Loving the God Who Loves Us


from Awakening Your Soul to the Presence of God
Fr. Kilian J. Healy, O.Carm

Love arises from awareness of God's presence

It would be a mistake to think that recollection of God and belief in His presence are sufficient to make us His friend. For it is possible to think of God and hate Him. It is possible to study about God, learn all about His divine nature, believe all the divine truths, yet never raise our hearts to love Him. Our relationship with God would be like that of people who live in the same apartment house and remain total strangers. They know each other, talk about each other, but never speak to each other.

Therefore, if the practice of living in God's presence is to unite us to Him in love, it must do more than teach us to think of Him. It must teach us to be attracted to Him, to love and speak intimately with Him, as a child with his father. In other words, it must include acts of the will, affections, by which we long for God and speak to Him in short, affectionate prayers.

The exercise of the presence of God leads us to intimate love of God, and indirectly leads us away from sin and worldliness. The more we grow in this practice the less power the pleasures of the world have over us.

. . . Carried on by enthusiasm like that of Christ with His face set toward Jerusalem and Calvary, outstripping His Apostles on the road, [Cf. Mark 10:32] the soul that has learned to live in God's presence looks continually toward God, unperturbed by the allurements of the passing pleasures of life.

Father Kilian speaks of Brother Lawrence's practice of the presence of God. As yet he has not given clear guidelines about how to do this on a regular basis, but he has laid out the principles by which we should WANT to do this.

God loves us. We cannot hear that enough, nor can we possibly make it real enough in our lives and in the lives of those around us. It is too important a reality to dismiss easily. Every passage of the Bible, every word, breathes out His love to us. The voices of the Saints remind us endlessly that God loves us. But we often feel too unlovable for anyone to pay special attention to us. We feel too small, too immersed in sin, too dirty. But what father or mother ceases to love an infant because she or he has a dirty diaper? So too our Father loves us despite how we may feel about ourselves.

Another important part of what Fr. Kilian is doing here is his approach to detachment. He doesn't even mention the word, but he tells us that by setting our eyes on God and making love of Him our goal, we will very naturally leave behind the things of the world. This isn't an innovation nor a new teaching. St. John of the Cross would agree whole-heartedly. This, in fact, is what almost all Carmelite teaching boils down to. Love God with the focused intensity of a laser beam and all other things fall into place.

If we love God first, most, and always, we will be driven by that love out into the world to demonstrate and carry it to our brothers and sisters. In fact, St. Teresa Benedicta citing St. John of the Cross describes it in this way:

from The Science of the Cross
St. Teresa Benedicta of the Cross

The divine light, then, already dwells in the soul by nature. But only when for God's sake she divests herself of all that is not God--that is what is called love!--will the soul be illumined by and transformed in God. "God will so communicate his supernatural being to the soul that she will appear to be God himself and will possess what God himself possesses." So great a union is caused "that all the things of both God and the soul become one in participant transformation, and the soul appears to be God more than a soul. Indeed, she is God by participation. Yet, truly, her being (even though transformed) is naturally as distinct from God's as it was before."

What does this mean? First, let's properly understand the passage and then examine its implications. The best way to understand what St. John of the Cross said in the quoted passage is to remember his famous metaphor of the light and the pane of glass. When the pane of glass is dirty (the soul in the state of sin and attachment) one readily notices the glass and hardly notices the light at all. As the pane of glass is cleaned more and more thoroughly, more and more of the light shines through until, when the glass is perfectly clean, one no longer sees the glass but only perceives the light that illuminates it. Nevertheless, the glass never becomes light even though it "participates" in light by allowing it through.

If the soul "becomes God by participation" and everything we believe of God is indeed true, then the person to whom this happens cannot help but do things in the world that help to make God more present. Feeding the hungry, tending the sick, preaching to those who do not know God, etc. God's first impulse is ever to reach out to all of His creation in compassionate, serving love. When we participate in God, we become His hands, His feet, His voice to those who may not know Him.

Thus loving the God who loves us demands that the love be expressed. A love that remains entirely interior was never much of a love to start with. If our spouse says he or she loves us, but never lifts a finger to show it, we might, quite rightly, begin to doubt after a while the truth of that expression. So love expresses itself in everyday compassionate concern for the needs of those loved. By loving the God who loves us, we cannot help but love and care for His creation, starting with humankind and continuing with the entire wonder of creation.

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About this Entry

This page contains a single entry by Steven Riddle published on April 7, 2004 7:18 AM.

The Struggle for Perfection was the previous entry in this blog.

A Meditation on the Cross and Stigmata is the next entry in this blog.

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