In Principio

‘Works’ – Saint Elisabeth of the Trinity - I. HEAVEN IN FAITH - Fifth Day – First & Second Prayer; points 17-18; pages 7-8

[Saint Elisabeth of the Trinity/Elizabeth Catez – XIX-XX Century; Avord, France/Dijon, France; (aged 26); Mystic; Spiritual Writer; Gifted Pianist]

Fifth Day ~ First prayer

17. “Behold, I stand at the door and knock. If any man listens to My voice and opens the door to Me, I will come in to him and sup with him, and he with Me.” (Ap 3:20) Blessed the ears of the soul alert enough, recollected enough to hear this voice of the Word of God; blessed also the eyes of this soul which in the light of a deep and living faith can witness the “coming” of the Master into His intimate sanctuary. But what then is this coming? “It is an unceasing generation, an enduring hymn of praise.” Christ “comes with His treasures, but such is the mystery of the divine swiftness that He is continually coming, always for the first time as if He had never come; for His coming, independent of time, consists in an eternal “now,” and an eternal desire eternally renews the joys of the coming. The delights that He brings are infinite, since they are Himself.” “The capacity of the soul, enlarged by the coming of the Master, seems to go out of itself in order to pass through the walls into the immensity of Him who comes; and a phenomenon occurs: God, who is in our depths, receives God coming to us, and God contemplates God! God in whom beatitude consists.” (Ruysbroeck)

Fifth Day ~ Second prayer

18. “He who eats My flesh and drinks My blood, remains in Me and I in him.” (Jn 6:56) “The first sign of love is this: that Jesus has given us His flesh to eat and His blood to drink.” “The property of love is to be always giving and always receiving. Now the love” of Christ is “generous. All that He has, all that He is, He gives; all that we have, all that we are, He takes away. He asks for more than we of ourselves are capable of giving. He has an immense hunger which wants to devour us absolutely. He enters even into the marrow of our bones, and the more lovingly we allow Him to do so, the more fully we savor Him.” “He knows that we are poor, but He pays no heed to it and does not spare us. He Himself becomes in us His own bread, first burning up, in His love, all our vices, faults, and sins. Then when He sees that we are pure, He comes like a gaping vulture that is going to devour everything. He wants to consume our life in order to change it into His own; ours, full of vices, His, full of grace and glory and all prepared for us, if only we will renounce ourselves. Even if our eyes were good enough to see this avid appetite of Christ who hungers for our salvation, all our efforts would not prevent us from disappearing into His open mouth.” Now “this sounds absurd, but those who love will understand!” When we receive Christ “with interior devotion, His blood, full of warmth and glory, flows into our veins and a fire is enkindled in our depths.” “We receive the likeness of His virtues, and He lives in us and we in Him. He gives us His soul with the fullness of grace, by which the soul perseveres in love and praise of the Father!” “Love draws its object into itself; we draw Jesus into ourselves; Jesus draws us into Himself. Then carried above ourselves into love’s interior,” seeking God, “we go to meet Him, to meet His Spirit, which is His love, and this love burns us, consumes us, and draws us into unity where beatitude awaits us.” “Jesus meant this when He said: ‘With great desire have I desired to eat this pascha with you.’” (Ruysbroeck)”

Image: Giovanni Mauro della Rovere ~ ’God in Glory and musician angels’, 1616


Music: ‘Gloria XV’ (Modo IV) · Coro De Monjes Del Monasterio De Silos

>>> youtube.com/watch?v=YKQYXBUpxEc
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"18. “He who eats My flesh and drinks My blood, remains in Me and I in him.” (Jn 6:56) “The first sign of love is this: that Jesus has given us His flesh to eat and His blood to drink.” “The property of love is to be always giving and always receiving. Now the love” of Christ is “generous. All that He has, all that He is, He gives; all that we have, all that we are, He takes away."

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In Principio

"17. “Behold, I stand at the door and knock. If any man listens to My voice and opens the door to Me, I will come in to him and sup with him, and he with Me.” (Ap 3:20) Blessed the ears of the soul alert enough, recollected enough to hear this voice of the Word of God; blessed also the eyes of this soul which in the light of a deep and living faith can witness the “coming” of the Master into His intimate sanctuary."

