, imperfect. And the choice to be responsible for my own happiness. To forgive my flaws and reclaim my innocence. To stop asking why I deserved to survive. To function as well as I can, to commit myself to serve others, to do everything in my power to honor my parents, to see to it that they did not die in vain. To do my best, in my limited capacity, so future generations don’t experience what I did. To be useful, to be used up, to survive and to thrive so I can use every moment to make the world a better place. And to finally, finally stop running from the past. To do everything possible to redeem it, and then let it go. I can make the choice that all of us can make. I can’t ever change the past. But there is a life I can save: It is mine. The one I am living right now, this precious moment. . . .

And to the vast campus of death that consumed my parents and so very many others, to the classroom of horror that still had something sacred to teach me about how to live—that I was victimized but I’m not a victim, that I was hurt but not broken, that the soul never dies, that meaning and purpose can come from deep in the heart of what hurts us the most—I utter my final words. Goodbye, I say. And, Thank you. Thank you for life, and for the ability to finally accept the life that is.

Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom. –Viktor Frankl The quote above sounds like something a teacher of contemplation would say! The practice of contemplation helps us to stand back from ourselves and take the view of what I and others call “the stable witness.” Then we are not attached to our thoughts or our knee-jerk reactions, and we can find the space we need to choose the way we want to act or the words that would be most helpful. While he is not known as a teacher of contemplation, psychiatrist Viktor Frankl (1905—1997) developed this wisdom during his time as an inmate in Auschwitz. He writes: The experiences of camp life show that humanity does have a choice of action.            There were enough examples, often of a heroic nature, which proved that apathy could be overcome, irritability suppressed. Humanity can preserve a vestige of spiritual freedom, of independence of mind, even in such terrible conditions of psychic and physical stress. We who lived in concentration camps can remember the people who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that everything can be taken from a person but one thing: the last of the human freedoms—to choose one’s attitude in any given set of circumstances, to choose one’s own way. . . . Even though conditions such as lack of sleep, insufficient food and various mental stresses may suggest that the inmates were bound to react in certain ways, in the final analysis it becomes clear that the sort of person the prisoner became was the result of an inner decision [emphasis mine], and not the result of camp influences alone. Fundamentally, therefore, any person can, even under such circumstances, decide what shall become of them—mentally and spiritually. They may retain their human dignity even in a concentration camp. . . . It is this spiritual freedom—which cannot be taken away—that makes life meaningful and purposeful. . . . The way in which a person accepts their fate and all the suffering it entails, the way in which they take up their cross, gives them ample opportunity—even under the most difficult circumstances—to add a deeper meaning to their life. It may remain brave, dignified and unselfish. Or in the bitter fight for self-preservation they may forget their human dignity and become no more than an animal. Here lies the chance for a person either to make use of or to forgo the opportunities of attaining the moral values that a difficult situation may afford them. . . . When we are no longer able to change a situation . . . we are challenged to change ourselves. _______________________________________________ I WANT YOU TO KNOW how safe and secure you are in My Presence. That is a fact totally independent of your feelings. You are on your way to heaven; nothing can prevent you from reaching that destination. There you will see Me face to Face, and your Joy will be off the charts by any earthly standards. Even now, you are never separated from Me, though you must see Me through eyes of faith. I will walk with you till the end of time and onward into eternity. Although My Presence is a guaranteed promise, that does not necessarily change your feelings. When you forget I am with you, you may experience loneliness or fear. It is through awareness of My Presence that Peace displaces negative feelings. Practice the discipline of walking consciously with Me through each day. JOHN 10:28–29;I give them eternal life, and they shall never perish; no one will snatch them out of my hand. ²⁹My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand. 1 CORINTHIANS 13:12; For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known. PSALM 29:11; The Lord will give strength unto his people His special people, his covenant people, whom he has chosen for himself; these are encompassed with infirmities, and are weak in themselves; but there is Young, Sarah. Jesus Calling Morning and Evening Devotional (Jesus Calling®) (p. 288). Thomas Nelson. Kindle Edition.

