Ascent of Mount Carmel (Great Christian Mystical Classics)

St.John of the Cross

Revelation Insight

Dark Night of the Soul (Great Christian Mystical Classics)

Payer is an offering up of our desires unto God for the things agreeable to His will, in the name of Christ, with confession of our sins and thankful acknowledgement of His mercies. There are three degrees of prayer. The lowest is what spoken only by the lips, the second is when by a resolute effort; we succeed in fixing our thoughts on Divine things. The third is when our soul finds it hard to turn away from God. Real prayer at its highest and best reveals a soul thirsting for God alone. Vision is always a precursor of vocation and venture. The highest result of prayer is not deliverance from evil, or the securing of some coveted thing, but knowledge of God. The devil so often assures us that our prayers cannot claim an answer because of the dryness of our souls. Answers to prayer however do not depend upon our feelings, but upon the trustworthiness of the Promiser. Why is my prayer ineffective? Why are our prayers ineffective, powerless, and sometimes even prayerless? It is because we rush unthinkingly and unprepared into God s presence, without realizing the majesty and glory of the God, Whom we are approaching, and without reflecting upon the exceedingly great riches of His glory in Christ Jesus. The very same, which we hope to draw upon. We must first think magnificently of God.

The Kneeling Christian

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The Passion

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Teresa, Of Avila

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Divine Names Among living things, what has understanding is better than what lacks intelligence. Dunns Scotus First Principle; 4:21 Pseudo Dionysius recaptures for us the true essence of, Who God is, who we are, and how all things exist within Him. So often we pull God down and into what we will have Him be. We will apply attributes and other factors to Him as though these are garnered from another source. When He's already explained to us WHO HE IS, when He responded: I AM Who AM, which could easily be parleyed into I AM WHAT YOU NEED. From the great plethora of written texts, there are two outstanding writers who must always be given due respect and recognition. In the Roman or Latin West its Augustine, and in the Greek East, it is Pseudo Dionysius. To appreciate and grasp the benefits, of what remains, of the Dionysian Corpus, it must be understood from his perspective, time, and place. He is at the turn of the millennial, he's no doubt classically trained and his rhetoric does not suffer, in forming his thorough and exhaustive explanations. In this treatise, he presents the work not only in chapter and section, but also in presenting objectives, his body of support and then his own responses to them. This same format is perpetuated among his followers. Unlike no other text, nor author, the corpus of works by Dionysius, is without a doubt an incredible legacy which has both created a rift with the collective Christian community as a whole as well as broken through a passage which was lost to time and tradition. There is a great number of those who not only find these work difficult, but also has excelled and propelled those into that realm of contemplation and explanation, which few others have achieved. This marked difference to expression of logic coupled with inductive and deductive reasoning to learning and expression in our own time presents his works as a leviathan. It is important to recognize, that this style is not uncommon among those of his era. This format once again resurfaces in the works of Dunns Scotus, and again in the venerable one known as the Dumb Ox a.k.a. Thomas Aquinas. For the first time in this millennium, this singular piece has been re-edited into a tangible and digestible work from those who have the desire and calling as Moses to ascend the mound and come face to face with GOD.

Divine Names (Philosopher's Palate)

Pseudo-Dionysius

This work is a task of love, formed from passion for the origin of words and their initial roots and meanings. This work is a culmination of numerous hours of research, annotations, reference checks and a sheer tenacity to know the meaning of words. I for one, am always seeking to grasp the correct word or meaning to the phrase I am working on. The duality is in keeping with the spirit and intent to correctly convey and yet ensure today s reader has grasped this and is able to move on without interruption. A simple analogy, in Hugh's work there is a latin word, which is translated into draws me although in truth it s compels me . This is not a splitting of hairs . It s to grasp the experience. An application is for some women, the maternal drive and instincts may be at a greater height than others, thus they are indeed compelled to yearn and feel for their children without provocation. The sense is greater than they can resist. This is what I perceive Hugh and the author of the Cloud of Unknowing addresses.  In truth, experience is key, it is vital, it is essential to spirituality. Scholasticism and intellectualism indeed answers what we need to grasp onto, however, often times it transcends our understanding, we must move with discernment and not be inquisitive to the point of contradiction. Our words are all we have to relate and pass on to one another what we have come to know. Unless we are capable to express what transcends our thoughts and words, into tangiable and workable pieces to formulate a map for others to navigate with, we have failed as the servant who hid the money for fear of loosing it. We also are deserving of the same retrobuition. However, should be invest a little of our time and effort, in reading and discussiong what others have done and perhaps may facilitate our own needs, then perhaps we may be one of the first two servants who are rewarded for not burying their responsiabilities.