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Arise Shine

Key Sections and Analysis
Fifth Day ~ First Prayer
Key Phrase: “Behold, I stand at the door and knock.”
This phrase emphasizes Christ's invitation and desire for a relationship with the believer.
Main Concepts:
Blessedness: The mention of "Blessed the ears of the soul" suggests an emphasis on inner awareness and spiritual receptiveness.
Christ's Coming: The text discusses Christ’s continual coming, presenting it in an eternal context.
Divine Mystery: It introduces the concept of an “unceasing generation” and an “enduring hymn of praise,” indicating a dynamic and ongoing relationship with God.
God's Nature: The phrase “God contemplates God” highlights the depth of divine communion.
Fifth Day ~ Second Prayer
Key Phrase: “He who eats My flesh and drinks My blood, remains in Me and I in him.” This reflects the Eucharistic theme of unity with Christ through communion.
Main Concepts:
Love as Generosity: The nature of Christ's love is described as generous and consuming—indicating a total giving and receiving relationship.
Transformation through Communion: The imagery of Christ consuming the believer and transforming them underscores a mystical union.
Vulnerability and Acceptance: “He knows that we are poor,” speaks to God's understanding of human frailty.
Self-renunciation: The call to “renounce ourselves” indicates that one must let go of personal vices to fully accept Christ's grace.
Absurdity of Love: The text acknowledges the mysterious and seemingly absurd nature of divine love, which paradoxically leads to understanding for those who love.
Spiritual Effects:
The prayer outlines how receiving Christ brings a “fire” and “warmth” into the believer’s life, leading to a transformation in virtues and a deeper relationship with God.
Imagery and Historical Context
Image Reference: “God in Glory and musician angels,” 1616 by Giovanni Mauro della Rovere.
This visual representation complements the text’s themes of divine presence and worship, illustrating the grandeur of God’s glory, paralleling the content of the prayers.
Structure
Sections: The text is divided into two prayers under the theme of the Fifth Day, indicating a liturgical time frame.
Direct Quotes: Scriptural references and quotes from Ruysbroeck are integrated to draw deeper connections to mystical theology.
Conclusion
The text serves as a profound reflection on the believer's journey towards spiritual intimacy with God. Key themes revolve around the coming of Christ, the nature of divine love, transformation through communion, and the blessedness of spiritual awareness. The use of imagery and quotes enhances the understanding of the deep interconnectedness between the soul and God, as well as the calls for personal surrender and openness to divine grace.
What did it mean to the original audience?
To understand the meaning of Saint Elisabeth of the Trinity's reflections to the original audience, we must consider the historical, cultural, and spiritual context in which she wrote. Here’s an analysis:
Historical and Cultural Context
Time Period:
Saint Elisabeth lived during the late 19th and early 20th centuries, a time marked by spiritual renewal within the Catholic Church and a growing interest in mysticism and contemplative prayer.
Monastic Life:
As a Carmelite nun, she belonged to a religious tradition emphasizing a deep relationship with God through prayer, solitude, and community. Her audience likely included fellow nuns, devout Catholics, and individuals seeking a deeper spiritual life.
Mysticism:
The emphasis on mystical union with God was significant in the era, particularly within the Catholic tradition. Mysticism involved a personal experience of God and a transformative relationship, which Elisabeth articulates through her prayers.
Eucharistic Devotion:
The late 19th century saw a revival of Eucharistic devotion in Catholicism. Elisabeth's reflections on consuming Christ highlight the importance of the Eucharist as a source of grace and spiritual nourishment.
Spiritual Significance
Invitation to Intimacy:
By using phrases like “I stand at the door and knock,” Elisabeth conveys Christ's loving invitation to union. This would resonate deeply with an audience seeking closeness with God.
Transformation and Renewal:
The narrative of Jesus transforming the believer reflects the audience's aspirations for personal renewal. The idea of letting go of oneself to receive divine love provides a tangible goal for spiritual growth.
Blessedness of Receptivity:
The recognition of the "blessed" state of those who listen and open themselves to God encourages a posture of humility and awareness, essential for spiritual seekers of her time.
The Nature of Divine Love:
Elisabeth’s reflection on Christ’s consuming love challenges the audience to understand and accept the paradoxes of faith—such as the vulnerability inherent in divine love and grace.
Call to Community:
The communal aspect of faith—“He who eats My flesh and drinks My blood” speaks to the collective experience of faith shared among believers, emphasizing the importance of the Church as a spiritual body.
Conclusion
For the original audience, Saint Elisabeth's writings would have been seen as both a profound theological exploration and a practical guide to nurturing a deeper relationship with God. Her focus on the intimate, loving nature of God's call resonated within the broader spiritual landscape of her time, addressing fundamental questions about faith, community, and personal transformation. The prayers served not only to instruct but also to inspire a lived experience of faith that was deeply personal yet communal.
What does this reveal about God?
The reflections of Saint Elisabeth of the Trinity illuminate various attributes and characteristics of God, offering deep insights into His nature and the relationship He seeks with humanity. Here’s a synthesis of what her writings reveal about God:
Divine Invitation
Loving Pursuit: The phrase “I stand at the door and knock” highlights God's persistent desire to initiate a relationship. This suggests a God who is actively seeking individuals, emphasizing His love and longing for communion with His creation.
God as Relational
Intimacy and Presence: The notion of God coming to the soul “with His treasures” indicates a personal and intimate relationship. God is not distant; rather, He desires to dwell within believers, showcasing His readiness to share Himself fully.
Generosity of God
Self-Giving Nature: Elisabeth describes God's love as generous and consuming, symbolizing a God who gives everything of Himself to humanity. This selflessness underlines a divine economy where love is the primary currency.
Transformational Power
Purification and Renewal: The image of Christ entering believers and transforming their lives reflects God’s desire to purify and renew. He not only comes to individuals but also actively works within them to change their vices into virtues, highlighting His transformative power.
Understanding of Human Condition
Compassion and Mercy: The acknowledgment of human frailty (“He knows that we are poor”) showcases God's compassion. He understands human limitations and does not shy away from them; instead, He meets individuals where they are with grace and mercy.
Divine Mystery
Paradox of Love: Elisabeth’s discussion around God’s consuming love reveals the mysterious and often paradoxical nature of divine love—accepting vulnerability and the requirement of self-renouncement to experience true union with God.
Unity and Community
Desire for Communion: The repeated emphasis on being in union with Christ (“He who eats My flesh and drinks My blood”) highlights God's intention for a communal relationship not only between Him and the individual but also among believers. This reflects the interconnectedness intended within the Christian community.
Conclusion
In summary, Saint Elisabeth of the Trinity's reflections present God as a loving, relational, and transformative presence. He is compassionate, generous, and deeply interested in the personal and communal spiritual journey of believers. These insights encourage readers to embrace God's invitation, seek intimacy, and recognize the profound ways in which God works to renew and unite

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