KaTHleen HUGHes

Were Not Our Hearts Burning within Us?
We Are Sent

ignatian

spirituality

I need to begin with a confession. I was given an assignment to speak about the Eucharist, particularly as it describes a way of life flowing from Weeks Three and Four of the Exercises. I am not an expert on the Spiritual Exercises, but I have been a student of the Eucharist for many decades, so I was happy to think about this topic. And, though the talk was still nonexistent, a description had to be prepared for the program booklet. Many of you have probably had the same experience. You make up a description of a talk right out of thin air, hoping to be sufficiently generic so you can talk about almost anything at all.

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Kathleen Hughes RSCJ, former professor of Word and Worship at the Catholic Theological Union in Chicago and former provincial of her order’s United States province, is currently a mission consultant in the Network of Sacred Heart Schools. Her address is 541 S. Mason Road; St. Louis, Missouri 63141. <khughes@rscj.org>
Review for Religious

But a funny thing happened to me on the way to the topic assigned. I took a detour. I stumbled onto what I regard as an amazing new insight about how the Eucharist and the Spiritual Exercises mirror each other. At first I thought I was the last to arrive. Then I checked with those who have far greater familiarity with the literature on the Spiritual Exercises, and no one had heard any reflection on such a topic. That, too, gave me pause and left me wondering how far out on a limb I was climbing. Nevertheless, here’s the insight I want to develop in the first part of this talk: there seems to be a quite provocative parallel between the Four Weeks of the Spiritual Exercises and the four-part rhythm of the Eucharist. The gathering rites of the Eucharist include elements of praise and penitence, as are typical of movements in Week One of the Spiritual Exercises; the Liturgy of the Word is the gradual unfolding of the person and work of Jesus Christ, as occurs in Week Two; the Liturgy of the Eucharist, the celebration of Jesus’ death for the life of the world, is the heart of Week Three; and the concluding rites of the Eucharist have an affinity with the rhythms of Week Four. In these pages I intend to develop this thesis in more detail, hoping in the process to give fresh insight into God’s activity in these two parallel celebrations of the paschal mystery—these two ways we are being caught up in the work of God in Christ. Then I will move to a focus on the Eucharist itself, as it flows from Week Three, incarnates the intimacy of Week Four, and remains the abiding experience of consolation, challenge, and invitation to faithful living, parallel to leaving retreat and picking up everyday life.

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both these patterns of prayer follow. We come with our crosses and our inexhaustible needs. too. both the Exercises and the Eucharist are filled with words. sometimes breathlessly. to move beyond the familiar in order to get inside the mysteries. and sending has been recovered in the liturgical reforms of the Second Vatican Council. in deed. We come remembering God’s goodness and God’s fidelity to us. before we look at the Four Weeks of the Spiritual Exercises and the four parts of the Eucharist in more detail. we need the grace to pay attention. let me offer an overview of the resonances I’ve discovered between them. Happily. listening. graces the Spiritual Exercises received—and this collection of insights developed interrupt our ordinary time into a practical manual as with extraordinary grace. indeed with dialogue. and with spaces of silence. is the result of a gradual evolution over time around the core of readings and the breaking of bread. realize the Christian ideal of identification with Christ. Both the Exercises and the Eucharist have a basic psychological rhythm that facilitates growth in the spiritual life. on holy ground. Both the Eucharist and the Spiritual Exercises are a series of movements or stages that. of transformation to new and deeper life. They remain a core series of spiritual exercises that are endlessly flexible as enfleshed in the lives of individuals. for each. are offers of holiness and transformation. Both also make appeal to all of our senses and stir up mystagogical insights in those who are attentive. of body and spirit. no matter our own response. Ignatius gave them to others and learned from their experience. at their heart. We come. responding. both. for most of us.Hughes • Were Not Our Hearts Burning within Us? Part I: Parallels Overview First. And both the Eucharist and the Exercises send us to live. placing ourselves. what we have just experienced in this time of encounter with the divine. Finally. desolations. The Eucharist. in our day the basic four-part structure of gathering. We come hoping to touch our finger to the flame once again. We come because we are drawn to a time and space of intimacy and prayer. for this span of time. making every age and every human community a fresh inculturation of a basic pattern. Interestingly. Both the Eucharist and the Spiritual Exercises interrupt our ordinary time with extraordinary grace. God’s unconditional and ever-faithful love permeates our awareness in Week One. We come to be nourished.1 2012 10 11 Review for Religious . of encounter with the Lord who will tutor our hearts. and we bring our history and our particular world with us into this sacred time and place. familiar and predictable dynamics and so. Each one of us has 71. then. The Exercises and the Eucharist as we know them only gradually evolved to their present form. negotiated with grace. from the work we have just left behind and the preoccupations that fill our minds and hearts. The First Week and the Gathering Rites of the Eucharist We come to retreat or to Eucharist just as we are. Both are invitations to conversion. they help us to make sense of our life as it is unfolding before the living God. We come always with unfinished business and with distractions. The Exercises began as jottings in Ignatius’s personal notebook—consoBoth the Eucharist and lations. even burdens.

