Sharing in the Glory of the Principalities
Step Five is the middle step of the Illuminative Way of the Proficient. Associated with this stage are the Principalities, the central choir of the central triad. Upon entering this stage, the soul has fully died with Christ, been purged of all sin and sinful habits, and is ready for a new life in Christ. Though sin is still possible, when a venial sin is committed, there is immediate repentance and habitual sin never forms. We might easily conclude that if a person is able to perfect the previous step—completely imitating the sacrificial love our Lord manifested during His Passion—there is nothing more to accomplish. With the completion of that stage, the soul has become freed from sin, prays always, and lives in a state of habitual moral perfection. What more could God ask of us?
Moral perfection and freedom from habitual sin are but the first half of the journey we are called to make. The rest of the journey becomes an ever-ascending transformation in Christ that is beyond description because it is purely supernatural and contemplative. A soul who has fully died with Christ in this world and has experienced freedom from habitual sin and complete purification from every attachment to sin is ready for much more.
Because God is Infinite and Eternal, we will never fully comprehend Him or know Him as He knows Himself. Not even the Seraphim or our Blessed Mother herself is able to comprehend the fullness of God’s divine essence. However, the journey is far from over because we are now invited to turn from moral perfection to a more profound infused contemplative spiritual perfection.
The fifth choir of angels is the Principalities, according to the ordering of Pope Saint Gregory the Great and other mystics. Recall that Saint Thomas preferred to assign the Virtues to this central choir but also found Gregory’s ordering reasonable. Regardless of whether the Principalities or Virtues are assigned this place by God, those angelic creatures within the fifth choir exercise incredible power and authority, and act as the highest direct angelic actors upon us and the entire cosmos. According to Saint Thomas, the highest four choirs (Dominions, Thrones, Cherubim, and Seraphim) do not directly interact with the world but are exclusively devoted to the contemplation of God.
This fifth choir, which we will assign to the Principalities, directs every other choir that is sent on an earthly mission to care for the physical world and humanity. Saint Thomas says that if the Principalities hold this central position, then they also have authority to direct the four choirs below them. Guardian Angels and Archangels are thought to fulfill one mission at a time, for one person at a time. The Principalities govern entire nations and other groupings of peoples, such as dioceses and states. They are also believed to assist rulers and those with important governing tasks. An example of a Principality is the angel who appeared to the three children in Fátima, Portugal in preparation for their apparitions of the Mother of God. When the angel appeared, he said, “I am the Angel of Portugal.”
Saint Thomas, following the ordering of Dionysius the Areopagite, assigned to the Virtues the role of orchestrating the physical universe, keeping the planets in orbit, directing the seasons, and conducting all pertaining to the natural world. When we place the Principalities in the fifth choir, it is clear that they also participate in such a role since they rule all of the lower choirs.
Because these spiritual beings are tasked with keeping peace and natural order, directing all creation to the glory of God, we can see how interested they would be in the lives of those who pass from the fourth step of glory and purification into the central fifth step. These human souls share in great authority because they live habitually ordered lives that are continuously directed by God’s grace. They are sanctuaries of God’s governing authority, and God uses them in powerful ways to bring His grace into the world, touching a vast number of people through their prayers and influence.
The mystery from Christ’s life that we will associate with this level of glory and holiness is the Resurrection. In His resurrected state, our Lord manifested to us a physical perfection that was perfectly intertwined with the spiritual. He walked through walls into closed rooms yet ate with His disciples. Many who saw Him in this state did not recognize Him at first, such was His physical transformation.
Those holy souls who walk in a habitual state of Christ’s Resurrection will be noticeably transformed. Though our bodies will only share in the glory of the Resurrection when Christ returns to judge the living and the dead, our spirits begin sharing in His resurrection here and now. Those holy souls who do so will enjoy a profound communion with God yet remain exceptionally concerned about those around them. They are powerful evangelists and witnesses to God’s Word and holiness.
As we ponder the mystery of the Resurrection, think about the glorious effects of sharing in Jesus’ Resurrected life while here on earth. The activity of the Principalities will give us much insight. Though the highest three choirs will teach us much about the contemplative life in which we can participate during this life and in which we will fully share in Heaven, the Principalities reflect what it means to live in this world, morally perfected, fulfilling God’s divine will in exceptional ways.
