Divine Intimacy


Feast of St. Joseph of Coppertino of the Order of Friars Minor Conventual

Not really understanding my life and how it’s been going…?
I’m 23 with dreams and determined. I’m big on God and church! I love praising God and making him proud of me and my doings. One thing i can’t say is that i’m not blessed. I WILL NOT sit here and say i’m not blessed and have alot of good things going for myself. I have my own car, nice place, my bills get paid, can get SOME things i want, pretty good health, a part time job, in school fulltime with everything paid for and my gas daily to school paid for…i can go on and on with my blessings. But I am missing some things. I’ve never really had a close relationship with anybody. The closest in my family is my grandma, and outside of my family was my ex, but we have been broken up for years, and i’ve just been so lonely and empty feeling since. Due to issues from when i was younger, i have always been moreso a reserved, quiet, not so outgoing person. That’s not the way i want to be, but it’s just how it is. I don’t want God to think i don’t appreciate my blessings, because i do, i just have things i don’t quite understand that is causing me deep, long-term pain. Not having friends or people to date is hard. I continue to live and hang in there, although i’d rather have those things. Any good advice?” – ‘nextkobe1986’ @ Yahoo!Answers

It’s far a greater blessing for God to penetrate more and more fully into your life, into your heart. When the Spirit of Light and Truth came upon the disciples of Our Lord on Pentecost day, He filled the whole house where they were sitting (Ac 2.2). It’s common for us to live in compartmentalized dwellings where we have a room and space of our own and the same, sadly, happens even in that life which we claim to be “new” in, with, for, and by Christ – the Christian Spiritual Life. But the Christian Spiritual Life is not where God remains at the periphery of our whole self and being – the mastery of which we try to keep in our hands. We “try to keep” because our self is broken (if not shattered) and it comes with the more poignant realization of our powerlessness in dealing with it followed, in one extreme, by a debilitating resignation to our helplessness. The effect: the doors of our heart shut us in in gloom, preoccupied with our self – which preoccupation is always the starting point of our disordered relationship, first, with God; second, with others.

However, the Crucified teaches us that there’s a kind of resignation that does not debilitate and degenerate us – but this from the viewpoint of God, not according as we would judge the “Scandal” of the Cross: compressing the whole point of the Cross of Calvary into a single point of sensation or emotion or intellect which is all but a very limited department of our being. His is that childlike resignation in the arms of His most tender loving Father Who, in the depth of the richness of His mercy and benevolence, works not only in consideration of our good and happiness but even of those who surround us, those who have become part of us – especially even those who dealt us pains and hurts, and those who will still become part of us.

The vacuum in our heart can never be filled in by our self. Neither can other passing creatures (material or persons – broken like we are and seeking comfort and consolation as we do) do so. Deep calleth on deep (Ps 41.8, DRV). Our heart is restless unless God’s excessive love – pouring forth from the Crucified – penetrates and fills it. As this excessive love of God on the Cross of Calvary saturates our heart and burns brightly in it, it supplies us the impulse to return love to Him with that love the Crucified returned to Him. And as this excessive love of God on the Cross of Calvary enriches and expands our poor heart, then it begins to see, not those whom it desires to draw to itself to seek from them their poor love, but those whom it may embrace rather with the love of the Crucified – which Divine Love is enough for it to have found as its reward and consolation. Seek the solution of God in Calvary: intimacy with Our Crucified Lord.


About Ignis Dei

The Teresian Order of Our Lady of Mt. Carmel - the (traditional) Discalced Carmelites of Catholic Resistance who adhere to the true God Whom generations of holy Catholics throughout the ages past have known, loved, served, and worshipped only in the Traditional Latin Mass - "the NORM [of the Roman Rite] IN PERPETUITY" (Pope St. Pius V, "Quo Primum") and upon which is built the Traditional Catholic Order constituted by God and ruled by the Sovereign Roman Pontiff "for obedience to the Faith" (Rom. 1.5). On our position, see our blogposts "Our 'Great Reversal'" and "The Ultimate Delusion of Vatican II 'Catholicism'."
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2 Responses to Divine Intimacy

  1. Greetings Sons of the Church,

    I noticed the Carmelite symbol and was intrigued. I am blown away by St. Teresa of Avila and St. John of the Cross. I have read the Interior Castle, Ascent to Mount Carmel, and The Dark Night of the Soul, they are master peices and have opened my eyes, to the amazing heights of Contemplation and experiencing the Divine presence.