knowing that God wants to free us of everything that gets in the way of a loving response. We are then invited into a time of silence before the living God. perhaps even shattered. prayers of petition. In face of the immense goodness of God. For example. Yet it is a relationship always available. In the language of the new Missal we own our complicity in sin “through my fault. These same heart movements are present in the gathering rites of the Eucharist. Grant us an understanding heart that we may value wisely the treasure of your kingdom 13 71.” We begin the Eucharist knowing ourselves as loved sinners. the opening prayer for today’s liturgy. and bring you to life everlasting. There is a presidential prayer at the conclusion of the entrance rites. forgive you your sins. slow to anger. and forgiveness. for God longs for intimacy with us far more than we could ask or even imagine. and rising is what has made it possible to draw near to the throne of grace. they each ask for a specific grace that is dependent for its focus on the place of the prayer in the rite. God’s response to our repentance is mercy and forgiveness. disposed to open our hearts to the word proclaimed in our midst. The focus is less on particular sins than on our relationship with God that has been damaged. essentially. reads: God of eternal wisdom.1 2012 .” and we join with one another in begging for mercy and forgiveness: “Lord. through my fault. The retreatant is invited to make a first meditation before the cross. similarly. Week One provides the opportunity to recognize sin as our failure to respond with love to God always present. and then to know God’s ever-greater love. when we gather for the Eucharist. another at the preparation of the table and the gifts. we acknowledge our inadequate response. Our personal history gives us hope: God is filled with mercy and compassion. There is nothing like the cross of Christ to sharpen our focus. mercy. There are two additional striking parallels between the First Week of the Exercises and the gathering rites of Eucharist. through my most grievous fault. from icel’s Missal of 1998. God’s creative activity has showered each of us in unique ways and has supported and sustained us throughout our lives. We generally begin the celebration with a hymn of praise and thanksgiving. and a third after Communion. Year A. the Seventeenth Sunday. The first has to do with the cross of Christ. to express our own sorrow and repentance. We really could think of these prayers as “preludes” that name and ask for a specific grace as we move from one week to the next. We reflect on our lives in light of God’s boundless love for us. and we cannot but realize our unworthiness and our experience of sin.” Then the Gloria is our hymn of praise after the words of absolution: “May Review for Religious almighty God have mercy on you. to bring us to the sober reality that relationships have consequences. These are all. You alone impart the gift of right judgment. death. we know ourselves as sinners. for the cross is prominent at the beginning of both experiences. that the paschal mystery of Jesus’ life. above all. loved and rescued by a God who is so much greater than our hearts.Hughes • Were Not Our Hearts Burning within Us? 12 been blessed with divine life. full of kindness. with God. from one part of the Eucharist to the next. we know that sin has hindered our relationships with self and others and. the entrance procession places the cross at the very beginning of the celebration. Amen. By the end of the First Week. have mercy. And here’s a second intriguing possibility with the Eucharist.

