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6–7 July 196? [probably 1963] Kalwaria – The Shrine of Our Lady1
Aims:
1. To ask for peace and good for the Church of Kraków, efficacy of action, vocations.
2. To prepare the basis for the retreat.
3. To move forward certain tasks.
In general: preferably the form of reflection days (= meditation connected with other tasks).
Confession; Holy Mass; Meditation; The Way of the Cross; The Little Ways2
(a) Numerous threads, reflective and ‘existential’. One needs to bring them all here and pass them into These Hands in accordance with the principle ‘Totus Tuus’ [‘Entirely Yours’].
(b) The main topic of the retreat emerges: ‘between past and future’.
19–23 [August] 1963 Retreat in Tyniec1 Topic: Justification – grace
19 August
Compline; Adoration; Meditation
20 August
Lauds; Prime
Meditation before Holy Mass:
1. Holy Mass brings the rhythm of Christ, the rhythm of the Son of God into our lives.
2. (The integrating role of consciousness – the disintegrating role of sensuousness.)
Holy Mass; Thanksgiving; Reading the Holy Scripture; Reading the Council schema; Meditation; The Way of the Cross
A reference to the previous retreat held in Rome on 31 October – [4] November 1962. The dogmatic topic that requires a deeper spiritual reflection is the mystery of justification (iustificatio). Man cannot be ‘just’ before God; he can only be ‘justified’ before Him. The former is proved by the fact that man is not equal to God, his Creator, and the latter by Christ and the entire order of grace.
No creature can be in a position of justice before its Creator. Man is in a way a synthesis of creatures. As a creature in general, he and his existence are unconditionally dependent on his Creator; he is dependent also by virtue of his nature and, consequently, unequivocally subordinate. As a being endowed with vegetative (sensual) life, he is subject to the laws of life and death (generatio et corruptio) like other creatures. As a spiritual being – a person – he bears a more special resemblance to the Creator, which obligates him to maintain the order of justice, i.e. to give to everybody what rightly belongs to them (which also includes paying religious worship to God). The fact of personhood does not render invalid man’s vegetativeness and animalitas [animal nature], which turns him into ‘ash and nothing’2 before his Creator. As a person, man can enter into personal contact with the Creator; this contact, however, has to be initiated by the Creator. When He initiates it, it consists (like the act of creation) in an act of mercy, because man as a creature is fully dependent and subordinate. In particular, he needs to be justified because of his sin, which, as an offence to God, does harm to the very essence of this personal contact understood in the way it is understood and intended by the Creator – and it is His prerogative to define the essence of the contact He establishes with His rational creature.
Justification comes through Christ, the Son of God, who initiates this essential contact and gives it, to a certain extent, the qualities of His contact with the Father. Therefore, justification is expressed in us as the new esse [being] – ‘esse ad Patrem’ [‘being towards the Father’] (i.e. sanctifying grace), and the continuation of this personal contact consists in faith, hope and love.
Vespers
Adoration: Lord Jesus hid in the womb of Mother Mary, which He left as a human being – and in the womb of Mother Church, so that it could give birth to sons of God.
Rosary; Spiritual reading (G. Vann)3
Meditation: I note down briefly: the (diocesan) bishop’s authority and vocation require, on the one hand, generosity and courage, and on the other hand, service to everybody and universal charity, in particular charity for priests. Regarding all these points: reservations. ‘Episcopatum desiderare’ [‘To aspire to the office of bishop’]4 – but it cannot be ‘propter se’ [‘for oneself’]. Many things have yet to ‘burn out’ and ripen. Providence is sweet. Very useful reflections, and thereby quieting down.
Anticipated Matins
One more thing: what has a particular value is suffering for the sake of the matter – it brings more benefit than all the efforts. (Fr Pr.).
Reading; Rosary; Compline; Reading
21 August
Lauds; Prime; Rosary; Reflection; Holy Mass; Meditation
It happened that today I celebrated Holy Mass to mark the reception of the habit and profession at the Daughters of Divine Charity. It allowed me to bring yesterday’s topic – the mystery of justification – closer to the mystery of the Church. The Church – the mystical body of Christ – is, so to speak, ‘esse ad Patrem’ [‘being towards the Father’]. The sisters, who through their vows choose Christ for their bridegroom, in a special way enter into this ‘esse ad Patrem’ not only personally, but they also impress the sign of this ‘esse’ [‘being’] on the life of our entire society. Hence they are much needed by the Church and in the Church. In a way, they constitute its vertical core. At the same time, it needs to be observed that their special vocation and involvement stems from the mystery of justification. It is simultaneously the fruit and the realisation of this justification.