I have been deeply moved by the wisdom of Etty Hillesum (1914–1943) for quite some time, and found myself returning to her journals many times over this past year. She died at Auschwitz at the age of 29, but her deepening relationship with God in the last two years of her life led her into great solidarity with those who suffered and to loving God even in her enemies. Living at the Westerbork transit camp, first as an employee of the Jewish Council and later as an inmate, Hillesum did everything in her power to help others. Here are excerpts of her wisdom:

I kneel once more on the rough coconut matting, my hands over my eyes, and pray: “Oh, Lord, let me feel at one with myself. Let me perform a thousand daily tasks with love, but let every one spring from a greater central core of devotion and love.” Then it won’t really matter what I do and where I am. . . .

We human beings cause monstrous conditions, but precisely because we cause them we soon learn to adapt ourselves to them. Only if we become such that we can no longer adapt ourselves, only if, deep inside, we rebel against every kind of evil, will we be able to put a stop to it. . . .

Etty Hillesum knew that the banality of evil makes it harder to recognize, and easier to adapt ourselves to it. As the war continued, she fully accepted the “cruciform nature of reality” and chose to love ever more consciously:

By “coming to terms with life” I mean: the reality of death has become a definite part of my life; my life has, so to speak, been extended by death, by my looking death in the eye and accepting it, by accepting destruction as part of life and no longer wasting my energies on fear of death or the refusal to acknowledge its inevitability. It sounds paradoxical: by excluding death from our life we cannot live a full life, and by admitting death into our life we enlarge and enrich [life]. . . .

We could fight war and all its excrescences by releasing, each day, the love that is shackled inside us, and giving it a chance to live. . . .

All that matters now is to be kind to each other with all the goodness that is in us. . . .

And there is only one way of preparing the new age, by living it even now in our hearts. . . .

I love people so terribly, because in every human being I love something of You [God]. . . .

Ultimately, we have just one moral duty: to reclaim large areas of peace in ourselves, more and more peace, and to reflect it toward others. And the more peace there is in us, the more peace there will also be in our troubled world.