During the Second Week of the Exercises. gathering disciples and forming their hearts. not in order to know the scriptures better but to discover ever more fully the One whom they disclose to us. spending the night in union with his Abba. how his face was set to Jerusalem during his last days on earth. That Review for Religious 14 dear friend of ours also reveals to us the cost of discipleship. one after another. Christ himself is present in the midst of the community through the Word proclaimed. his loves. no matter what. It has been written that during the Second Week “We find ourselves drinking in the experiences of Jesus. so that we begin to assimilate his values. your Son Who lives and reigns with you in the unity of the Holy Spirit God for ever and ever. Both focus on the scriptures. for humankind. teaching. going about doing good. his freedom. Amen. Empowered by the love of God experienced in Week One and by Jesus’ friendship. We choose to be disciples of the perfect disciple. welcoming sinners.1 What a perfect presidential prayer to open our hearts to the Word of God. This style of praying provides the necessary content of decision-making or discernment. The Gospel is the highpoint of the Liturgy of the 71. his preaching of the dream of God for the world. absorbing his attitudes and values. his sayings and parables. his teachings and miracles. over time. to love him more ardently.”2 Of course. The Second Week. sharing meals. both the Spiritual Exercises and the Liturgy of the Word. like Martha’s sister. the gathering storm of criticism and anger.3 The cycle of readings. and. with him. opening up for us the mystery of redemption and salvation and offering us spiritual nourishment. in retreat as at Mass. for each of us. Loved sinners become loving servants.1 2012 15 . his proclamation of the Good News. We reflect on scripture passages. and both invite decision. We take in the whole of the life of Jesus Christ and are drawn to know him more intimately. Mary.Hughes • Were Not Our Hearts Burning within Us? and gladly forego all lesser gifts to possess that kingdom’s incomparable joy. We make our prayer through Our Lord Jesus Christ. we choose an ever closer relationship with him. what a perfect prelude to move to Week Two of the Exercises. offer an intimate encounter with Jesus of Nazareth—healing. to Jerusalem. the teacher. God speaks to our hearts. setting our faces. his choices. both are grounded in the Gospels and in the Mystery who is Christ. which forms an essential part of the Second Week and is meant to be an abiding part of a Christian’s life that is shaped by the Exercises. The Second Week and the Liturgy of the Word The parallels between the Second Week of the Exercises and the Liturgy of the Word are easily discernible. the misunderstandings. is not full only of the consolation of spending time with a dear friend. the retreatant sits at the feet of Jesus. embracing and following Jesus. especially during Lent and the triduum. those statements also describe a regular pattern of solitary prayer in daily life that reaches its summit in the Eucharist. and to follow him more faithfully. of course. drawn to his person. invites our reflection on the life and ministry of Jesus. the disappointments. which deepens for us in Week Two. highlighting first one evangelist’s portrait of Christ and then another’s in the threeyear cycle.

becoming gradually and almost imperceptibly more like him. loving. his last will and testament. so too there is a choice at the end of the Liturgy of the Word.” 5 The first meditation of the Exercises in Week Three is on the Last Supper in its entirety—including the preparations. The homily follows. to enable the assembly to know Jesus more intimately. and his final words. Christ’s giving of his body and blood in Eucharist as the ultimate expression of his love for them. The point of the homily is identical to the grace sought in Week Two of the Exercises. namely. The Second Week of the Exercises illuminates the challenge to those who give the homily in the Eucharist. too.” if you will. the Eucharistic Prayer. So. a ritual of cleansing and interior purification in readiness for all that will follow. Then the great prayer of praise and thanksgiving. We enter into Christ’s liturgy. As we prepare to move from the Table of God’s Word to the Table of the Lord’s Supper. putting on his mind and heart. asking in a variety of ways that the gifts we have placed on the table will become holy and that we ourselves will be caught up in this action and be made holy to the praise and glory of God. and rising. Our worship is an offering of our whole selves with and in Christ to God. That is our participation in the paschal 71.1 2012 17 . of propitiation and satisfaction. Nothing less! Not entertainment. are one and the same. the arrangements for the meal. differing only in the manner of offering. and . There is the washing of the hands of the presider. Just as one chooses discipleship at the end of Week Two. Not personal self-disclosure. death. these two themes are conflated in the Liturgy of the Eucharist: “the Sacrifice of the Review for Religious Cross and its sacramental renewal in the Mass. the preparation of the altar itself and then of the offerings of bread and wine. the supper itself. .Hughes • Were Not Our Hearts Burning within Us? Word. lips.4 In fact. We tell the story of Jesus’ life. Much of this finds a resonance in the Liturgy of the Eucharist. choosing his choices. and that our whole being be exposed to the consolation and the challenge of a Gospel way of life. begins. Not exegesis. we join ourselves to Christ and ask that we too be transformed every bit as much as the bread and the wine. that our words be true. There is the prayer over the gifts. and breast. that we and they may become for us and for our world the Body and Blood of Christ. praying that our mind be opened. to love him more ardently and to follow him more faithfully. and we mark it with various signs of reverence for the book and with the tracing of the cross on our forehead. There is. 16 The Third Week and the Liturgy of the Eucharist The focus of Week Three is both the Last Supper and the Passion. Nothing less than knowing. . and following Christ. the assembling in the upper room. that they continue this same action in his memory. first the preparation of the table and the gifts. the choice of place. from whom he receives back his life. the endless self-giving of Christ into the hands of the One he called Abba. of course. Christ’s washing of the apostles’ feet. a simple and focused petition—a second “prelude. for a majority of Christians it is often the only source of spiritual nourishment in a busy week. consequently the Mass is at once a sacrifice of praise and thanksgiving. which Christ the Lord instituted at the Last Supper and commanded the apostles to do in his memory. The General Instruction of the Roman Missal describes the homily as a necessary source of nourishment of the Christian life.

