Sharing in the Glory of the Archangels
Step Two marks the central stage of the Purgative Way of the Beginner. One can reasonably associate the Archangels and their ministry with this stage. In this second stage of spiritual development, the soul begins to be illuminated by spiritual practices, such as meditation and study of the Scriptures, and begins to confront sins more seriously. Once a person has established a firm foundation of faith by developing a habit of cooperating with grace, that grace will strengthen virtue, help keep the soul free from mortal sin, and prepare the person for illumination.
By parallelling this beginning stage with the Archangels’ glory and their mission, we emphasize their unique role of revealing the most important divine truths and communicating the fullness of those truths to humanity, as well as their role in guiding, healing, and protecting us. Though Guardian Angels also communicate with, guide, and protect us, they primarily do so in more natural ways, illuminating our minds with natural truths and individual messages for our personal growth, guiding us in daily activities, and protecting us from lesser threats. The Archangels help reveal the full deposit of faith as found in Sacred Scripture and Tradition, which makes them especially important to rely upon during this stage of beginning illumination, as they guide and protect us in more serious matters.
For example, by reason alone we know we ought not to murder, steal, or lie. It’s intuitive and common sense by knowing natural law. The Guardian Angels will assist us by reminding us of these truths when tempted to violate them. However, natural human reason cannot comprehend the mystery of the Trinity or that salvation comes through the Cross of Christ. For our minds to understand those mysteries and for our human reason to fruitfully meditate on them, we need an illumination of faith, as is depicted in the Archangel Gabriel’s ministry. Though God is the Author of such illuminations, He often sends the Archangels to communicate such mysteries. Like our Guardian Angels who also guide and protect us, the Archangels do so in important moments of conversion, as is seen in the ministry of the Archangels Raphael and Michael.
During this stage a person will begin to recognize his or her identity in Christ more fully, seeing himself or herself as a son or daughter of the Father and led by the Holy Spirit. Others’ false opinions will be of less concern, and God’s perspective will become of greater concern. Past attachments to worldly ambitions, desires for wealth, fleshly attachments, and other passing attractions will diminish as God’s riches become more important. A new direction in life will commence, and battles against all mortal sin will become more active.
This fuller embrace of Christian identity will lead the soul to a more profound study of the mysteries of faith as contained in the Sacred Scriptures and Tradition. An awareness of God’s presence in daily life will become more active. Daily inspiration will lead to more faith, hope, and charity.
As a person’s life becomes fruitful for the Kingdom of God, the soul will sense a duty to become more mission-oriented and apostolic, desiring to do his part to build up the Church under the inspiration of the Holy Spirit. Though mortal sins always remain possible, a new holy fear of sin emerges and great care is taken to avoid it. Slowly, as the person is enlightened, he becomes more aware of his venial sins and spiritual imperfections and has hope that with continued grace, prayer, and virtue, the soul will overcome them.
The Luminous Mysteries of the Rosary provide the reflection for this stage. The Baptism of the Lord teaches us that we must take our identity in Christ, as a child of the Father who is inspired by the Holy Spirit, by embracing the graces of the Sacraments more fully. The Wedding Feast of Cana provides valuable insights from the Mother of God and our Lord Himself, and reveals our duty to bear good fruit for God’s Kingdom. The Proclamation of the Kingdom and Call to Repentance present the soul with an invitation to study and prayerfully embrace the entire Gospel given to us through Jesus’ public ministry. The Transfiguration reveals the sensory consolations one experiences as the person begins to understand the difficult road ahead and receives an initial invitation to embrace the Cross. The Institution of the Most Holy Eucharist becomes the immediate preparation and invitation to enter the Cross.
As you read the reflections and prayerfully meditate upon the five Luminous Mysteries of the Rosary, pray to the Archangels. Ask them to enlighten you and to illumine your mind so that the full Gospel will permeate your soul and strengthen your will to believe and live all that Jesus taught in His public ministry. Seek their guidance and ask for their protection. Doing so will not only console you in profound ways, it will also prepare you for a fuller embrace of the crosses that lie ahead.
As explained in more detail in Part One, Chapters Six and Eight, Saint John of the Cross views this as preparatory for the Active Night of the Senses. Saint Teresa of Ávila’s Second Mansions depicts this stage as where perseverance in holiness is established and mental prayer and active recollection begin. Saint Bonaventure assigns “declaring” to this stage—the soul’s deeper reception and understanding of divine Truth, received by study and meditation. The soul becomes aware of the damage it has caused by sin, not only to itself but also to Christ and others. Repentance is embraced through weeping over one’s sins and by more intentionally turning to the Scriptures to understand Christ’s offer of forgiveness and salvation.
Baptism of Jesus: Identity and Embracing Sacramental Grace
Unless otherwise noted, quotes in this reflection are taken from Matthew 3, RSV-CE
“Then Jesus came from Galilee to the Jordan to John, to be baptized by him.” The Jordan River forms the eastern border of Israel and is surrounded by the desert. The location of Jesus’ baptism is close to the base of Mount Nebo, in modern-day Jordan. This is where Moses looked out over the Promised Land after leading the Israelites to freedom through the Red Sea, which symbolized baptism, and then wandered with them in the desert for forty years, symbolizing our journey to the promised land of Heaven. Though Moses was not permitted to enter the Promised Land, Joshua led the Israelites down the mountain, crossed the Jordan near where Jesus was baptized, and captured the city of Jericho, beginning the realization of God’s promise of their new land.
The site of Jesus’ baptism is also believed to be the place where Elijah the prophet was taken up to Heaven in a flaming chariot after crossing the Jordan River with Elisha, his successor. Based on a prophecy found in Malachi 4:5, the Israelites believed that Elijah would return before the coming of the Messiah, possibly where he was taken up.
