I Can’t Breathe!

I Can’t Breathe!

            I can only imagine how a drowning person may feel.  My Uncle, Bill McCulley, taught me to swim on his farm in Illinois, in a pond on the Wilt Place.  He was a Navy veteran, and an excellent swimmer, and I trusted him to save me if anything happened to me.  The fish and snakes brushing up against my legs did not seem to matter.  One of Bill’s attributes, besides being very strong, was his ability to go under water, without breathing, of course, for a long, long time.  I know he loved me enough to save me if I went under water.  Jesus died because he could not breathe under water.  I can only imagine the suffering he felt.  I know Jesus loves me, and will save me, just like my Uncle, Bill would have.  We will get back to Jesus, and breathing under water later.

I am writing this reflection about Breathing under Water: Spirituality and the Twelve Steps, by Richard Rohr, a well know Franciscan teacher and priest.  We are discussing addiction and will also draw upon Addiction and Grace, by Dr. Gerald May as appropriate.  I am specifically selecting one concept, extant in both books, concerning our addiction to war.  Refusal to submit to Satan’s political ploy, to fall down and worship Satan, cost Jesus His life, as we will see as we go along.  Because of our addictions to “oil, war, and empire; the church’s addiction to its own absolute exceptionalism;” (Breathing Underwater, p. xxii), among other addictions, Jesus had to die.  Because He died trying to breathe under water, Jesus is able to save us from our own addictions, all of them.

When we cannot breathe, and are under water for a long time, we must eventually surrender, or give up our life.  As Ignatian students we are aware we should give up everything to live only in God’s love and grace. Step three of the twelve steps in Breathing Underwater is about our decision to give up to turn our will and lives over to the care of God as we understand God (p.17).  We have not been taught this surrender by our nationalistic political systems, nor have our institutional religious systems as a whole taught us this surrender, but Jesus teaches us (Matt. 5: 39) (p. 19).  Bye, bye ego.  Addiction to the ego and to power must go (p. 21).  The devil wants to make us a great “deal”.  The art of Satan’s deal is to give us instantly the power without pain and without self-surrender (p. 21).  This was Satan’s third temptation which most institutional religions have accepted even to this day.  It is a myth, a myth of redemptive violence that we can personally save ourselves by violent means.  For thousands of years this myth has never worked.  Rohr calls it the “myth of heroic sacrifice” (p. 21).  It is the American “way”, and the way of most every nation.  We have learned well and are addicted to this myth of self and violence and our society, our nation, (p. 22) and in too many ways our churches are co-dependents to help us believe in this myth and be self-glorified as martyrs of the church (p.23).  True believers, we are giving up our body to supposed chastity, poverty, and obedience to look good, to fool many people, and to puff up the self (p.24).

To give up this puffed up, narcissistic self, as individuals, politicians, nations, and institutions including business and religious institutions is to realize we are sinners, yet loved sinners surrendered to the lover (God the Higher Power) who loves us (p. 24, 27).  As the Holy Spirit helps us, we are infected by the Spirit of Jesus (p.25).  Rohr says the Holy Spirit “sneaks in through the ducts and the air vents (p. 25).  In some ways we would rather just have someone tell us what to do, to manage our sins for us in the confessional booth or church sermons than surrender our will and accept God’s radical grace freely.  This grace is given to us by a higher power we understand to be God, as much as we understand Him, who loves us without expecting to be paid back.  He loves us because He is love (p. 27).  Only grace given in love can cure addictions.

Both Rohr and May speak of nonviolence and trust in a higher power for our salvation.  Jesus spoke Truth to Power when He refused Satan’s third temptation to fall down and worship Satan and did not accept the “deal” to be given earthly kingdoms before it was time.  As a result, Jesus had to suffer and die to save us, who are addicted, and complicit with this warmongering society.

Referencing May’s book, Dr. May echoes rule 98 of Ignatius’ Spiritual Exercises when he states “detachment does just the opposite.  It seems liberation of desire, an enhancement of passion, the freedom to love with all one’s being, and the willingness to bear the pain such love can bring.” (Addiction and Grace, p.15).  This can be freedom from political slavery too, and freedom to love even our enemy, one of Jesus’ primary commandments (Matt. 5: 43, 44).  The Spiritual Exercises, rule 98, promotes the willingness to bear all wrongs.  It is this suffering love that brings detachment and personal freedom as it is greased by the wheels of grace.