Medieval to Modern English Dictionary

Reference

Revelation Insight Publishing Staff

Dictionaries & Thesauruses

First Principle Among living things, what has understanding is better than what lacks intelligence. Duns Scotus First Principle; 4:21 From this the very outset, Duns Scotus present us with a dichotomy; displaying before us, our true inability coupled with a truism. In this particular work, this approach and response is the hallmark of his works. Scotus present his theology/ philosophical treaties his ideas of formal distinction and rational distinctions. That is to say, the distinct form exists midway between the distinct rationality. The first is conducted by the definition of what is in reality, and second, what is conducted within the intellect. This work shows that he has been deeply impacted from his translation of the Pseudo Dionysian Corpus. Scotus s works have been over sprayed with Dionysius s influence. This work displays as few others his perception of God and the world in, which we exist. Much like Dionysius, he bridges the gap between the early Greek philosophers and the emerging scholastic philosophy. To further appreciate this concept, Dionysius was quite heavily founded upon Plato where as Scholasticism leaned upon Plato s disciple Aristotle. The classic pictorial of Plato and Aristotle, Plato has hi left index finger pointing upwards towards heaven, while Aristotle has his right palm facing downwards, is a bit extreme. Let me present a synopsis: Thus far Scotus is simply repeating Aristotelian orthodoxy, indeed none of his contemporaries or immediate predecessors would have found any of this at all strange. However, Scotus expounds on his views concerning form and matter. Duns Scotus proposes three important issues, which that sets himself apart from some other philosophers of his day. These are 1) He holds that there exists matter that has no form whatsoever. 2) Not all created substances are composites of form and matter. 3) One and the same substance can have more than one substantial form. This work is a must work for any serious philisophical buff, avid student of theological or any individual who has a real need to know.

First Principle (Philosopher's Palate)

Duns Scotus

The contemplative life has an apostolic aspect, it is an idea, which the hectic activity of modern life is unfamiliar. It is more appropriate to ask what is the practical use of idle individuals, shut up alone in contemplation, at a time when there is so much to be done. Moreover what can they do in their state of isolation? The criterion of a monk is to seek Christ as hermits. In this endeavor, I will further explain that we are not hiding nor running away from neither the world nor ourselves. In fact, we have plotted a course set for ground zero. The truth is, as a cloistered individual you are confronted with yourself and God, in a face-to-face encounter, which does not diminish, but envelopes your entire scope of thought reason and vision. In our daily encounters, there is nothing beyond these two. On hearing that they live lives of prayer and self-sacrifice, the laity are inclined to ask why, and for whom? The answer is that they do so for the good of souls that greatly need both prayer and self-sacrifice. We are in the habit of forgetting that prayer and penance are indispensable to the conversion of sinners, and to the progress of the good and to the perfection of the Saints? As a cloistered member, you continually are confronted with the strengths and weakness of yourself and those around you. Honesty, integrity, humility, and love are essential, since you have nowhere else to go. You cannot escape, where shall we go? We must confront, address, and deal fairly and honestly with what is presented before us. We cannot live in a community with anger, envy, strife and alike. Throughout the ages from John Cassian on down to Benedict and to Teresa of Avila, all have repeated this same subject. This work is dedicated to facilitating the laity s understanding of the contemplative life, while reminding those within of their initial calling and objectives.

The Contemplative Life (Research Essentials)

St Bruno

Within these pages lay some the greatest ascetic wisdom a pen has ever etched. What is within these pages are the words, thoughts and lives of some of the greatest men and women who left everything in the known world to find their calling within the desert. During the fall of the Roman Empire, (300-500 A.D.) there was also a migration of all walks of life and country leaving what was then the mightiest known empire, who had bestowed upon its citizens all that they could hope for. Some were wealthy, some were not, what mattered most was their inner commitment to God and the acceptance of the ascetic passage in their quest for unification with God. From within the rugged terrain of the, Lower Egyptian to the Sinai Desert, these individuals came to live out there remaining existence among the most barren and hospitable area. Such things were in stark contrast to the glories of Rome. Some of these men and women have come to be absolute pillars with the Christian community to both the lay and the religious personnel who make up our brothers, clergy, and sisterhood. Without these vary individuals within this book, what we have come to know and treasure, as our Christian doctrine and heritage would not be as it is today. From the caves and towers comes the likes of St Anthanius, St. Anthony, John Climacus, Paul the Hermit, Abbot Serinus, just to name a few. These men have helped shape our understanding of God and how to approach Him. This indeed is a well-documented work showcasing their insight of both the hearts and thoughts of humanity as we come to struggle and deal with our weaknesses. This work has been completely re-edited, supplemented with numerous footnotes to facilitate the geographical background, people, and events. The introduction is superbly presented, with key factors initially addressed laying down a map, which can be easily discerned. This book not only is a stand-alone piece of literature and history, it is also a superb introduction to the Desert Fathers Series. I invite you to peruse through this marvelous edition and find your bezels of wisdom, for within are numerous treasure waiting to be uncovered.

Wisdom of the Desert (Desert Fathers)

James O' Hannay

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