The Archangel Gabriel and Jesus Himself confirmed that John fulfilled this prophecy. When Gabriel announced to Zechariah that his wife would conceive a child in her old age, the Archangel said, “…and he will go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared” (Luke 1:16–17, RSV-CE). Jesus later confirmed this: “And the disciples asked him, ‘Then why do the scribes say that first Elijah must come?’ He replied, ‘Elijah does come, and he is to restore all things; but I tell you that Elijah has already come, and they did not know him, but did to him whatever they pleased. So also the Son of Man will suffer at their hands.’ Then the disciples understood that he was speaking to them of John the Baptist” (Matthew 17:10–13, RSV-CE).
As we begin this reflection on Jesus’ baptism, try to understand the sacredness of the place. Reflect upon Moses standing on the mountain overlooking the Promised Land, Joshua and the Israelites crossing the Jordan River, Elijah being taken up to Heaven, and John the Baptist—the new Elijah—baptizing, all in the same place.
John had been baptizing for some time, and many were coming out to the desert to receive his baptism of repentance. When Jesus arrived for His baptism, John said to Him, “I need to be baptized by you, and do you come to me?” Jesus answered him, “Let it be so now; for thus it is fitting for us to fulfill all righteousness.” John then consented and baptized our Lord.
Jesus’ humility was deep. He was perfect, the Creator of the Universe, the Second Person of the Most Holy Trinity, yet He associated Himself with fallen humanity, not only becoming one of us, but also by entering John’s baptism of repentance. In doing so, Jesus revealed our own need for humility, repentance, and the cleansing waters of baptism. When we are baptized, we enter the waters with Jesus and receive from Him the grace He imparted through the cleansing waters. In a sense, Jesus’ baptism was an act by which He “baptized” the waters, so that water would be capable of transmitting His cleansing grace.
Ponder your own baptism. Regardless of whether you were baptized as an infant or as an adult, your baptism matters. It is the foundation of all sanctifying grace in your life. By modeling baptism at the beginning of His public ministry, Jesus conveys to us that once we are baptized, we have a duty to be attentive to all He taught in His public ministry, and imitate His actions during His Passion. Baptism is the gateway to grace; those who are baptized receive an invitation to accept grace in every way it is given.
Sometimes we go through life as if we are spoiled children, expecting God to grant our every request. As the starting point of grace, Baptism teaches us that the Christian life is not about asking God for what we want. Baptism must lead us to a renunciation of sin, a cleansing from that sin, and an anointing for the mission to which we are called. We should see Baptism as imposing upon us a new duty to continuously repent and become the Christians God calls us to be, so that we can embrace God’s will, not ask God to grant us our will.
“And when Jesus was baptized, he went up immediately from the water, and behold, the heavens were opened and he saw the Spirit of God descending like a dove, and alighting on him; and lo, a voice from heaven, saying, ‘This is my beloved Son, with whom I am well pleased.’”
First and foremost, this manifestation of the three Persons of the Most Holy Trinity reveals Jesus’ identity. He is the Son of the Father and the Anointed Messiah. This Trinitarian manifestation also reveals who we are when we share in Baptism. We become true children of the Father in Christ and anointed with the Holy Spirit. This spiritual adoption is essential to understand as we grow in faith on the Second Step of spiritual development. Too often we take our identity in what we accomplish, whether we succeed or fail, what we look like, what talents and possessions we have, and what others think of us. The Trinitarian manifestation at Jesus’ baptism reveals that we must take our identity only in God, in the promises God made to us at our baptism. That promise is to be freed of sin and walk as children of God. We become members of the Family of the Trinity. Our dignity is greatly elevated, and the value of our lives becomes priceless.
From where do we draw our identity? When we understand that we have been adopted as a child of God, united to Christ, and anointed with the Holy Spirit, our perspective of ourselves begins to change. We will no longer take our identity in the fallen world’s values and viewpoints. Self-esteem is transformed into self-identity. This realization enables the Archangels to lead us into an ongoing desire to act according to that identity by turning from sin and conforming ourselves more fully to Christ.
At World Youth Day in 2002, the great Pope Saint John Paul II said to the young people during his Sunday homily, “We are not the sum of our weaknesses and failures; we are the sum of the Father’s love for us and our real capacity to become the image of his Son.” How important this is to believe! This is especially applicable to those who have lived a rocky road of sin and carry deep regrets—or those who have encountered failure. When we look at our lives, it’s tempting to concentrate on our failures and our many weaknesses, using them as a mirror by which we see ourselves. Are you the sum total of your failures, weaknesses, and sins? Certainly not! Because of your baptism, you are “the sum of the Father’s love” because you have become “the image of his Son.” We must never forget that. Sadly, many people have never even heard it, nor do they understand it very well.
Pondering our identity in the light of Truth will do much good for us as we enter this stage of spiritual development. Pondering our true identities will require constant reminders. The devil loves to drag us down and remind us of the sins we have committed, so as to steal our hope. Hope is found only in the truth. Just prior to the line quoted from our late holy father, he said, “You are young, and the Pope is old, 82 or 83 years of life is not the same as 22 or 23. But the Pope still fully identifies with your hopes and aspirations. Although I have lived through much darkness, under harsh totalitarian regimes, I have seen enough evidence to be unshakably convinced that no difficulty, no fear is so great that it can completely suffocate the hope that springs eternal in the hearts of the young. You are our hope, the young are our hope.”
