is the returning (the offering in sacrifice) of all that is created to the Creator. It also involves a double ‘prophetic’ function – revealing the relationship of values: God – creation, and bringing all the passing values closer to the eternal value, and all creation, above all man, to God. Priesthood has an eschatological sense.
Kingship comes from this service to God, and it is the inner order in man, that is, self-control; and it is the reign over the world of creatures through man.
These three features of the work of salvation are at the same time – in man – the features of the living faith.
(Prophecy = knowledge; priesthood = the consecration of oneself to God; kingship = deeds that follow from this.)
The work of salvation has its meaning and ‘eschatological’ direction: It consists in the final union with God, but it also has a ‘cosmological’ meaning and direction, since it is the ‘salvation of the world’. Besides, the former meaning and direction is realised through the latter.
Adoration: All this predisposes one to glorify the Eucharistic Saviour ever more passionately, and this glorification is connected to a petition to take part in His work in as fruitful a way as possible.
lunch
Reading: Fr Kamiński, Methodological questions relating to the philosophy of God;11 ‘The Implementation of the Council and the diocesan structures’ cont.
Rosary
Meditation 6: (Re-evaluation of all the recent and, in a way, all previous retreats.)
I see my task as participating in the work of salvation, and this task consists in the implementation of aspects of this work both in myself and in other people. In other people – in a different way than I used to, when I could do it in a direct way (direct priesthood). Today it needs to be done in a more indirect way (with exceptions), but also with a broader scope. Here a reference to certain specific matters (‘community’). One needs to take care and learn to do it effectively, and to act in the right direction, to work together with others who do it in the best spirit.
And here my thoughts turn to Mary. ‘The Work of redemption’ began with ‘Totus Tuus’ [‘Entirely Yours’] – from the 1962 retreat.12 At this stage of my participation in the work of salvation, and in these circumstances and in the face of these tasks, I need to repeat this. To find the way, solutions, patience, resilience, courage and unity in the principle of ‘Totus Tuus’.
The Lord Jesus hid His Mother in His work – but He hid Her in such a way that everyone who really wishes to take part in it can find Her.
The Way of the Cross (prayer of the heart); Matins of the following day
13 August
Holy Mass; Thanksgiving
4–7 November 1970 Retreat in Tyniec Topic: ‘The threefold meaning of episcopacy’
Further preparation: 18 May (fiftieth birthday); 2 July: Kalwaria Zebrzydowska – meditation along the Little Ways
4 November
In the evening: The Little Hours; Vespers
Meditation 1: An outline of the topic: episcopacy: rootedness – (episkopein [to view, to consider]) = an all-embracing view. Leadership; (Rosary).
Meditation 2: The outline of the topic cont.: ‘matters’.
Matins; Adoration of the Blessed Sacrament; Compline
Reading: Fr Stefan Schudy, ‘The Priesthood of Jesus Christ’ (Coll. Theol.)1
5 November
Lauds; (Prime); Mass – concelebration (conversation with Fr Augustyn); Thanksgiving; The Joyful Mysteries of the Rosary
Reading: Fr H. de Lubac, La foi chrétienne. Essai sur la structure du Symbole des Apôtres2
The Way of the Cross: association with the Gospel of Cana of Galilee
Meditation: On rootedness. The fundamental reality of revelation and faith is the Son of God’s ‘rootedness’ in human nature, in humankind, in the human family, in every human being. This rootedness takes place through the Church, which is the Bride and the ‘Lamb’s Spouse’. In this relationship the Church ‘enables’ her Bridegroom to take root in humankind ever anew, in the course of generations – and in this way she constantly ‘gives birth’ to new people for God by way of the supernatural likeness to Christ. This fundamental process of Christ’s taking root in people through the Church is fulfilled by the power of the Holy Spirit, who acts in the human soul in His own particular way. The holy sacraments serve to signify and realise simultaneously Christ’s rootedness in man. In the sacraments Christ receives us – it happens so even in the Eucharist, when we receive Him, and in baptism, when Christ receives us for the first time. Christ’s ‘taking root’ in man constitutes the ground for the justification and the union. Christ is ‘Consubstantialis’ [‘consubstantial’] and ‘Missus’ [‘sent’] at the same time: remaining consubstantial with the Father in accordance with His deity, He is simultaneously sent: the Father ‘gave’ Him. His mission is still ongoing: He continues it, taking root in humankind and in every human being. This rootedness constitutes the ‘ontological’ ground for man’s justification before God and the union with God for every human being. It is also the primary reality; whenever we think of our rootedness in Christ. Because the latter is only secondary and derivative. We take root in Christ according to the principle of His ‘taking of root’ in human nature, in humankind, in the human family and in every human being.
Our rootedness in Him takes place ex opere operato [by the work performed] (that is, by the power of His actions in the Church, outside the Church and through the Church).3 At the same time, however, a broad perspective for ‘opus operantis’ [‘the efficacy of the agent’] opens up. One needs to ‘carry out’ thoroughly one’s rootedness in Christ through one’s entire consciousness and attitude. Rootedness through baptism, through priesthood and episcopacy. It is simultaneously a participation in Christ’s vocation, in His mission. Because Christ is ‘Consubstantialis’ and ‘Missus’.
The Little Hours; ‘Matters’; Vespers
Meditation: Lumen gentium emphatically teaches how Christ, glorified in heaven, is simultaneously present in the bishops of His Church and acts through them to lead people to truth and salvation. Christ’s ‘rootedness’ needs to be conceived through all forms and levels of the Church community, including the bishops’ community: ‘communio Ecclesiarum – communio episcoporum’ [‘the communion of Churches – the communion of bishops’], as last year’s Council reminded us. While acting towards this end, forming the right attitude, becoming involved and accepting involvement – one needs to take care of:
1.