Reporting on the 1961 trial of Adolf Eichmann, one of the architects of the Holocaust, the Jewish philosopher Hannah Arendt (1906–1975) used the phrase “the banality of evil.” It is a shocking phrase to many because it flies in the face of our idea that evil is demonic, monstrous, and villainous, something that everybody immediately recognizes as grotesque and terrible. Arendt’s phrase actually helps explain how the Holocaust or Shoah (catastrophe) could happen. Somehow evil became commonplace. In his introduction to Arendt’s book Eichmann in Jerusalem: A Report on the Banality of Evil, Israeli journalist Amos Elon writes: [Arendt] concluded that Eichmann’s inability to speak coherently in court was connected with his incapacity to think, or to think from another person’s point of view. . . . He personified neither hatred or madness nor an insatiable thirst for blood, but something far worse, the faceless nature of Nazi evil itself . . . aimed at dismantling the human personality of its victims. The Nazis had succeeded in turning the legal order on its head, making the wrong and the malevolent the foundation of a new “righteousness.” In the Third Reich evil lost its distinctive characteristic by which most people had until then recognized it. The Nazis redefined it as a civil norm. . . . Within this upside-down world Eichmann . . . seemed not to have been aware of having done evil. [1] As both Thomas Aquinas and C.S. Lewis taught, for evil to succeed, it must disguise itself as good, which is apparently much easier to do than we imagine. [2] What previous generations called “the devil” is still quite active, though disguised in the banality of evil. The devil isn’t going to appear in red with horns and a tail and entice us to follow him. When Paul talks about the devil, he uses words like “powers,” “principalities,” and “thrones” (see Colossians 1:16). These are almost certainly his premodern words for what we would now call corporations, institutions, nation-states, ideologies of supremacy, and organizations that demand our full allegiance and thus become idolatrous—not just “too big to fail,” but even too big to be criticized. Suddenly, the medieval notion of devils comes very close to home. We must first convict evil in its glorified organizational form. When we idolize and refuse to hold such collective realities accountable, they usually become demonic in some way. We normally cannot see it until it is too late. [3] Hannah Arendt wrote, “The sad truth of the matter is that most evil is done by people who never made up their minds to be or do either evil or good.” [4] While evil may reside primarily in “corporate” form, the resistance to it begins with us as individuals. The rest of this week is dedicated to the stories and wisdom of individuals who made a clear decision to confront evil and hatred with goodness and love, even at the risk of their own lives. Week Twenty: Choosing Love in a Time of Evil How Do We “Save” the World? The Divine Mind transforms all human suffering by identifying completely with the human predicament and standing in full solidarity with it from beginning to end. This is the real meaning of the crucifixion. The cross is not just a singular event. It’s a statement from God that reality has a cruciform pattern. Jesus was killed in a collision of cross-purposes, conflicting interests, and half-truths, caught between the demands of an empire and the religious establishment of his day. The cross was the price Jesus paid for living in a “mixed” world, which is both human and divine, simultaneously broken and utterly whole. In so doing, Jesus demonstrated that Reality is not meaningless and absurd, even if it isn’t always perfectly logical or consistent. Reality is filled with contradictions, what St. Bonaventure and others (such as Alan of Lille and Nicholas of Cusa) called the “coincidence of opposites.” Jesus the Christ, in his crucifixion and resurrection, “recapitulated all things in himself, everything in heaven and everything on earth” (Ephesians 1:10). This one verse is the summary of Franciscan Christology. Jesus agreed to carry the mystery of universal suffering. He allowed it to change him (resurrection) and—it is to be hoped—us, too. Christ frees us from the endless cycle of projecting our pain elsewhere or remaining trapped inside of it. This is the fully resurrected life, the only way to be happy, free, loving, and therefore “saved.” In effect, Jesus was saying, “If I can trust it, you can too.” We are indeed saved by the cross—more than we realize. The people who hold the contradictions and resolve them in themselves are the saviors of the world. They are the only real agents of transformation, reconciliation, and newness. These “saviors” exist in every period of time and in every faith tradition. At times they exist even with no “faith” at all, beyond a consciously held belief that solidarity with all of life is, in fact, the meaning of life. For whatever reason, such people agree to share the fate of God for the life of the world now. These people feel called and agree to not hide from the shadow side of things or the rejected group, but in fact draw close to the pain of the world and allow it to radically change their perspective. They agree to embrace the imperfection and even the injustices of our world, allowing these situations to change them from the inside out, which is the only way things are changed anyway. The Gospel is simply the wisdom of those who agree to carry their part of the infinite suffering of God. It must be recognized that many non-Christians fully accept this vocation with greater freedom than many Christians. This week, we will be focusing on people, both Jewish and Christian, who chose to act out of solidarity and compassion during the genocidal evil of the Holocaust, what many Jewish people refer to as the “Shoah” or “catastrophe.” ____________________________________________________________ Young, Sarah. Jesus Calling Morning AS YOU SIT QUIETLY in My Presence, remember that I am a God of abundance. I will never run out of resources; My capacity to bless you is unlimited. You live in a world of supply and demand, where necessary things are often scarce. Even if you personally have enough, you see poverty in the world around you. It is impossible for you to comprehend the lavishness of My provisions: the fullness of My glorious riches. Through spending time in My Presence, you gain glimpses of My overflowing vastness. These glimpses are tiny foretastes of what you will experience eternally in heaven. Even now you have access to as much of Me as you have faith to receive. Rejoice in My abundance—living by faith, not by sight. PHILIPPIANS 4:19; PHILIPPIANS 3:20–21; 2 CORINTHIANS 5:7 l (Jesus Calling®) (p. 284). Thomas Nelson. Kindle Edition.

The infinite love that is
the architect of our hearts has made our hearts in such a way that nothing less than an infinite union with infinite love will do. It’s the setup in the
beginning. . . .

That infinite love creates you as a capacity for love, for love’s
sake alone. That love is our destiny, love is the fabric of the true nature of
everything that’s happening.