We must all be young at heart. Ever new, ever young, ever hopeful. This hope will grow in our lives when we understand our baptismal identity and cling to it. Prayerfully commit yourself to meditating upon this fundamental truth of who you are, so that your newfound hope will inspire you to continuously turn to God.
As soon as Jesus was baptized, we read, “Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil” (Matthew 4:1, RSV-CE). He spent forty days in the wilderness, fasting, praying, allowing Himself to be tempted by the devil. Why would He do such a thing?
In His humanity, Jesus freely chose to endure all that we endure, including temptation. Because the devil had fallen from grace, his intellect lacked infused truth, but he retained his natural powers. With the lack of infused truth, the devil might have been confused by Jesus’ Incarnation. Perhaps the devil even thought he could succeed in his temptations.
As the Son of God, Jesus had no fear of the evil one. He willingly confronted him and subjected Himself to the devil’s temptations so that He could model for us the way to reject the temptations we endure and to impart to us the grace we need to be victorious. We should see Christ’s willing subjection of Himself to temptation as an invitation to face every temptation in life with His power, given to us in Baptism. The Father did not abandon His divine Son at that moment, and He does not abandon us.
What are your greatest temptations? It might be that some temptations and sins are obvious to you. Others might be more subtle and beyond your immediate realization. One reason Jesus went into the wilderness was to teach us that if we wish to identify and overcome all demonic and fleshly temptations, we need to do so by joining Him on His forty days of fasting and prayer. Lent is an ideal time to do this. Though we must fight against temptations every day of our lives, we need an annual opportunity to do so with greater zeal and depth.
In the wilderness, Jesus confronted the three temptations that attack our dignity and identity as children of God—temptations of the flesh, pride, and worldliness. The devil first tempted Jesus to give up His fast and to turn stones into bread. He then tempted Him to prove He was God by throwing Himself off the pinnacle of the Temple so that His angels would catch Him. Finally, the devil promised to give Jesus all the wealth and power of the kingdoms of the world, if He would only worship him.
Ponder your fleshly attachments and indulgences. Do you try to prove your value to others because of wounded pride or a poor self-image? Ponder how desirous you are of money and power. Each of us encounters temptations in many and varied ways. Know that Jesus conquered the devil and gives you the grace to do the same. Only when we take our full identity in Christ, see our sins, repent of them, rely upon the grace of our Baptism, and seek God’s will alone will we begin to experience the freedom that our Lord won for us during and after His baptism.
The Archangels are at your service when you call on them. Pray to Gabriel for greater clarity into divine mysteries, to Raphael to heal and guide you, and to Michael to protect you from the lies of the evil one and all serious temptations as you seek to weed out all sin. Rely upon them fully, so that you begin to share in the glory granted to them by God.
Wedding at Cana: Experiencing Spiritual Fruitfulness
Unless otherwise noted, quotes in this reflection are taken from John 2:1–12, RSV-CE
“On the third day there was a marriage at Cana in Galilee, and the mother of Jesus was there; Jesus also was invited to the marriage, with his disciples.” We begin with the context of the wedding. Though Jesus’ presence at a wedding signifies His desire to be present in every Christian marriage, elevating it to the level of a graced union, it reveals much more. The ultimate “wedding” is Heaven, and in this life we must begin to participate in Heaven now. See Jesus’ presence at the Wedding at Cana as an invitation to you to share in the wedding of the Lamb of God, with you yourself being wedded to Christ, drawn into the fullness of Divine Union—Mystical Marriage—so as to share Seraphic Glory.
In John’s Gospel, the wedding at Cana took place shortly after Jesus’ baptism and after He gathered His first disciples. Being new disciples, they didn’t know what to expect from Jesus, so the miracle that took place in Cana was as much for them as it was for the rest of the people. John’s Gospel identifies Andrew, Simon Peter, Philip, and Nathanael as those called by the time of the wedding, and an unnamed disciple who was most likely John. Though the other seven are not named, it might be that all twelve had been called and were present. After being called and just prior to the wedding at Cana, Nathaniel had said to Jesus, “‘Rabbi, you are the Son of God! You are the King of Israel!” Jesus answered him, ‘Because I said to you, I saw you under the fig tree, do you believe? You shall see greater things than these.’ And he said to him, ‘Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending upon the Son of man’” (John 1:49–51, RSV-CE). Jesus’ prophecy was about to come true.
Jesus’ mother was also present at the wedding at Cana, just five miles northeast of Jesus’ childhood home in Nazareth. It is likely that many of the guests had known Jesus throughout His life. They would have known Him to be a good and virtuous man, but only His Blessed Mother would have perceived the deeper truth of His identity. Note that Saint Joseph is not mentioned in the Gospel any longer, suggesting that he had died and Mary was now a widow.
“When the wine failed, the mother of Jesus said to him, ‘They have no wine.’” First, the Mother of God models compassion and attentiveness to others’ concerns. Those in this stage of spiritual development must work to foster a true empathy for others by actively being attentive to their needs.
Second, the Blessed Mother models what we should always do when problems arise—present them to God without presenting the solution. Often when we pray, we pray for what we think is best. The Blessed Mother, however, simply presented the concern to her Son. This shows that she trusted Him to do what was right. She didn’t tell Him what to do.
When you pray, do you tell God what His will should be? Or, do you trust Him enough to present your concerns to Him in a detached way, without telling Him what you think the solution is? Though God always hears our prayers, even when imperfectly offered, we must strive to perfect our petitions by offering them with trust that God alone knows the best outcome. Our only desire must be to entrust this or that person or situation to God’s merciful care—with no strings attached.