See:

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Eternal Lord of All Things

Eternal Lord of all things, in the presence of Thy infinite goodness, and of Thy glorious mother, and of all the saints of Thy heavenly court, this is the offering of myself which I make with Thy favor and help. I protest that it is my earnest desire and my deliberate choice, provided only it is for Thy greater service and praise, to imitate Thee in bearing all wrongs and all abuse and all poverty, both actual and spiritual, should Thy most holy majesty deign to choose and admit me to such a state and way of life (http://spex.ignatianspirituality.com/SpiritualExercises/Puhl#marker-p101)

True freedom is the freedom to love one another, including our enemy.  If we maintain our addictions to war and killing this is what May describes as a security addiction (p.31).  May states, “we can and should trust in God for our ultimate security” and he speaks of relaxing our grip about lessor sources of security.

It is Jesus, who is our ultimate source of security.  Rohr states “only people who have suffered in some way can save another” (p. 123).  Jesus died and suffered on the Cross.  He did not die of blood loss.  In excruciating pain, His feet nailed to the cross, and His hands too, Jesus couldn’t breathe unless He pushed up on His pierced feet, and said, “I thirst.”  He was given the fourth cup via the hyssop branch which should have been given at the Passover meal, and He surrendered just for you, and just for me, to save us from our addictions to sin.  His lungs had filed up with water and blood.  He could not breathe.  He had to die; He could not breathe, but now He saves us, we who think we can breathe, but are underwater with all our addictions.

John Cooper

 

 

Examen Prayer for the Parish

Examen Prayer for the Parish

                Examen Prayer should remain the foundation of balanced psychological thinking and of personal and communal spirituality.  My thoughts are intended to expand upon principles in The Examen Prayer: Ignatian Wisdom for our Lives Today, by Timothy M. Gallagher, OMV.  I intend to extrapolate on Chapter 13, Examen and the Community, by more specifically discussing the concept of using Examen Prayer in the local Parish in community as a basis for Church growth.

Fr. Gallagher states, “the prayer of examen breathes spiritual clarity and a capacity for decisive spiritual action into his day.  The spiritual fruits of Ignatius’s daily examen bless him, his companions, and, through them, the whole People of God.” [1]  The personal Examen can be the basis of action in community.  God loves us as He looks upon us who pray the Examen. God also loves us as a special people called in community in a local Church Parish.

The Examen is a source of continuing spiritual growth.  Gallagher states concerning the Examen, “it is indeed the prayer of continuing spiritual growth.” [2]  and that the examen “channels them toward that holiness to which we are called.”[3]  How can we harness this power for growth in our Church communities?

I could not immediately find much about using the Examen in a local church community.  I asked advice concerning the viability of this topic from Fr. Christopher Viscardi, S.J., Fr. Joseph Tetlow, S.J., and Bob Fitzgerald.  I received positive encouragement.  Fr. Tetlow said in his email response to me, “We’re convinced that the examen is a key to making progress in religion and spirituality, that is, in staying alive instead of just vegetating.”  Fr. Tetlow suggested beginning in a group for Examen prayer in preparation for Sunday Mass.  He suggests we ask ourselves as a church body what virtues we have practiced and which virtues we need today and tomorrow.

Fr. Viscardi pointed me to Studies in the Spirituality of Jesuits, vol. IV, November, 1972, COMMUNAL DISCERNMENT: REFLECTIONS ON EXPERIENCE, by John Carroll Futrell, S.J.[4]  Although this 52-page treatise is not specifically about the examen in a Parish community setting, it is about using the examen as the foundation for communal discernment and using deliberation to arrive at communal decisions. The paper has a section concerning bringing together results of small group deliberations in coming to unamity in the total group, which may be useful if several small group examen prayer clusters were active in a Parish setting.  I read, highlighted, and annotated this paper which I can email to you upon request.

Fr. Gallagher’s states, “we always make our personal prayer of examen within the context of the Church and of the world.”[5]  He speaks of the beneficial aspects of the examen for our family members, community members, parish, and all whom we meet.  The examen is a connector between us and community. What is to stop us from having a church or Parish examen?