The Way of the Cross
Meditation: Although yesterday it was said that man – a creature – cannot be stricto sensu [in the strict sense] ‘just’ before God, but needs to be justified by Him, this justification nevertheless aims to create the type of relationship between man and God that consists in justice; in any case, it builds its elements and conditions. God wants man to be ‘just’ intrinsically (intrinsece) and not only ‘justified’ (extrinsically – extrinsece). This is indicated by a contrast with the reality of sin, which is an ‘offence to God’. If the Creator had placed his rational creature, man, entirely beyond the relationship of justice, sin would be impossible: An offence is to some extent a violation of justice with regard to a person (and also charity). The Creator gave primary justice to man through grace, and after the sin, He did not deprive him of the possibility of such a relationship. This possibility gestures towards the supernatural order, the order of grace, but it is grounded in the natural order: in the fact that man is a person.
Christ the Lord justified man, that is, helped and has been helping man to be just before God. Man is ‘just’ before God through ‘esse ad Patrem’, which is grace. The Church as the mystical Christ helps man achieve the same, because its task is to be the continuation of Christ and His work. Doing this, Christ and the Church simultaneously contribute to the fulfilment of human personhood. Man is fully a person when he is ‘justified’, that is ‘just’ before God. Without this – one could say – his personhood remains incomplete, it is unfulfilled.
Man was justified, because he could be (can be) and was (is) unjust before God. Whereas God wants – and He wants it through Christ – man to be just before Him, so indirectly He also wants him to be ‘made equal’ with regard to God – of course through grace. It seems to be the most essentially revealed (genuinely revealed) part of the entire ethics, and simultaneously the most essentially ethical (genuinely ethical) part of the entire revelation (theology!).
Vespers
Adoration: Christ hidden in the womb of the Church, so that He can reveal Himself to humankind. The grace of maturation.
Rosary; Meditation: casus [the case of] W. (T., I.) separately
Reading: De statibus perf. [On the stages of perfection]; Holy Scripture; G. Vann
Matins; Matins (II) for the Feast of the Immaculate Heart of the Blessed Virgin Mary; Compline
Moreover: thoughts of death!
22 August: Feast of the Immaculate Heart of the Blessed Virgin Mary
Lauds; Prime; Meditation; Holy Mass; Thanksgiving; Rosary; Conversation with Sister Aug.
Reading: Holy Scripture; schema De clericis [Concerning the clergy]
Meditation:
1. The mystery of justification evokes the awareness of the human creature’s unjustness to God–Creator. This awareness grows bigger and brings out the need of restitution: to make amends to Christ – Him, who has atoned for us all and ‘justifies’ all.
2. Furthermore: justice has followed from justification, which points to the primacy of grace, as it puts us in the position of justice before God: it is this justice that the Lord God wants from us and that He wants in us.
3. The primacy of grace in being – and as a consequence the primacy of grace in action. In the past year it became very clear to me in a well-known context. It undoubtedly means reliance on God. Example: St Peter on the lake – if I look at the man, I am overwhelmed by pessimism; when I look at Christ, trust returns. However, this trust and reliance cannot be presumptuous. Even here some measure of justice should be considered.
4. Justice in relation to one’s position. A bishop bears a particular responsibility for the Church – and this responsibility should be contained in his justification and justice before the Highest and Only Shepherd of souls. One needs both generosity and humility, in fact, a supernatural courage, not only a ‘drive for importance’.
The Way of the Cross: Station XII: the courageous is the one who is ready for the cross!
Vespers
Adoration: Lord Jesus gathered His apostles in the Upper Room and instituted the Eucharist in front of them. He took with Him perfectly ordinary people.
Rosary
Meditation: Problem of ‘successio’ [‘succession’] – separately. The grace of humiliation. Other concerns: priests, family (W. and others), earlier ones.
Matins; Conversation with Br Michael – v. helpful; Compline
Holy Hour: Our justification follows in a way from our very injustice, because the Lord Jesus accomplished it through His death, which He suffered most unjustly. Justification was then decided solely through the Redeemer’s inner act, the act of love and atoning and justifying sacrifice.
23 August
The Way of the Cross; Lauds; Holy Mass with a homily; Thanksgiving (Rosary); Prime
Meditation: All the thoughts from the retreat somehow come together in this week’s prayer (11 Post Pent. [Eleventh (Sunday) after Pentecost]).
