Meg Funk

Jesus Prayer

(Meg Funk) — Thu, 03 Jul 2008 22:04:18 EST

Jesus

Jesus Prayer and Prayer of the Heart

This is the traditional practice of ceaseless prayer in the Christian tradition. The Jesus Prayer:
“ Jesus, Son of God, Have mercy on me, a sinner.”

Some versions are different: long form:
“Jesus, Son of the Living God, have mercy on me, a sinner.”
Shorter forms: “Jesus, have mercy on me.”
“Jesus, mercy” or Kyria Eliason
Shortest form: “Jesus”
When it is practiced over time it drops to the heart and becomes the Prayer of the Heart. The teachings are rich: The invocation of the Holy Name of Jesus, which continues our Baptismal immersion, brings our attention to Christ and Christ, in turn, dwells in us. The prayer warms the heart and becomes an experience of Presence. In the Christian East staretz would caution the pilgrim that it takes assiduous practice.
But the Jesus Prayer can become ceaseless and self-acting with training.

The Training for the Method of the Jesus Prayer has three stages:
� Habit or physically committing the prayer to memory
� Virtual or mental spontaneous prayer
� Actual or self-acting continuous prayer

To make it a habit we are to say the words/invocation of the prayer slowly, mindfully and with respect for the meaning of the words. This is practiced at specific times with a certain number, like using one’s rosary do fifty times in five sets. Rest and do another fifty times in five sets. Do this morning and evening for two weeks. Then increase it to 100 times in two sets morning and night. After a couple of months add another set mid-day of 100 repetitions in three sets. Notice I didn’t use the word, ‘sit’.

The Jesus Prayer is a ‘working’ prayer done as we do other things. It’s not a meditation practice like Centering Prayer. Keep increasing gradually until you start to feel the prayer rising automatically in-between times. If for some reason the practice is stopped. Start again and make it easy to start with the three sets of fifty repetitions. After about two months ( sometimes I’ve known people who have passed the first stage in two weeks) the ceaseless prayer, The Jesus Prayer will be self-acting and going on all the time.

The next stage is virtual. The prayer continues for several months even years but in adversity or lack of mindfulness drops from consciousness. This is because this habit was only virtual, not actual. We simply start again and do the strenuous effort to make it a habit again. Usually the second or third time it is easier. Often when we are in a period of an affliction, when we need the prayer most of all, it goes away. It simply must be brought to the afflictive thought of food, sex, anger etc. So, in practice the Jesus Prayer goes on continually, but more especially so when we are challenged with a temptation or an inclination away from our resolve.

The final stage is ‘actual’. The Jesus Prayer actually is praying itself! I don’t know of any one in this stage because while we are in this life we must always be vigilant that our prayer be constant. We can fall away anytime, but God’s grace is stronger. And this prayer has no anxiety attached to it. When or if it stops, we simply and gently start again and it returns to it’s place in our consciousness.
Eventually the words have a cadence that is automatic and starts to follow our breath.

Sometimes the Jesus Prayer is called The Breath Prayer since it is in sync with one’s breath: We inhale saying “Lord, Jesus Christ” then, pause saying mentally, “son of the Living God” and then exhale saying, “have mercy on me, a sinner”.
With practice the breath itself becomes the is the prayer without words. The breath carries our intention. In English the formula is long so some find it easier to shorten the formula to “Jesus Mercy” or Kyria Elision. The repetition should be slowly, softly, and quietly. Gentle, like a feather since this is anointing the soul and celebrating the Presence.

The Jesus Prayer evolves from the lips to through the mind through the breath to the heart and becomes “The Prayer of the Heart”. This third phase is more of a gift than an intentional effort. It usually happens on retreat or times of protracted quiet.

The Prayer of the Heart is to find that place in the heart that ‘rest’ happens. Contemplative prayer beyond thought.

Even though it’s usually a by-product of the Jesus Prayer, once we’ve experienced the Prayer of the Heart we can descend to that place at will. This traditional practice is to descend the mind in the heart and give attention to the heartbeat that carries the intent of the Jesus Prayer. In Eastern Christianity this is practiced while gazing at an icon.
Our gaze descends to our heart while we practice faith that God is gazing at us. Our mind’s eye is in the physical/spiritual heart.

It is important to know that if we accompany the Jesus Prayer with breath or heartbeat in prolonged periods in an intensive sitting method, we need a spiritual director or an ‘elder’ that has this practice. This practice is so powerful that our life takes on a more demanding spiritual sensitivity. We rededicated ourselves to guard of the heart and watchfulness of thoughts with the memory of Whom we are experiencing in our very being.
So the companion practice in ordinary waking consciousness is the Guard of the Heart.

The teachings continue to say that the Prayer of the Heart is practiced ceaselessly as was the Jesus Prayer but instead of the mental saying of the invocation of the name there is the practice of warming the heart with love. (footnote Macarius)
The Jesus Prayer/Prayer of the Heart is assisted by using a rosary (or prayer-rope) so that the person can physically use the whole body, when walking, waiting or designated prayer periods.

The Jesus Prayer is portable and is meant to be done in all one’s waking time. It is most helpful to do upon awakening and before sleep. Even when we are in our first training we need not ‘sit’ and meditate on it. One can do it while driving, walking, waiting or doing dishes. It’s an active prayer. Some teach that in initial stages, it is helpful to concentrate and dedicate a few minutes, like 10 here and there to say the Jesus Prayer with full attention. But I find that if folks wait for re-ordering their life to get those ten minutes of attention together they never get started. So, just start where you are with whatever you are doing. It is especially friendly to do during manual labor that is repetitive and doesn’t need your whole attention.

Some worry that if they do the Jesus Prayer what is going to be their ‘left-over’ mind for attentive work, like computer, teaching or social work? When the mind needs to be attentive to ‘other work’ the Jesus prayer will drop down in consciousness and the brain will activate a clear mental process for the business at hand.

The benefit of the Jesus Prayer is that while one is doing manual or mental work one is more attentive since the ‘mantric’ prayer is ‘at work’ reducing unwanted distractions and aiding one’s concentration. The effects of the 8 thoughts are reduced. The mind is at peace. This actually frees the conscious mind to be more receptive to whom ever you are listening to.

The fruit of the Jesus Prayer is that it becomes the Prayer of the Heart and an abiding presence of God. This Presence is usually apophatic�no image, no concept, just is! Yet there is an experience of ‘The Presence’ that you feel with your ‘spiritual senses’. The Jesus Prayer does not replace other forms of prayer such as Divine Office, Liturgy of Eucharist or Centering Prayer. However, it is the unifying prayer that brings to life the other prayer forms that are part of our specific vocation. (e.g. prayers with our child before bedtime).

Even in dryness this prayer, the Jesus Prayer has no heaviness, no languishing, no struggling. It has a life of its own that is an experience of emptiness. Instead of aridity the feeling of compunction rises. This is the feeling of longing for God but the experience of separation and longing. The words of the Jesus prayer and it’s disposition prevents dejection, vainglory and pride. We Keep our heart listing like a boat coming into safe harbor toward humility.

Can everyone do it? While everyone can do this prayer, not everyone is called to it. We know we are called to it if these four conditions are present: 1)We feel drawn towards the invocation of the Name; 2)We see that the practice produces in us an increase of charity, purity, obedience, and peace; 3)We find the use of other prayer practices become somewhat difficult; and finally, 4) We find that the Jesus prayer simplifies our life and provides a unity to our spiritual life.

The practice of the Jesus Prayer will thrive unless one sins. If that happens then return immediately without hesitation. Resume the practice and it will be an aid to resist temptation in the future. The request for mercy is real. Penthos is an abiding state of remaining ‘in the need of God’s mercy’. With spiritual practices comes a clear, focused mind that can leap to vainglory without the sense of being ‘in need of God’ radically to the core one feels the need “of help”! this is a sense of penthos or compunction because of being a sinner.

For a fuller explanation and teachings about this tradition of the Jesus prayer is stored in Christian East, especially the writings of the Philokalia. The Jesus Prayer is rooted in Scripture. We can accompany our practice with lectio on the Scripture passages that recommend it.

The dominant fruit of this practice of the Jesus Prayer that becomes Prayer of the heart is that moment/place/space of contemplation expierenced by each of us. A profound silence brings together our fragmented mind and we become stable and attentive. After years of practice one can descend the mind into the heart ‘at will’ and find that place of stillness (hysechia).

For further study and prayer:
BIBLIOGRAPHY: Jesus Prayer and Prayer of the Heart

The Art of Prayer: An Orthodox Anthology. Comp. Igumen Chariton of Valamo. Trans. E. Kadloubovsky and E.M. Palmer. Ed. Timothy Ware. London: Faber and Faber, 1966.
A collection of texts on prayer compiled by a Russian monk in the course of his quest for prayer in the monastic life.

Goettmann, Alphonse and Rachel. Prayer of Jesus – Prayer of the Heart. Trans. Theodore and Rebecca Nottingham, Greenwood, IN: Inner Life Publications, 1996.
This guide to the Jesus Prayer written by and Orthodox priest and his wife includes some biblical and historical details, as well as counsel on the practice of the Jesus Prayer as a way of life.

Hausherr, Irenee, S.J. The Name of Jesus. Trans. Charles Commings, O.C.S.O. Cistercian Studies Series; no. 44. Kalamazoo, MI: Cistercian Publications, 1978.
A scholarly view of the names of Jesus used by early Christians and the historical development of the Jesus Prayer.

*Matus, Thomas. Yoga and the Jesus Prayer Tradition: An Experiment in Faith. Ramsey, NJ: Paulist Press, 1984.
A comparison of the spiritual disciplines of the Jesus Prayer and tantric yoga.

A Monk of the Eastern Church (Lev Gillet). The Jesus Prayer. Crestwood, NY: St. Vladimir’s Seminary Press, 1987.
An introduction to the history and classic teaching of the Jesus Prayer; with some advice on its practical use.

__________. On the Invocation of the Name of Jesus. 1949. Springfield IL: Templegate, 1985.
This is a fuller treatment of the practice of the Jesus Prayer than what is found in the Jesus Prayer (see above).

Philokalia: The Complete Text, vol. 1-4. Comp. St. Nikodemos of the Holy Mountain and St. Makarios of Corinth. Trans. And ed. G.E.H. Palmer, Philip Sherrad, and Kallistos Ware. 1979-1995.
An anthology of the spiritual writings of the early Fathers. This is the primary source for all teaching on the Jesus Prayer.

Philokalia, Writings from the Phuilokalia: On the Prayer of the Heart. Trans. E. Kadloubovsky and G.E.H. Palmer. London: Faber and Faber, 1951.
Selected portions of the Philokalia compiled from the Russian version.

