Exam - HISTORY OF SPIRITUALITY PART I- 2011 1.

The faith of the Church is one, and there are many distinctive spiritualities, discuss. Christian spirituality is all about the life of Christ and all the religious movements in the Church are particular instantiations of living out the human life of Christ. We have different spiritualities because there are different aspects of the life of Christ. Monks and for instance emphasize the aspect of life of Christ at prayer. Each of these spiritualities while having different perspectives are united in being an authentic way to follow Christ and to incorporate the ideals of the catholic faith and life into the historical situation of the different founders. The different spiritualities in the catholic faith represent different aspects of the life of Christ. Thus we have different traditions which have give rise to distinctive ways of Christian prayer. i. The Jesus prayer: desert/monastic tradition. ii. Benedictine prayer: Lectio divina, Augustinian prayer: lectio divina/ conversational, Franciscan prayer: meditation through Gods creation, prayer of St. Catherine: crossing the bridge of Christ crucified. The Thomistic prayer: active pursuit of transcendental values such as truth, goodness, beauty: friendship with Christ. ...Witnessing and martyrdom and alternatives 2. All 33 doctors of the Roman Catholic Church are honoured as saint, what is the Relationship between wisdom and charity? A doctor of the church is a saint from whose writings the whole church is held to have great advantage and to whom eminent learning and great sanctity have been attributed by a Pope or an ecumenical council. Most of them are known for their defence of the catholic faith. E.g. Augustine defended the church from Pelagianism etc, Regarding the relationship between wisdom and charity: Sound faith and holiness of life characterize the Doctors of the church. In their lives we see: i. Orthodoxy and orthopraxis: a profound unity of prayer and life. ii. Charity for God and others iii. Incarnational understanding of human life because of Christ.

3. In what ways may we speak of Christian monasticism as following Christ into the desert? a) with the Edict of Milan (313), Christians became comfortable through monastic life, a more intentional living of Gospel was seen to be offered. Monasticism = follow Christ into the desert to squarely (directly) face the temptations. b) Monasticism began toward the end of the third century as the result of the efforts of ascetical Christians to live a more perfect life. Monasticism = follow Christ into the desert to lead a more perfect life

c) At the beginning it was a manner of life available to any Christian who wanted to give an authentic witness to the teaching of Christ. Monasticism = witness to the teaching of Christ. d) Monasticism was inspired from its beginning - not exclusively, but truly - by a desire to imitate the apostles and the first Christians. Monasticism = follow Christ as the apostles did. e) Hermit seeks both interior and exterior solitude in order to give himself completely to God. Consequently, he cannot allow any created thing to occupy his heart, because only he who has practiced total detachment can experience the full force of charity. Monasticism = life of charity f) under the leadership of St Basil that monasticism took a new turn; from a popular, ascetical form of life available to all, it was to become a school of learned spirituality, wholly permeated with the heritage of Alexandria, and, above all, of Origen. Monasticism = school of Scriptures. 4. What are some of ways that John Cassian integrates (combines) the moral life, human actions, with spiritual knowledge? What can the teaching of John Cassian offer to a Christian who is living in the 21st century outside a monastery? a) The Goal of Monk is union with God; the aim of our profession is the kingdom of God, so all of our life: the moral life, human actions, with spiritual knowledge is offered to this aim. b) Discernment: It is important to follow the tradition of the elders. Balance and respect for the obligations of monastic life and the legitimate demands of human life and existence in order to avoid the extreme of vice or the hidden pride. It is important to have the distinction between the good and the bad in the intention of Act. c) Three renunciations of monastic life are the ways to get the aim of our life. Let us do not forget the prayer in the spirituality of John Cassian, prayerfulness. This is the way to get union with God. d) The teaching of John Cassian in the Conferences can offer to a Christian who is living in the 21st century outside a monastery is the spirituality of renunciation and prayer. 5. The Rule of St. Augustine was an innovation in monastic life. What is the most significant development with this rule and in what way does it anticipate the foundation of a religious order that was to come in the middle ages? + About 397 the Praeceptum or Regula servorum Dei was composed for a monastic community in Hippo Africa. This monastic community life was not only designed for a life of contemplation but external pastoral service as well. + St. Augustines concept of monastic life was firmly rooted in the description of the vita apostolica found in Acts 4:32-35. In accordance with the western mentality, he had the highest regard for the common life, admonishing the members of the community to be of one heart and one mind in God, because the purpose of their coming together was to exercise fraternal charity. He even interprets monachos as one who lives with others in one mind and one heart