Our Blessed Mother is the model and the first and greatest intercessor, a role she continues to fulfill with great fervor in Heaven as Mediatrix. In addition to turning to God in prayer, this passage teaches us that we can rely upon the perfection of Mary’s prayer by presenting ourselves and our concerns to her, knowing that she will perfectly present them to her Son, just as she did at the wedding.
The wine in this story symbolizes superabundance and celebration. Many of the saints interpret the wine as a symbol of grace. Grace is superabundance and the cause of our ultimate rejoicing. More than anything else, the Blessed Mother’s prayer for each of us is, “Son, they have no grace… or, increase their grace.” This must be our prayer also. We must not seek favors from God, but grace. Grace and grace alone will suffice for all our needs.
“And Jesus said to her, ‘O woman, what have you to do with me? My hour has not yet come.’” We begin with the words, “O woman….” Though to our modern sensibilities this could seem like a rude way to speak to one’s mother, it was not. Many saints have seen this as a reference to other places in Scripture where “woman” appears. In the Book of Genesis, after the serpent—the devil—tricked Adam and Eve into eating of the Tree of Knowledge of Good and Evil, God punished the serpent, saying, “Because you have done this, cursed are you above all cattle, and above all wild animals; upon your belly you shall go, and dust you shall eat all the days of your life. I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head, and you shall bruise his heel.” The “woman” and “her seed” are a reference to the coming of Mary, the New Eve, and Jesus, the New Adam. The devil will strike at Jesus’ heel through his temptations and attempt to destroy Jesus by His crucifixion. Thus, with the inauguration of Jesus’ public ministry, His mother, the New Eve, is introduced.
The New Eve is also referred to in John’s Gospel during the Crucifixion: “When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, ‘Woman, behold, your son!’ Then he said to the disciple, ‘Behold, your mother!’” (John 19:26–27). Here, the New Eve is given not only to John, but to all who would become the adopted children of the Father in Christ.
The Book of Revelation also refers to a “woman.” “And a great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars; she was with child and she cried out in her pangs of birth, in anguish for delivery. And another portent appeared in heaven; behold, a great red dragon…she brought forth a male child, one who is to rule all the nations…Then the dragon was angry with the woman, and went off to make war on the rest of her offspring, on those who keep the commandments of God and bear testimony to Jesus.” (Revelation 12:1–3; 5; 17). Putting all of these passages together, we see in this simple address of “woman,” Jesus refers to the central role His mother would play in the mystery of salvation as the New Eve who would assist in conquering the evil one.
At Cana, Jesus continues speaking to His mother, “…what have you to do with me? My hour has not yet come.” This mysterious statement is not a rebuke, nor does it express Jesus’ unwillingness to perform His first miracle at His Mother’s intercession. Rather, it is an indication that their relationship has moved to a new phase. Jesus gently points out that He is moving from His human relationship with His mother to His divine relationship with her. He will fulfill the request not as the human Son of a human mother, but as the Divine Son of the Mother of God. The inauguration of Jesus’ public ministry began the full manifestation of His divinity and Mary’s role as the Mother of All, the New Eve.
“My hour has not yet come.” In John’s Gospel, Jesus’ “hour” is a reference to the Crucifixion. That is the hour of the full manifestation of His perfect love and divinity. Jesus was saying that the miracle He was about to perform was but a glimpse into His full divinity. Nonetheless, it is the first glimpse and the first of seven signs—seven miracles—in John’s Gospel.
The next line is exceptionally practical and is perhaps the best advice given in the Gospels for daily living, “His mother said to the servants, ‘Do whatever he tells you.’” Could there be better advice than this? The Mother of God might not have known what Jesus was going to do, but she trusted Him and directed the servants to share in that trust. It’s actually more than advice; it’s a command of love. Our Blessed Mother says these five words to us every day. Form a habit of hearing, pondering, and obeying them.
Are you obedient to God? Some cultures see obedience to elders as a revered and sacred duty. Other cultures foster rebellion to obedience and value individual rights or “freedom.” There is only one way to true freedom—obedience to whatever God tells us to do, because God’s will is to set us free as only He can do. Spend time prayerfully pondering that passage. God’s commands are perfect and direct us not only to His will, but to that which is best for us. We often believe we know what is in our best interests, but we easily err. Only God knows what is best for us, so we must come to love His commands and embrace them as our nourishment. We must love them so much that we cry out with the psalmist, “thy commandments are my delight” (Psalm 119:143). Do whatever God tells you—nothing more, nothing less, and nothing other—and you will find freedom, joy, and complete fulfillment.
Jesus commands the servants to fill six stone jars with water. The jars themselves are significant. They were very large jars—holding twenty to thirty gallons each—and were used for Jewish ceremonial washings and purifications in accord with the Old Law, the Law of Moses. By turning the water into wine using these jars, Jesus symbolically transitions from the Old Law to the New Law of superabundant grace.
The wine was not only good wine, but the best wine. We can imagine that it might have been the best wine anyone had ever tasted! The total amount of wine was between 120 and 180 gallons. Jesus was not promoting drunkenness with this new wine; He was revealing the superabundant grace that He wishes to bestow—more than we could ever imagine. Using the standard glass of wine today, these jars would have provided as many as 4,608 glasses. The whole town and surrounding villages could have easily celebrated for days, given that modern estimates place the population of Cana at that time as being fewer than 500 people.
Are you aware of the superabundance of grace that God wants to bestow? Sometimes we can feel that God is stingy with grace, but that’s unquestionably our fault. God is not stingy; we are not open. If we were open to all that God wants to bestow, by doing whatever He tells us over and over again throughout our lives, then the abundant capacity of our souls to receive and contain grace would far exceed 180 gallons. It would become an ocean of mercy welling up from within.