This is the love nature of life. —James Finley, Intimacy: The Divine Ambush

Few people understand the love poetry and
mysticism of John of the Cross (1542–1591) better than my friend James Finley. I never tire of hearing him teach on John, whether it’s at our Living School or on his recent podcast. I offer a few stanzas of John’s poetry with nothing more to guide you than Jim Finley’s conviction that God’s “infinite love” is in all in us. This first passage is from the “The Ascent of Mount Carmel”: On a dark night,
Inflamed by love-longing—
O exquisite risk!—
Undetected I slipped away.
My house, at last, grown still.
Secure in the darkness,
I climbed the secret ladder in disguise—
O exquisite risk!—
Concealed by the darkness.
My house, at last, grown still.
That sweet night: a secret.
Nobody saw me;
I did not see a thing.
No other light, no other guide
Than the one burning in my heart.
This light led the way
more clearly than the risen sun
To where he was waiting for me
—The one I knew so intimately—
In a place where no one could find us.
O night, that guided me!
O night, sweeter than sunrise!
O night, that joined lover with Beloved!
Lover transformed in Beloved!
Upon my blossoming breast,
Which I cultivated just for him,
He drifted into sleep,
And while I caressed him,
A cedar breeze touched the air. . . .
I lost myself. Forgot myself.
I lay my face against the Beloved’s face.
Everything fell away and I left myself behind,
Abandoning my cares
among the lilies, forgotten. [1]

This second passage is from “The Spiritual Canticle”:

O soul,
most beautiful among all creatures,
you who so long to know the place
where your Beloved is,
so as to seek him
and become one with him,
now it has been stated:
you yourself are the home in which he dwells.
Here is a reason to be happy;
here is a cause for joy:
the realization that every blessing
and all you hope for
is so close to you
as to be within you.
Be glad,
find joy there,
gathered together
and present to him
who dwells within,
since he is so close to you;
desire him there,
adore him there,
and do not go off
looking for him elsewhere . . .
There is just one thing:
even though he is within you,
he is hidden. [2]
__________________________________________________
Sarah Young Jesus Calling
May 14
IAM A MIGHTY GOD. Nothing is too difficult for Me. I have chosen to use weak ones like you to accomplish My purposes. Your weakness is designed to open you up to My Power.

Therefore, do not fear your limitations or measure the day’s demands against your strength. What I require of you is to stay connected to Me, living in trusting dependence on My limitless resources.

When you face unexpected demands, there is no need to panic. Remember that I am with you. Talk with Me, and listen while I talk you through each challenging situation.

I am not a careless God. When I allow difficulties to come into your life, I equip you fully to handle them. Relax in My Presence, trusting in My Strength.
LUKE 1:37; For no word from God will ever fail.”
DEUTERONOMY 31:8; 8The LORD himself goes before you and will be with you; he will never leave you nor forsake you. Do not be afraid; do not be discouraged.”
2 CORINTHIANS 12:9: And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.” King James Version

The infinite love that is the architect of our hearts has made our hearts in such a way that nothing less than an infinite union with infinite love will do. It’s the setup in the beginning. . . . That infinite love creates you as a capacity for love, for love’s sake alone. That love is our destiny, love is the fabric of the true nature of everything that’s happening. This is the love nature of life. —James Finley, Intimacy: The Divine Ambush

Few people understand the love poetry and mysticism of John of the Cross (1542–1591) better than my friend James Finley. I never tire of hearing him teach on John, whether it’s at our Living School or on his recent podcast. I offer a few stanzas of John’s poetry with nothing more to guide you than Jim Finley’s conviction that God’s “infinite love” is in all in us. This first passage is from the “The Ascent of Mount Carmel”: 

On a dark night,
Inflamed by love-longing—
O exquisite risk!—
Undetected I slipped away.
My house, at last, grown still.

Secure in the darkness,
I climbed the secret ladder in disguise—
O exquisite risk!—
Concealed by the darkness.
My house, at last, grown still.

That sweet night: a secret.
Nobody saw me;
I did not see a thing.
No other light, no other guide
Than the one burning in my heart.

This light led the way
more clearly than the risen sun
To where he was waiting for me
—The one I knew so intimately—
In a place where no one could find us.

O night, that guided me!
O night, sweeter than sunrise!
O night, that joined lover with Beloved!
Lover transformed in Beloved!

Upon my blossoming breast,
Which I cultivated just for him,
He drifted into sleep,
And while I caressed him,
A cedar breeze touched the air. . . .