+ The monastic practices in the Augustinian community are the traditional ones: community and personal prayer, silence, humility, austerities, obedience, celibacy, poverty, but the emphasis was always on fraternal charity. Augustines concern with the value of community led to an emphasis upon the relationships of brothers to one another, whereas the Egyptian tradition was more concerned with the relationship of each individual to God via the spiritual father. * Religious orders in the middle ages: community life, apostolic life, prior (not abbot), etc. 6. The Rule of St. Benedict reflects the established institution of Eastern monasticism, but also differs from this early monasticism in its teaching and therefore its spirituality. In what way the Rule of St. Benedict continue this earlier monastic tradition and in what ways does the Benedictine rule show a difference? a) The Rule of St Benedict is not entirely original innovation, but it draws on a number of previous sources such as St Pachomius, St Basil, Cassian, St Augustine and the Regula Magistri. St Benedict had a gift for synthesizing the essential elements of these diverse sources, with the result that his Rule is at once a faithful continuation of the monastic traditions and practices and at the same time a personal contribution to the necessary adaptation of monasticism to contemporary needs. The rules: Seventy-three short chapters comprise the Rule. Its wisdom is of two kinds: spiritual (how to live a Christocentric life on earth) and administrative (how to run a monastery efficiently). More than half the chapters describe how to be obedient and humble, and what to do when a member of the community is not. About one-fourth regulate the work of God (the Opus Dei). One-tenth outline how, and by whom, the monastery should be managed. And two chapters specifically describe the abbots pastoral duties. b) Most of the first section (first 7 chapters: spiritual doctrine) of the Rule of St Benedict is taken almost literally from the Regula Magistri (unknown author). c) In chapters 8-20 of the second section, he devotes to liturgical prayer and this is his original contribution: his discussion of fraternal relationships among the monks, his sense of community, his insistence on prudence as a necessary virtue for the abbot, and his concern that the monk fulfill his monastic duties for spiritual motives. In order to attain his goal as a contemplative, the monk must devote himself to three daily activities: liturgical prayer, lectio, and some type of labour. + Liturgical prayer: besides the traditional night office (after midnight), the monks assembled seven times during the day for common prayer consisting of psalms and readings from Scripture. + Lectio: approximately four hours each day were devoted to lectio, which included prayerful reading of Scripture or commentaries by the Fathers and monastic author, private mental prayer, and the memorizing of biblical passages. + Labour: labour prescribed by the Rule was for the support of the monks and also to provide help for the needy. There is no mention in the Rule of work as related to the apostolate, nor is there any academic or scholarly motivation given for the reading of Scripture and the Fathers.

7. Trace the general development of monasticism from Anthony of Egypt to the time of the Cistercian renewal with the foundation of the community in Citeaux by Robert of Molesme (it is not necessary to memorize particular dates, however indicate principal developments in monastic spirituality and give the names of particular founders of different branches of monasticism in their proper historical sequence) Monasticism in the East a) Anthony of Egypt (251-356): eremitical life of solitude b) Pachomius (+346): developed a monastic community consisting of obedience to a religious superior and the fulfillment of 192 regulations. c) St Basil (330-379): [Founder of monasticism of the East] monasticism as a school of learned spirituality. Monastic life is well defined: the logical outcome of the commitment a Christian makes at baptism. St Gregory Nazianzen and St Gregory of Nyssa. d) Evagrius Ponticus (+399): + offered a profound summary and synthesis of the spiritual life; + developed a systematic presentation of the various stages of growth of the spiritual life and the interconnection of the virtues; and + taught a theology of prayer. e) Dionysius [Pseudo-Dionysius]: a Christian Neo-Platonist in the late fifth or early sixth century + transposed in a thoroughly original way the whole of pagan Neo-Platonism from Plotinus to Proclus into a distinctively new Christian context. + Terms purification, illumination and perfection were offered by him to speak about the manner in which human being participate in the divine perfections. + God can be known in two ways: * Demonstrative or reasoned theology which is (a) affirmative, attributing to God all possible perfections or (b) theology by negation which expresses the fact that whatever a particular concept of God, it is infinitely distant from what is the true nature of God * mystical contemplation: the intuitive knowledge of the revealed truths of Scripture and the experience of these divine realities, either in those revealed truths or in the Eucharistic liturgy. With Pseudo-Dionysius and Evagrius Ponticus, Eastern monasticism shifted away from work and ascetical practices to the mystical elements of knowledge and prayer. f) St Maximus (+662): teaches:+ the absolute centrality of Christ. He is the cause of our salvation and deification. He is the ultimate example. + that one attains wisdom through prayer. Through prayer wisdom comes knowledge of God. Monasticism in the West a) St Martin of Tours (+397): first monk bishop in the West who formed a semieremitical community with St Hilary in Poitiers. b) St Augustine (354-430):