“This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory; and his disciples believed in him.” When we see God pour grace into our lives, we will begin to perceive His glory, and that will lead to faith. Along with the disciples who had recently begun to follow Jesus, our belief in Him will grow and our hesitation will lessen.
The glory we contemplate in this step is that of the Archangels. When we listen to the important messages they are sent to reveal, rely upon their guidance, and call upon their protection, the capacity for love will grow within our souls. We will not only heed God’s commands we receive through them, we will also begin to share in the glory in which they share, anticipating a full share in that glory in Heaven.
As you ponder this miracle, see beyond the human context and into the divine. Ponder the rich symbolism. Though this miracle had profound effects upon those present at the wedding, it is a miracle for us all. As we comprehend the message of obedience, discipleship, and superabundant grace, we must allow ourselves to become convinced that Jesus is the Messiah, the Son of God, the King of Israel! With the disciples and the Mother of God, we must resolve to follow Him, listen to Him, and rejoice that we have found Him for Whom our souls long every day.
Proclamation of the Kingdom and Call to Repentance: The Gospel is Proclaimed
Quotes in this reflection are taken from the RSV-CE translation
In Mark’s Gospel, Jesus began His public ministry by proclaiming, “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mark 1:15). In Luke we read, “And Jesus returned in the power of the Spirit into Galilee, and a report concerning him went out through all the surrounding country. And he taught in their synagogues, being glorified by all” (Luke 4:14–15). Matthew states, “Now when he heard that John had been arrested, he withdrew into Galilee; and leaving Nazareth he went and dwelt in Caperna-um by the sea…. From that time Jesus began to preach, saying, ‘Repent, for the kingdom of heaven is at hand’” (Matthew 4:12–13; 17). John’s Gospel begins Jesus’ public ministry with the Wedding at Cana.
When Pope Saint John Paul II instituted the Luminous Mysteries of the Rosary in his Apostolic Letter Rosarium Virginis Mariae in 2002, also known as the “Mysteries of Light,” he said of this mystery:
Another mystery of light is the preaching by which Jesus proclaims the coming of the Kingdom of God, calls to conversion (cf. Mk 1:15) and forgives the sins of all who draw near to him in humble trust (cf. Mk 2:3-13; Lk 7:47- 48): the inauguration of that ministry of mercy which he continues to exercise until the end of the world, particularly through the Sacrament of Reconciliation which he has entrusted to his Church” (cf. Jn 20:22-23).
Those who are engaged in this stage of spiritual development must open themselves to the full preaching of Jesus, ponder His actions, reflect upon His miracles, and see themselves as faithful followers who listen to Him attentively and respond to His teaching. Consider, again, the role of the Archangels to proclaim divine mysteries, guide, and heal. Their ministry is accomplished through our reception of and response to the fullness of the Gospel presented in Jesus’ public ministry.
How familiar are you with the Gospels? Have you read them from beginning to end? Have you studied them, prayed with them, internalized them, and tried to live their lessons? This stage of spiritual development requires much meditation, and the best source of meditation is the Gospels. Examine your familiarity with all that Jesus taught during His public ministry. Is there a particular teaching that is challenging for you? If so, then spend time on that teaching.
In Luke’s Gospel, Jesus’ public ministry began with Him preaching in synagogues throughout Galilee where He was “glorified by all.” Next, however, Luke relates the story of Jesus returning to Nazareth, where He grew up and was well-known. We know what happened in Nazareth. Jesus entered the synagogue and read from Isaiah 61, which Luke quotes as, “‘The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord’” (Luke 4:18–19). “After rolling up the scroll, Jesus announced, ‘Today this scripture has been fulfilled in your hearing’” (Luke 4:21).
At first, His kinfolk and others present spoke well of Jesus because word of His miracles in Galilee had reached them and they were hoping to see some themselves. But Jesus went on to reveal their own lack of faith to them, which cut them to the heart. They accused Him of blasphemy and drove Him to a cliff from which they wanted to cast Him off, but by divine authority Jesus passed through them and went away with His disciples.
Though it might be easy to criticize the people of Nazareth for their lack of faith, we must see ourselves in each of them. We, too, lack faith. We often want a sign from God to prove to us that He is with us. Many people would be more impressed with a miracle than with the call to repent, pray, and convert.
So as to avoid the sin of the people in Nazareth, during this second stage of spiritual development God invites us to read and prayerfully examine the entire Gospel. Pray to the Archangels for help with this. Everything Jesus taught during His public ministry must be heard, understood, believed, and lived. There are no shortcuts. Each one of us is the “poor” to whom the Good News must be preached. We are the “captives” who need to be released from bonds of habitual sin, relying on the protection of Michael. We are the “blind” who need the sight of divine revelation, by the healing hand of Raphael. And we are the “oppressed” whom Jesus wants to set free by His preaching, by the annunciation of His Word.
In Mark’s Gospel, Jesus’ public ministry began with an exorcism. Though full demonic possession is rare among those who follow Christ, we all permit diabolical temptations and lies to mislead us. Jesus’ public ministry will help us by reforming our thinking according to the Truth He preached, inspiring faith in our intellects so that our wills can choose God.
In Matthew’s Gospel, Jesus’ first recorded public sermon contains the Beatitudes:
Blessed are the poor in spirit, for theirs is the kingdom of heaven.
Blessed are those who mourn, for they shall be comforted.
Blessed are the meek, for they shall inherit the earth.
Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.
Blessed are the merciful, for they shall obtain mercy.
Blessed are the pure in heart, for they shall see God.
Blessed are the peacemakers, for they shall be called sons of God.
Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.
Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account.