As a transition to the second part of this reflection. the prayer after Communion. and we ask for mutual love among ourselves. We know that we ourselves and our world have been radically changed by Jesus’ resurrection. Thus far I have been developing the ways that the Eucharist and the Spiritual Exercises mirror and sometimes illuminate aspects of each other. go now and tell the good news. Through the Communions of our lifetime we are gradually being transformed into God. as we ponder the mystery of the Passion? By turns. We approach the table of the Lord and receive the one Bread of Life. “Take. And as peace is the gift of the Risen One. our own intimate conversation with God. what we have just done in word and ritual action. and we embrace his commission to become the Heart of God on earth. that gathers up and gives expression to the faith of the community in Jesus’ salvific death and rising and our participation in that mystery. and in so doing we express our availability before God for whatever we will face. to the women. Our Communion makes us one with the Risen Christ.” So be it. than the word “Amen. is a final “prelude”—a petition that we might go forth and live. if you will. it recalls the events that followed the supper. Could we not think of it as a colloquy with the One Jesus called Abba.Hughes • Were Not Our Hearts Burning within Us? mystery of Christ’s obedience unto death. There is no better word at the end of the Eucharistic Prayer. 18 Week Four and the Communion and Concluding Rites We are ready for Week Four—Jesus’ resurrection and his apparitions to his mother. We become what we eat. peace be with you. Lord. to Mary in the garden. it is a colloquy. it is a perfect condensed statement of what we believe and what we long for. and the last presidential prayer. gave the apostles to eat and drink. Always the message is Review for Religious the same: do not be afraid. relying simply and completely on God’s grace. we beg that same peace for the whole human family.6 It is a perfect prayer. receive. In contemplating the love of God in the concluding exercise of Week Four. in deed. go now to feed my lambs.” we say. which is Christ who died and rose for the salvation of the world. our identification with Christ in his radical obedience to God. we pray an intimate prayer of thanksgiving to the One who has shared his life so completely with us that we are filled with gratitude and with a desire to make a generous return of love. especially the blessed Passion of Christ together with his victory over sin and death. to the disciples. I suggest pausing over the words of the “Anima Christi” using David Fleming’s translation. it makes an offering to God not only of the spotless victim but of ourselves so that day by day we might be perfected through Christ the mediator and be brought into unity with God and with each other when God may be all in all. and left them a command to perpetuate this mystery.1 2012 19 . We know ourselves as blessed and sent. or at the end of our Third Week meditation on the Passion as we dwell in the silence of God. It was David who said that this prayer is a summary of the dynamics of the whole movement 71. the Eucharistic Prayer “colloquy” offers thanksgiving to God for the whole work of salvation realized in Christ. Have you ever used one of the Eucharistic Prayers for your meditation during Week Three? The Eucharistic Prayer is addressed to God the Father. it implores the action of God’s transforming Spirit. “Please make this Communion take!” this prayer seems to beg. it tells the story again of the night before Jesus died when he offered his body and blood.