He states, ““One of the benefits of doing the examen communally is that we are encouraged to do it even when, if left to our own devices, we would “skip it”.”[6]  He states that the examen is a personal encounter with God that blesses the entire People of God who, praying it, strengthen each other into an endless multiplication of Grace.[7]  I have designed a beginning Corporate Examen Prayer below:

Examenation of Parish Consciousness

  1. Thanksgiving
    1. Express thanks for all God has given St. Francis Church, pastors, people, students, facilities, income, spiritual blessings, new people, etc. etc.
  1. Petition (ask for graces desired, knowing our shortcomings)
    1. Ask for corporate graces for the Body, Love, peace, kindness, humility, patience, etc.  What Graces does God desire for our Church Body?
    2. Ask for God to reveal virtues we should desire for the Body, to care for the poor, sick, lonely, grieving, etc., etc.
  2. Review
    1. For the last day, or month, or season, or time, what has St. Francis done for Christ, what is St. Francis doing for Christ, what should St. Francis do for Christ?
    2. What consolations have we had?  Are there any desolations?
  1. Forgiveness
    1. Ask for awareness of the virtues of the Holy Spirit with which our Church has been endowed and we have practiced corporately and ask for additional virtues we lack and for the Holy Spirit to bless us with those virtues, pardon and forgiveness of our corporate shortcomings so we can know Jesus more clearly, follow Him more nearly, and love Him more dearly.
    2. We do not judge ourselves but fall into the arms of God who loves us.
  1. Renewal (resolving to amend)
    1. Recognize God’s presence in our Body, and dedicate our corporate Body to renew our vision, and implement actions of love.

End with “Our Father.”

Additional recommended reading for consideration is the article, Moving into a Deeper Communion: Communal Discernment through Contemplative Dialogue, by Liz Sweeney, SSJ[8] which draws partially on Fr. Futrell’s work, and adds recommendations for corporate contemplative and centering prayer, although corporate examen prayer is not mentioned.

John Cooper

 

 

[1] The Examen Prayer, p. 160

[2] Ibid, p. 161

[3] Ibid.

[4] https://ejournals.bc.edu/ojs/index.php/jesuit/article/viewFile/3671/3256

[5] Examen Prayer, p. 165

[6] Ibid, p. 168

[7] Ibid.

[8] http://www.srcharitycinti.org/members/chapter/Liz%20Sweeney,%20SSJ.pdf

Jesus Dies Everyday

Jesus Dies Everyday

This morning I greeted one of my church friends at St. Francis who has cancer.  He recently began chemotherapy. Today we said good morning, but I did not recognize him immediately until he passed by because either is hair had fallen out or he had his head shaved.  I exclaimed his name, when I recognized him.  He had just walked a long way from the parking lot into the church in order to faithfully worship with us, as is his habit.

Part way through Mass, he got up with two people, one on each arm to go out.  I was serving as an usher this day and I recognized the problem and started up to help, but seeing two people already helping, I sat back down. He collapsed to the floor, the people helping him not able to hold him up.  I rushed across the room, but he was already surrounded with others in his seating area helping him.  Silently I prayed, with tears, and assisted a woman who had called 911 in flagging down the fire trucks who arrived before the ambulance to help.  The ambulance arrived and he was put on a stretcher while conscious and rolled out of the sanctuary with applause by the congregation.

Later, after church, several of us held hands and prayed for him, and recited the “Our Father” at the end.  As I write, I don’t know how he is doing, but as I am doing my Examen this night a thought occurred to me:   Jesus dies every day!

What do you mean, John, that Jesus dies every day?  He died only once, on the cross, for all of mankind and Jesus said, “It is finished.”  Jesus also lives in each of us and the image of God lives in every man.  We can find God’s presence in everything that exists, in every sparrow which falls to the ground which God knows.  Why?  Because He lives, and in Him we live and move and have our being.  God is in all things.

By now you may have figured I am not going to thump on the Bible for scripture references concerning what I am writing, and what I am imagining.  Let’s just think about it, and if I imagine something wrong, I stand corrected.

Thus, I imagine that God who lives in us also dies with us when we die.  When we are in pain, so Jesus is in pain. He knows.  We are supposed to die daily to ourselves, putting away the old man of sin.  Why would a little of God not die when we die to, to be later resurrected?

Jesus promised to draw all men unto himself.  Even if Jesus does not do that in our life time in this physical body, what prevents Him from drawing us to Himself at our (our and Jesus’) death?  He could just show us in brilliant light, in a love filled way, what with God is really like and let us choose life.  If you want to live forever as He draws us to the loving light and unto Himself, now is the time to believe. Don’t count on the unknown future.  I will overlook the objections that Jesus cannot save us immediately because we have to pay for our sins, or be purified in purgatory.  I wonder if Jesus does not in a way die again with us, experiencing our pain, our suffering, His hands held out in compassion and love for those who live in Him and Him in us, and if we fall, to raise us up again?