The Pilgrim’s Tale. Ed. Aleksei Pentkovsky. Trans. T. Allan Smith. Classics of Western Spirituality. New York: Paulist Press, 1999.
A translation of the Way of the Pilgrim from the earliest known version. The introduction details the intricate history of the text.

Sophrony, Archimandrite. On Prayer. Trans. Rosemary Edmonds. Crestwood, NY: St. Vladimir’s Seminary Press, 1996.
Part I is a collection of writings on prayer and the spiritual life. Pat II deals with the theory and practice of the Jesus Prayer.

Stinissen, Wilfred. Praying the Name of Jesus: The Ancient Wisdom of the Jesus Prayer. Trans. Joseph B. Board. Liguori, MO: Ligouri Publications, 1999.
Part I is a reprint of On the Invocation of the Name of Jesus, by Lev Gillet, a Monk of the Eastern Church. Part II follows the development of the Jesus Prayer and gives guidance for practice of the prayer.

Theophan the Recluse. The Spiritual Life and How to be Attuned to It. Trans. Alexandra Dockham. Forestville CA: St. Herman of Alaska Brotherhood, 1995.
This volume is compiled from letters on the spiritual life written by St. Theophan, who also translated the Philokalia into Russian.

Ware, Kallistos. The Orthodox Way. Rev. ed. Crestwood, NY: St. Vladimir’s Seminary Press, 1995.
A popular account of the Orthodox Church’s doctrine and life, which includes teaching on theology and prayer.

__________. The Power of the Name. Oxford: SLG Press, 1974.
A concise introduction to the Jesus Prayer and its practice by the Orthodox Bishop of Diokleia (Great Britain).

The Way of a Pilgrim and the Pilgrim Continues His Way. 1965. Trans. R.M. French. San Francisco: Harper Collins, 1991.
The story of a 19th century Russian pilgrim who seeks to “pray without ceasing.”

The Way of a Pilgrim and the Pilgrim Continues His Way. Trans. Helen Bacovcin. New York: Doubleday, 1978.
Another translation of the Pilgrim’s Chronicle.

Zaleski, Irma. Living the Jesus Prayer. New York: Continuum, 1997.
This 56-page book contains brief meditations on the Jesus Prayer by a modern practitioner.
The Practice of the Jesus Prayer and Prayer of the Heart
There are many, many texts that promote this practice.

1) 1 Thess. 5.17 Pray without ceasing.

"Let the remembrance of Jesus be present with your
every breath" (John Climacus).

2) Phil. 2.10 At the name of Jesus every knee should
bend, in heaven and on earth and under the earth.

"To pronounce thoughtfully the Name of Jesus is to
know the allness of Our Lord and our own nothingness.
In this knowledge we shall adore and worship" (Lev
Gillet).

3) 1 Cor. 12.3b No one can say "Jesus is Lord except
by the Holy Spirit.

"It is the Spirit who mystically confirms Christ's
presence in us" (St. Hesychios the Priest). The
Spirit confirms Christ's presence in us and prompts us
to pray in His Name.

4) Acts 4.12 There is salvation in no one else, for
there is no other name under heaven given among
mortals by which we must be saved.

"The Name Jesus first and foremost indicates to us the
purpose of God's coming in flesh for our salvation"
(Sophrony).

5) John 16.23b, 24 Very truly I tell you, if you ask
anything of the Father in my name, he will give it to
you. Until now you have not asked for anything in my
name. Ask and you will receive, so that your joy may
be complete.

"The Name of Jesus not only helps us to obtain the
fulfillment of our needs, but the Name of Jesus
already supplies our needs. Jesus Himself is the
supreme satisfaction of all men's needs" (Lev Gillet).

6) Luke 18.13 The tax collector, standing far off,
would not even look up to heaven, but was beating his
breast and saying, "God be merciful to me, a sinner!"

"The Jesus Prayer contains not only a call to
repentance, but an assurance of forgiveness and
restoration" (Kallistos Ware).

7) John 14.6 Jesus said, No one comes to the Father
except through me.

" ... the Jesus Prayer unites the soul with the Lord
Jesus: and He is the only door to communion with God,
which is the aim of all prayer" (Theophan the
Recluse).

8) Matt. 18.20 Where two or three are gathered in my
name, I am there among them.

"In pronouncing the Name of Jesus we inwardly meet all
them that are united with Our Lord" (Lev Gillet).

9) Matt. 25.40 Truly I tell you, just as you did it
to one of the least of these who are members of my
family, you did it to me.

"The Jesus Prayer helps us to see Christ in each one,
and each one in Christ" (Kallistos Ware).

10) Col. 3.11 Christ is all and in all.

"Shining through the heart, the light of the Name of
Jesus illuminates all the universe" (Sergius
Bulgakov).

11) Gal. 2.20 I live, but no longer I, but Christ
lives in me.

"[In] the practice of the Jesus Prayer ... we allow
Jesus himself to be our prayer" (Mother Maria of
Normanby).

12) Rom. 13.14 Put on the Lord Jesus.

"The living content of the Name enters physically into
ourselves" (Lev Gillet).

13) John 3.30 He must increase, but I must decrease.

"The one who prays the Jesus Prayer must die to self
as the Holy Name grows in the soul" (Lev Gillet).

14) Heb. 12.29 Our God is a consuming fire.

"When the mind is closely concentrated upon this name,
then we grow fully conscious that the name is burning
up all the filth which covers the surface of the soul"
(Diadochus of Photiki).

Emptiness Practice

(Meg Funk) — Thu, 03 Jul 2008 05:49:25 EST

known by love

Practice of the Cloud: Emptiness by the

Unknown Author of the Cloud of Unknowing

As befits the title of his work remains anonymous despite much speculation about his identity. Most theories suggest that he was a Cistercian hermit or a Carthusian priest. Regardless of his status, his writing reveals a keen theological mind and a perceptive director of souls. His teaching reflects the apophatic or negative spiritual tradition which emphasizes that God is beyond our thoughts, concepts and images.
The author is believed to have lived in the East Midlands, a region of central England, during the latter half of the 14th century. He contributed to exceptional wave of spiritual literature which emerged from England at that time, including the works of Richard Rolle, Walter Hilton and Julian of Norwich. In addition to his spiritual teaching, the unknown author is highly regarded for his literary gifts. His work displays remarkable strength and vigor in the original Middle English. Six other anonymous works are attributed to this author; probably the most well known of these is “A Letter of Private Direction” (often entitled The Book of Privy Counseling.) Even though he wrote in Middle English there seems to be an affinity with English speaking readers and this work who report that The Cloud reads like an inspired book of Scripture.

We are all called to Contemplation, resting in God. There are many paths in this journey. This path very specifically taught by the Unknown author of the Cloud of Unknowing is for those attracted to the mystery and not inclined to go through images of Jesus, or Mary or through the life of Jesus Christ as devotion. The attraction is Christ centered, but beyond the images and stories. The Unknown author speaks for those who want the apophatic path (imageless) of us when He says, “ God is a jealous lover we must fix our love on him. Close the doors and windows on imagination because God is beyond our thoughts, concepts and images.” The teaching of the method is helpful and easy to understand, but hard to do: Practice: lift up your heart to the Lord, with a gentle stirring of love, desire Him for his own sake, not for gifts. We must Center all our attention and desire on Him. Let Him be the sole concern of mind and heart. (Jeanne�.I don’t know what to do about the sexist language////) We need to forget all else. Feel nothing else but a kind of darkness about your mind. This is the Cloud of Unknowing.
We can’t will ourselves to feel a naked before God, but we can practice naked intent toward God. Just stay with the teaching as present here and the meaning will emerge. This is delicate and subtle but intelligible.
The teaching goes on to say, “In spirit cry out to him whom you love.” Place your hope in feeling and seeing God as He is in Himself.” This is a negative path: we unthink what we think about God so that God emerges in our thoughts as God is and no whom we wish or fabricate God to be.
When we cry out to him whom we love we do it often and always in this Cloud, this darkness. We forget all else. (This isn’t just a pious recommendation, this is a recommendation to literally forget all thoughts racing in our minds. In exchange we receive God who brings us to deeper levels than ordinary surface consciousness. We come to a deep experience of God himself.
The unknown author gives us a method that was taught 1000 years before this writing in the 14th Century but he places it before those he has in spiritual direction in England. He tells his seekers to choose a single word, one syllable, but it should be meaningful to you. The word might be “God “or “love.” Fix it in your mind so that it will remain there come what may. Use this word to ‘beat’ upon the cloud of darkness above you (the beat is more like the baton of an orchestra leader�steady beat, soft, measured�not like a baseball bat�.) This is how you enter the cloud. Now all of us have thoughts rising from ordinary time, from below, what do we do with them? He recommends that to subdue all distractions�move them (consign) them to the cloud of forgetting beneath you.
Answer with this word alone to anything thought that enters consciousness�Think not about the thought�.the value lies in its simplicity (oneness).
Contemplation is a way of knowing wherein one turns to God with a burning heart, desiring for God alone and rests in blind awareness of his naked being.