around page seven hundred something.” what did he mean by the this? Surely not just the Jewish pattern of the meal. faithfully. to every race on earth.7 20 Part II: Living the Eucharist David Fleming also called the “Anima Christi” a summary of the living of the Fourth Week in the everyday. for the wisdom for the Parliament of a mighty nation. Jesus. I realized that when I considered that Last Supper of Jesus and his friends. Week by week. The Eucharist has been like a wave of grace rolling over the community again and again across the centuries of Christendom. What are 71. Dix lyrically enumerates these and scores of other instances in which the Christian community has been faithful to Jesus’ command.Hughes • Were Not Our Hearts Burning within Us? of the Exercises. spreading slowly to every continent and country. Amen. a very long. Surely the this is something more. with you by my side enough has been given. and on and on. Let me not run from the love which you offer. of the event that binds us together. very erudite history of the Eucharist by an Anglican clergyman and liturgical scholar. May the shelter I seek be the shadow of your cross. I may praise you forever. one with another and with Christians of every age. race. from the heights of Review for Religious power to places of poverty and need. with your saints. Keep calling to me until that day comes. When Jesus said “do this in remembrance of me. for royalty at their crowning and for criminals going to the scaffold. on a hundred thousand successive Sundays. the style of blessing said over both.1 2012 21 . “Do this in memory of me. for a sick old woman afraid to die. for a bride and bridegroom in a little country church. and he also described the prayer as a summary of the transformation wrought through the Eucharist. the author shifts from liturgical history. He quotes the words of Jesus at the Last Supper. this action of Eucharist has been carried out in every conceivable human circumstance and for every conceivable human need. At the conclusion. when. place. there was another question on my mind. and philology to spirituality. though we know a lot about Jewish rituals.”8 Over the centuries the Eucharist has been celebrated by innumerable millions of entirely obscure faithful women and men like you and me. unfailingly. tongue. Jesus. and way of life. by an old monk on the fiftieth anniversary of his vows. but hold me safe from the forces of evil. the followers of Jesus have done just this for the remembrance of him. the number of cups. people with hopes and fears and joys and sorrows and sins and temptations and prayers every bit as vivid and alive as yours and mine are now. Many years ago I read a book by Gregory Dix called The Shape of the Liturgy. May your body and blood be my food and drink. for Columbus setting out to discover the New World.9 This is an extraordinary picture of the sacrament that constitutes the community. may all that is you flow into me. May your passion and death be my strength and life. the living of the Eucharist. the blessing of bread.” and then poses an intriguing question: Was ever another command so obeyed? Dix paints an extraordinary picture: Century after century. so it is to that topic we turn. On each of my dyings shed your light and your love. archeology. “Do this. Was ever another command so obeyed? But after pondering Dix. for a barren couple hoping for a child. hollowing out spaces for the divine in the midst of the everyday.

There are parables of feasts.” In the same way also the cup. was to share life itself. It was said of him. with the morally dubious.Hughes • Were Not Our Hearts Burning within Us? What 22 we being asked to do? to be? to embrace? to celebrate? What commitment do we make when we say “Amen”? Scripture supplies two directions toward an answer: one in the Synoptic accounts of the supper and Paul’s First Letter to the Corinthians. with those living on the fringes. There is the story of Peter’s mother-in-law who is cured only to get up and wait on them. and when he had given thanks. who spoke about crumbs that fell from the table and who expected—and received—more than crumbs from this man. “Get down from that tree. I’m coming to your house for Review for Religious lunch. of jockeying for places at table. as often as you drink it. The Last Supper recapitulated the attitudes and values of Jesus. no exceptions. He loved a good feast. Even the risen appearances of Jesus include meals.” An even more shocking accusation was whispered behind his back: “This man sits down at table with sinners. Do this in remembrance of me.” There is the story of Simon who threw a dinner party but was an inattentive host. “What’s for dinner?” On the shore. of filling the room with those drawn from the highways and the byways. and the other in the Gospel of John. of appropriate attire. or a particular gesture. you recognize the timbre of a voice. in the upper room. and of the woman who slipped in to minister to Jesus as he sat at Simon’s table. or the slight tilt of the head so characteristic of an individual. He used that image of feasting as a metaphor of the reign of God—a great banquet. keeping away from celebrations. There is the Syrophoenician woman who would not take no for an answer. Jesus never played the pious ascetic. commitment do we make saying. Jesus’ ministry of table fellowship is a ministry of universal reconciliation. in Semitic times. Everyone was welcome to sit with him at table. with the outcasts of society. Scripture scholars refer to this as Jesus’ ministry of table fellowship. Do this. And Jesus shared life with an astonishing assortment of people. and said. after supper.1 2012 23 . on the way to Emmaus. But what is the this? Have you ever considered that the Last Supper was precisely that—it was the last. they recognize him in the breaking of the bread. “This man is a glutton and a drunkard. The disciples recognized Jesus for what was most characteristic of him: the way he broke the bread. Recall the words of Paul describing the Last Supper: I received from the Lord what I also delivered to you. in remembrance of me” (1 Cor 11:23-25).” On nearly every page of the Gospels there is a meal or a reference to food. To share food. of great abundance. The Last Supper was the last of a whole series of Jesus’ meals recorded in the Scriptures. “This is my body which is for you. There are the feeding miracles that tell us something of the utter lavishness of the banquet and that everyone will receive enough and there will still be something left over for another day.” Jesus says. who opened 71. “This cup is when we say “Amen”? the new covenant in my blood. What is the this that we are to replicate? It is the whole life and ministry of Jesus at table. he broke it. Do this in remembrance of me. to tell stories and to break the bread. Jesus calls out to Zacchaeus. How do you recognize someone? Even at a distance. “Peace be with you. that the Lord Jesus on the night when he was betrayed took bread.