What about my friend who collapsed in church today?  He has lived a good life already. Every day is a gift to him from God who gave him life and who lives in him.  Maybe God will answer his and our prayers and miraculously heal him, or maybe not.

Either way, God knows how to die, every day.  He knows how to raise from the dead and how to take care of those whom He loves. In the interim, if there is an interim, let us trust in Him, as does my friend.

Grace & Peace,

John Cooper

 

What’s Love Got to do With It?

What’s Love Got to do With It?

Reflections on Care of Mind/Care of Spirit, by Gerald G. May, M.D.

Dr. May originally wrote Care of Mind/Care of Spirit as a teaching text to enable Spiritual Directors to appreciate the psychological-spiritual aspects of persons (p. xiv).  I found and underlying theme behind the psychology of the mind and the spirituality of the spirit to be the concept of divine love.  May states that human spirituality is the active process of love in one’s life (p. xvi) and that the integration of psychology and spiritual insight automatically occurs for spiritual guides when the spiritual guide remains open to the Source of Love, (p. xviii).

I noticed the concept of Divine Love as crucial to the foundational premises of this book.  For those called to be Spiritual Directors, we should each be given the gifts to practice the art of spiritual guidance, and freely given the love for others to help care for others’ minds and spirits.  This sharing of love, sharing of eternal mystery, is the root of the art.

Ignatius asks us to give up everything to live only in the love and grace of God.  This is self-giving surrender (p. 17).  It is surrending love.  Our minds and spirits become whole as we surrender to the incarnated desires God has placed in our spirits, – desires of spiritual longing and union to attain, realize, and express divine unconditional love (p. 24).  We are drawn by a force deep within to release our attachments, our very selves, in response to God’s beaconing love which asks for our very hearts (p. 24).  For some, the fulfillments of this surrender to inborn love comes when young, for many it comes at a point of crises, for all I believe it comes as we grow old or are about to die, but we cannot just make it happen.  It is a gift.

This underlying love of God and inborn desire to love God is not just for us.  Although we are individually mind and spirit cared for by God’s love, we are not alone in this universe.  We are not loved alone, we are loved and to love in communion with others, and with animals and other physical and spiritual beings like angels and those who have died and whose spirits reside in God, who is love (see p.54).

Interestingly, I write this on Ash Wednesday, 2018.  Before our services I was praying for spiritual poverty to receive the grace of humility.  Fr. Tom Ackerman’s homily happened to be on what we should give up for Lent.  In short, he asked us to give up ourselves for Lent.  What a wonderful idea!  I quote from Dr. May:

Unconsciously that self-image is engaged in a life-or-death battle, and although all conscious intents may be in the direction of spiritual surrender and dying-to-self, a host of unconscious defenses will be brought to bear in order to preserve, bolster, and reassert that image of self, etc… (p. 59).

It is our crucial role as spiritual directors to attend to God’s power, love, and grace in facilitating this surrender of giving up ourselves too, to live only in God’s love and grace.  Therefore, transcending the self-love we all have is giving up ourselves for Lent, as Fr. Ackerman recommended.

This is a loving surrender, somewhat like Jesus’ self-surrender on the cross to show us how much He loves us.  So too, should we surrender ourselves on the crosses we bear in this life for Jesus.  We offer ourselves to the unknowable mystery of God, giving up everything, surrendering our all (p 65).

As we give up ourselves in love to the divine Mystery, the divine Majesty, our attachments often seem to fall away like scales off our eyes.  We lovingly die to the self and surrender to love, sharing God’s love in our lives and the passions we once held dear, like making money, being well thought of, golf, or football, politics, lose importance as we long to rest in a loving God.  It is like dying (p.77).

