John Tauler Spiritual Conferences, Inscribe Text

Saint Augustine said: “Empty yourselves so that you may be filled.”

In another place our Lord said that he is the door through which we must pass. When we pray we must knock on three places on this door if we are to be truly let in.

1.We must knock with all devotion upon the Sacred Heart of our Lord Jesus Christ, the heart that was opened to us in love, the side that was pierced. We must go in there with all devotion, acknowledging that we are the poorest of the poor, that we are nothing; and like the poor man Lazarus before the rich man’s gate, we must beg for the crumbs of grace. He will give us his grace divinely and supernaturally.

2. Next we must knock upon the holy open wounds of his sacred hands, and pray to him to give us knowledge of himself, to enlighten us and lift us up to him.

3. Lastly we must knock upon the door of his sacred feet, and ask him for a love that is divine and true, a love that will unite us with him completely, so that we are submerged and wrapped up in him.

May our loving God help us all so to ask, seek and knock that we may be let in.

Gabrielle Bossis HE AND I

Gabrielle Bossis

HE AND I

 

 

1941

February 6 -  Holy Hour. Notre Dame. Nantes. I wasn't pleased with my day
- so little had counted  for Him in it.

"That doesn't make any difference. I take you as you are, with your regrets; so just be sorry. Tell Me that you will be more careful tomorrow. Don't you think that I prefer someone who has fallen and repented to one full of pride in his good deeds? The self - righteous lose all merit. Then always belittle, My Gabrielle. Get a true picture of yourself in all your weakness, without even the possibility of being good without Me. But in the distress of your poverty, look at all My riches: they are all yours. Look at My goodness and throw yourself into My arms. Look at My love without ever being afraid; I am your Saviour. You know when John said, 'It's the Lord', it meant so much for him. And for you?"

"For me, too, it means much." 

"For you I must be everything. Everything! You - understand? Your life is Mine. (...) Move out of yourself; I'm living in you. Do you grasp what I mean? I take up all the room."

Jesus in the Holy Eucharist... like Mary Magdalene

Mary Magdalene Noli me tangere. Touch me not. Jn. 20:17. (W. Drost)

ONLINE HE AND i Gabrielle Bossis

1946

April - 26 -  Holy hour. In the empty church.

April - 26 -  Holy hour. In the empty church.

"Empty...but filled with Me. You don't think often enough that I am everywhere, that nothing exists where I am not present. Think of this. It will help you to reach Me. One thing only I ask of you: oneness with Me. Since we are united in the morning in My Eucharist, let us not be separated by your indifference; it leads to constant mind - wandering. When people are in love they never stop thinking of the beloved, do they? Then what should I conclude if you don't think of Me? Come to me directly; I'm waiting for you. Let our life together be vibrant with your life.

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Vary your ways of loving. Charm Me. Be at My feet in humility like Mary Magdalene, or on My heart, resting there like John, or taking care of Me like My mother, or glorifying Me, as in heaven, or taking your place with Me beneath the Spirit hovering above our heads.

And when you suffer, suffer with My sufferings. You understand? Oneness. Never separation, not even nascent in the twilight of forgetfulness.

Be alive in Me. I live in you; let Me feel everything in you. Of course, even your faults. Am I not compassion personified? Haven't I the power to blot out everything? To make crooked things straight?"

"Lord, reform me. I am nothing but pride from morning to night." 

 "Tell Me about it every day and humble yourself. It is I who unfold each one of your days. There is Jesus in the Holy Eucharist; there is Jesus, too, in circumstances, in encounters, in happenings. See Me everywhere. Follow Me everywhere. I have been what you are on the earth, except for sin. Be filled with the divine science. Let your heart overflow to those who come near you, just as though you were carrying a vase filled with precious nectar spilling over with every step you take. My poor little girl, enriched by My riches alone, may she be careful never to think she is worth anything by herself. But may she be conscious of her power through My power."

W. Pannenberg Spirit of Life 'special bestowal of the Spirit of God'

Inscribed Text from Pannenberg following the 'divine light'

Faith and Reality Pannenberhg

III The Spirit of Life p. 22

The last phrase would seem to associate the divine Spirit with those fruitful winds which renew the vegetation in spring. Yahweh's Spirit had in fact taken over this function from Baal, who appeared in storms and bestowed fertility.

The life-giving activity of the divine Spirit is the horizon for all other functions which the Old Testament attributes to the Spirit of God. That is true especially of charismatic phenomena. Not only prophetic vision and inspiration but the work of the artist, the poet's language and the hero's deeds require a special bestowal of the Spirit of God. These charismatic effects are not however to be seen in isolation, but have to do with the same Power which inspires and animates all life. The charismatic effects are only quite outstanding instances of fulness of life. Because they display especially intensified forms of life, they must partake to an extraordinary degree of the divine Spirit.

In a similar way Paul's notion of the new life of the resurrec­tion depends on the traditional understanding of life as the product of the divine power of the Spirit. Ordinary life is not yet life in the full sense of the word, because it is transitory. Living beings in the world as it is share only to a limited extent in the power of life, because (according to Gen 6.3) God has decided that his Spirit should not be wholly effective in men; for man is only flesh, and for that reason the time of his life is limited. When he dies, 'the dust returns to the earth as it was and the Spirit returns to God who gave it', as Ecclesiastes says (9.7). That does not of course suggest any immortality of the human soul, but instead its dissolution into the divine Spirit from which it came. Paul found a reference to the limited nature of earthly life in the Genesis account of the creation of man, since it tells only of a living being or soul originating in the creative breath oflife. For Paul, that meant that the living being brought forth thus was distinct from the creative Spirit and this fact explained the transient nature of our present life. Because our life in the form ofa soul or as a living being is separated from its origin in the creative Spirit of God, it is subject to death. Hence the question of another life can arise, of a true life that is still con­nected with its origin in the Spirit. That is expressed in the Pauline idea of the resurrected life which will be one with the