Omnipotens sempiterne Deus,
qui abundantia pietatis Tuae
et merita supplicum excedis et vota –
effunde super nos misericordiam Tuam,
ut dimittas quae conscientia metuit
et adiicias quod oratio non praesumit
Per Dominum …5
[Almighty ever-living God,
who in the abundance of Your kindness surpass the merits
and the desires of those who entreat You,
pour out Your mercy upon us
to pardon what conscience dreads
and to give what prayer does not dare to ask.
Through our Lord …]
[5–8] March 1964 Before the installation ceremony1
5 March
Funeral of Fr Dean J. Śliwa RIP in Wieliczka2
Meditation on death: The reality of Christ’s priesthood emerges out of death in a special way: He stands before the Father as the eternal priest, and we stand before the Father with what we share in Christ’s priesthood.
Conversation at the Visitation Sisters’
Conclusion at the Abbey in Tyniec3
6 March
Holy Hour; Lauds; Holy Mass; Prime
Meditation: On the relation ‘priest–shepherd’ in Christ the Lord and in each of us.
Reading: ‘Der Bischof als Priester und Hirt seiner Diözese’ [The Bishop as the Priest and Shepherd of His Diocese];4 Daniélou: Temple [illegible];5 Estreicher: [illegible]; [Zarewicz]: Biskupstwo Krakowskie [The Bishopric of Kraków].6
Meditation: On the ways in which my actions are ‘rooted’ in God’s mysteries (preparation for confession).
The Way of the Cross; Adoration; Office
7 March
Holy Mass
Meditation: ‘Domine Deus, in simplicitate cordis mei laetus obtuli universa; et populum tuum, qui repertus est, vidi cum ingenti gaudio: Deus Israel, custodi hanc voluntatem’ [‘Lord God … in the uprightness of my heart I have freely offered all these things, and now I have seen your people, who are present here, offering freely and joyously to you. O Lord, the God of … Israel, keep forever such purposes’].7
The Way of the Cross; Meditation: Priest and shepherd; Confession; Vespers
Pilgrimage to the tomb of Bl. Wincenty Kadłubek, Bishop of Kraków
8 March
Installation
31 August – 3 September 1964 Retreat led by Bishop K[azimierz] J[ózef] Kowalski1
31 August
Talk: The retreat moves on to focus on the most sacred humanity of Christ (ergo: Mater Eius [that is: His Mother]) = sileant doctores … unus est magister: Christ … recedant creaturae … Tu mihi loquere solus [let the scholars be silent … there is one teacher: Christ … let the creatures depart … Let only You speak to me]. Indeed, I wish for and fervently beg for answers on various matters. Finally: for a ‘kenosis’, that is, for the destruction of self-love as a condition for listening to (in a way, a participatory dialogue in) this retreat.
1 September
Matins; Lauds; Prime
Participation in Holy Mass: with a meditation on the topic of ‘humilis Tuae Crucis Sequela’ [‘humble imitation of Your Cross’] (Bl. Bronisława).2
Talk: Mission and adoration, or rather the mission to adore God. The foundation for this adoration [is] in the order of creation (creation ex nihilo [out of nothing] and creation ad Deum [towards God]): ‘You are she who is not’;3 and furthermore: the foundation in the order of grace, which is entirely and exclusively ex benevolentia et misericordia Divina [out of God’s benevolence and mercy]. Therefore, man, and even more so the priest/bishop, is ‘doulos’, God’s slave.
An analysis of the attitude to atheism: Cardinal Mercier’s suggestive statement on Kant: ‘le plus grand malfaiteur du monde contemporain’ [‘the greatest malefactor of the contemporary world’] (since he maintains that the phenomena and noumena do not tell us anything about God). The attitude grounded in Pope Paul VI’s encyclical Ecclesiam suam4 (a dialogue with atheism) = atheism and its alternations: statolatry, materialism and the worship of one’s self (idols).
Talk: The retreat leader called the moment when Plato formulated the term ‘participatio’ (participation) one of the happiest moments of the human mind. With the help of this term, human thought, inspired by the revelation, could reach the reality of God and the mystery of God. For God is the One who gives Himself (the antithesis of the ‘clenched fist’). The retreat leader speaks beautifully about all the material creatures’ participation in being, and how their wealth becomes more and more visible to man – next, the living creatures’ participation in being: vegetation, sensual–affective life, spiritual life – stages, or rather incomparable domains. Even higher there is the supernatural life: grace.