Rejoice and be glad, for your reward is great in heaven, for so men persecuted the prophets who were before you (Matthew 5:3–12).
No matter how holy a person has become, the Beatitudes call us to conversion, repentance, and deeper unity with God. Of all of Jesus’ teachings, the Beatitudes offer a detailed pathway to eternal glory within the highest heights. The Catechism of the Catholic Church states:
The Beatitudes are at the heart of Jesus’ preaching…The Beatitudes depict the countenance of Jesus Christ and portray his charity. They express the vocation of the faithful associated with the glory of his Passion and Resurrection; they shed light on the actions and attitudes characteristic of the Christian life; they are the paradoxical promises that sustain hope in the midst of tribulations; they proclaim the blessings and rewards already secured, however dimly, for Christ’s disciples; they have begun in the lives of the Virgin Mary and all the saints (#1716–1717).
The full proclamation of the Gospel will first lead us to repent and embrace the cleansing and healing power of the Sacrament of Reconciliation. Once that happens and becomes a spiritual habit, one’s eyes must turn from sin to glory through the high calling of the Beatitudes and the life of grace. This mystery of the Rosary should constantly remind us of the necessity of studying the Word of God, praying with it, incorporating it into our lives, repenting on deepening levels, and experiencing a greater outpouring of God’s grace.
Transfiguration: Experiencing Spiritual Consolations
Quotes in this reflection are taken from the RSV-CE translation
Just prior to the Transfiguration, Jesus was with His disciples in Caesarea Philippi near the mouth of a cave that many pagans believed was the gate to hell (see Matthew 16:14–28). At that spot, Jesus asked His disciples who people said that He was. The disciples replied, “Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets.” Then Jesus asked them who they believed Him to be. Simon Peter spoke up and said, “You are the Christ, the Son of the living God.” Jesus praised Peter’s response, “Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell you, you are Peter, and on this rock I will build my church, and the powers of death shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”
Peter got it right, and our Lord praised his faith. But then everything changed. For the first time, “Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised.” This was more than Peter could accept. He took Jesus aside and said, “God forbid, Lord! This shall never happen to you.” Peter thought he was saying the right thing out of a loving concern for our Lord, but Jesus’ response was fierce, “Get behind me, Satan! You are a hindrance to me; for you are not on the side of God, but of men.” What a contrast! Jesus went from praising Peter’s faith to rebuking him firmly.
“Satan” should be seen in a more general sense here, meaning ‘tempter.’ Without realizing it, Peter was tempting Jesus. Peter sheds much light on the spiritual struggles of those who are in this second stage of spiritual development. When we begin to believe in Jesus, obey His commands, study the Scripture, profess our faith in Him, and deepen our resolve to follow Him, we will suddenly come face-to-face with something we didn’t expect—the Cross. Peter, like many beginning Christians, wanted the victorious, miraculous, consoling, wise, and inspiring Jesus. But Jesus presented Himself to Peter and the other disciples as He Who came to be rejected, suffer greatly, and die for the salvation of the world. This was not what Peter was expecting.
We should see in Peter’s response our own hesitations regarding the Cross. Very often, when we encounter some hardship, suffering, rejection, injustice, or anything that requires sacrifice, we revolt—or at least hesitate. We might say with Peter, “God forbid!” When we encounter others’ sins, we want to condemn them. When we are the victim of their sins, we rebuke them. When our lives require sacrifice, we turn and go the other way.
Jesus rebuked Peter by saying, “Get behind me, Satan!” We should hear in those words a model for our own perfect prayer when we are tempted to turn from the Cross. The evil one hates sacrificial love and will always tempt us to reject it. He will tell us that the sacrifice is too much and is unjust. Therefore, when we face some cross that requires sacrifice, no matter how jarring or difficult it might at first appear, we must say with our Lord, “Get behind me, Satan!” The spiritual battle must be fought, and the Archangels are the ideal ones to call upon during such battles. The rebuke Peter received was a powerful learning opportunity for him. There is little doubt that Jesus’ words stung Peter to the heart, but in a way that helped him to move further on the spiritual journey.
What causes you to hesitate when confronted with the Cross? What form of sacrificial love is difficult for you to embrace wholeheartedly? When someone is critical of you, how do you react? Do you get angry and dwell on that person’s sin? Or do you respond with love and strive to let that holy love permeate your desires, emotions, passions, thoughts, and actions? When we reflect upon Jesus’ Passion, we find that He models the ideals of sacrificial love. Here, just prior to the Transfiguration, Jesus manifests to Peter and to us our imperfection, our hesitation, and the need to wholeheartedly accept the Cross in our lives.
Six days after this rebuke, Jesus took Peter, James, and John on a journey. For six days, Jesus permitted Peter to ponder the rebuke and contemplate Jesus’ prediction of His Passion at the hands of the elders, chief priests, and scribes. The following comes from Matthew 17:1–8.
“And after six days Jesus took with him Peter and James and John his brother, and led them up a high mountain apart. And he was transfigured before them, and his face shone like the sun, and his garments became white as light. And behold, there appeared to them Moses and Elijah, talking with him.” Peter went from professing faith in Jesus as the Christ, to receiving praise from our Lord, to learning about our Lord’s coming Passion, to responding with fear and anxiety, to being rebuked, to this moment when Jesus offered him, James, and John a special gift.
First, we must see the “high mountain” as a symbol of our spiritual journey. Climbing a high mountain takes much effort, just as strenuous effort is required to climb the mountain of grace and spiritual transformation. We must be ready and willing to go on the journey of holiness. Doing so requires resolve and perseverance. Ponder the depth of resolve and perseverance you have on your spiritual journey.