In some ways we can be sad, losing ourselves, just like that.  It is a grief similar to dying, really (p.98).  We can mourn for our loss.  Love hurts in many ways as we transition our lives for God’s purposes for us, as we give up all.  The not knowing what to do, exactly, the dark nights groping for Divine love, the unknowing of it all, the loves lost, the loves gained, all meld together for the care of our mind and the care of our spirit.  That is what love has to do with it, everything…

John Cooper

Tuscaloosa, AL

Enslaved to War: A Grace Solution

Enslaved to War:  A Grace Solution

Looking back upon the one thing that stands out most to me regarding the four books we are reading and studying so far this Spring semester, I am most impressed by Dr. Gerald G. May’s insight in his book, “Additions and Grace” that we are all addicted.   May states that “we all suffer from both repression and addiction (p 2).  He says “To be alive is to be addicted, and to be alive and addicted is to stand in need of grace.” (p. 11).  These addictions attack our desires and in effect keep us from our true desire for freedom and our infused desire for unity with God and our desire for God.  At first I partially dismissed the premise that we are all addicted but in view that as Ignation thinkers we are to be willing to give up everything to live only in the love and grace of God, I realized that is something to accept, in view of spiritual and or actual poverty, to realize I am still holding to some inordinate attachments myself.  I am a mixed bag of goods with my own attachments still clinging in some ways, and in some ways partially dispensed of.

Even with this self-realization, I am also conflicted with those sins and addictions of my society at large.  Due to this personal and societal complicacy I am not free to desire only God’s love and grace.  Even to explain it this way makes me realize I have not accepted my own responsibility for evil and if I am concerned so much, why don’t I just STOP IT, or at least stop my part of it?  For instance, take our society’s love of war, for our main example in this reflection.  What am I to do about it?  Originally I thought of entitling this reflection “War Junkie”, or “Addicted to War”, or War and Grace”.  However, these names have already been used by others who recognize the same problem that I have chosen to discuss.

I am complicit with our nation’s war mentality which some believe insures our freedom and creates peace.  The prior statement, ensuring peace by war, to maintain a nation, is exactly opposite of Jesus’ instructions to love our enemies and do good to those who despitefully use us in seeking the inner Peace and Kingdom He was really discussing.  Dr. May echoes rule 98 of Ignatius’ Spiritual Exercises when he states “detachment does just the opposite.  It seems liberation of desire, an enhancement of passion, the freedom to love with all one’s being, and the willingness to bear the pain such love can bring.” (p.15).  The Spex, rule 98 promotes the willingness to bear all wrongs.  It is this suffering love that brings detachment and personal freedom as it is greased by the wheels of grace.

See:

(098)

Eternal Lord of All Things

Eternal Lord of all things, in the presence of Thy infinite goodness, and of Thy glorious mother, and of all the saints of Thy heavenly court, this is the offering of myself which I make with Thy favor and help. I protest that it is my earnest desire and my deliberate choice, provided only it is for Thy greater service and praise, to imitate Thee in bearing all wrongs and all abuse and all poverty, both actual and spiritual, should Thy most holy majesty deign to choose and admit me to such a state and way of life (http://spex.ignatianspirituality.com/SpiritualExercises/Puhl#marker-p101)

True freedom is the freedom to love one another, including our enemy.  If we maintain our addictions to war and killing this is what May describes as a security addiction (p.31).  May states, “we can and should trust in God for our ultimate security” and he speaks of relaxing our grip about lessor sources of security.  So, why has religion, including Christianity as a whole, including the institutional Roman Catholic Church, which I attend, supported war in the past, even calling it “just” war?  Why do some Jesuit institutions of higher learning support ROTC programs on campus and teach little about non-violence?  Also, why do I pay my taxes, 60% or so which go to support of war, not including hidden taxes we are not considering? Complicacy, is that why?

Satan does not want us to realize we are in slavery.  We deny we are in slavery.  You may deny it and may be mad at me now as you read this.  I deny my own slavery in many ways too.  We are at war with Satan, not flesh and blood, and generally do not know it or admit it.  War, the myth of redemptive violence to establish “freedom” is really enslavement to Satan’s original desires and intentions for us. It separates us from God’s love and grace, whatever addiction we are battling. We defend our addictions and enslavement to war, killing, and redemptive violence with repression, rationalization, and denial.

Tomorrow we will quit, just after we win the battle.  Our minds have been tricked and we have been addicted.  Our only solution is to quit it, and quit it now.  But how?    We are in collusion with the system, we are complicit.  There is no easy way out perhaps until we hit “rock bottom” as may happen one day.  How do we confess our own sins and the sins of a nation?  How do we stop the mind tricks?  How do we STOP IT NOW!?  I am not so sure I know.  May states “our motivations are always mixed and our hearts are never completely pure (p. 108).  It is not just war, but all our addictions to which we are enslaved.  Maybe one day we have hit rock bottom, then we can STOP IT.  Maybe, when the Kingdom comes.