+ developed a theology of the spiritual life that was rooted in charity, perfected in wisdom, and intimately united to Christ and the Church. + About 397 wrote the Praeceptum or Regular servorum Dei: rule for a monastic community in Hippo, Africa. Monastic community life was not only designed for a life of contemplation but external pastoral service as well. c) St Benedict (480-546) + founder of abbeys of Subiaco and Monte Cassino + author of the Rule of Western monasticism. + understands monastery as a school of the Lords service. Balanced among prayer, lectio, and labour. + borrows most of his observances from the eastern traditions: community of goods, poverty, obedience, silence in the abbots presence, etc. d) St Gregory the Great (+604): first monk to become a pope. + converted his own home on the Coelian Hill into a monastery and founded six other monasteries in Sicily. + Teaches about the theology of the gifts of the Holy Spirit and the active life and the contemplative life + teaches that all Christians are called to participate in a contemplative life respecting their own particular vocations. e) Camaldolese Hermits: founded in 1010 following the rule of St Benedict and adapting it to the eremitical life: separation from the world and asceticism. f) Carthusians: established by St Bruno of Cologne (+1101) in the valley of La Chartreuse in 1084. Follow strict silence and keep to the solitude of their cells within the context of the primitive Benedictine monastery. g) Cistercian renewal: by St Robert of Molesme on March 21, 1098. * Main characteristics: + founded in Citeaux for the purpose of instituting a life of poverty, simplicity, and eremitical solitude (as a community totally separated from the world) under the guidance of the Rule of St Benedict in its strictest interpretation. + With Carta caritatis by Stephen Harding, moved from a very central form of government to one which is established by general chapter. + Cistercian renewal is dedicated to seeking to restore the primitive observance in simplicity and austerity (in liturgy), poverty and manual labour. * St Bernard of Clairvaux (1090-1153): + entered at Citeaux and sent to found Clairvaux + drew the inspiration for his spiritual doctrine from Scripture + his spiritual doctrine is eminently Christocentric * William of St Thierry (ca 1085-1148): recognizes 3 stages of the spiritual life: + beginning = the way of purgation, the person is living simply by faith. + ratio fidei = advanced, the person begins to seeks reasons for the faith by meditating on Scripture. + Amor-intellectus = a love that is understanding the way of transforming union.