The fact that Jesus’ face “shone like the sun, and his garments became white as light,” tells us that these three disciples received but a small glimpse of Jesus’ true glory. They received what Saints Teresa of Ávila and John of the Cross have called “sensible consolations” or “spiritual sweetness.” This was not a purely spiritual consolation, which comes later on the spiritual journey, but one experienced with the senses, emotions, and passions.
At this stage of the spiritual journey, it often happens that when we pray and meditate, we receive what could be called “transfiguring moments.” These moments are generous gifts by which we feel excitement, refreshment, and passion for our Lord. They are moments when we know God spoke to us, confirming His love for us. These moments often offer spiritual insights and consolation to help us embrace those insights.
Have you ever had a time of prayer, heard a sermon, or attended a retreat and had a “mountaintop experience?” Sometimes, those experiences feel so good that, like Peter, we say, “Lord, it is well that we are here; if you wish, I will make three booths here, one for you and one for Moses and one for Elijah.” Peter was so excited that he wanted to retain those good feelings. Peter and the other two then heard the Voice of the Father say, “This is my beloved Son, with whom I am well pleased; listen to him.” At that, they fell face down, and the vision came to an end.
Jesus permitted a taste of His glory in a sensible way—through the bodily senses. They perceived His glory, felt it, and were overwhelmed by it. Then it was gone and they walked down the mountain, keeping the experience to themselves to ponder.
Later in their lives, after Jesus’ Crucifixion, Resurrection, and Ascension, these disciples were filled with the Holy Spirit at Pentecost and were strengthened to endure the Cross in their own lives. When the time came for them to face the Cross, this transfiguring moment would have reminded them of the end. They would have understood that every suffering, when embraced with love and united to Christ’s Cross, would end in grace and glory.
Call upon the Archangels to lead you up this high mountain of grace. As Raphael guided Tobit, so the Archangels will lead us into transfiguring moments when they know those experiences will be for our eternal good. Trust in their ministry and call upon their prayers.
As you reflect upon the Transfiguration, call to mind any powerful interior and sensible experience that you have had with our Lord. Recalling moments of transforming prayer, insight, inspiration, and spiritual sweetness will encourage you when you need it the most. In the end, we all must face Christ’s Cross in our lives and enthusiastically embrace it with every power of our souls. To arrive at such a point of spiritual strength and virtue, we must begin to make small sacrifices and selfless choices now, knowing they are good and right, so that even our desires and emotions will become purified and act in accord with God’s will. Until that transforming moment comes, moments of spiritual sweetness will help encourage us and convince us that the Cross is good, and must not only be embraced, but sought out with all the powers of our souls.
Institution of the Eucharist: Deepening Understanding of Communion and Adoration
Unless otherwise noted, quotes in this reflection are taken from Mark 14:22–26, RSV-CE
“And as they were eating, he took bread, and blessed, and broke it, and gave it to them, and said, ‘Take; this is my body.’ And he took a chalice, and when he had given thanks he gave it to them, and they all drank of it. And he said to them, ‘This is my blood of the covenant, which is poured out for many. Truly, I say to you, I shall not drink again of the fruit of the vine until that day when I drink it new in the kingdom of God.’”
Our meditations for this stage of the spiritual journey conclude with the Institution of the Most Holy Eucharist. The end of Jesus’ time with His Apostles is the beginning of our deepening conversion. Nothing assists us more than the Sacraments on this journey, and the Eucharist is the “source and summit of the Christian life” (Catechism of the Catholic Church #1324).
As the source of the Christian life, the Eucharist provides us with the Body and Blood, Soul and Divinity of Christ our Lord and God. By participating in the Sacrifice of the Mass, we participate in Christ’s one and eternal offering of His life to the Father for the salvation of the world. By receiving Holy Communion, we receive that Sacrifice in our souls so that we can become transformed and sustained by sanctifying grace. And by adoring His Sacred Presence in the Tabernacle or in Adoration, we join the choirs of angels in their eternal adoration of God and expand the capacity of our souls to receive His superabundance of grace.
As the summit of the Christian life, Christ’s Sacrifice becomes the model of how we are to live. Jesus gave His life freely and completely; we must do the same. We must live His sacrificial love and become His Body, given for others. We accomplish this when we ascend the mountain of grace and reach the summit of Seraphic Glory.
The Last Supper, during which Jesus instituted the Eucharist and gave Holy Communion to His Apostles for the first time, marks the completion of Jesus’ public ministry. After the Last Supper, all that was left for Jesus to do was to suffer and die so that He could rise, ascend, and send the Holy Spirit.
In order to ascend the steps of holiness, it is essential that we understand, believe, and participate in the Eucharist in a continuously deepening way. There are many ways to attend Mass but only one right way. We can attend out of a sense of duty and a fear of committing sin by failing to keep holy the Sabbath day. We can go out of habit because that is how we were raised and what we have always done. We can go with a sense of the importance of the Sunday obligation but remain distracted and unengaged. Or, we can make our participation in the Holy Mass the central and most important moment of our day, week, and life. This last must be our goal.
While attending the Last Supper, the Apostles did not appear to fully comprehend what they were sharing. Afterward, during Jesus’ Agony in the Garden, Jesus’ three closest disciples—Peter, James, and John—fell asleep while Jesus was praying. Had they fully comprehended the transforming power of the Eucharist that they had just received, they would have remained deep in prayer, joining our Lord in His Agony.
When you attend Mass, how prayerful and attentive are you? Do you become distracted and allow your mind to wander? Do you go with an interior longing to receive our Lord and share in His offering to the Father? Do you place your own life on the altar every time, uniting the sacrifice of your life with our Lord’s?