We are called to a way of being. This is how I understand this from my study of the Desert Tradition:
We feel inclined to move into the third renunciation, that is renounce even our thought of God because just as we are not our thoughts nor is God our thoughts of Him. So we take or love for God, in secret, as this is interior and whatever level of purity of heart we might have and walk between this Cloud of Unknowing (can’t know God by thoughts) and the Cloud of Forgetting (we bring all our distractions to that little word of love that carries our intent of love) and repeat over and over the word instead of thinking any particular thoughts.
Love God for His own sake. Another way of saying it using the image of a cloud (which mean, non-thought) Enter the Cloud of Unknowing by practicing in the cloud of forgetting all else but naked intent of love using the sacred word.
Like most practices this will make more sense when it is part of your experience. Descriptions fail to capture the simplicity and profundity of this Way of Unknowing. We would also attend to Scripture. We’d do lectio, but sit easily, Use the words of Scripture like a mirror. It reflects God, God’s ways and draws us into mystery. In this path we are particularly attracted to the unitive sense of Scripture in the Gospel of St. John or John’s Epistles. We pray intuitively not analytically, we let what comes arise and stand before it. This is not the study of a scholar. “Let prayer rise short prayer pierces the heavens.”
During prayer we forget the self. By letting go (or letting be without accompanying them with another thought) we empty our minds and hearts of everything except God during the time of this ‘work’. We refrain from other kinds of knowledge and processing other experience. We want no less than God, treading it all down beneath the cloud of forgetting we forget creatures.
In this kind of prayer brute force has no place. We come more like a child. Our heart waits for the gracious initiative of the Lord. And God comes in prayer like our naked intent as naked, too. There’s usually no experience of consolation or desolation. We find consolation in doing God’s will. If I can name one word that describes the experience of doing this kind of prayer is ‘subtle’. There’s just hints. We must be alert to receive them but without any expectation. We are letting God be God and letting our faith be faith.
Sometimes when we talk about prayer we use words like lift up our hearts or put our thoughts down in the Cloud of Forgetting, or move into contemplation or out in gratefulness. All these words must be erased from an interpetation that limits God. The human side often describes God and conscribes Him too small, narrow, absent or out there. We refrain from thinking this way in the pracitce of the Cloud. Even the Cloud can’t be taken as a literal image. Another way of describint this particular prayer method is Emptiness Practice. It’s unthinking but warming our hearts and sending the word as darts of love. The stress on warming the heart is a later tradition and serves as a corrective to being un-relating to others and impersonal since the prayer practice is so impersonal. Formlessness doesn’t mean bereft of a spiritual and full-bodied warmth toward God and others. All words limp before this awesome way of prayer. In all prayers but particularly the practice of Emptiness stresses desire, not results. We never get there, it’s just a way of being before God. To be there (before God) we discipline the imagination so that we are not mentally someplace else! Our ordinry senses are not up to this level of receptivity so we distrust our senses whenever we fix our minds on an image that represents God.
As we walk from here to there our thoughts can safely pray this prayer: That which I am I offer to you, O Lord, without looking to any quality of your Being, but only to the fact that you
are as you are; this, and nothing more. That which I am, I offer to you. Our Lord, for You are it entirely�“That I am�that you are”..(from Privy Counsel). I know of nuns who do this emptiness practice using the mantra, “That I am, That You are.”
The author of the Cloud says, “Go no further, but rest in this naked, stark, elemental awareness that you are as you are.”
You must stand at the door of contemplation and practice devotion of heart. Using your word send your naked intent to Our Lord in the Cloud of Unknowing.
We said that there are many paths and not everyone is called to walk the same Path. Here are signs of this calling to contemplative prayer. And then there’s further signs that you are called to Emptiness as a practice of Contemplative Prayer.
l. You will notice a growing desire for contemplation constantly intruding in your daily devotions. A blind longing of the spirit. This longing lingers after your time of prayer, a kind of spiritual sight awakens which both renews the desire and increases it. This desire is blind (comes from underneath and not direct itself) If you are still processing your sins or working out the consequences of our Lord’s passion in your own life you are still just needing the ordinary way of prayer and not a more intense life of grace.

2. Second sign is exterior. You manifests a certain joyful enthusiasm welling up within you, whenever you hear or read about contemplation. Nothing else satisfies. Your inclination to more of a way of prayer rather than prayers persists. If it diminishes after lectio, then it’s not a sign, but if your contemplative longings capture and intrude in all you do and it’s there when you wake up and go to sleep, then it is a call to contemplative prayer.

That’s from the text in the Cloud. I’d add that from listening to
Those called to an emptiness practice there’s the contemplative bent described above, but also a detachment from any prayer practice that has images or much thinking about anything. The opposite inclination is to be invited to colloquy in which there is a continual conversation with Our Lord. Emptiness practice is wordless. But like all contemplative practices there’s the phase where there is right effort and then Our Lord takes over and it becomes rest!
*********************************************************
BIBLIOGRAPHY: Practice of the Cloud-Emptiness

The Cloud of Unknowing. Trans. James A. Walsh, S.G. Classics of Western Spirtuality. New York: Paulist Press, 1981.
A modern version with an extensive introduction and many notes.

The Cloud of Unknowing. Ed. Evelyn Underhill. 1912. Rockport, MA: Element, 1997. A literal rendering of the text which keeps close to the original Middle English.

The Cloud of Unknowing and other Works. Trans. Clifton Wolters. London: Penguin Books, 1961, 1978.
A very readable version,. Three other works of the author of The Cloud are included in this single volume.

The Cloud of Unknowing the Book of Privy Counseling. Ed. William Johnston. New York, Image, 1973.
The introduction to these two works includes a clear explanation of the theology behind the practice.

Cooper, Austin, O.M.I. The Cloud: Reflections of Selected Texts. New York: Alba House, 1989.
These meditations place the Cloud of Unknowing in the wider context of biblical and Christian sprirtual tradition.

Gregory of Nyssa. The Life of Moses. Classics of Western Spirituality. New York: Paulist Press, 1978.
An account of the soul’s ascent to meet God in the darkness of unknowing.

Johnston, William, The Mysticism of the Cloud of Unknowing. New York: Desclee, 1967.
(I could not find a copy of this book: it is still in print.)

*Llewelyn, Robert. All Shall Be Well. New York: Paulist Press, 1982.
Includes a clear and practical discussion of the Cloud of Unknowing as a spiritual path.

Pseudo-Dionysius. The Complete Works. Trans. Colm Luibheid. Classics of Western Spirituality. New York: Paulist Press, 1987.
This scholarly volume contains a primary source of apophatic of “negative theology.”

The Pursuit of Wisdom and other works by the Author of the Cloud of Unknowing. Trans. James A. Walsh, S.J. Classics of Western Spirtuality. New York: Paulist Press, 1988.
The remaining known works of the author of The Cloud of Unknowing, translated by James A. Walsh, S.J. (see above).

Emptiness Practice. Would use the Cloud of Unknowing. And the Book of Privy Counseling. Edit. William Johnston. Doubleday: New York. 1973.
1) Ex. 34.14. Because the Lord, whose name is Jealous, is a jealous God. “God is a jealous lover” (p. 47)
2) Song of Solomon 5.1 I slept, but my heart was awake. Listen! My beloved is knocking.
“I am thinking of those who feel the mysterious action of the Spirit in their inmost being stirring them to love. I do not say that they continually feel this stirring, as experienced contemplatives do, but now and again they taste something of contemplative love in the very core of their being” (p. 44). “I discern his call to you in the desire for him that burns in your heart” (p.45)

3) Matt. 6.6 But whenever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you.
“Close the doors and windows of your spirit against the onslaught of pests and foes and prayerfully seek his strength; for if you do so, he will keep you safe from them.” (p. 47)

4) Jn. 1:18 No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known.
“No one can fully comprehend the uncreated God with his knowledge, but each one , in a different way, can grasp him fully through love.” (p. 50) “”Though we cannot know him we can love him, By love he may be touched and embraced, never by thought.” P.54
5)Luke 8.46,48. “Someone touched me; for I noticed that power had gone out from me�..”Daughter, your faith has made you well; go in peace.”
“A naked intent toward God, the desire for him alone, is enough.” P. 56)
”The most divine knowledge of God is that which is known by not-knowing.” (139)
“When you go apart to be alone for prayer, put from your mind everything�.see that nothing remains in your conscious mind save a naked intent stretching out toward God. Leave it stripped of every particular idea about God and keep only the simple awareness that he is as he is.” (150)
6) Luke 10.41 “Martha, Martha, you are worried and distracted by many things; there is need of only one thing. Mary has chosen the better part, which will not be taken away from her”.
“But only one thing is necessary.” And what do you suppose this one thing is? Surely he was referring to the work of loving and praising God for his own sake.” (p.75)
7) Mark 9.2 “And he was transfigured before them, and his clothes became dazzling white, such as no one on earth could bleach them�.Then a cloud overshadowed them, and from the cloud there came a voice, “This is my Son, the Beloved,” listen to him.”
“For beyond them (thoughts)—over their shoulder, as it were-as if you were looking for something else, which of course you are. For beyond them, God is hidden in the dark cloud of unknowing�..in reality it amounts to a yearning for God, a longing to see and taste him as much as is possible in this life. And desire like this is actually love, which always brings peace. “ (p.88)
“Contemplatives rarely pray in words but if they do, their words are few. The fewer the better, as a matter of fact: yes, and a word of one syllable is more suited to the spiritual nature of this work than longer ones. “ P. 95
8) John 15.9 “As the Father has loved me, so I have loved you; abide in my love.”
“He alone feels authentic sorrow who realizes not only what he is, but that he is.” P. 103
“And so, go down to the deepest point of your mind and think of yourself in this simple, elemental way. In any case, do not think what you are but that you are.” (p152)
“And so you may confidently rely on this gentle stirring of love in your heart and follow wherever it leads you, for it is your sure guide in this life and will bring you to the glory of the next. This little love is the essence of a good life and without no good work is possible. Basically, love means a radical personal commitment to God. This implies that your will is harmoniously attuned to his in an abiding contentedness and enthusiasm for all he does.” ( p.111)
“For with your attention centered on the blind awareness of your naked being united to God’s you will go about your daily rounds, eating and drinking, sleeping and waking, going and coming, speaking and listening, lying down and rising up, standing and kneeling, running and riding, working and resting. In the midst of it all, you will be offering to God continually each day the most precious gift you can make. This work will be at the heart of everything you do, whether active or contemplative. “ ( p.163)
9) John 15.9 “How does God’s love abide in anyone who has he world’s goods and sees a brother or sister in need and yet refuses help?”
Jeremiah 23.12. “Therefore their way shall be to them like slippery paths in the darkness, into which they shall be driven and fall;”
“I warn you that a person who fails in vigilance and control of his thoughts, even though they are not sinful in their first movements, will eventually grow careless about small sins. “ (63).
10) Philippians 3.7 “And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.”
“The Cloud of unknowing, the secret love planted deep in an undivided heart, The Ark of the Covenant. It is Denis’ mystical theology, what he calls his wisdom and his treasure, his luminous darkness, and his unknown knowing. It is what leads you to a silence beyond thought and words and what makes your prayer simple and brief. (p. 170)
“I told you to forget everything save the blind awareness of your naked being, I intended all along to lead you eventually to the point where you would forget even this, so as to experience only the being of God�God is your being. (p.171)
11) Rev. 3.20 “Listen! I am standing at the door, knocking; if you hear my voice and open the door, I will come in to you and eat with you, and you with me.”
“He goes well to go on standing at the door, for up to now he has lived a crude sort of existence according to the flesh, and his spirit is corroded with a great rust. It is fitting that he waits at the door until his conscience and his spiritual father agree that this rust has been largely rubbed away. But most of all, he must learn to be sensitive to the Spirit guiding him secretly in the depths of his heart and with until the Spirit himself stirs and bacons him within. (p. 177)

Recollection

(Meg Funk) — Wed, 02 Jul 2008 16:58:14 EST

in the midst

The Practice of Recollection
as taught by St. Theresa of Avila

God is Within so bring all thoughts toward God

Teresa of Jesus was born Teresa de Cepeda y Humada in 1515 to a wealthy family in Avila, Spain. Beautiful, charming and outgoing, she entered the local Carmelite convent in 1536. For some twenty years she struggled with serious illness and the somewhat lax religious life of her convent. Her spiritual fervor faded and for a year she even abandoned prayer altogether. In 1554 she experienced a “reconversion” after seeing a statue of the wounded Christ.