* Aelred of Rievaulx (ca. 1110-1167): His writing, Mirror of Charity, emphasizes the gift of Divine Friendship in Christ and our spiritual growth in friendship through the practice of charity towards others and ultimately friendship with God. 8. What do you think are the principal gifts of monastic spirituality that can be offered and incorporated into the spiritual life of contemporary Christians who are living in an urban setting? a) solitude and silence: a badly needed gift for contemporary Christians living in urban setting. b) self-perception and self-knowledge in relationship to Christ. These gifts will promote the wholesome growth of the Christians. c) Discernment: a gift that helps Christians see human life and all reality clearly. d) Prayer, particularly unceasing prayer: communal celebration of the liturgy of the hours; using Scripture in prayer = spiritual reading, and the other times of prayers. Pope Benedict 16 urged us to practices Lectio Divina. e) Works of charity for the neighbour and manual labour were seen as part of monastic life as well as spiritual reading, esp. Sacred Scripture. f) a spirituality deeply nourished and founded in the Holy Scripture; lectio divina, steps to contemplative prayer, necessity of simplicity of life. 9. The monastic work of a monk of our time may include computers, FAX machines, etc. From your reflections on the Rule of St. Benedict and the spirituality contained in it how may a monk be engaged and connected to this present century but not absorbed by its values? * Three occupations at stated times in the day: prayer, sacred reading and manual labor are the ways to follow Christ completely.To become a monk or nun means that lilfes sole purpose is to go to God. In our society now a day, we must use some manners as computers, FAX machines, etc. to work, to study so a monk is invited to realize their values in order to follow Christ. Lifes sole purpose is to go to God. 10. St. Augustine had a long and complicated journey to the moment of his conversion and baptism. He was profoundly interested in the quest for wisdom, and intensely loved his friends. In his theology and particular way of monastic life, how were these values given their final Christological meanings? (i.e., How does St. Augustine give the quest for wisdom and his love for friends a Christological meaning?) - In his whole life, St. Augustine searched for wisdom/truth. - It was his search for wisdom that took (led) him away from the teachings of Christianity (Christian thinkings), but it was also this same quest (which he did not find outside of Christian thought teachings) that led him back to Christianity and to the Catholic Church. - The highest wisdom is God Himself, the Trinity, Father, Son (The Word made flesh) and the Holy Spirit. - No one can have the highest wisdom without Jesus Christ, who is himself wisdom and truth.

- What is wisdom but the truth in which supreme good is discerned and graspedSt. Augustine In other words: - His quest for wisdom throughout his life was indeed a quest for Jesus Christ, a quest for truth. - Thus, in the monasteries he founded, one of the things he greatly encouraged or even required was an environment for study and reflection, in addition to pastoral service. - Friendships and friends are always important to Augustine. - Friendship and love of friends always mean the bond uniting two persons in mutual sympathy. This bond is the gift of the Holy Spirit through grace. God causes the friendship and establishes it as a bond. - Being friends of God is constituted by grace. - Human beings become friends of God when God grants them a share in his eternal wisdom that is his Son, Jesus Christ. In other words: - The love of friends also reflects the charity/the love that has between God and the soul. - The union between God and the soul through charity is also referred to as the friendship between God and the soul. - Thus, the intensity of ones love for ones friends reflects the love one has for Jesus Christ. - And, ones friendship with Jesus Christ, which is ones union with Jesus Christ, is indeed united by charity. 11. In the life, teaching, and spirituality of St. Francis how can it be said that there is no contradiction in loving nature, persons, and Christ if we love them in truth? a) Francis spirituality: the pilgrimage whereby one assumes various Christ-like attitudes before the crossing from the beauty of this world to Beauty itself. The Canticle of Brother Sun reflects a profound and magnificent view of creation as an expression of the Trinity. b) through Incarnation, Jesus becomes the way, the truth and the life. In Christ, we see nature as the work of God, we are co-created. In Christ we see persons as image and likeness of the creator, the Holy Trinity, and we love them as brothers in Christ. Characteristics of Franciss way: concrete and humility c) Francis immediate concern is always the brother with whom he is at that moment sharing his life in Christ and his ministry to others. d) Because of the itinerant nature of life, charity was all the more necessary in its daily expression. e) Francis desire to serve in humility is the way to understanding his relationship to God, to the Church, to his brothers and all the elements of creation.

12. A doctor of the Church by definition is a saint whose life reflects the charity of Christ and his teaching and writing and preaching reflect the wisdom of Christ. What is the relevance of the life and teaching of St. Bonaventure to persons studying theology today in a secular society which is greatly influenced by the empirical sciences? a) Christ is the centre of the entire created universe (even though he agrees with Thomas Aquinas that the purpose of the incarnation was the redemption.) b) Bonaventures order of grace and Christian wisdom is helpful: + grade of virtues, in which faith opens our eyes to help us find God in everything; credere (believing) + grade of gifts intelligere (understanding the things believed): theology + grade of beatitudes videre intellecta (seeing the things understood) c) Bonaventures examples: + Conciseness of style + humble submission to authority + veneration of theologians + respect for the opinions of others; + his calm and peaceful temperament. d) Bonaventures method: Do not believe that reading is sufficient without unction, speculation without devotion, investigation without wonder, observation without joy, work without piety, knowledge without love, understanding without humility, endeavour without divine grace, reflection as a mirror (the soul) without divinely inspired wisdom. e) Bonaventures teaching: study of sacred theology requires a life of ever-greater conversion to Christ, and the fruit of this study is to lead to greater devotion