Attending Mass is different than participating in the Mass. The Vatican II document on the Liturgy states that the faithful “must be convinced that the pre-eminent manifestation of the Church consists in the full active participation of all God’s holy people in these liturgical celebrations” (Sacrosanctum Concilium #41). What is “full active participation?” Though it could involve the faithful fulfilling various appropriate liturgical functions, such as lectors, choir members, and servers, it primarily means an interior participation by which one is fully engaged in the prayer of the Mass. When we attend Mass, we must know what we believe about the Mass, believe what we know, and practice what we believe. Our whole being must participate in the Liturgy as we join the glorious song of praise of the Celestial Hierarchy.
There are practical ways we can work on this. First, we can arrive early for Mass; prepare ourselves; remain focused, prayerful, and attentive; and offer thanksgiving after Mass. Additionally, we can prepare ourselves beforehand by studying the teachings of the Church and the saints on the Eucharist so that our faith is increased. Adoration of the Blessed Sacrament is also an ideal way to prepare ourselves for a full active participation in the Mass. By adoring our Lord for an hour each week, or more if one’s vocation allows, we build a habit of prayer before the Sacramental Presence of our Lord. That habit of prayer more fully disposes us to worship and adore Him while at Mass.
In addition to the transforming power bestowed upon those who receive Holy Communion, the offering of the Mass itself and our participation in that offering are abundantly fruitful. During the Mass, the unbloody Sacrifice of Christ is offered to the Father within that moment of time, which brings the fullness of grace to every moment in time that the Mass is offered. Christ’s Sacrifice merits the fullness of grace, and the Mass itself bestows the fullness of grace. That grace is poured out upon souls to the extent that they are open to it. The more receptive one is, the more grace is received. Only our Blessed Mother, however, was perfectly receptive to the fullness of grace. Therefore, her participation in and transformation by the Mass was perfect. Ours will be to the degree that we are open to the grace contained within this Sacrament.
In addition to the Sacrifice of Christ being offered to the Father in an unbloody way, there is a secondary offering taking place at Mass—yours. Recall that the priest says, “Pray, brethren, that my sacrifice and yours will be made acceptable to God the Almighty Father….” The “my sacrifice” refers to the priestly offering, which is Christ’s perfect offering. The priest stands in persona Christi (in the person of Christ) and offers the perfect Sacrifice of the Cross to the Father in Jesus’ name and in His Person. The “and yours” part of the offering refers to the offering made by each person participating in the Mass. We are invited to take the offering of our prayers, our works, and our entire lives and unite them to the Sacrifice of Christ, that is, the Sacrifice of the Mass. In so doing, our sacrifices are imbued with the sacred power of the Cross and are given to the Father in Christ.
Recall also that the priest adds a drop of water to the chalice containing the wine before it is consecrated. That one drop, mixed with the wine, represents each of us uniting ourselves to the offering of bread and wine in anticipation of those gifts, and our very lives, being transformed and transubstantiated into the Body and Blood, Soul and Divinity of Christ our Lord. Therefore, though Holy Communion is our prayerful consummation at Mass, we must not only receive him, we must first give ourselves to Him, fully uniting ourselves with His Sacrifice.
What do you believe about the Mass? How deeply do you believe? How convinced are you that this is the Food of Eternal Life, the Sacrifice of Christ, and the quickest way to holiness? Saint after saint manifested a deep devotion to our Lord in the Blessed Sacrament, and saint after saint grew in holiness through adoration, full active participation in the Liturgy, and reception of the Eucharist in Holy Communion.
Though much can be said about the Mass, prayer is the primary gateway to it becoming fruitful in our lives. Never underestimate the power of this Sacrament. Through it, as you consume our Lord—His Body, Blood, Soul, and Divinity—you become one with Christ.
Summary of Step Two: Proficient Purgation
Taught by the Archangels, divine truths start to illumine the mind and heart more deeply. The soul embarks on a more profound study of faith, embracing the Scriptures, Church teachings, and the lives of the saints with renewed vigor. This stage is marked by a growing awareness of God’s presence in daily life, an increased sensitivity to the workings of grace, and a new awareness of the danger of mortal sin. Sensible spiritual consolations begin as a way of strengthening the soul as the initial invitation to embrace the Cross is communicated.
The grace needed for this stage is modeled in the Luminous Mysteries:
- Baptism of Jesus: Identity and embracing sacramental grace.
- Wedding at Cana: Experiencing spiritual fruitfulness.
- Proclamation of the Kingdom and Call to Repentance: The Gospel is proclaimed.
- Transfiguration: Experiencing spiritual consolations.
- Institution of the Eucharist: Deepening understanding of Communion and adoration.
Illumination within the Purgative Way is an exciting time in one’s spiritual journey because it’s a time of much growth. The Scriptures come alive, prayer begins to be practiced faithfully, meditations bear good spiritual fruit, sensory spiritual sweetness is encountered, and a new zeal is formed. Praying to the Archangels during this stage will heighten your awareness of their important role of communicating the fullness of the Gospel to you so that you can more fully understand and respond in faith.
As the mind is more fully illumined during this stage, you will find that you begin to take your identity more completely in Christ. False images of yourself and worldly opinions will matter less, and God’s view of your soul will become your single concern. Other worldly desires—such as for money and prestige—will fade, and a longing to fulfill the will of God will grow.
As you become more familiar with our Lord in this stage—by prayer, study, and good moral choices—you begin to be drawn to the Cross. Your preparation for the next stage, when you receive an invitation to interior suffering, begins with acts of voluntary penance and mortification.
Next: Reflections for Step Three—Perfect Purgation: Sharing in the Glory of the Virtues
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