With renewed ardor Teresa eventually regained her spiritual equilibrium and emerged to conduct the reform of her Carmelite order. In 1562 she founded St. Joseph’s Convent in Avila, the first convent of the Carmelite reform. A tireless worker, she founded twenty more convents before her death in 1582 at the age of sixty-seven. Teresa'’ extraordinary insight into the process of spiritual growth has been transmitted through her writing. The Life is an autobiographical work which tells of her own spiritual development up to the point when she founded her first convent. Works which present her spiritual teachings are The Way of Perfection, written for the sisters of St. Joseph’s Convent and The Interior Castle, her most thorough and orderly description of the spiritual life.

Recollection is a practice recommended by St. Teresa of Avila. She speaks of active and passive recollection. The right effort for active recollection is to gather in our senses and lift up our mind to God. She says, (footnote P. 140 vol. 2 ) Think of God when praying. “I tell you that for wandering minds it is very important not only to believe these truths but to strive to understand them by experience.” And she goes on to say p.p. 142 “What I’m trying to point out is that we should see and be present to the One with whom we speak without turning our backs on Him, for I don’t think speaking with God while thinking of a thousand other vanities would amount to anything else but turning our backs on Him. She understood that harm comes from not truly understanding that He is near, but instead we imagine Him as far away. Since indeed how far away are you? if we go to the heaven to seek Him! Now, is Your face such, Lord, that we would not look at it when You are so close to us? If people aren’t looking at us when we speak, it doesn’t seem to us that they are listening to what we say. And do we close our eyes to avoid seeing that You, Lord, are looking at us?
So, the first step of the practice of recollection is to think God as near rather than far away. This is our faith.
This alone is what I want to explain: that in order to acquire the habit of easily recollecting our minds and understanding what we are saying, and with whom we are speaking, it is necessary that the exterior senses be recollected and that we give them (our senses)something with which to be occupied. For indeed we have heaven within ourselves since the Lord of heaven is there.
So, we slow down our thoughts, think of God and focus our attention toward God rather than review our thoughts or bring any concepts. One way of slowing down the mind is recollection. (p. 140 ) God is within. All one need to is go into solitude and look within oneself, and not turn away from so good a Guest but with great humility speak to Him as to a father. Beseech Him as you would a father; tell Him about your trials; ask Him for a remedy against them, realizing that you are not worthy to be His daughter. That the Lord is within us and that there we must be with Him. I understand the practice here is to turn our mind’s eye toward Our Lord. It’s not exactly an image, but more tuning into a Presence.
We leave aside any faintheartedness that some persons have that refuse Our Lord’s invitations. St.Teresa tells us to take God at his word. Since He is your Spouse, He will treat you accordingly. Recollection is the moment wherein the soul collects its faculties together and enters within itself to be with its God. (Way of Perfection)And its divine Master comes more quickly to teach it and give it the prayer of quiet than He would through any other method it might use. (footnote>>>) Even though passive recollection might happen later in our practice we will always need to return to active recollection from time to time. There’s no one who is not a beginner.
Recollection keeps the eyes closed almost as often as she prays. We must strive so as not to look at things here below. This striving comes at the beginning; afterward, there’s no need to strive; a greater effort is needed to open the eyes while praying. It seems the soul is aware of being strengthened and fortified at the expense of the body, that it leaves the body alone and weakened, and that it receives in this recollection a supply of provisions to strengthen it against the Body the mind’s tendency to be scattered. Recollection is a withdrawing of the senses from exterior things and a renunciation of them in such a way that our thoughts are not attracted to exterior inclinations. The eyes close so as to avoid seeing them and so that the sight might be more awake to the things of the soul. There’s no need to think holy thoughts. God doesn’t need them and often it takes us into vainglory. So, recollection in and of itself is the prayer.
There are, however, greater and lesser degrees of recollection: In the beginning the body causes difficulties because it claims its rights without realizing that it is cuffing off its own head by not surrendering. If we make the effort, practice this recollection for some days and get used to it, the gain will be clearly seen; we will understand, when beginning to pray, that the bees are approaching and entering the beehive to make honey. And this recollection will be effected without our effort because the Lord has desired that, during the time the faculties are drawn inward, the soul and its will may merit to have this dominion. Eventually when the soul does no more than give a sign that it wishes to be recollected, the senses obey and become recollected.
Even though they go out again afterward, their having already surrendered is a great thing; for they go out as captives and subjects that do not cause harm they did previously. And when the will calls them back again, they come more quickly, until after many of these entries the Lord wills that they rest entirely in perfect contemplation. (footnote)

When we get used to the practice of recollection and because there is no impediment from outside, the soul enjoys being alone with God. Since the soul is close to the fire, a little spark will ignite and set everything ablaze.
We must disengage ourselves from everything so as to approach God interiorly and even in the midst of occupations withdraw within ourselves. “Although it may be for only a moment that I remember I have that Company within myself, doing so is very beneficial. In sum, we must get used to delighting in the fact that it isn’t necessary to shout in order to speak to Him, for His Majesty will give the experience that He is present.” footnote

Recollection is not something supernatural; but that it is something we can desire and achieve ourselves with the help of God—for without this help we can do nothing, not even have good thoughts. To expect it to just happen is not realistic. We have our work to do on behalf of our relationship with God. Recollection is not a silence of the faculties: it is an enclosure of the faculties within the soul. This recollection practice is a manner of praying that the soul gets so quickly used to that it doesn’t go astray, nor do the faculties become restless, as time will tell. She goes on to say, “I only ask that you try this method, even though it may mean some struggle; everything involves struggle before the habit is acquired. But I assure you that before long it will be a great consolation for you to know that you can find this Holy Father, whom you are beseeching, within you without tiring yourself in seeking where He is.” (need to read chapters 24-30 Way of Perfection).

Recollection lies within our power. It involves a gradual increase of self-control and an end to vain wandering from the right path; it means conquering, which is making use of one’s senses for the sake of the inner life. If you speak, strive to remember that the One with whom you are speaking is present within. If you listen, remember that you are going to hear One who is very close to you when He speaks. In sum, bear in mind that you can, if you want, avoid ever withdrawing from such good company; and be sorry that for a long time you left your Father alone, of whom you are so much in need.
She goes on to recommend that if you can, practice this recollection often during the day; if not, do so a few times. As you become accustomed to it you will experience the benefit, either sooner or later. Once this recollection is given by the Lord, you will not exchange it for any treasure. Since nothing is learned without a little effort, consider, Sister, for the love of God, as well employed the attention you give to this method of prayer. I know if you try that within a year, or perhaps half a year, you will acquire it, by the favor of God. See how little time it takes for a gain as great as is that of laying a good foundation.
These teachings are from the Way of Perfection. In her systematic work, The Interior Castle, she moves from Active Recollection to Passive Recollection depending which mansion the soul is dwelling. Here’s a short summary of the teachings in the Interior Castle pertaining to Recollection. In the Interior Castle, St. Teresa sets forth a gradual immersion into God and God into us. The Castle is entered into by prayer. Prayer is the doorway that opens up into the mystery of God (pp. 270). In the first dwellings effort starts slowly as desire for God begins to supplant all previous desires.
The first dwelling has the soul saying prayers but the soul is still distracted and involved in worldly things such as possessions, honor, or business affairs. They pray on occasion.
In the second dwelling you begin to practice prayer and notice the prompting and invitation of Christ’s grace that comes from external sources like books, sermons, friendships and trails. The goal of one’s strivings is conformity with God’s will.
The third dwelling place recognizes one’s desire to have your own experience of God. They begin ascetical practices to remove obstacles and start to practice periods of recollection. They use their time well and reach out toward their neighbors and fit their external life of dress and possessions with interior desires. They fear consequences to their health and have difficulty parting with wealth. They are shocked by the faults of others and quickly distraught by a little dryness. They need someone who is free of the world’s illusions with whom they might speak.
Between the third and fourth dwellings is a shift in the practice of recollection: The fourth dwelling is the beginning of the supernatural. Infused prayer happens. It’s important not to think much but to love much. The right effort is to please God in everything, in striving, insofar as possible, not to offend Him, and in asking Him for advancement of the honor and glory of his Son. This contemplative prayer begins with a passive experience of recollection, a gentle drawing of the faculties inward; it is different from recollection achieved at the cost of human effort. This prayer of infused recollection is a less intense form of initial contemplation or, as called by Teresa, the prayer of quiet. While the will finds rest in the prayer of quiet, in the peace of God’s presence, the intellect (in Teresa’s terminology) continues to move about. One should let the intellect go and surrender oneself into the arms of love, for distractions, the wandering mind, are a part of the human condition and can no more be avoided than can eating and sleeping.
The fifth dwelling has prayer of union wherein the faculties become completely silent. The soul has a certitude that it was in God and God was in it. For suspended times the soul is dead to itself and completely free. The marriage symbolism is used: the soul and Our Lord become engaged�getting to know one another. The soul’s effort is to attend to humility and service to others.
The sixth dwelling place moves the marriage symbolism toward betrothal. Courage to endure trials both exterior and interior (opposition from others; praise; severe illnesses, inner sufferings, fears, and misunderstanding on the part of the confessor and consequent anxiety that God will allow one to be deceived; and a feeling of unbearable inner oppression and even of being rejected by God. The 6 dwelling is characterized by spiritual awakenings and deep impulses. Woundings of love cause both pain and delight. The betrothal takes place when His Majesty “gives the soul raptures that draw it out of its senses. For if it were to see itself so near this great majesty while in its senses, it would perhaps die. Though the soul in ecstasy is without consciousness in its outward life, it was never before so awake to the things of God not did it ever before have so deep an enlightenment and knowledge of God. Illuminations teach the soul.
The distinction between discursive meditation about Christ and contemplative presence to Him. The inability of contemplative souls to engage in discursive thought about the mysteries of the Passion and life of Christ in their payer is very common. But contemplating these mysteries, dwelling them with a simple gaze will not impede the most sublime prayer. She insists on staying in contact with Christ’s humanity and divinity. It’s important the contemplative enters into the unity of her body/mind/soul and not transcend the body. Failure to do this stops progress into the last two dwelling places.
The seventh dwelling has no closed doors between 6th and 7th. The unity of the soul is felt as natural (connatural) This place is in the extreme interior, in some place very deep within itself. The grace of spiritual marriage, of perfect union, is bestowed. The goal of the spiritual journey is union with Christ, now no longer living as the divine Logos but as the Word incarnate risen and connatated by the attributes of His earthly adventure, especially the resurrection. The fruit of this marriage must be good works. The interior calm fortifies these persons so that they may endure much less calm in the exterior events of their lives, that they might have the strength to serve.
The works of service may be outstanding ones, but they need not be. One must concentrate on serving those who are in one’s company. The Lord doesn’t look so much at the greatness of our works as at the love with which they are done. His Majesty will join our sacrifice with that which He offered for us. “Thus even though our works are small they will have the value our love for Him would have merited had they been great.”
The practice of recollection accompanies the practitioner but a good sign is to reduce words, mental work, and involvement of the imagination. A spiritual director can assist with discernment. At first it is important to have some one who has experience of recollection and discretion in judgment. Later when there’s experience of the mansions it would be good to have a learned person who can detect truth and deliver us from foolish devotions that keep us at a superficial level. Being able to read is a great advantage both in assisting us with recollection, centering our thoughts but also raising up truth to match our experience.