As explained in more detail in Part One, Chapters Six and Eight, Saint John of the Cross describes the proficient soul living habitually in the Illuminative Way, free from sensory sins and attachments and firmly grounded in habitual contemplation. Saint Teresa of Ávila’s Fifth Mansions aligns here where the Prayer of Quiet becomes the norm and the Prayer of Union begins. This leads to the soul’s divine courtship, accepting God’s proposal. Saint Bonaventure assigns “enforcing” to this stage—greater habitual order and governance of the soul where truth is grasped by activity and endeavor.
Resurrection: Living as a New Creation
Quotes in this reflection are taken from the RSV-CE translation
“And Jesus cried again with a loud voice and yielded up his spirit. And behold, the curtain of the temple was torn in two, from top to bottom; and the earth shook, and the rocks were split; the tombs also were opened, and many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after his resurrection they went into the holy city and appeared to many. When the centurion and those who were with him, keeping watch over Jesus, saw the earthquake and what took place, they were filled with awe, and said, ‘Truly this was the Son of God!’” (Matthew 27:50–54).
This passage takes place immediately after Jesus’ death, so we can regard its meaning as preparatory for living fully within the life of our resurrected Lord. Immediately after Jesus died, the curtain in the temple was torn in two. This curtain enclosed the Holy of Holies where the high priest entered once a year to offer sacrifice for the atonement of sins. Jesus was that new Sacrifice—the new High Priest and the New Temple—and His High Priestly Offering was now complete. His death invites us all to share in the new life to come through the perfection of that Offering.
The saints who had died awaiting Jesus’ saving sacrifice immediately came out of their tombs as a witness to His saving act and as a prefiguration of Jesus’ imminent Resurrection. What a scene that must have been!
“Since it was the day of Preparation, in order to prevent the bodies from remaining on the cross on the sabbath (for that sabbath was a high day), the Jews asked Pilate that their legs might be broken, and that they might be taken away. So the soldiers came and broke the legs of the first, and of the other who had been crucified with him; but when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear, and at once there came out blood and water” (John 19:31–34).
After Jesus perfectly manifested in His human nature the way in which we completely die to ourselves in this world with Him, and as His dead body hung upon the Cross, a soldier pierced His Sacred Heart with a spear. From His Heart, blood and water gushed forth. Traditionally, the Church has regarded this outpouring as a symbol of the Church’s sacramental life, the water symbolizing baptism and the blood symbolizing the Eucharist.
One spiritual message we can take from this manifestation is that those who die in Christ through sacrificial love must then rely upon the grace of their baptisms and their sharing in the Holy Eucharist to an even greater degree. The Eucharist is the source and summit of our Christian life, and it is even more so for the contemplative who is living in the Resurrection.
While on earth, we will never fully comprehend the transforming power of the Sacraments. They are the most profound connection we have with God in this life. Our baptism into Christ makes us sons and daughters of God, children of our Blessed Mother. As such, the dignity to which we are called is out of this world. By consuming His Body and Blood, Soul and Divinity in the Blessed Sacrament, we enter into a Communion with Him that is ever deepening. The Eucharist can change our lives in amazing ways if we let it.
“After this Joseph of Arimathea, who was a disciple of Jesus, but secretly, for fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him leave. So he came and took away his body. Nicodemus also, who had at first come to him by night, came bringing a mixture of myrrh and aloes, about a hundred pounds’ weight. They took the body of Jesus, and bound it in linen cloths with the spices, as is the burial custom of the Jews. Now in the place where he was crucified there was a garden, and in the garden a new tomb where no one had ever been laid. So because of the Jewish day of Preparation, as the tomb was close at hand, they laid Jesus there” (John 19:38–42).
After Jesus was laid in the tomb, our Blessed Mother remained in a hopeful anticipation of His Resurrection. She, more than anyone else, understood what would come next. Those who have reached this stage of spiritual development, fully dying with Christ to all sin and attachment, must also keep vigil with our Blessed Mother in hopeful anticipation of the many graces to be received as Christ rises within them and enables them to participate more fully in His Resurrection. This hopeful anticipation is the first step in receiving all of the grace of the Resurrection. Spiritually infused hope opens the door to those abundant graces and paves the way to one’s sharing in new life.
“Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb. So she ran, and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, ‘They have taken the Lord out of the tomb, and we do not know where they have laid him’” (John 20:1–2).