Hughes • Were Not Our Hearts Burning within Us? 24 his table and his heart to everyone. who knew the human need for nourishment of body. Notre Dame has a reputation for the excellence of its liturgical studies program and. Time stood in reverence still. Foot washing is not just a way of life but an attitude of heart. for so I am. laid aside his garments. “Do you know what I have done to you? You call me Teacher and Lord. Love those I love. both here at home and half a world away— those in Norway who are paralyzed by a massacre they 25 71. We know the story so well. The Gospel of John offers a second answer to the question “What is the this?” In John there is a very different institution narrative. seemingly from nowhere. and that he had come from God and was going to God. reconciling. for the perfection of its liturgical celebrations: every Review for Religious minister rehearsed. you have no part with me. during the sacred triduum. especially before those whom society shuns. And. perhaps under of life but an attitude of heart. Do this: Embrace my attitudes and values as your own. simply. who was himself at home with all manner of people. If I then. the weather. even the one staggering into our life and upsetting its plans and perfections. It was one of those stunning a kneeling before the other moments. staggering Foot washing is not just a way a bit. the one on the margins. Become vulnerable with one another. Then the deacon walked down the aisle to help the man forward and assist him in taking off his shoes and socks. Twelve people moved forward. What is the this? Tender and loving care for the other. a kneeling before the other in reverence. “Do this in memory of me. every liturgy perfect. probably having prepared for the foot washing by carefully washing their feet! Then. offering life. and spirit and who was always present to the other—welcoming. have washed your feet. Kneel in reverence. knowing that the Father had given all things into his hands. In other words. You should do as I have done. He poured water into a basin.” I had an experience when I was studying at the University of Notre Dame that colors my understanding of the washing of the feet after the manner of Jesus. and be my heart to them. he said to them. mind. the liturgies were even more perfect! It was Holy Thursday and time for the foot washing. and weep with those who weep. and girded himself with a towel. and to wipe them with the towel. who offered hospitality to all. Foot washing is embracing a way of service after the manner of Jesus. Nourish one another’s bodies and spirits.” Peter relented in typical Peter fashion: “Not my feet only but also my hands and my head!” When Jesus had completed the washing and resumed his place. every detail on a checklist. Rejoice with those who rejoice. your Lord and Teacher. not counting the cost. and you are right. accepting our mutual vulnerabilities. rose from supper. choosing to open our hearts to all. Jn 13:1-15). Do this in memory of me.1 2012 . Welcome the stranger. the disenfranchised. you also ought to wash one another’s feet. Jesus. For I have given you an example. a very unkempt man started up the aisle. Peter resisted this tenderness until Jesus pressed: “If I do not wash you. that you also should do as I have done to you” (Cf. generously. and began to wash the disciples’ feet. It is the account of the foot washing. at least when I was there.

