We’re always questioning the darkness in our lives. What good is it? Why does God allow it? Here are Ann Spangler’s thoughts:
Larry Crabb says that we find God only when we need him. Simple words, but true. It’s like looking for the light switch in a dark room. No one goes searching for it until the sunlight has gone. Similarly, darkness can impel our search for God.
Several years ago I met the last survivor pulled from the wreckage after the destruction of the World Trade Center in 2001. During our time together, Genelle Guzman-McMillan told me a story about flirting with faith but choosing to live without it. Then, on September 11, her world fell apart and she found herself in complete darkness, buried alive under a mountain of rubble
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If you feel things are out of control in your life (and even if you don’t), this is for you:
Hanging By A Thread
Sometimes someone else’s hindsight can help us to have a better attitude at the trials in our own lives. Listen to what Scott Hamilton shares about the trials in his life:
This is for you who are going through times of great darkness and/or suffering:
“Hope and trust grow and increase only by trial, suffering, danger, sorrow, and even if it comes, horror. For this reason, darkness is an essential part of the spiritual journey–darkness of many kinds.”
“Some have called this trust the greatest act of worship we can perform, because it unites us in a more realistic way with the mystery of Christ.” (Fr. Benedict Groeschel)
I thank all of you, on behalf of the Church, all of you who are offering the trials, dangers, even horrors to God as an act of worship. May God sustain you and give you hope.
A fascinating way of looking at holiness, and not necessarily an easy one:
Holiness consists in enduring God’s glance. It may appear mere passivity to withstand the look of an eye; but everyone knows how much exertion is required when this occurs in an essential encounter. Our glances mostly brush by each other indirectly, or they turn quickly away, or they give themselves not personally but only socially. So too do we constantly flee form God into a distance that is theoretical, rhetorical, sentimental, aesthetic, or most frequently, pious. Or we flee from him to external works. And yet, the best thing would be to surrender one’s naked heart to the fire of this all–penetrating glance. The heart would then itself have to catch fire, if it were not always artificially dispersing the rays that come to it as through a magnifying glass. Such enduring would be the opposite of a Stoic’s hardening his face: it would be yielding, declaring oneself beaten, capitulating, entrusting oneself, casting oneself into him. It would be childlike loving, since for children the glance of the father is not painful: with wide-open eyes they look into his. Little Thérèse–great little Thérèse–could do it. Augustine’s formula on the essence of eternity: videntem videre–’to look at him who is looking at you.’ (Hans Urs Von Balthasar, The Grain of Wheat)
This is such a profound insight, one that is applicable to all of us in various ways:
” . . . the way Mother Teresa learned to deal with her trial of faith: by converting her feeling of abandonment by God into an act of abandonment to God.” (Carol Zaleski)