I lost myself. Forgot myself.
I lay my face against the Beloved’s face.
Everything fell away and I left myself behind,
Abandoning my cares
among the lilies, forgotten. [1]

This second passage is from “The Spiritual Canticle”:

O soul,
most beautiful among all creatures,
you who so long to know the place
where your Beloved is,
so as to seek him
and become one with him,
now it has been stated:
you yourself are the home in which he dwells.
Here is a reason to be happy;
here is a cause for joy:
the realization that every blessing
and all you hope for
is so close to you
as to be within you.
Be glad,
find joy there,
gathered together
and present to him
who dwells within,
since he is so close to you;
desire him there,
adore him there,
and do not go off
looking for him elsewhere . . .
There is just one thing:
even though he is within you,
he is hidden.  [2]

The soul who deeply desires to remain in Christ’s holy company, and is sincerely grateful for the intimacy with him that is possible, and finds herself truly in love with this Lord who does so much for us—is the soul whom I consider to be most evolved. —St. Teresa of Ávila, The Book of Her Life

Spiritual teacher and psychologist John Welwood has written extensively about intimate human relationships as a “path of conscious love.” To engage deeply with another, we must allow the spontaneous nature of passion to bloom within us. He writes, “Since our very being is open to begin with, it naturally resonates and wants to connect with what is greater than ourselves—the vastness of life itself. Passion is the feeling of life wanting to connect with life. . . . Unconditional passion has no agenda. It is like the freely radiating energy of the sun.” [1] Though we may need to be careful about where we direct our life-force in our everyday lives, we needn’t hold back any passion we experience for divine life itself! Passion is essential to our relationship with God.  

Tessa Bielecki, a modern mystic, friend, and author, writes about how this type of passionate love, which she calls “spousal prayer,” is available to all—no matter what our relationship “status.”

Contemplation and mysticism are synonymous terms. They both mean loving experiential awareness of God: not ideas in the head or on the lips, but personal living experience. In the Teresian tradition, this experience takes a special form [sometimes called] . . . “spousal prayer.” . . .  In spousal prayer we come to know God the way a human spouse knows the spouse, the way a friend knows a friend, the way a lover knows the beloved. Spousal prayer is for men and women, for married couples and celibates, for people raising children or living in monasteries. . . .

Spousal prayer does not make God the divine rival of a human spouse. Human love prefigures divine love. Spiritual matrimony with God may be the goal of our human longings. Is this our real desire when we marry another human person? In the deepest relationships, lovers do not turn each other into idols, but recognize one another as icons, leading them through their love into the very bosom of the Godhead. . . .

Spousal prayer lies at the very heart of the Christian mystical tradition. . . .

We will never know God spousally if we think this prayer is impossible, improper, or unimportant. Even if we accept the reality of spousal prayer in general, we may preclude it by saying, “But it’s not for me.” For many years I believed that this particular kind of prayer was not meant for everyone. But St. Teresa has convinced me of the opposite. She insists that everyone is called to this prayer to some degree or another, at one time or another.

May nothing hinder us from begging God for this intimate friendship. We need ardent desire and what Teresa calls “holy daring.” She chides us for being content with so little. God wants to give us absolutely everything. Why do we settle for less?

_________________________________________________________

Sarah Young

THANK ME IN THE MIDST of the crucible. When things seem all wrong, look for growth opportunities. Especially look for areas where you need to let go, leaving your cares in My able hands. Do you trust Me to orchestrate your life events as I choose, or are you still trying to make things go according to your will? If you keep trying to carry out your intentions while I am leading you in another direction, you deify your desires. Be on the lookout for what I am doing in your life. Worship Me by living close to Me, thanking Me in all circumstances.

1 PETER 5:6–7;
Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time. ⁷Cast all your anxiety on him because he cares for you.

PSALM 62:8;
Trust in Him at all times, O people; pour out your hearts before Him. God is our refuge. Selah Trust in him at all times, you people; pour out your hearts to him, for God is our refuge. O my people, trust in him at all times.

1 THESSALONIANS 5:18;
give thanks in all circumstances; for this is God’s will for you in Christ Jesus.