Jesus Christ prays for us and in us and is the object of our prayers

03-31-2024Weekly ReflectionFr. Leonard Villa

God could give no greater gift to men than to make his Word, through whom he created all things, their head and to join them to him as his members, so that the Word might be both Son of God and son of man, one God with the Father, and one man with all men. The result is that when we speak with God in prayer we do not separate the Son from him, and when the body of the Son prays it does not separate its head from itself: it is the one Savior of his body, our Lord Jesus Christ, the Son of God, who prays for us and in us and is himself the object of our prayers.

He prays for us as our priest, he prays in us as our head, he is the object of our prayers as our God. Let us then recognize both our voice in his, and his voice in ours. When something is said, especially in prophecy, about the Lord Jesus Christ that seems to belong to a condition of lowliness unworthy of God, we must not hesitate to ascribe this condition to one who did not hesitate to unite himself with us. Every creature is his servant, for it was through him that every creature came to be.

We contemplate his glory and divinity when we listen to these words: In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him nothing was made. Here we gaze on the divinity of the Son of God, something supremely great and surpassing all the greatness of his creatures. Yet in other parts of Scripture we hear him as one sighing, praying, giving praise and thanks. We hesitate to attribute these words to him because our minds are slow to come down to his humble level when we have just been contemplating him in his divinity. It is as though we were doing him an injustice in acknowledging in a man the words of one with whom we spoke when we prayed to God. We are usually at a loss and try to change the meaning. Yet our minds find nothing in Scripture that does not go back to him, nothing that will allow us to stray from him.

Our thoughts must then be awakened to keep their vigil of faith. We must realize that the one whom we were contemplating a short time before in his nature as God took to himself the nature of a servant; he was made in the likeness of men and found to be a man like others; he humbled himself by being obedient even to accepting death; as he hung on the cross he made the psalmist’s words his own: My God, my God, why have you forsaken me?

We pray to him as God, he prays for us as a servant. In the first case he is the Creator, in the second a creature. Himself unchanged, he took to himself our created nature in order to change it, and made us one man with himself, head and body. We pray then to him, through him, in him, and we speak along with him and he along with us. St. Augustine Commentary on Psalm 85

Hell, the Devil, Exorcisms

Indeed, the Son of God was revealed to destroy the works of the devil. 1 John 3:8

Our contemporaries, including many Christians, reject the notion of hell as something incompatible with God’s love and mercy. In fact there have been those who have maintain that at the end even Satan will be reconciled to God, a theory called apocatastasis, meaning a restoration to the original state, that the Church has rejected as contrary to the teachings of the Faith. There is no contradiction between hell and God’s mercy because God will not force mercy on anyone Satan included. The doctrine on hell ultimately is a meditation on the mystery of freedom, whether the freedom of men and women or the angels.

Hell is the state of definitive self-exclusion (!) from communion with God and the blessed. We cannot be united with God unless we freely choose to love Him. But we do not love God if we sin mortally against Him, against our neighbor, or against ourselves.

To die in mortal sin without repenting and accepting God’s merciful love means separation from Him by our own free choice. Jesus often spoke of the reality of hell: “Gehenna, the unquenchable fire” reserved for those who will lose body and soul. Hell is part of the teachings of the Catholic Faith: Immediately after death the souls of those who die in a state of mortal sin descend to hell where they suffer eternal punishment. The chief punishment of hell is eternal separation from God, the Source of all life and happiness and love. The teachings of the Lord and His Church are a call to human beings to use their freedom with their eternal destiny in mind: Man was created to praise, reverence, and adore God and thereby save his soul. Earthly life is a time of conversion from sin and coming to God, which is not easy.

In fact the Scriptures warn us to enter by the narrow gate: for wide is the way and easy the way that leads to destruction but narrow is the gate and hard the way that leads to life and how few there are who find it. God predestines no one to hell. For this there has to be a free turning-away from God as one’s final choice by persisting in mortal sin to the end of one’s life. Imploring the mercy of God means that He will give us the grace to live the narrow way and never use our freedom to reject Him in the end. For this grace we must all pray.

What About the Devil and Exorcisms? Father Pedro Barrajón, a professor of theological anthropology, explained to a group of young people, how an exorcism is carried out. He recommended that one should not be afraid of the devil. "The devil exists, but we must not be afraid," said the Legionary priest who lectures in the course on exorcism and the Prayer of Deliverance at the Regina Apostolorum Pontifical Athenaeum. "The devil first tries to tempt us and takes advantage of our weak points," he warned. "So then, it is important that we know ourselves well and that we know what our weak points are." "The action of evil can be present in life from the beginning until the latter's end," said Father Barrajón. He recalled that in some saintly lives, such as Mother Teresa of Calcutta or Padre Pio, there was an action of the devil on several occasions. "We live in a very complicated culture, and at times the devil's presence is manifested through ideas," the theologian said. Father Barrajón asked the young people who were listening to him and holding beers in their hands how one can protect oneself from the devil. The first answer heard was "through the sacraments." "Yes, the sacraments, faith, prayer and sacrifice are the defense against the devil," he noted.

"One of the devil's names is Asmodeus; this is a devil who acts against marriage and the family," he pointed out. "Other names are Son of Darkness, Satan or Beelzebub, names of biblical origin." Finally, Father Barrajón said that in a case of possession, biological, psychological and spiritual elements intervene and that it is not easy at all to establish the boundary between psychological illness and possession. Pope Paul VI in a famous address at a General Audience on November 15, 1972 pointed out that we can assume the sinister activity of the Evil One:-where denial of God becomes radical, subtle and absurd;-where hypocritical and blatant lies assert themselves against evident truth; -where love is extinguished by cold, cruel selfishness; -where the name of Christ is impugned with willful and rebellious hatred where the spirit of the Gospel is watered down and denied -where despair has the last word…The Pope also reminds us that everything that defends us from sin, shelters us for that very reason from the invisible enemy. Grace is the decisive defense. The Christian must be militant, vigilant, and strong and sometimes must have recourse to ascetic exercises (fasting, self-denial) to stave off certain diabolical attacks. The Blessed Virgin (especially the Rosary) and St. Michael the Archangel are strong allies in the fight against Satan.