Bibliography:

Culligan, Kevin, O.C.D., Mary Jo Meadow, O.C.D.S. and Daniel Chowning, O.C.D. Purifying the Heart: Buddhist Insight Meditation for Christians. New York: Crossroad, l994.
A guide to Christian insight meditation which incorporates Buddhist meditation practice into the Carmelite tradition of contemplative prayer, especially as taught by John of the Cross.

Judy, Dwight H. Embracing God: Praying with Teresa of Avila. Nashville: Abingdon Press, l996.
A presentation of meditative prayer practice derived from St. Teresa’s writings.

Morello, Sam Anthony, O.C.D. Lectio Divina and the Practice of Teresian Prayer. Washington, D.C.: ICS Publications, l995.
This pamphlet explains St. Teresa of Avila’s principles of meditation and applies them to the practice of Lectio divina.

The Soul’s Passion for God: Selected Writings of Teresa of Avila. D. Keith Beasley-Toplife. Nashville: Upper Room books, l997.
A small anthology of St. Teresa’s writing on prayer.

Teresa of Avila. The Collected Works of St. Teresa of Avila, vol. 1-3. Trans. Kieran Kavanaugh, O.C.D. and Otilio Rodriguez, O.C.D. Washinngton, D.C. : ICS Publications, l9976-1987.

Vol. 1: The Book of Her Life
Spiritual Testimonies
Soliloquies

Vol. 2: The Way of Perfection
Meditation on the Song of Songs
The Interior Castle

Vol. 3: The Book of Her Foundations
Constitutions
On Making the Visitation
A Satirical Critique
Response to a Spiritual Calling
Poetry.
Modern translations of St. Teresa’s works, these critical editions contain helpful background and introductory information.

____. The Interior Castle. Trans. Kieran Kavanaugh, O.C.D. and Otilio Rodriguez, O.C.D. Classics of Western Spirituality. New York: Paulist Press, l979.
Written at the end of her life, this is St. Teresa’s most thorough and orderly account of the spiritual life.

____. The Letters of St. Teresa of Jesus, vol. 1-2. Trans. And Ed. E. Allison Peers. London: Sheed and ward, l980.
A collection of over four hunderd letters written by St. Teresa of Avila. This edition is no longer in pring, ICS Publications plans to publish a new translation of her letters.

_____. The Way of Perfection: A Study Edition. Trans. Kieran Kavanaugh, O.C.D. and Otilio Rodriguez, O.C.D. Ed. Kieran Kavanaugh. Washington, D.C.: ICS Publications, 2000.
Written for her nuns as a guide to prayer, this study edition of St. Teresa’s The Way of Perfection includes an introduction, commentary, note, discussion questions and glossary.

Dedicated to St. Teresa of Avila, l582-1982 Word and Spirit: volume 4, l983. Still River, Mass. : St. Bede’s Publications.

St. Teresa of Jesus and mental prayer Otilio Rodriques

Selected reflections on the Christocentrism of St. Teresa of Avila Harvey Egan

The Christ-wound /Brian McDermott

St. Teresa of Avila: teacher of prayer /Jordan Aumann

The teaching of St. Teresa of Avila on the prayer of quiet/ Magaret Dorgan

At the center of the soul/ Ermanno Ancilli

I will arise and seek Him whom my heart loves/ Mary Ann Follmar

Continual prayer and the contemporary monk/ Wulstan Mork

The asceticism of prayer /Jean LeClercq

Praying/ Hans Urs von Balthasar

Colloquy

(Meg Funk) — Wed, 02 Jul 2008 05:10:19 EST

grandparents

Practice of Colloquy: Dialogue with Our Lord

There are many saints in the Christian tradition that has a transcendent experience of God breaking in to their ordinary consciousness. Some report of raptures, wounds of love and visions and locutions. None of those epic events describe the colloquy practice, as I understand it.

For the purpose of sharing one such saint who used colloquy at the invitation of Our Lord we can learn from a little book first published in France called, He and I. (Gabrielle Bossis He and I Translated and condensed by Evelyn M. Brown. Originally published as Lui Et Moi by Beauchesne et ses Fils, 117 rue de Rennes, Paris l969 now published by Editions Mediaspaul 250 Boul. Saint-Francois Nord Sherbrooke, QC, J1E 2B9 (CANADA) 1998).
Gabrielle Bossis was born in Nantes l874 youngest of four children. Had a degree in nursing but her life work was writing, producing and acting in entertaining comedies but morally pointed dramas. She was invited to many countries including CANADA and most of Europe. She resisted pressure to join a convent. She found her vocation using her talents of fine arts in the world. She also resisted marriage but did not resist being a wealthy woman with fine things and good taste. On rare occasions she was surprised by Christ’s voice, but it was at age 62 until she died on June 9th, 1950 at age 76 she had an ongoing dialogue with Our Lord. He directed her to write a journal and in this hidden double life she had an extroverted life of acting and being a celebrity and then wrote at Our Lord’s direction the fragments of conversations that were compiled into He and I.
What is a mark of authenticity is that the entries are all about Christ’s words to Gabrielle. We learn very little about Gabrielle. She’s an instrument. What attracts me to this book over and over again is how Our Lord invites and actually coaches Gabrielle to speak, think, and are with Our Lord. It’s a teaching into Christ Consciousness. There are other books about Christ Consciousness but no better instruction that is available to each of us should we respond to the invitation.

Introduction:

The first moment is an event that happens to us. We simply awaken to the real Presence of Jesus. Then we participate by sharing our thoughts with Our Lord. We listen: locutions are 'as if' you hear Him or through the imagination comes a 'voice'. We don’t consider ourselves in a ‘for-real’ ongoing conversation. But we do ‘for-real’ practice of faith.
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The practice is to shift the 'I-thoughts' to sharing 'in faith' with Jesus. Self-talk responses at first might be autosuggestion but as we see in He and I it later becomes communion. Another way of saying this is that our Prayer is sharing all our waking thoughts. Desires are directed to Him. For example we might be attracted to use the image of the Sacred Heart or it could be the Good Shepherd, or Jesus walking from Emmaus. Whatever the image we are inclined to use it becomes adoration. We remain in the Presence, sometimes sharing thoughts and other times in total silence we stay still with a loving gaze. This is no one-hour a day event. Our Daily life is accompanied with this inner-dialogue with Jesus. All is shared. (Notice we don’t bring Jesus to our daily life as in intercessory prayer, but our daily life is the prayer). All our 'work' is done both really and symbolically for Jesus, in the Presence of Him.
The practice takes each Impulse of grace are followed consciously and conscientiously toward Him in love. While Gabrielle didn’t care about stages of relationship we can witness how Gabrielle evolved first as an acquaintance, then using the language of dear friends with Our Lord, and we see the deliberations that became commitment and finally a merging into union.
We note that Gabrielle accepted suffering as a test of strength to be firm in resolve. She had to shift always taking the path of self-lessness and shifting feelings of the heart always toward Our Lord and His suffering for us. Sacrifice becomes part of the exchange.

This practice trains the will. Her consent is to notice the subtle requests in each impulse of grace. Her ‘willingness’ was to do the will of the Beloved. She strove to focus her attention to imitate Jesus, to follow His directives, to His love and to be loving in return. Intimacy abounds.

Imitation gives way to co-creating with Our Lord: doing work on behalf of others. This ranges from little acts of kindness to picking up other's suffering on behalf of their salvation or sanctification. Intercessory prayer is dynamic and productive.

We see that her outward 'work' or apostolic service is only to do God's will (not to get anything done). In Gabrielle Bossis work as an artist was real, insofar as she did much good, but it was also a medium to give form for her relationship with Our Lord.

She was vigilant that in no way had she had made it. She had a profound sense of otherness and separation from God and potentially, a sinner. She practiced ‘Guard of the Heart’ continuously so as to be worthy of this inner dialogue with the Savior. When she failed in some way, she simply and humbly named the act and asked for forgiveness. No waste of time on her own feelings of guilt as she desired only Our Lord’s intimacy.
This intimacy was mediated through signs, like birds and sunsets. These were received as 'flowers' of the beloved. Rich exchange is normal and everyday like lovers are wont to do. There’s a charming exchange with Our Lord and Gabrielle when He says don’t address me as The Lord, but My Lord. I’m yours. (footnote)
We see signs of Lectio to be Our Lord’s life as depicted in the Gospels. We so no evidence of connection to persons that have gone before her that return to them with a message or some sign of presence. St. Lutguard and St. Margaret Mary would have this overlay because of some work Our Lord still wanted done for their salvation. It seems that the colloquy was the message rather than her writings, one act plays, handiwork or any projects.
The title He and I is somewhat misleading because there’s no hint of domesticating Jesus to fit personal agenda. The Christ Consciousness that emerges in Gabrielle is a soul who is inspired for all of us. Through her love of Our Lord she transformed her life and living for universal benefits and co-participation in redemption for all humankind.
The path of colloquy is one of love, surrender, humility, and devotion. Often when we are attracted to colloquy we also use music, song, and affective melodies, chants ceaseless repetition of the name of the Beloved. When praying we would have a specific image of Our Lord and give our total attention to Christ is our teacher, friend, spouse, Our Beloved. The self-talk is silent when union abides.

BIBLIOGRAPHY: Colloquy

Bossis, Gaabrielle. He and I. 1969. Trans. Evelyn M. Brown. Sherbrooke, Que.: Editions Mediaspaul, 1985.
The words of Christ to a modern French laywoman.