Now we will move on to the participation that we, priests, have in what is most personal to Christ: in His priesthood. And in an even more complete way in episcopacy: we offer all natural and supernatural concerns of all the members of our dioceses. The retreat leader speaks in an especially beautiful way of how episcopacy should bring about the union of fatherhood and motherhood: the participation of the Divine Heart of Jesus and the Heart of Mary. It finds expression in the care for those who are in the greatest spiritual and corporal need.
Spiritual reading: (the encyclical Ecclesiam suam)
Talk: The bishop participates in Christ’s authority. What is at stake is how to use this authority. There is a way of using authority that the Master describes as appropriate for the ‘kings of this world’: they rule in such a way that their subjects can feel their authority and, what is more, they have to consider such rulers their benefactors.5 ‘But not so with you’ says Christ.6 The proper mode of wielding authority in the Church must be pastoral, which was emphasised so much by John XXIII. ‘Caritatem facientes in veritate’ [‘Enacting love in truth’].7 There must be a close relation between truth and love, just like between the Persons of the Most Holy Trinity veritas praecedit [the truth comes first].
On the topic of the importance of truth in the life and work of the bishop: the truth of the spoken word, the truth of judgements made about others: audiatur et altera pars [let the other side be heard as well]. The issue of advisors.
V. interesting sentence: atheism gives birth to satellites. God’s love seeks brotherhood.
On the topic of charity: it has to be universal, it cannot be particular and it cannot create divisions. Next: it has to be servile; servitude perhaps best expresses love. Finally: it has to be forgiving. All this needs to be learnt beside the Heart of Jesus through the Heart of Mary.
Anticipated Matins (memorial of St Stephen); Adoration; (Evening) Mass, 7.00 p.m.; Litany of the Saints; Benediction; Compline
2 September
Rosary; Meditation; Morning Mass, 7.30 a.m.; Lauds; Prime
Talk: On sanctity and love, based on the calling and life of St John the Evangelist. The exegesis of some passages in his Gospel, in particular the reassurance given by the Redeemer (love opens itself up, and this opening inspires others). It is this fire, this apostolic zeal, that it is mostly about. Have I inspired anybody?
Much on the attitude to the Eucharist: to protect it with utmost care (it was also mentioned in yesterday’s Benediction), but also to make it accessible as widely as possible.
Love is kindled by the Heart of the Lord Jesus and enters it together with others. The sanctity of an open heart.
(The Little Hours)
Now the example of St Peter, who both was v. imperfect and considered himself such, ‘for I am a sinful man’.8 Each of us is a sinful man too, but also bishops as a group (the times of Arianism, the French Revolution, d’Herbigny).9 To dispose of the ‘acceptatio personae propriae’ [‘acceptance of oneself’] and then to stand before Christ the Lord. Since we are called to greater love, sin becomes a greater burden for us, and it can, above all, ‘break’ the entire Church, particularly one’s own diocese. Therefore odium peccati [the hatred of sin] is necessary. This is also fire: and here one needs to call good what is good, and evil what is evil. When it comes to one’s own and others’ struggle against sin, it is not enough to reproach and destroy, but one has to always introduce positive ideals.
Question: How do we benefit from our own confession? The choice of the right confessor, not necessarily one, who is our forgiving Christ. In addition to that, to value those who reproach us. Away with flatterers. And not to break down in the face of persecution: because sin enters this way. To avoid occasions for sin. Not to undertake to solve ‘satanic’ problems (the temptation of the Lord Jesus: apage satanas [go away, Satan]). A discussion with Satan is possible only when we are very much united with Christ and ‘deep in the Mother of God’. Each victory over Satan should be a stimulus for even greater humility and alertness.
The attitude of the bishop to the sinner: an open heart, to accept humiliation even from the mouths of sinners, and when the time comes – fortiter agere [to act firmly]. And, finally, to believe in the victory of grace over sin (ubi abundavit delictum, superabundavit gratia [where sin grew bigger, grace was even more abundant]). Our task is to bring down grace. Not to surrender before any sin (delictum). Misericordia = summa christianitas [Mercy = the highest form of Christianity].