watched and prayed with him. Do this in memory of me. the Eucharist continues to draw us into these mysteries. Review for Religious The heart of it is joining ourselves to Christ. those who are starving from the drought in Africa. not just in name. Then we have simply dwelt in silence. no apathy. The heart of it is the celebration of Jesus’ life.” 10 Notes Cf. That same intimacy and presence to one another marks Week Four. no prejudice permitted. in the coming days. to ponder them in our hearts as we watch the immense tenderness of the Lord with those he loved even to the end. since withdrawn. no mental reservation allowed.” meaning yes I will try to live. 1995). “Amen”: We support. the perfect sacrifice. and rising every time we gather—and the merging of our daily living and dying with his and with one another—for the life of the world. Send those waves of grace once again across continents and cultures to bathe our world in the love and mercy of Eucharist. no half-heartedness. empowered by his Spirit. Conclusion Week Three invites us to experience the Last Supper. This book contains the Sunday collects prepared by the International Committee on English in the Liturgy for the Missal of 1998. those who are caught up in trafficking around the globe or denied asylum here at home. to continue his saving presence.” Be careful of simple words said often. to listen to the words. death. We approve. We understand. We are open. week by week. Meaning “Amen. I conclude with a favorite reflection of mine on the word “Amen. “Amen”: We are present. Sunday Celebration of the Word and Hours (Ottawa: Canadian Conference of Catholic Bishops. to look around at the faces. or earthquake. to the praise and glory of God. We promise. And we have stayed with him. in deed.Hughes • Were Not Our Hearts Burning within Us? could never have imagined. a time of tenderness and affection with the risen Jesus who shares his love and his joy with us but does not let us cling to him. Here we are. tornado. we are listening to your word. “Amen” makes demands like an unrelenting schoolmaster: fierce attention to all that is said. The heart of it is learning over and over again to say “Amen” to all of these realities and—at least sometimes—actually meaning it. those who have lost the ones they love and all they owned in fire. The heart of it is begging that the Spirit will transform each one of us just as really as the bread and wine so that we become more and more Christ’s Body in truth. “Amen” makes demands like a signature on a dotted line: sober bond to all that goes before. The heart of the Eucharist is Jesus Christ. We are of one mind. And day by day. flood. to be his heart on earth. those who are terrified of nuclear contamination in Japan. whose hearts he was tutoring even on the night before he died. and accompanied him as he gave up his life. May this come to pass. to place ourselves there in the upper room. what we have just enacted in word and ritual action. Be careful when you say “Amen. We hearken. no preoccupation. So be it.1 2012 . no hesitation. 1 26 27 71. Make a habit of roaming the globe in prayer so that you do not remain distant from the joys and pain of the world. He sends us as apostles.

takes on colors I never imagined. openly. (St.” in Notes on the Spiritual Exercises of St. . 1945) 744-5.Hughes • Were Not Our Hearts Burning within Us? 2 David L. <rmercier@sjnen. passim. February. The Shape of the Liturgy (London: Dacre Press. 1981) 11. . in St. This article was originally given as a keynote presentation at Ignatian Spirituality Conference V on July 22. within. travinsky’s “Rite of Spring” caused a furor when it was first performed in 1913. . Love that frees me and compels me to choose you again and yet again . as the bush in the desert responded to flame. 10 Barbara Schmich Searle. a woman who dances herself to death for the 28 Kimberly M. “Ritual Dialogue. 4 GIRM. S But now. As time moves with. that I might respond as I wish to respond . 1981. 6 GIRM. Fleming sj. 3737 Westminster Place. 9 Ibid. this yes of ours takes on wings.org> 71. Missouri. . It assaults the senses. “The Ignatian Spiritual Exercises: Understanding a Dynamic. It builds to a crescendo and with the violence of spirit that leads to the sacrifice of a human. stirs me.1 2012 29 Review for Religious . King rscj Ronald Mercier sj is associate professor of theology at Saint Louis University and rector of the community where Jesuit scholastics pursue the study of philosophy and theology. 1978) 3. Missouri 63108. the “Sacrifice. paraphrase. and the storms at sea. 5 GIRM. 2011. but the more I listen to it. § 65. 2003. It becomes a murmur of love that we share. ronald mercier The Transition from Third to Fourth Week of the Spiritual Exercises Without the Drama: Obedience You have had my yes for years– and I have had yours since the sun. paraphrase.” Assembly 7:3.” Stravinsky tries to capture the human spirit in its “pagan”—pure—form. you and I are more than yes. Cacophony—there’s no other way to describe it! Bad sound. A Literal Translation and a Contemporary Reading. 8 Gregory Dix. the seashells. Louis. The Spiritual Exercises of St. § 9. . At the tail end of the piece. 3 General Instruction of the Roman Missal. . and not only from a musical point of view. Ignatius of Loyola (St. Louis: The Institute of Jesuit Sources. St. . extends and opens me. Louis: Review for Religious. § 79. challenges that strengthen and soften me. even a little mysteriously . 7 David L. the more I think it expresses something important. knowingly. . Comments can be addressed to him at Bellarmine House of Studies. Ignatius. You might want to find a recording of it and play it before you read further. Fleming sj . Louis. and around. §29. glory that stills me. ah .

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