13. One commentator on the theology and spirituality of St. Bonaventure especially as found in The Souls Journey into God said, the Son is the link between the divinity and creation; for all of created reality is the expression of him and refers back to him ... The movement of creatures out from God and their return to God is the central focus of Bonaventures entire vision, through the contemplation of creation we begin our ascent to the final contemplation of the Creator, the Holy Trinity. Please explain and demonstrate the validity of this statement more fully and in greater detail in reference to this work The Souls Journey into God. a) For Bonaventure, universe is that ladder by which we ascend to God: . Creation is his vestiges (blueprint) . Human beings are Gods images b) Because of the Fall: . ignorance and concupiscence reign . we can not rise completely from the world of sense - to see the ourselves in truth - enter into ourselves to delight in ourselves . we can not see and enjoy the Eternal Truth in Itself
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c) Christ is the medium between the Father and creation: . the Son assuming human nature has become a ladder, restoring the ladder broken by Adam . in Christ, we can understand the process of egressus and reditus . through Christ, we are transformed by Truth itself to contemplate the Trinity in Divine Unity as Being, Good, Truth d) In the Itinerarium mentis in Deum (THE JOURNEY OF THE MIND INTO GOD), the soul arrives at its peak: . when human reason and speculation gives way to the docta ignorantia (he described the learned man as one who is aware of his own ignorance) of the contemplation of the Cross which links the extremes and opposites in a centre of unity and reconciliation. . when the soul contemplates God in mystical ecstasy where we leave behind our sensible and invisible things and ascend to the super-essential ray of the divine darkness e) In Bonaventures theological speculation, Christ, the Crucified Word, reveals the profound sense of the liber naturae (book of nature) and of the liber Scripturae (the book of Scripture) in the mystery of his self-emptying. 14. From the perspective of St. Francis and the story of his life in the writings of his disciple St. Bonaventure, how would books and a life of study become a compromise of the ideal of the life and teachings of St. Francis? Bonaventure was a priest, theologian, minister general of the Franciscan Order and a cardinal of the Roman Catholic Church. In what manner may we understand his life to be an imitation of the life of his teacher, St. Francis, who was poor and humble? - St. Francis was not ultimately against study or books. - However, he was aware that there are two temptations: o The friars who read books could count himself better than other persons, and his theological knowledge would then be a cause of secret pride o The friars divorce words from deeds (knowing about Christian life rather than knowing and practicing the life of a Christian). Therefore, - Study and books should be a means and not an end in themselves: Scholarship should be a primary means to experience the Gospel life and a secondary means to prepare to go out and preach the Word of God to others. - Study and books are acceptable o as long as the friars do not neglect application to prayer, after the example of Christ, of whom they pray more than he read, o and as long as they study not only to know what they should say but also to practice what they have heard, and when they themselves practice it, they also propose it to others likewise. (Written by St. Bonaventure in The Life of St. Francis.) - St. Francis respected learning and theologians, and did not doubt their value to the cause of Christ. - St. Francis knew that Gods standard of judgment was not how much one knew about scripture but whether one lived according to its precepts.

