Thomas Keating, Invitation to Love
The experience of God's love and the experience of our weaknesses are correlative. These are the two poles that God works with as He gradually frees us from immature ways of relating to Him. The experience of our desperate need for God's healing is the measure in which we experience His infinite mercy. The deeper the experience of God's mercy, the more compassion we will have for others.
Martin Buber, Between Man and Man, trans. by Ronald Gregor Smith (London: Kegan Paul, 1947), p. 184.
I have occasionally described my standpoint to my friends as the “narrow ridge.” I wanted by this to express that I did not rest on the broad upland of a system that includes a series of sure statements about the absolute, but on a narrow rocky ridge between the gulfs where there is no sureness of expressible knowledge but the certainty of meeting what remains undisclosed.
From the NRSV version of the Bible – John 20:19-29.
When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, “Peace be with you.” After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” When he had said this, he breathed on them and said to them, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.” But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came. So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe.”
A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, “Peace be with you.” Then he said to Thomas, “Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.” Thomas answered him, “My Lord and my God!” Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.”
Esther de Waal, Seeking God: The Way of Saint Benedict. Collegeville, MN: The Liturgical Press, 1984, p.43
To listen closely, with every fiber of our being, at every moment of the day, is one of the most difficult things in the world, and yet it is essential if we mean to find the God whom we are seeking. If we stop listening to what we find hard to take then, as the Abbot of St. Benoit-sur-Loire puts it in a striking phrase, “We’re likely to pass God by without even noticing Him.” And now it is our obedience which proves that we have been paying close attention. That word “obedience” is derived from the Latin oboedire, which shares its roots with audire, to hear. So to obey really means to hear and then act upon what we have heard, or, in other words, to see that the listening achieves its aim.
Kallistos Ware, “The Power of the Name,” in Elizabeth Behr-Sigel, The Place of the Heart: An Introduction to Orthodox Spirituality. Torrance, CA: Oakwood Publications, 1992, p. 138.
To pray is to pass from the state where grace is present in our hearts secretly and unconsciously, to the point of full inner perception and conscious awareness when we experience and feel the activity of the Spirit directly and immediately.
The purpose of prayer can be summarized in the phrase, “Become what you are.”
