The Trinitarian Context of Spirituality 127 his meditations centered on biblical texts). On the other hand, his internal enlightenment internalizes the contents of the faith, gives them a personal mark and – above all – results in a deepening of a personal and an individual relationship between the pupil and the Teacher (and this is the reason why the author of the meditations frequently urges us to establish a close and heart-felt bond with Christ the Teacher.) In Papczyński’s interpretation, Christ is the heavenly Healer filled with caring love, concerned for the health and salvation of men. But He is also the good Shepherd and tireless “Guardian of the flock,” who gave His life for His sheep (cf. Jn 10:1) in order to lead them to the pastures of eternal life. Taking a cue from the Gospel of St. John and referring to traditional Christian symbolism, the Marian Father speaks of Christ as of a gate (cf. Jn 10:9), leading to His sheepfold or the “space” of grace and God’s presence, that is the Church as a community attaining salvation.46 Depending upon the context of the meditations presented in, Inspectio cordis, Papczyński uses various Christological terms describing the theological content of the excerpts from the Holy Scriptures that he examines, to discuss an individual feast or solemnity, as well as to explain a mystery of the faith. Some of these terms are used only sporadically, while others appear frequently. The latter are: “the Lord of heaven and earth,” “Supreme Monarch,” “Ruler of infinite majesty,” “Supreme Ruler of the world,” “heavenly King of Kings,” “holy Child,” “naked Infant,” “almighty Son of Mary,” “Giver of peace,” “glorious Pelican,” “immortal Leader,” “supreme and worthiest Guest,” “Magnet attracting sinners and criminals,” “heavenly Architect,” “Highest Priest,” “immaculate silent Lamb led to the slaughter,” “Ruler of the universe,” “Master of all perfection.”47 46 Cf. IC, Second Sunday after Easter and Tuesday after Pentecost. In his Mystical Temple of God, Papczyński pointed to slightly different aspects of the symbolism of the gate – the door (porta), where, as K. Klauza remarks, “he reduces the semantic field of the door to the function of seeing.” 47 In addition to the terms contained in the writings on the religious life of St. Stanislaus, there are also many others used by him in works not subject to this analysis. These works show the linguistic richness of the author as well as the symbolic
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