- Yes! St. Bonaventure was a priest, theologian, minister general of the Franciscan Order and a cardinal of the Roman Catholic Church, but all these responsibilities that he had did not distract him from imitating the life of his teacher, St. Francis, who was poor and humble. - His life has been a life of contemplation of the beauty of nature, a life of full appreciation and respect for the whole created world (nature and human beings). - He used his studies as a means to reach the truth and share that truth to others through preaching and writing. - And mostly, his life of study and responsibilities yield to the reality of transforming love found in Jesus Christ. He believes that the only way to journey to God is through Christ the Crucified, thus reflecting the humility of Christ. 15. We live in a very scientifically oriented society that is also very fragmented. For many people these cultural realities are a great challenge to the life of faith. What do you think are some principal teachings from St. Thomas Aquinas, saint and doctor that would bring needed resolution to these challenge? a) His theological perspective: unity of all disciplines of theology. b) Unity of reason and faith: Balance and relationship between the light of human reason and the light of faith. There can be no fundamental contradiction between what we know by reason and what is revealed through faith. The mysteries of the faith transcend human reason but do not contradict reason. c) Continuity between an act of human trust and the act of faith: to think with assent (agree). In everyday human life the community and culture is sustained by acts of trust. One accepts something as true and real on the basis of the authority of another. In the act of faith one accepts the truth of the statements of faith on Divine authority. d) Continuity of human life and divine life through grace: The gift of the divine life is not laid over the surface of our understanding like an external additive; rather it is infused at the root of our being. Divine life is built up in us according to the framework of our nature, even as it surpasses our nature ontologically. Grace is most interior to ourselves, most distinctively our own. We are the person who is baptized given the new life of grace in Christ, and at the same moment this life is a participation in the divine life. e) Unity of grace and nature: the grace of Christ heals, transforms and perfects human nature. The human person is the subject of the gift of the grace of Christ (Christian anthropology). Christ is the author of all the sacraments and the principal minister of every sacramental celebration. g) Working of grace to elevate us to supernatural order: Christian perfection is a supernatural perfection and since man is by nature far removed from the supernatural order of the divine, the essential principle of his spiritual life if Gods gift of grace, which elevates man to the supernatural order. 16. Some persons may offer this criticism from their lack of understanding: the trouble with Christians is that they are completely absorbed in their own sense of importance and forget about the needs of others. What are some of the primary

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teachings of Catherine of Siena which would challenge and correct this perspective? Catherines mysticism is that of active service and love. Her model of ministry is compassionate contemplative action. a) The contemplative is clothed in the Light of Truth, . contemplative sees the world and others as God sees them. . contemplative sees how much God loves the world and human beings. . vision: in The Dialogue of St Catherine of Siena, the saint is asked by God the Father to lift up her eyes to him so that he might demonstrate, in some way, the extent of his passionate care for the whole world. "Look at my hand", the Father says to her. When Catherine does this, she sees at once - and the vision must have astonished her - the entire world being somehow held up and enclosed in God's hand. Then, the Father says to her: "My daughter, see now and know that no-one can be taken away from me. They are mine. I created them and I love them ineffably. And so, in spite of their wickedness, I will be merciful to themand I will grant what you have asked me with such love and sorrow" . the source of her vision of the neighbour and the cause of her deep respect for the individual person, is her contemplative experience. What Catherine receives in prayer and contemplation is a glimpse into the hidden grace and dignity of each person. So deeply affected was Catherine by this vision of the neighbour that she remarked on one occasion to Raymond of Capua that if he could only see this beauty of the individual person as she saw it, he would be willing to suffer and die for it. "Oh Father...if you were to see the beauty of the human soul, I am convinced that you would willingly suffer death a hundred times, were it possible, in order to bring a single soul to salvation. Nothing in this world of sense around us can possibly compare in loveliness with a human soul". b) Growth in the spiritual life involves . growth in self-knowledge leading to humility; . growth in ones knowledge of God leading to thankful compassionate loving service to others 17. Prof Fatula says that there are two vital movements from the thirteenth century that we find operative in the writings, teachings and spiritual life of St. Thomas Aquinas: 1.) a Gospel centered movement in the beginning and development of the evangelical mendicant, the Friars Minor and the Order of Preachers and 2.) The re-appreciation of the Greek philosopher Aristotle expressing a radical this worldliness Thomas marvelously combined the two great forces of his times: a vital secular interest and sympathy and a vibrant evangelical Christianity. How is this related to the particular teaching of St. Thomas regarding the sacraments of Christ rather than always writing about the sacraments of God or the sacraments of the Church (all are three theologically correct)? (i.e., showing Christ the centeredness of the Sacramental theology of St. Thomas Aquinas.)