Mary Magdalene and the other disciples did not yet understand what had happened. Though Jesus had prophesied His Resurrection, the reality was beyond what they understood and believed. Could it be true? Is it possible that Jesus actually rose? Or did someone take His body away and bury it elsewhere? These might have been among the thoughts that Mary Magdalene and the disciples had after realizing Jesus was no longer in the tomb.
Sharing fully in the Resurrection of our Lord in this life is a high calling. It means that Christ lives in us, speaks through us, and acts through us. We become full members of the Body of Christ alive in this world. With Saint Paul, these holy souls continuously say, “I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20). In order to say that in truth, we are called to believe that such living is possible. With Mary Magdalene and the other disciples, we might first experience doubts or at least questions. We must, however, persevere in a transforming faith and believe that if we have fully died with Christ, He will live within us and that our lives will no longer be our own, but Christ’s. Our Lord desires this more than we do, so we must allow ourselves to share in Jesus’ desire.
“Jesus said to her, ‘Woman, why are you weeping? Whom do you seek?’ Supposing him to be the gardener, she said to him, ‘Sir, if you have carried him away, tell me where you have laid him, and I will take him away.’ Jesus said to her, ‘Mary.’ She turned and said to him in Hebrew, ‘Rab-boni!’ (which means Teacher). Jesus said to her, ‘Do not hold me, for I have not yet ascended to the Father; but go to my brethren and say to them, I am ascending to my Father and your Father, to my God and your God’” (John 20:15–17).
Why would Jesus say to Mary Magdalene, “Do not hold me…?” Because Jesus had not yet ascended to the Father. This statement points to a new level of union to which we are invited. While on earth, Mary knew Jesus in a human way. Certainly she was touched by His divinity during His public ministry, but Jesus wanted more. Jesus wanted a union so close that it extended beyond His human relationship with Mary. He wanted to live within her soul, in His resurrected state, so that she could say, “It is no longer I who live, but Christ who lives in me.” Seeing Jesus with her eyes, touching Him, and hearing His voice was not a full sharing in the grace of the Resurrection. Living within Him, fully transformed and fully alive, is the purpose of the Resurrection.
Jesus says these words to us also. Those in this stage on the spiritual journey begin to understand that all they learned about Christ through earthly concepts does not suffice as a medium for the fullest knowledge of and union with Him. In the next stage, Step Six, we will reflect upon what Saint John of the Cross referred to as the Active Night of the Spirit, during which a soul’s intellect, memory, and will begin a new profound purification in order to receive the fullness of infused faith, hope, and love that transform the soul beyond what earthly concepts are capable of accomplishing. Therefore, with Mary Magdalene, we must rejoice in the Resurrection of Christ, believe in His Resurrection with all the power of our souls, and hope for a fuller union with Him, made possible only by further purification by infused grace.
Do you believe that Christ can fully live in and through you? Do you believe that you can become His body, His hands, feet, mouth, and Sacred Heart? This is our calling and mission, made possible by dying with Him so that we can then rise with and in Him. This mystery we contemplate is beyond words and earthly concepts. It can never be fully explained in books, reflections, or sermons. It can be known only by the gift of faith, penetrating our minds through infused contemplation, revealing to us mysteries we can only comprehend in our spirits. Believe in this reality, even if it is beyond what you understand. Believe and hope that this transforming gift will be given to you.
“Eight days later, his disciples were again in the house, and Thomas was with them. The doors were shut, but 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; and put out your hand, and place it in my side; do not be faithless, but believing.’ Thomas answered him, ‘My Lord and my God!’” (John 20:26–28).
The first time Jesus appeared to the Apostles, Thomas was absent. Eight days later, Jesus appeared to them again while Thomas was present. During those eight days, Thomas struggled with his faith in Jesus’ Resurrection. Thomas is an image of each of us as we struggle to believe in the incredible and transformative power of Christ’s Resurrection in our lives. With humility, it is important for us to acknowledge, with Thomas, our doubts. Doing so will open the doors to Jesus’ mercy and enable Him to reveal to us His transforming power.
Because the Principalities guide large groups of people including the Church, which is the Body of Christ, they will be especially attentive to the holy souls who participate in Christ’s Body as fully as those standing on this fifth step. They will provide greater illumination, authority, and charity, so as to use these holy souls for transformative purposes within the world. God uses even those who are called to live quiet, hidden lives in consequential ways, especially through the power of their intercession, which reaches a new height.
