Pour yourself a drink, put on some lipstick, and pull yourself together.
The way I most often express it is that there comes a level of prayer where it is no longer a question of ‘are you seeing something?’ but ‘are you being seen?’ – if you like, sitting in the light and of just being and becoming who you really are.Rowan Williams
Each pause can be a blessing moment. Sometimes all we need is a freshly brewed cup of coffee. I have often observed people, including myself, chasing coffee cups around all morning - microwaving the coffee again and again and perhaps never really tasting it. Brewing a fresh cup of coffee and attending to it with the kind of presence that allows you to truly taste it is an act of mindfulness and a very good prayer. Thus on some days this kind of morning prayer might be something to consider: a cup of coffee with a moment of interior quiet, or a cup shared...
desolationOnline Etymology Dictionary
late 14c., "action of laying waste," also "sorrow, grief," from O.Fr. desolacion (12c.) "desolation, devastation, hopelessness, despair," from Church L. desolationem (nom. desolatio), noun of action from pp. stem of desolare (see desolate). Meaning "condition of being ruined or wasted" is from early 15c. desolate (adj.) Desolate: mid-14c., "without companions," also "uninhabited," from L. desolatus, pp. of desolare "leave alone, desert," from de- "completely" (see de-) + solare "make lonely," from solus "alone" (see sole (adj.)). Sense of "joyless" is 15c. As a verb, from late 14c.
late 14c., "act of consoling," from O.Fr. consolacion (11c., Mod.Fr. consolation) "solace, comfort; delight, pleasure," from L. consolationem (nom. consolatio-) "consoling, comforting," noun of action from consolat-, pp. stem of consolari. solace (n.) "comfort, consolation," late 13c., from O.Fr. solas, from L. solacium, from solatus, pp. of solari "to console, soothe," from PIE root *sel- "of good mood, to favor" (cf. Gk. hilaros "merry," O.E. gesælig "happy;" see silly).
In Mary, as figure and archetype, the Church again finds her own visage as Mother and cannot degenerate into the complexity of a party, an organization or a pressure group in the service of human interests, even the noblest. If Mary no longer finds a place in many theologies and ecclesiologies, the reason is obvious: they have reduced faith to an abstraction. And an abstraction does not need a Mother.