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- St. Thomas Aquinas, reflecting the two vital movements of the thirteenth century (a Gospel centered movement and the re-appreciation of the Greek philosopher Aristotle,) embraces Sacramental theology as having a Christological emphasis. - The efficacy (value) of the sacraments flows from the Passion of Christ. Christ is the author of all the sacraments and the principal minister of every sacramental celebration. - This reflects an appreciation of the sacraments from the perspective of the Incarnation. - The sacraments of Christ are such because they are an extension of the Incarnation and continuation of the life and mystery of the crucified and risen Christ. They are indeed the continuation of the effects of the Incarnation for our salvation. (Though correctly the sacraments are medicines that the Divine Physician offers us to heal our wounded humanity.) - Echoing Aristotles this worldliness, St. Thomas says that the celebration and reception of the sacraments engage us in grace with all the levels of our human experiences, our senses, our intellect and our will. Through the sacraments, we have a not theoretical but real encounter with the risen Christ. - (Though correctly in celebrating and receiving the sacraments in faith, we offer our worship to the Father through Christ in the unity of the Holy Spirit.) 18. It has been said that for St. Catherine, a profound mystical experience of the Lord leads her to a deeper knowledge and appreciation of herself and practical charity for her neighbour. Please summarise the spiritual teaching of St. Catherine which would support this theological conclusion. At 18 years of age she entered the Third Order of St Dominic of Penance. These years were known as her hidden life which lasted until 1368 at the time of her mystical espousal to Christ. Following this period of her life she became a nursing sister and there was an increase in both the frequency and intensity of mystical experiences as well as greater active ministry and involvement in the affairs of the city. She had a profound experience of intense mystical union with God which culminated in her mystical death in 1370. oCatherine had mystical experiences in prayer and she also involved external activities. Every action in her live was an expression of loving God. For Catherine the ultimate meaning of prayer was loving of God. She did not say that her life was her prayer. This can lead to wrong way because prayer must be explicit formal prayer. We are invited by the model of Jesus to have explicit formal prayer: praying the Sacred Scripture, praying the psalms. What the Lord concerned is the prayer of the heart, continuous yearning, longing for the Lord. Deeper than prayer is loving, a loving and holy desire. The deepest prayer is loving. o Her life is Ecclesio-Christocentric she saw Christ. Her love for Christ is expressed in her love for the mystical body of Christ. o Her teaching: when we pray, God hears every prayer. Gods answer comes in a providential way, and sometimes God answers in a way that we do not know. God is transcendent and God is in the history.
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o Catherine said: things are as secular or sacred as we make them. o We often feel peaceful when our plan is fulfilled. Catherines teaching: in all things do them with love. o The infinite love of God for the individual person, creation in love and re-creation in Christ through the gift of redemption, sanctification, the sacraments.

19 The confessions of St. Augustine and the Dialogue of St. Catherine of Siena are an account of growth and transformation in both the light of reason and faith. Please explain. In the Confessions we find the person in St. Augustine who was continually searching with restless heart for meaning in life. Each time that he would be attracted to a particular philosophy or group, he would become disillusioned the more familiar he became with its thought. Finally, he found Jesus Christ, and at last was satisfied. As he said in the Confession You have made us for yourself, Lord, and our heart restless until they rest in you, Augustine would later reflect on his earlier searching. St. Augustine was well versed with the philosophy of his times and when he found God he did use his think well in writing the Confessions. According to St Augustine, Gods providence cannot be overlooked. God uses friends to lead him to God. Augustine had a mystical memory. He thinks his life in prayer. He remembers events in the past and he is blessed when he remembers it. His memory of his life in the past helps him grow in his spiritual life. Augustine sees the mystery of his free will and Gods providence. Sometimes we do something good but God have a greater purpose for our life. (Augustine left Rome for Milan for the purpose of money. But this is the way that God led him. In Milan he met Bishop Ambrose who had great influence on Augustine). It was faith in Christ (first) that helps him understand God in the light of reason. In the Dialogue by St. Catherine of Siena Intellectual history influencing the life and teaching of St Catherine: the challenge of Nominalism which was the denial of the possibility of metaphysical knowledge, or the possibility of the demonstration through reason of the existence of God, the immorality of the soul, or is there is an essential relation between human action and ethical worth. For Catherine there is a balance between human reason and faith. No contradiction between what we know by human reason and what we know by faith in no way will my providence ever fail either the perfect or the imperfect, so long as they do not become presumptuous or put their trust in themselves. Presumption and trust in oneself, because they come from selfish love, darken the minds eye by depriving it of the light of most holy faith. Then the soul walks without the light of reason and therefore does not discern my providence. (the Dialogue)

