Lenten Prayer of St. Ephrem

Some thoughts from Irenikon:

“Oh Lord and Master of my life, give to me not the spirit of sloth...” In this striking and powerful opening to the prayer above, St. Ephrem does two things:

He surrenders all of himself to Christ by calling on him as Lord and as Master, but not just as Lord and Master at a distance, but as Lord and Master of my life!! A Lord and Master intimately and personally engaged with each of us, from the very beginning of our life.

And then he implores of Him, this divine ruler and teacher, author of life, to protect him from all temptations of the spirit of sloth. He begs to be relieved from this one great debilitating weakness, from even the least temptation toward doubt, or lameness of spirit. He begs freedom from spiritual lassitude and apathy that deadens the heart and the intellect equally leaving one open to all the rest of what comes when we convince ourselves we cannot ever become truly holy, when we kill in ourselves all hope and thus all faith, and thereby all our capacity to truly love selflessly.

The Greek text here translates as acedia, or sloth prompted by spiritual despondency, which is the self-delusion of the impossibility of ever achieving sanctity. Acedia is the great scourge of the monastic, and of all lay men and women who choose to follow the royal way of contemplative prayer and ascetic living, and even of those who watch from a distance but still try to lead a life influenced by the gospels and by liturgy and liturgical prayer.

To pray this prayer aloud and with open heart, it cannot help but plunge us into the depths of humility. St. Ephrem declares emphatically, from the very first moment, that none but Christ is Master of Life, Master of each individual life, whether we offer ourselves to Him or not.

None of the rest of the prayer can be prayed without this initial surrender and the humble petition for the spiritual freedom, the graced freedom necessary to fulfill the rest of the prayer. (Read more.)

The Trial of St. Joan

Here is link to the first interrogation of St. Joan's trial, with the other sessions following. She was tormented and betrayed by those who should have been her spiritual fathers. She answered firmly and boldly, even as had her beloved St. Catherine of Alexandria before her. As another excellent article says:

The story of her prison life is a record of shame to her goalers. Chained, mocked at, threatened, and insulted, her serenity never failed. She was in God's hand, and she bowed to His will. Months of suffering and anxiety passed over her before her captors made up their minds as to the course they would take to bring about her death under the semblance of legal execution. If she could be convicted by an ecclesiastical court of crimes against the faith, her condemnation would redound to the fair fame of England and of the pious House of Lancaster, while covering the French and their sovereign with confusion as the allies and associates of a minister of hell. (3).... ( The House of Lancaster was fervently orthodox. Persecution of heretics begins with Henry IV. The "Cardinal of England" (Beaufort Bishop of Winchester) was the malicious attacker of heretics at home and abroad. He spoke against the Hussites at the Council of Basle, and he planned Crusades against both heretics and "Saracens.")

Pliant churchmen were at hand to give countenance and help in this undertaking bishops full of zeal and loyalty for our sovereign lord Henry VI, by the grace of God King of France and England.The worst of these servile churchmen was the wretched Bishop of Beauvais, Pierre Cauchon. Many other prelates were Caesar's friends, but he sits exalted in solitary infamy. He came to the Burgundian camp and claimed his victim in the name of Bedford, Regent of France for the English King. Had Jeanne been detained by the Burgundians, it is impossible to believe that Charles VII would not have procured her release. Had she been held as a prisoner of war by the English, it is very likely that the shame of holding a woman captive in their hands would have made it possible to arrange for her ransom. But once charged with heresy and taken out of the hands of the Burgundians such hopes and chances were closed. Still, as an ecclesiastical prisoner she would have been entitled to counsel and guidance by religious persons, the Church offering admonition before preferring grave charges of rebellion against any of her children. But this would render her punishment uncertain. Grave doctors of the law and eminent churchmen had at Poitiers, after long inquiry, declared her worthy of trust and they might do so again. 

Therefore it was determined that she should be held in a lay prison though charged with an ecclesiastical offense. Cut off in this way from all spiritual help and instruction, she was to be brought, when the process was ripe, before a well-chosen court bent on her destruction, and ready to entangle her in questions which might entrap her into erroneous or heretical statements. And once more we are confronted, if we try to rationalize her life and put away all belief in inspiration, with the amazing problem as to where and how this untutored girl drew her stores of logic, law, and theology.

Hallowed Ground has some rare images of St. Joan and her beatification.

How Bravely Embracing Suffering Can Lead to Joy

From TFP:

Of course, we hate the cross of suffering that will always be placed upon our shoulders. We have an aversion to suffering. However, suffering has its benefits. Through it, we come to see that everything worthwhile takes time and effort. We can learn great lessons from our misfortunes. The satisfaction of a duty well done is the source of happiness. Moreover, God blesses our lives with moments of great joy between the sufferings that visit us.

Our postmodern society needs to learn this lesson if we are to overcome the present crisis. There is no easy way out of this crisis brought upon us by our iniquities. The longer we put off the acceptance of suffering, the greater it will be. Either we embrace the coming suffering with resignation, or we will perish.

The cruel reality of our situation is allowing evil to reach a climax. If we are to survive, we cannot face this danger alone.

We must have recourse to the Church that teaches us how to overcome our fears and embrace suffering. When united with the infinitely precious suffering of Our Lord Jesus Christ, we can share in His redemptive suffering. We can offer up our sufferings for the salvation of souls. Our sufferings then gain meaning and purpose. They impact society and history.

Thus, the Christian perspective on suffering goes far beyond our trials. It puts them in the context of eternity, which should fill us with joy. Then we can truly say, “forsan et haec olim meminisse iuvabit.” However, the joy will not only be an earthly joy but a heavenly one. (Read more.)