Cousins, Ewert. “The Humanity and the Passion of Christ.” In Christian Spirituality: High Middle Ages and Reformation. Ed. Jill Raitt. New York: Crossroad, 1987. 375-391.
This essay traces the development of devotion to the humanity of Christ.

*A Monk of the Eastern Church (Lev Gillet). A Day with Jesus. Trans. A Monk of the Western Church. New York: Desclee Co., 1964.
A monologue addressed to Christ during a day spent in union with him.

__________. Jesus, a Dialogue with the Saviour. 1963. Trans. A Monk of the Western Church. West Newton MA: Educational Services, Diocese of Newton, 1990.
Brief meditations which are dialogues with Christ, filled with gospel scenes and images.

Rahner, Karl S. J. Watch and Pray with Me. New York: Herder and Herder, 1966.
Two poignant meditations addressed to Christ in His Passion.

Thomas a Kempis. The Imitation of Christ. Trans. William Creasy. Notre Dame: Ave Maria, 1989.
In a brief introduction, the translator clearly defines the historical, literary and theological issues, which face the modern reader of this beloved spiritual classic. The translator seeks to present the text so that it may be read and experienced in the same way as its 15th century readers.

*Thomas A’ Kempis. The Imitation of Christ. 1955. Ed. Harold C. Gardiner, S. J. New York: Image, 1989.
A modern version based on the English translation made by Richard Whitlord around the year 1530.

Thomas a Kempis. The Imitation of Christ. Trans. Ronald Knox and Michael Oakley. 1959. South Bend, IN: Greenlawn Press, 1990.
This translation is intended to be as clear, direct and colloquial as it is in its original language.

Two Listeners. God Calling. Ed. A.J. Russell. 1953. New York: Jove Books, 1978.
The words of Christ revealed to two Englishwomen in the 1930’s.

Colloquy Practice: He and I by Gabrielle Bossis. Daughters of St. Paul. Montreal. 1969. Here are some Scripture Quotes and text from that book:
1)Rev. 3.20 Listen! I am standing at the door knocking; if you hear my voice and open the door, I will come in to you and eat with you, and you with me
"My child, it's a God who is waiting at the door of your heart, a God who is all yours and who is in you. You open to him when you talk to Him, when you look at Him, when you try to take your thoughts off the things around you so that you may turn them to Him with the utmost tenderness" (p. 287).
2)Col. 3.2 Set your mind on things that are above, not on things that are on earth.
"Keep watch on your thoughts; they control your word and actions. Dwell upon My thoughts, so full of kindness and compassion, and you will do My deeds" (p.290).
3) Isa. 40.31 Those who wait for the Lord shall renew their strength, they shall mount up with wings like eagles.
"Don't be astonished at your slowness to reach Me, but just keep asking for help from on high. On high -that's where your heart should be. It should be always trying to take off, to wing its way upward. Don't deprive it of its flights" (p. 146).
4) Gal 2.20 It is Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.
"Ponder these words: He and I. Live them. I and you: I in you. Where else would I prolong my life on earth if not in the hearts of men, and least in the hearts of those who open them to Me" (p. 196)
5) John 15.9 Abide in my love.
"Live in Me and be concerned for My glory and whatever concerns Love. Make Me your home" (p. 36)
6) Matt. 11.28 Come to me, all you that are weary and are carrying heavy burdens, and I will give your rest.
"Take a rest in Me sometimes, and this will be my feast of love, for you will belong to Me and I shall take hold of you ... " (p. 173).
7) Luke 9.28,29 While he was praying, the appearance of his face changed.
"Do you really realize how gentle and compassionate I am ... And that My face is full of charm and inexpressible sweetness? Ask Me to soon unveil its creative beauty for you. Love will stream from every feature" (p. 154).
8) John 3.30 He must increase, but I must decrease.
"The more you are one with Me, the smaller you are in yourself and the greater you are in Me" (p. 215).
9) Matt. 17.8 When they looked up, they saw no one except Jesus only.
"I only; your only One. Engrave this on your heart. Remember that everything exists by Me alone" (p. 239).
10) Matt. 22.37-39 You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the greatest and first commandment. And a second is like it: You shall love your neighbor as yourself.
"Since the second commandment is as great as the first, have no regret in leaving Me to go to your neighbor. Didn't I bring him into your life – this particular person and not another? Then it's because there is a work for you to do for him ..." (p. 180).
11) Col. 1.24 I am now rejoicing in my sufferings for your sake, and in my flesh I am completing what is lacking in Christ's afflictions for the sake of his body, that is, the church.
"I need your acts of self-denial too, your discomfort and your bodily sufferings, just as though Mine were not complete and I had to wait for yours in order to bring salvation to the world. You see my need for union? You see my love?" (p. 324).
12) John 16.22 So you have pain now; but I will see you again, and your hearts will rejoice, and no one will take your joy from you.
"When the love of the cross sinks deep into a person, he live in a joy that the world can never know. For the world has only pleasures, but joy belongs to Me and Mine, My friend" (p. 73).
13) Eph. 2.10 We are what he has made us, created in Christ Jesus for good works, which God prepared beforehand to be our way of life.
"In placing you on earth, I have mapped out a path for you alone. Promise me again to follow it as the one you cherish the most, since I planned it for you and because coming from Me it brings you to Me. This is the beautiful highway, the direct route" (p. 281).
14) Mark 14.5,6 Jesus said, "Let her alone; why do you trouble her? She has performed a good service for me... She has done what she could.
"It's a strange thing, isn't it, that a creature can comfort his God. And yet this is a fact. My love reverses the roles, inventing a new way for people to reach Me, by allowing them to give Me a protecting tenderness' (p. 97).
15) Heb. 12.29 Our God is a consuming fire.
"My heart is a fire that suffers when its consuming flame is diminished. Fan it. Fan it. The conquest of the whole world is not too great for My fire. Ask without any fear of exaggerating. Do you feel the warmth of My zeal for you? Who will help Me in this work, if not you, My intimate Friends" (p. 104).

Climate Change

(Vatican) — Tue, 01 Jul 2008 07:13:37 EST

outlook

CHRISTIANS AND BUDDHISTS: CARING FOR THE PLANET EARTH

VATICAN CITY, 29 APR 2008 (VIS) -
This year's message - published in English, French and Italian - is entitled "Christians and Buddhists: Caring for the Planet Earth".

It indicates "preservation of the environment, promotion of sustainable development and particular attention to climate change are matters of grave concern for everyone. Many governments, NGOs, multi national companies, and research and tertiary institutes, in recognizing the ethical implications present in all economic and social development, are investing financial resources as well as sharing expertise on bio-diversity, climate change, environmental protection and conservation. "Religious leaders too", the message adds, "are contributing to the public debate. This contribution is of course not just a reaction to the more recent pressing threats associated with global warming. Christianity and Buddhism have always upheld a great respect for nature and taught that we should be grateful stewards of the earth.

Indeed it is only through a profound reflection on the relationship between the divine Creator, creation and creatures that attempts to address environmental concerns will not be marred by individual greed or hampered by the interests of particular groups.

"On a practical level can we Christians and Buddhists not do more to collaborate in projects, which confirm the responsibility that falls to each
and everyone of us? Recycling, energy conservation, the prevention of indiscriminate destruction of plant and animal life, and the protection of
waterways all speak of careful stewardship and indeed foster goodwill and
promote cordial relations among peoples. In this way Christians and Buddhists together can be harbingers of hope for a clean, safe and
harmonious world". The message concludes by expressing the hope that such ideas may be
promoted "within our respective communities through public education and our good example in respecting nature and acting responsibly towards our one common planet Earth".

- Made public today was the annual Message to Buddhists for the Feast of Vesakh, issued by the Pontifical Council for
Inter-religious Dialogue and signed by Cardinal Jean-Louis Tauran and Archbishop Pier Luigi Celata, respectively president and secretary of the
council. Vesakh, the main Buddhist festivity, marks three fundamental moments in the life of Gautama Buddha. It is held during the full moon of the month of May because, according to tradition,
Buddha was born, achieved enlightenment
and passed away in that period.

CON-DR/VESAKH/... VIS 080429
(390)
_____________________________________________
for further information and research of documents visit: www.vatican.va
VIS English.
COPYRIGHT: The news items contained in the Vatican Information Service may be used, in part or in their entirety, by quoting the source:
V.I.S. -Vatican Information Service

Practice of the Presence

(Brother Lawrence of the Resurrection) — Mon, 30 Jun 2008 07:10:00 EST

Photo by Laura Klauberg

Teaching Text: Practice of the Presence

Brother Lawrence has inspired us to practice, to renounce all that is not God. It’s a practice that is easy to teach, but not so easy to do in a sustained manner and to incorporate into one’s consciousness. It is a scandal of being too simple

1. That Br. L. has no harsh judgment towards anyone who does wicked deeds and is surprised that people are so good because he is profoundly aware of his own tendencies to do evil.

2. That Br. L. really embraces suffering for as long as and as severe as it is given to make up for his sins and to purify his soul.

3. This practice is comprehensive. When I first taught it I thought is was more of a short prayer, arrow prayer practice like in Cassian’s “O God, come to my assistance”. But now I see that it quickly leads to a total shift of consciousness into colloquy and renouncing all else that leads away from God. Then, when stray away, return, return etc.

4. I am not sure any Christian can honestly say that and know what that means�.it seems more and more to me that no matter what our practice of prayer is called we must in faith turn over our whole mind, heart and soul to God. Then, when we do that we’ll talk to God continuously, or be with God all the time instead of being in self-talk or self-possession. There is only God. This is faith (ing�as in a verb).

The teachings:

� To stop, direct my mind toward God
� Say a prayer
� Spontaneous whatever comes to my mind
� Return to work
� Stop often and remember God
� Sometimes say nothing, just nod
(simple regard)
� Practice over and over
� While at work, walking, sitting, standing and
� Even at mass or divine office
� When I forget, return promptly
� Without any recrimination
� Remember God’s mercy
� Think God in an image that rises (no set form)
� Think God when doing little things
� Faith (ing) as a verb when doing things
� Do this or that for God, in God, with God
� Nothing is too small for worship
� Adore, thank, greet, ask, remain attentive
� At all times, places, before sleep,
upon awakening
� Restart the practice when in mindless
default thinking
� Check free-fall thinking and practice
the presence
� The method is simple
� God never fails offering His grace
� God always give lights in our doubts
� We don’t change works, but our ways of
doing our works with faith
� Do our work without motivation of getting praise from humans
� Prayer is sense-at-work of Presence of God
� Prayer and work is same as the practice is continuous
� When not working, pray in the presence
� Prayer is sense of the presence of God so no difference work/prayer.
� Continue familiar conversation as often as possible
� Rise after a fall quickly and with no recrimination
� Never use prayer as an excuse to not work and there’s no difference
� Do for God’s sake all works rather than change works and does for our sake.