What hinders you from this level of deep faith? Though Thomas’ doubt was cured by Jesus’ physical appearance, ours must be cured by His spiritual appearance. Though we will not be able to touch His hands and side like Thomas, we must reach out and touch His divine presence nonetheless, by a deepening act of faith. We must cry out, from the depths of our hearts, “My Lord and my God!” We must see Him in our prayer, gaze at Him living within the depths of our being, find Him in the Sacraments, and profess our faith in His resurrected presence.
John’s Gospel concludes with Jesus appearing to seven of his disciples while they were fishing on the Sea of Tiberias. They had caught nothing all night and were ready to quit. Jesus appeared to them on the shore and told them to cast their nets over the right side of the boat. When they obeyed, they hauled in 153 large fish. At the catch, the disciples realized it was the Lord, came ashore, and had breakfast with Him. Saint Jerome interprets the 153 fish as symbolic of the mission of the Church reaching the entire world, since some then believed that there were 153 species of fish. At the very least, the abundant catch signifies the superabundance of the ministry to which these apostles had been called, which would only be possible if they lived fully within the Resurrection.
After breakfast, Jesus asked Peter three times if he loved Him. Peter responded “Yes” all three times. This triple questioning is often seen as an undoing of Peter’s triple denial. After Peter’s responses, Jesus said to Peter, “Feed my lambs,” “Tend my sheep,” and “Feed my sheep.” Notice the deepening responsibility Jesus gives to Peter. First, he is to care for those who are “lambs” in their faith, meaning new converts. They must be fed. As they grow, they become “sheep” and need to be tended to by being led, guided, and protected. Finally, those mature “sheep” must also be fed, especially with the Word of God and the Sacraments.
After Jesus says this to Peter, He concludes by saying, “Truly, truly, I say to you, when you were young, you girded yourself and walked where you would; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish to go” (John 21:18). This indicates to Peter and to all of us that if we wish to share in the Resurrection of Christ when we become mature or “old” in our faith, we must stretch out our hands and die with Jesus, sacrificially giving ourselves to Him and His people. Only when this is done can we fully receive the exhortation from our Lord to love with His Heart, feeding and tending Christ’s lambs and sheep by sharing in the Church’s apostolic mission.
The Principalities are the most powerful angelic beings who directly intervene in our world. We are called to become their co-workers on earth, not only by receiving their direction, but also by actively joining in the transformation of society. God uses each of us in different ways, but He does use each of us if we let Him. Pray to the Principalities, invite them to direct you, and ask them to direct the world by using you most fully according to God’s perfect will. Perhaps you are called to a life of silent prayer that will have an impact upon your family, parish, diocese, country, or the entire Church. Perhaps you are called to actively lead others to Christ at home, at work, within the Church, or in a myriad of other ways. Say “Yes” and trust that the Principalities will assist you on this grand mission. No matter your calling, God wants to use you for the good of others. The closer we draw to Him, the more powerfully God can act upon the world in and through us.
Summary of Step Five: Proficient Illumination
Ruled by the Principalities, the soul begins to live more consistently and habitually in the light of faith. Charity greatly increases and is ultimately perfected. This stage is characterized by a clearer understanding of divine truths and a more profound sense of peace in the spiritual life. The soul’s actions are now more aligned with God’s will and exhibit a deeper love for God, longing to share that love with others. Habitually infused contemplative prayer results in an abiding presence of God within, leading to ongoing spiritual insight, illumination, certitude, order, and peace.
The grace needed for this stage is modeled in the first glorious Mystery—the Resurrection: Living as a new creation.
We can speak of this depth of spiritual union with Christ, but it is difficult to describe with human language and concepts. Therefore, as you reflect upon what it means to share fully in the Resurrection during this earthly sojourn, know that only God can reveal the full understanding of this level of holiness and glory. Knowing that a life fully alive in Christ is possible will motivate us to strive for such a life. We should remain in hopeful anticipation with our Blessed Mother and admit our doubts like Mary Magdalene and the disciples. Extreme humility is necessary to enter this stage because only by God’s power is it possible to share fully in Christ’s resurrected state.
When God invites you into this height of holiness, know that He does so not only for your good but also for the good of others. As the Principalities govern large groupings of people, so God wants to use you to touch many lives. How He uses you is up to His perfect Wisdom. That He wants to use you is certain.
Set your eyes on this depth of holiness so that you can say with Saint Paul, “I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20).
Next: Reflections for Step Six—Perfect Illumination: Sharing in the Glory of the Dominions
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