John Cooper

Jesus, You Here?

 

Jesus, You Here?

          It was a beautiful day yesterday, a fall day at the end of October in 2017.  Leaves are changing and I am at St. Ignatius House in Atlanta, GA, for a class in Spiritual Direction.  I arose very early this morning intending, I thought, to do my daily reflections with Scripture and do some review of material for the class, but I didn’t.

It came to me to go first into the Adoration Chapel to just sit with the Host and Jesus (Catholics believe in the real presence of Jesus in the Eucharist).  I did some centering prayer, trying not to think of anything, just breathing in, “Yah” and out “weh” or “Yahweh.”  I did that a while and since I was very close to the Monstrance,[i] I got up just to be sure the Host was actually in there.

Now I believe that God is in all things and all things are in God.  The Apostle Paul noted a Greek poet, “In Him you live and move and have being.”[ii]  I believe that, but some theologians don’t believe Paul really believed what he quoted.  I recently talked to one of them who does not believe that.  But I do.

I was reminded while I sat in meditation of the last complete sentence my Uncle, Bill McCulley, said to me as I, my wife, Wink, my sister Janelle Deblois, and I heard as we put him to bed toward the end of his life and Bill looked up in a fleeting glimpse of his old self and asked, “John, you here?”  Bill soon died of Alzheimer’s, an insidious disease.  Bill didn’t know anything much, even most of the time what his name was.  Of course I “know” a lot more how to talk, how to add and subtract, how to read and write, etc.  Bill did not know anything.  It was like he was in a vast cloud of unknowing[iii]  But as I looked down on him and heard the words, “John, you here,” it was so precious to me.  I hope to remember those words all my life.  Maybe he is looking down on me now as a part of the vast cloud of witnesses or the Communion of Saints.[iv]  Maybe he will welcome me again when we meet again and I arrive wherever he is, in God, in heaven, wherever, and Bill greets me in a loving voice, with the words, “John, you here.”

Now I was not supposed to be thinking of anything in my centering prayer, attempting to enter the vast cloud of unknowing, the Divine union with the Mystery, the One God, but my prayer turned into meditation and I went up to the Monstrance and looked closely, knowing not to touch it, and looked to be sure the Host was present there, it was, and I asked, “Jesus, You here?”

I sat back down and wept silently since other people here are in a silent retreat, although I was all alone in the Adoration Chapel, excepting with Jesus, of course.  Jesus was there too.  If you don’t believe that, believe Jesus was is in me and He is in you, at least the image of the Divine and Mysterious One is in us all.  I thought that as little as I know, and all the religions and religious institutions of the world know, including Catholic, Protestant, Jewish, and Islamic, if all poured together in a bucket, would know nothing, being just be a drop in the ocean compared to what God knows.  God knows how to talk in all languages including Angelic ones, He knows how to read and write in all languages too, and how to order and create the whole universe, how to create life and how to take life, just at the right time, like he took my uncle Bill’s life and received him unto Himself.

I know God heard me when I asked, “Jesus, You here?”  I know He was looking down when I asked Him that, thinking I am precious in His sight, that I am a beloved sinner and He knows all of my sins since He lives in me, and I live in Him.   I love you Father, Son, Holy Spirit, Divine One, and you too, Bill McCulley, and you too, the reader whom God loves, and is in, at least by His image inside of you.

Please ask yourself, if you do not believe, or if you do believe, “Jesus, You here?”

 

John Cooper

 

[i] https://en.wikipedia.org/wiki/Monstrance

[ii] Acts 17:28

[iii] https://en.wikipedia.org/wiki/The_Cloud_of_Unknowing

[iv] https://en.wikipedia.org/wiki/Communion_of_saints

Holy Spirit

Holy Spirit,

Worthy is your name,

Holy is your name.

In you and you in us, we are one.

Help us to give our lives to you,

As we live in your love,

As we give up our sins.

We love you,

Holy Spirit.

We love each other too,

It’s all because of you.

It’s “just” because you live in us all,

Who believe in you,

Holy Spirit.

Thank You, Holy Spirit.

Thank you for your Peace.

Thank you for being so gentle with us.

May we be your instruments?

Holy Spirit, you are so good.

We confess we love you again, and again…

Holy Spirit, we speak to you.

We praise to you, and find you deep down inside of us.

We know you, Holy Spirit.

Blessed be your name…

Amen…