And�.

To teach the shift in consciousness from practicing the presence of God when it flares up into that undifferentiated Presence I held a match and tapped it against the matchbook, but not with enough friction to ignite the match head. I tapped and tapped, tapped and tapped demonstrating that the practice first has to be strenuous and often enough to reprogram ordinary thinking. Then, struck the match with enough force to light the match. The practice shifts into Presence as in whole range of felt-presence of God.

And�

The major teaching is to practice is more than mindfulness and awareness, or even concentration on the present moment as in the “now” but the object of faith, who is God.

And�
This is a practice to make the sense of the presence of God habitual, not just from time to time. It seems that there is proportion to our intensity of desire is the gift of the abiding Presence. We drive away all that is not thoughts/thinking/ about God. Keep our presence in the presence of God.

And so�.

The Presence as a “wow” does fade into the ordinary. I’m not sure if it changes or if we metabolize the Presence and that it just feels so normal. But what does seem to shift is that there is not middle term of faith. Br. L. speaks of this saying this doesn’t take faith anymore. What I understand by this is that there is no “little faith” that holds place on my side when God’s voice seems mute. What has happens is that the voice is softer, softer and subtler as a presence. It’s like in a room that at first the wall seems white, then I see it is eggshell or a slight lemon or hint of green hew. It is just ok, the way it is, no matter how it is. Seeking God by faith and not by favors, says Br. L. We are often quite satisfied with faith rather than stunning experiences. Abiding faith is good enough. The experience that Br. L. speaks of that he’s not sure it is even faith at all, as this is still that subtle abiding presence of God.

Some of the stunning teachings of Brother Lawrence:

� That he didn’t need a spiritual director, but a confessor.
� That consciously he renounced everything that was not God
� For ten years he suffered guilt, unwholesome fear and dread of God
� He renounced methods of prayer that contributed to his depression
� And offered his whole memory, imagination, interior world to God
� That formal prayers depressed him until he learned to Practice the Presence
� That God wants us to think only of Him
� That God cares about our every thought and even
� God cares for our little “simple regard” nodding to Him
� From time to time, actually, really moment by moment
� That Our Lord accepts what ever prayer we offer and actually cares
� About what we think, how we think, how we feel and act
� That reading about faith and speculation misses the actual experience of God
� How God is, need not concern us, but that God is and is close to us, is an abiding insight.
� Lift up heart and mind to God often, everywhere and bow from the inside.
� It matters not what we do.
� But to do each and every action with faith�for, with, in God.
� Lift up prayers gently, playfully, spontaneously.
� Prayer as simple regard toward God is skillful means--
� To enter the Presence
� God does the rest.

The more I teach, practice myself and study the classics it seems clear that to let one’s mind go into free-fall fantasy is not of God and that the corrective is a non optional ceaseless prayer. The error of reductionism is off-set with the whole teaching and not just a piece of it: a Biblical understanding of Jesus Christ from full bodied Gospel portrait, a full life response away from self and selfishness toward freely offered sacrifice toward God through others.

Practice of the Presence of God
A teaching from Brother Lawrence of the Resurrection b.1611)
Brother Lawrence was born Nicholas He4rman in 1611 in the Province of Loraine FRANCE. After military service he became a footman in service of the Treasurer of France. Wanting to give his life to God he first became a hermit. This he found too depressing. In his later 30’s he joined the Carmelites in Paris. He was assigned kitchen duty. As he found formal prayer tedious but he discovered the Practice of the Presence while he did manual labor. This became his mission. He taught it to all who came to the kitchen or his shoe shop. We have 14 letters he wrote and his funeral eulogy and maxims that were collected by those who were taught by him. He died at age 84. This Practice of the Presence is now taught in Hindu ashrams to those seeking to have their own experience of God. (Christ Consciousness).

What is Practice of the Presence?
It is a vivid recollection of God’s Presence in the imagination or understanding. There are several descriptions: simple action, clear and distinct knowledge, indistinct general gaze at God, remembrance of God, attention to God, silent conversation with God. The practice is actually 'of faith'. Effort is faith rather than thinking about “God”. It is neither meditation nor study. Work becomes worship. Faith in God is the emphasis and not so much ‘about God.’ The presumed fact is that we believe that God is and is present.
How is the practice done? We choose frequently to recall the presence of God—practice of active presence�we live ‘as if’ there was God and you in the world. Converse with God no matter where I go, asking God for what I need unceasingly delighting God with total attention in the details of life. Sustained conversation.
If this sounds too good to be true, it does require much faith and a sustained effort. We begin to repeat this act of faith at the depth of the soul. Over time we merge into heart to heart communication with God. We are gifted with His Presence and communion happens. Outside events now never disturb the real peace that we experience. A gentle loving gaze becomes the way of living and God lights the fire.
Brother Lawrence teaches that the Soul only needs to consent. Our Soul speaks to its deepest Soul, the Holy Spirit. This practice of the Presence moves from to practice to a way of living the life given to us. We experience nourishment of our Soul. This means that instead of the soul having a practice in the midst of its ordinary life the shift happens ordinary life becomes the practice. God expands our consciousness and we see God everywhere in every one and in everything including ourselves.
While Brother Lawrence spent is days in the kitchen or shoe cobbler he considered his main work was 'to remain in the presence of God with all the humility of an unprofitable, but nonetheless faithful servant." To all that would come into the back door of this friary he’d expound on the method. He’d encourage them to start now no matter what troubles they have in prayer or in living a good life. He said when sinful ask for mercy. Notice he didn’t say, if sinful, but when sinful. He had a profound sense of his own past and said of himself that he did not need a spiritual director, but a confessor! But he also said that it’s not surprising about how at risk are all of us on this human side the good news is we can still remain faithful without worry. He said to replace worry with practice: Stop for a short moment, stop whatever you are doing as frequently as we can, moment by moment adore God deep within our heart and delight in Him in secret. Nothing can stop us from practicing our faith: Talk to Him. Notice Him. Gaze. Shift our attention from our thoughts to our faith in God. "The multitude of thoughts that crowd in on us and spoil everything. Evil begins in our thoughts, so we must be careful to lay them aside as soon as we become aware that they are not essential to our present duties or to our salvation. Doing this allows us to begin our conversation with God once again.
This practice wasn’t just for kitchen duty. We are to remember God at prayer. The practice is helpful because just being at prayer isn’t prayer.
This practice of the presence is similar but not the same as colloquy. As Brother Lawrence recommends this actually is passive very soon and as an impulse comes we would lift it to prayer. The presence is spontaneous and colloquy is a steady effort to shift all self-talk to God and not have any inner talk to the self.
Brother Lawrence fine-tuned the French preference for the practice of Simple Regard. This momentary glance is noticing God looking at me! He said to use our own words for our side of the conversation and for God we just let whatever comes to our mind be the response: Lord, bless my work!
This kind of practice doesn’t need a cell, a shrine or a sanctuary. We make our hears a prayer room into which we can retire from time to time to converse with Him gently, humbly and lovingly. "One way to call your mind easily back to God during your fixed prayer times and to hold it more steady, is not to let it take much flight during the day. You must keep it strictly in the presence of God.”
As we become used to doing this over and over in our minds, it is easier to remain at peace during our prayer times, or at least to recall our mind from its wanderings.
We talk about whatever is on our minds. Ask for grace, offering sufferings, Brother Lawrence says. During conversation with others lift your heart towards Him from time to time; the slightest little remembrance will always be very pleasant to God.
The Practice is not so much about the conversation as it is an act of living faith. We talk to God ‘as if’ He’s here. Most of the time we act ‘as if’ God is not here. This is a reversal and a change of heart that has immense consequences for our interior life.
There are many benefits to this practice. We ask for help and then overcome temptations. We lead a life that is closer to our desire for God. If God grants it sometimes we actually have a felt Presence of God. This lasts for days, weeks or years. This presence kindles love. Our desire becomes sharply focused. We try to live and live only in the presence of God. And to some rare souls the practice of the presence accompanies them through the sufferings of this life and even the stages of dying. The practice of simple regard sometimes is not a thought of God, but of pain. This very pain can be a prayer. Brother Lawrence provides teachings on how suffering that is used like a prayer can become redemptive in Letters 11 and 14. He assures the one suffering that God’s work on their behalf is being accomplished though their time of trial. He is direct in telling them to not waste all their time on seeking remedy but in surrendering to God’s way for them. He also assures them of his prayers.

BIBLIOGRAPHY: The Practice of the Presence of God

Brother Lawrence of the Resurrection. Daily Readings with Brother Lawrence. Intro. Robert Llewelyn. Springfield, IL: Templegate Publishers, 1985.
There are many versions of Brother Lawrence’s work in print. In this edition the Conversations and Letters of Brother Lawrence are arranged for daily reading and meditation.

Brother Lawrence of the Resurrection. The Practice of the Presence of God. Trans. Robert J. Edmonson. Ed. Hal M. Helms. Brewster, MA: Paraclete Press, 1985.
This edition includes Brother Lawrence’s Letters, Conversations, and Spiritual Maxims, as well as two biographical sketches written shortly after his death.

Brother Lawrence of the Resurrection. Writings and Conversations on the Practice of the Presence of God. Trans. Salvatore Sciurba, O.C.D. Washington, D.C.: Institute of Carmelite Studies, 1994.
This is the scholarly, critical translation of Brother Lawrence. In addition to all of the texts listed in the previous entry, this volume includes relevant historical and theological background.

Ten Scripture Quotes that Brother Lawrence lived:

1) Acts 4.13 Now when they saw the boldness of Peter
and John and realized that they were uneducated and
ordinary men, they were amazed and recognized them as
companions of Jesus.

Brother Lawrence was a lay brother, a simple cook and
cobbler, yet he was of companion of Jesus who learned
to live in his presence and taught others how to live
this way.

2) Phil. 4.13 I can do all things through him who
strengthens me.

Whether enduring a trial or practicing virtue, Brother
Lawrence knew that the Lord would provide the strength
he needed.

3) Romans 3.23 ... all have sinned and fall short of
the glory of God.

Brother Lawrence was aware of his faults and sins; he
was not surprised by them.

4) 1 John 1.9 If we confess our sins, he who is
faithful and just will forgive us our sins and
cleanse us from all unrighteousness.

Brother Lawrence said he didn't need a director but a
confessor and he trusted in God's forgiveness.

5) 1 Tim. 4.7b, 8 Train yourself in godliness, for
while physical training is of some value, godliness is
valuable in every way, holding promise for both the
present life and the life to come.