    Carmelite spirituality is fascinating. To make my story short, for about two years I experienced mystical encounters with God’s presence but didn’t understand it. I found myself sitting alone in silence and suddenly feeling over welming sensations of being loved. I said no words, I just felt God and time speeded by. It was a powerful experience I honestly beleived that I was feeling his presence. I told no one of this, because I didn’t know what it was. After reading interior castles, I felt holy teresa speaking to me, I discovered that this was contemplation.

    With the negative influences of “centering prayer” and the lack of authentic information on contemplation I was wondering if there were any books that you carmelites would personally reccomend? God bless you.

    Dominus Vobiscum

    • Ignis Dei says:


      Feast of the Motherhood of the Blessed Virgin Mary

      Thank you for your appreciation of the Teresian Carmelite Spirituality. The highest degree of Contemplation, contemplation properly so-called, is a gift of God: it is God Himself Who introduces us to that most tender intimacy with Him possible for us here in the form, amount, and at the time He (as Master of His gifts and the privileges He confers) wishes – but which He offers only to souls who are uncalculating in their generous offering of their whole life and being with the Crucified. This is what we call “infused” Contemplation – distinct from the “acquired” one, and these two are even distinct from that contemplation which is just a method of affective prayer (cf. A. Tanquerey, S.S., The Spiritual Life, n. 989). Souls who have been privileged thus by Our Lord are said to be in the highest of the three ways in the Christian Spiritual Life: the “Unitive Way”, for in this state, it is already the Spirit of Truth Who holds sway upon the soul through the operation of His seven gifts so that it is no longer the soul, but Christ Who lives in him (cf. Gal 2.9). The soul then who reaches this highest stage in the Christian Spiritual Life becomes exquisitely verified in the Beatitudes (the full-flowering of the gifts) and firmly confirmed in this precept of the Apostle Paul: be not conformed to this world; but be reformed in the newness of your mind (Rom 12.2) – which newness does not mean the wild novel ideas and concepts springing from the novel “god” that is being worshiped in the Novus Ordo Missae or the New “Mass” of the New “Catholic Order”; rather, “a completely new ‘sense’ [by way of] an experimental knowledge derived from that love which God Himself awakens in the soul: a new way of loving God, a new experience of God and divine things” (Gabriel of St. Mary Magdalen, C.D., Divine Intimacy, 143.2) yet solidly grounded on the traditional doctrines of the Faith so that the soul ends in laying itself with the Crucified on that same altar where the true God of both justice and mercy has been traditionally worshiped.

      From what has been said, we caution souls not to estimate God’s intimate communication of Himself with sweet impressions for God does not draw and take hold of our feelings and sensations – liable to extreme swings and which form only a rather insignificant fraction of our whole being (cf., our post above). It is true that these are especially multiplied in those who have already made the transition to affective prayer (to the second way in the Christian Spiritual Life: the Illuminative Way) but even then they can not be considered as the necessary and essential mark of any authentic advancement in the Spiritual Life and of any authentic Christian devotion; they are merely accidentals so that they may come and of course they may go as to leave the soul in aridity most especially as it reaches the heights of mystical union with the Crucified. Therefore, to dwell on, expect for, or even demand these sensible delights is to expose themselves to illusions and deceptions of Protestantism, the so-called Bible-based “Christianity” (Lutheranism and Pentecostalism in particular, the latter manifesting in the so-called “charismatic” groups of the New “Catholic Order”): holding religion as “it accords with a subjective perception” (Romano Amerio, Iota Unum, p. 23) – in this case, “the liveliness of an individual’s impressions” (ibid.), thereby sentimentalizing his relationship with God and God’s gift of His intimacy.

      Fr. Gabriel of St. Mary Magdalen, C.D., produced a classic work of a most effective compendium of Teresian Carmelite Spirituality (in the form of a book of meditations following the course of the traditional liturgical year) which treats very well and in an orthodox manner, among other spiritual things, the subject of authentic Contemplation: Divine Intimacy. The Spiritual Life by the Very Reverend Adolphe Tanquerey, S.S., D.D. is an invaluable classic reference.

      God bless you!

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