A recent book on conversion and prayer introduces its subject with a quotation from St. Bernard: "There are more people converted from mortal sin to grace, than there are religious converted from good to better." Yes, how often even as active Christians we reach a certain comfortable plateau and no longer press on in the upward call of God. We look down on the path already traveled forgetful that behind us the path of discipleship continues to wind up the mountain. We remember the excitement of our first steps on the Way, but now have little taste and courage for further adventures on the pilgrimage.

In the writings of St. John of the Cross we have a description of the Christian life in three stages, most often called The Three Ways. The first is the Way of Purgation or Cleansing, which follows the initial awakening to the call of God. When one realizes and then begins to take seriously that there is such a thing as a spiritual journey in life, an important first step has been made. To know that we can be led by the Spirit of God gives a new found freedom. Yet this new insight also makes us more aware and sensitive to our fallen human state. For the first time we can see how disordered our life is and how much house clean-ing there is to do. Our hearts are filled with contradictory thoughts and desires. Our actions often do not correspond with our new beliefs and aspirations. The words of St. Paul express this frustration well: "I do not do the good I want, but the evil I do not want is what I do." If we are not to turn back we must come to believe that the love of God is indeed greater than the sin and betrayal of which we are newly and painfully aware. St. Benedict was wise to end his list of the tools for good works with, "and finally, never lose hope in God's mercy."

The second stage is called Illumination or Enlightenment. The beautiful image of light is found in many religions but often refers to a subjective light from within the person. For Christians it is always the objective Light from above and refers to God’s Self-revelation. The Church’s teaching and preaching as well as participation in the Sacraments, especially the Holy Eucharist, play an important and indeed essential role in this illumination. The person has a sincere desire to know the truth about God and man and to conform himself to it inwardly and outwardly. It is easy to recognize the average active Christian in this description.

This stage can thus be the comfortable plateau many of us find to rest overlong. In this light we succeed in building the booths for which the disciples of the Transfiguration were not given the leisure. There is here a true and God given peace, but there yet remains a peace that passes understanding.

The third and final stage is called the Unitive Way. Unity is again a significant religious concept. Here it means more than just interior harmony or exterior solidarity with others. It points to union with the Holy Trinity, to our adoption through the Spirit into the mutual love of the Father and the Son. It is the overwhelming realization that through faith our eternal life has already begun. This state is marked by a more or less constant awareness of God’s presence and a habitual disposition to do and accept His will. It is described in part by St. Benedict in the Rule: "as we progress in this way of life and in faith, we shall run on the path of God's commandments, our hearts overflowing with the inexpressible delight of love."

This threefold outline is one way of describing the spiritual journey; there are others. It is a generalized description of the religious development of many Christians and is not a prescription of what should be in every case. Its great value lies in that it provides us with specific categories by which to think and talk about our spiritual transformation or conversion as a real human process. Much religious talk treats spiritual life in such a vague manner as to make any meaningful reflection or evaluation of one’s spiritual state impossible, and this invites self-deception.

It is tempting to think of the later stages as "higher" or "more advanced" but this misses the point. The great thing is that we are on the journey; where we are on the road is of less importance. This "journey" is not strictly chronological, and so elements from all of the stages may be found at any given moment in our lives. The predominate focus of our life may shift, but every aspect of our growth in holiness remains relevant.

The season of Lent especially invites us to reflect upon the Purgative Way. This may be the first or "lowest" of the stages, but in many ways it is the most important. It is the beginning and thus also the foundation which supports all that follows. In our personal life it is like the forty years in the wilderness when Israel first began to live in covenant with God as He revealed Himself at Sinai. An indistinct religious sense was replaced by a specific and demanding call. One day lost in the crowd we were listening to the joyful announcement of Jesus, "The Kingdom of God is at hand," but then His gaze singled us out and we felt that what He said next was directed explicitly at us, "repent and believe the Gospel." Something happened then, and we could never completely go back again to the way we were. Even when we tried to refuse, that look and that command would not go away. The Journey had begun.

Now it is another Lent. The words of Scripture in the Liturgy try to stir us again to the immediacy of Christ's call to us. "Behold, now is the acceptable time; behold, now is the day of salvation." But we do not wish to be disturbed and so seek excuses. Was not my "now" already many years ago. Surely this is meant for others. Must it be today; must this Lent be different? But the Shepherd and Guardian of our souls does not allow His disciples to slumber in weakness and heaviness. He comes and speaks again, and His voice has lost none of its intensity and insistence. “Are you still sleeping and taking your rest?” He says. “Rise, let us be going.”

The Second Sunday of Advent we said farewell to Seminarian Isaias Beh Ramirez as he returned to Mexico after spending a little more than two months here. Word was received that he was ordained to the Holy Ministry on January 28 th.

As we have for years, an evening during the Christmas Octave was spent with the nearby Dominican Sisters of Mt. Thabor. Between Vespers and Compline we enjoyed a good meal and wonderful conversation.

In January we were happy to host a retreat of the Society of the Holy Trinity at which the Michigan-Eastern Canada Chapter was formed. Pr. Frank Senn, Senior of the Society, was present to preside at the election of the new chapter’s Dean, Pr. David Darling.

The second week in February Fr. Richard was away to visit his mother and family in Oklahoma. Thanks to David Blythe for watching the Retreat House and to Fr. Del Baier for celebrating the Sunday Mass.

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