Elija Mission

One of the luminaries in the ecclesiastical firmament—as we might call the saints—is St. Bonaventure. His feast day is celebrated on July 14 in the old rite, and one day later in the new rite.

The saint was a man who possessed rich gifts of intellect and spirit and devoted them entirely to the Kingdom of God. St. Bonaventure was born in Bagnoregio, Italy, around 1221 and died on 15 July 1274 in Lyon (France). This saint was a scribe who shone like the sun (cf. Mt 13:43). Because of his ardent love for the Lord, he was called the “Seraphic Doctor”.

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What wonderful flowers grow in God’s garden! We can never admire them enough, especially when we consider the lives of the saints handed down to us. In fact, the Church boasts a great wealth of saints, and each of their lives—as well as their deaths—tells us the story of God’s love for those of His children who decided to follow His ways. However, not all of them did so from the beginning.

Such was the case with Saint John Gualbert.

Born in Florence in 985, he came from a noble family. From a young age, he was destined for military service. His father, a warrior, educated the young John in the fine arts and instilled in him an awareness of the dignity and honor of a warrior. However, there is no mention of an education in religious devotion or Christian virtue.

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Today, we conclude the series on the “Great Deceptions.” In previous reflections, I have repeatedly pointed out that self-deception dims the light of spiritual discernment. Thus, one becomes more prone to falling prey to the deceptions that confront us in the world and even within the Church.

Yesterday, I mentioned that overcoming self-deception is important not only on a personal level and for our Christian witness but also for confronting the deceptions of the Antichrist. If we become spiritually blind, we will not be prepared to resist. On the subject of the Antichrist, I recommend listening to my prepared talk on the topic: https://www.youtube.com/watch?v=xzGrEYm-kfA

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In yesterday’s meditation, we spoke of the danger that, if we remain trapped in self‑deception and fail to break free from it, our spiritual discernment may become clouded, so that we are no longer able to clearly recognize the deceptions in the world or in the Church—deceptions that, in reality, we should easily detect thanks to our Catholic faith. We must bear in mind that, generally speaking, these are not mere human errors; rather, in matters as important as those mentioned yesterday, it is the “father of lies” who is at work behind the scenes and spares no effort to lead people astray from the path of salvation—or, at the very least, to make that path more difficult.

The deception I will discuss today affects both the world and the Church. In this context, I would like to point out that I have already addressed this topic in depth in several articles available on my website. Within the framework of this meditation, I will limit myself to discussing it in relation to self‑deception and the great deceptions. Given its importance, I strongly recommend reading the more detailed articles at the following links:

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Consequences of self-deception in recognizing and defending the truth.

As we have reflected on in the last three meditations, self-deception can negatively impact spiritual discernment. Even in the natural realm, we observe that when people overestimate their abilities, overlook their weaknesses, and refuse to accept limitations, their ability to judge correctly becomes clouded or disappears entirely. They are blinded by a false image of themselves.

Just as they struggle to see themselves as they truly are, they also struggle to view others and the events and circumstances that arise with a sober and clear perspective.

Remember that we are called to examine ourselves and everything around us in light of God and act accordingly. This also applies to the events taking place in the world. Next, I would like to point out two examples of practices that have become commonplace in the world—and are even encouraged—but which cannot stand before God. The tragedy is that much of the ecclesiastical hierarchy no longer provides the faithful with the support they need to navigate the confusion they encounter in the world; rather, in some cases, it even contributes to that confusion.

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With regard to self-deception, we have pointed out that this is indeed a dangerous state that can also make one susceptible to the deceptions that occur in the world and in the Church. Before I go into more detail on this tomorrow, I would first like to explain what other circumstances can lead to self-deception.

It is important to consider that some blindness regarding self-knowledge is also partly caused by emotional wounds. For example, if someone was disproportionately harshly reprimanded by his father for every mistake or excessively physically disciplined during his upbringing, he will find it more difficult to recognize God as a loving Father to whom he can open himself unreservedly to confess his faults and sins. In this case, a path of inner healing is necessary because unprocessed wounds can trigger subconscious resistance to God as a benevolent Father. Experiences that have not yet been sufficiently overcome hinder this essential recognition of God.

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