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In her Dialogue: perfect prayer is achieved not by many words but by loving desire. This will and desire rose up at an appointed time and place to become actual prayer. The Father told her that there are two levels of prayer: actual prayer (= praying the psalms, assisting at mass.) and we are called to make actual prayer. But there is another level of prayer that is continuous prayer of holy desire. St Paul said it is no longer I who live but Christ lives within me. This good and holy desire is the gift of the Holy Spirit. Therefore a continuous prayer of good and holy desire is really bringing us to the Trinitarian life of the Father-Son-and HS. Clothed in the Light of Truth, ultimate human freedom in Christ, acting in truth and love from ones most profound center. For St. Catherine through her mystical experience she had a strong love for the Church (even of its weakness) because Christ loves it. Lived theology according to Catherine: she said that I do not really know the truth until this truth transforms the way I live my life. That is to allow the truth coming from head to heart and transform our life.

20 The theological writings of St. Thomas .. (Please see the rest of the questions in the handout) From the teaching of the saints and doctors, Thomas A., Catherine of Siena A new creation in Christ. 1. The grace of Christ initiates, sustains and completes every act of faith, hope and charity and in the relationship between God and the human person responding in grace, the emphasis is placed upon the action of God giving grace and freely moving the will and intellect of the human person. - God is first reaching out to us \: Advent, and our experience ourselves when we desire to prayer, but before we desire to prayer God 1 st move in our heart our will and our life 2. Each person is infinitely loved by God. God is the first contemplative, loves. The spiritual life is a response to this invitation and Divine initiative. Gods love is without measure. you gave me so much more, giving me what I did not even know how to ask for. (Dialogue, chapter 134) (The importance of each individual: each one is unique)

3. Growth in the spiritual life involves growth in self-knowledge leading to humility and thankful compassionate loving service to others. The more one grows in ones knowledge of God the more there will be growth in all virtue and enlightenment and loving service to others.  Self-knowledge:

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o We know who we are: we are created by God; we are imperfect, failAND each one of us is infinitely loved by God. Keeping these both realities will help us to avoid absolute pride as well as desolation. o Self-knowledge leads us to thankful compassion to others: gratitude and loving service to others. o It will lead us to humility o And growth in knowledge of God is growth in virtue o Try live every moment in love of Christ, each human act is moment with Christ.

Thomas A. Studying theology invites to enter friendship with God. St Thomas asks: when Jesus said I have called you friends, Jesus shares his divine nature and perfect human nature. But our human nature is wounded. How is it possible that we become friends of Jesus? Because God loves us so much, he changes us. His grace heals, transforms and perfects our nature. We become what Jesus is by nature. St Thomas said: be close to your friend, Christ. Think Christ. If we meditate the life of Christ our life will be transformed. Meditation contains virtues because Christ is the Truth, the Way and the Life. These mystery of life of Christ continue to have an effect in our life, because these mysteries and action belong to the human nature of Christ united to the person of the Eternal Word. In other words, these mysteries are the human actions of a divine Person Grace in us takes the form of a real participation in the engraced being of Christ, a sharing in that being through a drawing into the form of his mysteries. In other words, the grace of Christ comes to us in both a particular exemplary and effective way which is distinguished by his mysteries. ( the baptism of Christ and our own baptism, the resurrection of Christ and our own particular moment of resurrection from death are examples of this reality) Spiritual wisdom: St. Catherine of sienna teaches that we really do not know the truth until it changes the way we live our life. The lived theology = theology that changes our way of living. Catherine sometimes said this formula at the end of the psalms when she prayed with the community: glory be to the Father, and to You and to the Holy Spirit. When she was asked why she changed the word JESUS, and said instead YOU, she answered: when I see Jesus so clearly I cannot address him as someone very far, he is walking with us.

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