The Way of the Cross [illegible]; Rosary (together); Vespers
Talk: We follow St Paul, ‘douloi Jesu Christi’:10 Christ’s slaves – not to weaken it! The retreat leader speaks about the rhythm of inner life: between the periods of dullness, when one needs to keep the lamp of faith and love always burning, and the periods of growth. It is about constant obedience to Jesus and Mary. It should move forward in uniform acceleration. Growth in wisdom and charity, which is related to the cross (stultitia crucis [the foolishness of the cross]).11 Not to be discouraged by crosses. The cross is our dowry – above all, it was Mary’s dowry. The Lord Jesus underwent passion three times: in the sacramental, spiritual and bloody ways (the first holy hour of Christ’s Mother during the agony and in Gethsemane), and then Her presence under the cross. When we celebrate the Holy Mass, we are ‘en Christo’ [‘in Christ’] – and at the same time we receive the Mother from Christ – ‘this is your Mother’ … The influence of Mary’s motherhood through the Holy Mass. Celebrating the Holy Mass, we can be ‘en Christo’, enter into Him together with the Mother of God as His slaves. The happiness derived from celebrating the Holy Mass: here we are at the roots of the priestly vocation. Jesus never denies the sufficient number of priestly vocations to the Church. If this number falters, the cause must lie within us – not Christ. Our death is the completion of our sacrifice ‘en Christo’, a participation in the Lord Jesus’ resurrection along the entire path of our inner life. We have to change in the hands of the Mother of God in such a way as to raise the level of the Church in Poland for ages to come.
We follow Our Lady of the Rosary. Joyful Mysteries.
Sorrowful Mysteries.
Glorious Mysteries.
Adoration; Matins; Benediction [illegible]; Penitential psalms; Compline
3 September
Laudes (St Pius X); Rosary; The Way of the Cross; Prime; Holy Mass
Meditation: ‘instaurare omnia in Christo’ [‘to unite all things in Christ’].12 ‘Terrena non metuit’ [‘He feared no earthly powers’] (St Pius).
Talk: Faith. Jesus demands faith in Him, in His person (in Me veritas [truth is in Me]). He demands strong faith (resilient and exultant), unconditional faith (modicae fidei [of little faith]). Faith comes from the Father (Pater revelavit [the Father revealed]), it is the divine light and divine truth instilled in our minds. An example of faith: the annunciation to Zechariah versus the annunciation to the Blessed Virgin Mary (a very beautiful analysis). How much of the ‘flesh and blood’13 is still in our theological virtue of faith? The example of the Mother of God. St Louis-Marie Grignion de Montfort says the Mother of God’s faith is preserved in the holy Church. Participation in Mary’s faith is the only way against perils and threats to faith.
Faith makes use and should make use of reason ‘to ponder and treasure God’s truth in one’s heart’.14 It is the function of the depth: ‘ancilla’ [‘servant’].15 The greatness of Mary’s faith throughout Her entire life (thirty years, Calvary, Pentecost). The apostles were sustained by Mary’s faith. Let us be so too – in order to provide sustenance to others. To do so, we need to be ‘douloi’ [‘slaves’].
Does everything in me ‘live out of faith’? One needs to believe in an episcopal way. The example of the Holy Father Paul VI: the way he speaks about the Mother of God! Building the Church through universal faith, but at the same time with our own local contribution.
Talk (final): St Paul as the model of Christian hope, though he was a Roman citizen. It was different with ‘Ancilla’ (Virgo Marya [Virgin Mary]), no human connections, no human support. And therefore Her hope is the greatest. At all stages of Her life. Under the cross, and especially later: She supported the early Church with this hope of Hers. And Her hope is kept within the holy Church. To what extent do we participate in Mary’s hope? The Church in Poland is in the position of ‘ancilla’, that is a servant.16 The Lord God allows for this in order to make our hope grow. Stabat Mater – stabat episcopus sub Cruce Christi [the Mother stood – the bishop stood under Christ’s cross].17 Do we live with hope? Do we find support essentially and exclusively in God’s grace? In what mood do people go back after meeting us? If they stand, inspired by the bishop’s optimism, we have fulfilled our service to hope. ‘Grant me, Mother, Your hope, and fill my heart with Your hope’ (nostra conversatio in coelis est [our citizenship is in heaven]).18 Nothing can threaten us, neither Satan, nor the world, nor sin – if there is Christ’s power in us in the same way it is in Mary.
And during this retreat God’s love has been poured into our hearts, as it was into Mary’s, by the Holy Spirit.
1–3 November [probably 1964]
Visiting the shrines: Montèvergine – S. Giovanni Rotondo – S. Michele in Gargano – Lanciano (!)
4 November: Memorial of St Charles Borromeo
At the Felician Sisters’ – quaedam reasumptio [a certain conclusion]
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