Dear friends,

“From the feast of Saint Martin (November 11) to the Nativity of the Lord, we shall fast on Monday, Wednesday and Friday.” Council of Macon, 581

It would seem that the Advent of the Son of God in the flesh requires a preparation that calls for a triple asceticism: fasting, which is inconceivable without charity (agape or unconditional love) and prayer: food or liturgical prayer and breathing prayer known as silent prayer or meditation without an object, also called pure prayer; all this for an ever more intense practice of presence to God, here and now.

Saint Paul urges the faithful to awaken from their sleep, that is, from their unconsciousness or forgetfulness of God.

It's true that for the salvation of our souls, it's enough to be present to God, but that our nature in exile is “forgetfulness of God”.

So we need “reminders”: “Behold, I stand at your door and knock.” This call from the Lord is permanent; it is the “resonance”, here and now, of the call to “turn our eyes to Him...”

This action brings us back to the importance of the present moment, which is our only wealth: it is the center of the cross, the meeting point of man's spirit with his God. Here and now, adherence to God's will is exercised.

At this very moment, God wants us to perform a certain action, which will often be neither extraordinary nor grandiose, but banal and infinitesimal, and whose only value will be to adhere to God's will for me, at this very moment, for “my very hairs are numbered.” Luke 12:7

This divine will, here and now, can prove formidable: “Father, if it is possible remove this cup from me” says Christ; but He adds, “Not my will, but yours!”

It's precisely in the “yes” to what is, whatever the existential conditions, that the Lord awaits us, and if we look for him elsewhere, we'll miss him.

He is waiting for us here, in this time of Advent in particular, to give himself to us, to commune with us.

During this time of Advent, which does not have the penitential character of the Great Lent, we are invited both to vigilance and at the same time to the joy of the encounter with the Lord “who was, who is and who is to come”, in this blessed moment of the present moment, which is gradually becoming the “perpetual sacrament” of our daily lives.

Time then becomes sacred, and there is no longer any “wasted time”, because through our practice of vigilance, we “consecrate” time to what is essential. It's a new way of being revolutionary ... dare we say it!

 Faithfulness to the little things gradually gives us back access to the joy that dwells in the depths of our being.  

By contrast, our era is perhaps the one in which awareness of the importance of the present moment is most acute. In the midst of destruction, absurdity and loneliness, “lift up your heads” says Christ, for “your deliverance is at hand!”

To live in the present moment is to be totally available to God. Here, during this Advent season, we can contemplate the figure of Mary, the most holy Mother of God, who at the age of three, church tradition tells us, enters the temple without looking back.

“On this day let us form choirs and sing psalms and hymns to the Lord; let us honor his holy Tabernacle, the spiritual ark enclosing the elusive Word; for living in the flesh a marvelous childhood, she is offered to God, and the high priest Zechariah receives her with joy as the Habitacle of God.” (Great antiphon for the feast of the Virgin Mary's entry into the temple, celebrated on November 21.) and also the figure of Saint John the Baptist, who opens the way for us to the one who is aware of not being worthy to “untie the sandal strap” of the master who dwells “in our midst”...

Two paths of saving self-denial in the awareness that “without Him, we can do NOTHING;”

Maranatha! Come Lord Jesus!

With all my affection in Christ!

Father Francis

Le mot ne doit pas nous effrayer. La contemplation n’est pas synonyme de hautes spéculations intellectuelles ou d’idées extraordinaires qui sont la particularité de certaines âmes rares et 
élues.

Selon les « classiques » de la vie spirituelle, la contemplation commence avec la « prière de simplicité » ou « la prière du simple regard ».

La prière de simplicité consiste à se mettre en présence de Dieu et à s’y maintenir un certain temps, dans un silence intérieur aussi complet 
que possible, tout en se concentrant sur l’objet divin et en ramenant à l’unité la multiplicité de ses pensées et sentiments, et en faisant tout son possible pour « rester calme », sans paroles, sans raisonnements.

Cette prière de simplicité est différente de la méditation, qui est une 
opération intellectuelle, et de la « prière affective » qui consiste en des effusions et aspirations du cœur qui n’ont pas été réduites à une union silencieuse avec Dieu. 

La prière de simplicité est la frontière et le degré le plus élémentaire de la contemplation.

Ce n’est pas difficile. N’importe qui, habitué, ne fut-ce qu’à un moindre degré, à la prière est certain d’avoir fait l’expérience de cette forme de contemplation pendant quelques minutes au moins. 

C’est merveilleusement fécond. Elle ressemble à une averse bienvenue qui tombe dans le jardin de l’âme et donne une aide très précieuse aux efforts que nous faisons dans l’ordre moral pour éviter le péché et accomplir la volonté divine. 

« Le pasteur de nos âmes » de Lev Gillet, YMCA-Press, p. 174 
 
 

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