Brother Lawrence taught that bodily mortification and
devotional practices were useless unless they brought
one to the love of God.

6) Col 3.17 And whatever you do, in word or deed, do
everything in the name of the Lord Jesus, giving
thanks to God the Father through him.

For Brother Lawrence, the shortest way to God was by
practicing a continual love for God and doing all
things for him.

7) Luke 12.33,34 Sell your possession, and give
alms. Make purses for yourselves that do not wear
out, an unfailing treasure in heaven, where no thief
comes near and no moth destroys. For where your
treasure is, there your heart will be also.

Brother Lawrence said that everything depended on one
hearty renunciation of everything that does not lead
the heart to God.

8) 1 Cor. 13.13 And faith, hope and love abide,
these three; and the greatest of these is love.

Brother Lawrence taught "That the whole substance of
religion was faith, hope and love, by the practice of
which we become united to the will of God; that all
besides is indifferent, and to be used only as a means
that we may arrive at our end, and be swallowed up
therein, by faith and love." (Fourth Conversation)

9) Eph. 6.7 Render service to the Lord and not to
men and women.

Brother Lawrence went about his work for the love of
God, without trying to please other.

! 0) 1 Peter 4.12,13 Beloved, do not be surprised at
the fiery ordeal that is taking place among you to
test you, as though something strange were happening
to you. But rejoice insofar as you are sharing
Christ's sufferings, so that you may also be glad and
shout for joy when his glory is revealed.

Brother Lawrence practiced patience during trials and
difficulties, knowing that God allows them for our
benefit.

Gethsemani III

(Monastic Interreligious Dialogue) — Fri, 27 Jun 2008 17:01:45 EST

photo by Jim Funk

Simple and Sufficient
Statement of Understanding and Commitment
Gethsemani III

from Gethsemani III, May 2008
used with permission: monasticdialogue.org

We live in a time of environmental crisis and calamity, but also in a time when more and more people are coming together to respond to the suffering of the world. Our monastic interreligious dialogue has brought us to a new awareness of the social and spiritual relevance of ancient monastic traditions that have been sustained for millennia by Buddhist and Catholic communities.

Together we celebrate our common monastic values of reverence for the sacredness of all things, contemplation, humility, simplicity, compassion and generosity. These virtues contribute to a life of nonviolence, balance, and contentment with sufficiency.

We recognize greed and apathy as the poisons at the heart of ecological damage and unbridled materialism. Throughout the centuries, monastic life has inspired generous personal, social and spiritual effort for the good of others. We give and receive in the spirit of gratitude.

We acknowledge our complicity in damaging the environment and will make a sincere and sustained effort to reduce our negative impact on the planet. We are committed to take more mindful, universal responsibility for the way we use and manage the earth’s resources. We resolve to develop our hearts and minds in ways that will contribute to a sustainable and hopeful future for our planet. We renew our commitment to the sacredness of the earth, relating to it as a community, not a commodity.

May our love for all beings and this world sustain our efforts and may our earth be revitalized. This is our prayer and commitment.

The complete proceedings of the recent conference on “Monasticism and the Environment” are now available on the Monastic Interreligious Dialogue website. Go to www.monasticdialogue.org and click on “Gethsemani III” in the left sidebar. Doing so will bring you to the texts and audio files of the presentations, along with pictures from the conference.

At their recent Board meeting the Directors of MID approved the production of a DVD on the best environmental practices of North American monastic communities, Catholic and Buddhist. They also gave their support to the publication of a book containing the proceedings of the conference.

Monastic superiors are kindly requested to bring this information to the attention of their communities.

Thank you again for your interest in and support of monastic interreligious dialogue.

William Skudlarek

Spread with garlands of vines,
Places delighting the mind,
Resounding with elephants,
Appealing:
Those rocky crags
Refresh me.
Theragatha 18: Mahakassapa

The wolf and the lamb shall graze alike
And the lion shall eat hay like the ox.
None shall hurt or destroy
On all my holy mountain, says the Lord
Isaiah 65:25

Abbo of Fleury ca 945-1004

(Elizabeth Dachowski) — Fri, 27 Jun 2008 05:02:58 EST

vocation

Elizabeth Dachowski. First among Abbots, the Career of Abbo of Fleury ca. 945-1004. Washington, DC. Catholic University of America Press. 2008. Pp.299. Includes bibliographical references and index. (cloth: alk. Paper) ISBN: 978-0-8132-1510.

The title is well chosen. “the Career of Abbo of Fleury”. We have an important work for monastic studies, thanks to Elizabeth Dachowski. We tend to move quickly to the reformation by the Cistercians and Trappist and gloss over internal renewal of black Benedictines. This book presents Abbo’s reform legacy from several points of view: his role as abbot among abbots, bishops, kings and popes. Abbo had an amazing range as a social critic, writer, scholar and statesman. He died a martyr, murdered in a riot trying to reform one of the distant, small monasteries of Fleury’s ownership. Later his biographer profiled his life as a saint. Though he never achieved universal acclaim Abbo certainly had the respect of the French monastic world in the last millennium. Elizabeth Dachowski reminds us that this medieval abbot was remarkable for his “career”. Abbo was amazing in his accomplishments, but seems to have left few traces of personal relationships or passion for the God of his monastic life. No wonder St. Bernard caught fire in the hearts of all who met him either in real life or in legacy and Abbo is a minor character now considered for his interesting place in history.

Among Abbo’s accomplishments was to represent the reform movement of Benedictine monasteries a thousand years ago. Abbo’s agenda was less of an internal converstatio morum for monastics as it was to structurally assure monastic governance to have the autonomy envisioned by St. Benedict. It is no small thing to carve out the entity of monastic life among clerics, bishops, kings and regents and wealthy patrons. He forged a liaison with the Pope to position his abbey as most favored and thereby be protected from other abbots, civil leaders of where we now call France. The question of land holdings, revenue and taxation had to be renegotiated with each new royal marriage, or border dispute that caused property realignments after each battle. In Abbo’s 16 years as abbot of Fleury he masterfully became first among abbots because he was the architect to establish Fleury as the most prestigious abbey of his era. Fleury had an ideal setting on the Loire River that was in a fertile valley.

Professional, scholarly history records amazing details that cite corroborating evidence and counter trends for the reader to stay engaged in the puzzle, putting a life togther of someone who lived a thousand years ago. I was fully surprised at how insightful Abbo’s life is to contemporary issues facing us today. I will list a few examples prompted by this careful study of Elizabeth Dachowski. Am sure another reader, who has more background in monastic history would list other themes, but here’s a start:

� About agenda for councils in Abbo’s Aplogeticus he argued that while it was good for Church Bishops, Popes and Abbots to convene on matters of concern he wondered if secular politics was the truly the pressing need of the Church. (p.141). He suggested that some doctrinal issues, like a consistent language for the Holy Spirit, or the Liturgical calendar and notions about the second coming at the end of the millennium would be more helpful than methods of tithing and secular issues of authority and control of property. Seems like besides being deeply involved in the issues he also watched the content and challenged the secular trends and questioned if the Church was being served.

� About group process: Abbo raised issues of procedure when action was taken to excommunicate an abbot or a bishop. He argued for the separation of the accused, the accuser and the judges not to be the same voice. His line: “the accused, the accusers, the witnesses, and the judges should be set apart in a general synod”. The separation is to discern, to sort, to set out the process was as important as the judgment on the moral gravity of the situation. He insisted that there should be legal notification of the charges against the accused. Abbo was involved in a case against Arnulf of Reims who confessed to the crime, but Abbo still stayed into the championing that the way he was treated, as a peer abbot, was unjust. His writing of Collectio canonium consolidated Abbo’s authority on precedent for the issues that were important to lines of power and control. The one who had the power to excommunicate also had the power to pardon, a powerful political capital in any century of any society.

� About historical accuracy: Abbo’s first election was contested. His biographer, Aimoinus in Vita santi Abbonis gives a revisionist view that would be most favorable to later membership of Fleury. It seems that early in Abbo’s career he fled to England for a couple years while he was out of favor with his predecessor abbot. Elizabeth Dachowski takes great care showing the historical evidence that was not reported in the eye-witness biographer. Her scholarship seems thorough and compelling to document conflicting reports and other sources to give us a contemporary view of this Abbot who lived one thousand years ago.

� About education: While Abbo was of humble origin he entered as a student at age 7, making vows by age 14. His education was the clasic skills of the trivium (grammar, rhetoric, and dialectic) and also the advanced skills of the quadrivium (arithmetic, geometry, music and astronomy). He went to Paris and Reims for further studies in liberal arts. He was proficient in computas, the science of determining the dates of movable feasts, such as Easter, and a strong interest in the movements of the planets. His writings include some poetry that was an ingenious display metric and rhythmic verses. While he had to study in other countries as a youth by the time he died his own abbey of Fleury was the place for study for all the above subjects. He seemed to be a scholar-abbot who also took time to write seriously. His education benefited many during his lifetime and beyond.

� About the assets of relics: While we know Cluny was the Benedictine abbey of the reform in Gaul, Fleury would have been the center of prestige because of its possession of the relics of St. Benedict and the papal confirmation of its status as the leading monastic house in “Gaul”: Fleury’s abbot would have precedence at any general meeting of French abbots. (p18). The relics made the abbey a place of pilgrimage and hence, donations from lay, secular and Church visitors.

� About communication: While travel was difficult because of roads and weather, incidents of crime there was still month-long meetings, visits of business and celebration among leaders. This amazing connectivity among the abbots, bishops and reigning civil leaders stitched together Christendom, crusades and Councils.

In summary, this is an important book for those of us living Benedictine life today. We could ask some of the same questions Abbo did a thousand years ago: is the agenda of our Chapter meetings what matters to the Church? Do we attend to the process of our deliberations? Is the education of monastics still a priority in our monastery or do we send them someplace else for training? And is our travel for the sake of our monastic way of life? And finally, would we risk our life for the sake of reform?

Maybe the biggest question is from “what to what? do we consider the matter for reform? Lest we glorify reform we might benefit from reading Stephen Lexington Letters from Ireland from 1228-1229. This book that is situated two hundred years after Abbo documents english efforts to reform the fierce Irish Cistercian abbeys. (ISBN: 978-0-87907-428-9.) What do we want written by the next generation of monastics about our watch?

It is seductive to read any book about someplace else and someone long dead. I smiled the futile conflicts caused by misguided concerns. Yet, this book needs to be read seriously because, taken as a whole, this the life of Abbo raises the urgent question of what distinguishes a career from a vocation?

Martin Buber's I and Thou

(Kenneth Paul Kramer) — Thu, 26 Jun 2008 04:50:09 EST

I-Thou

bold tags Practicing Living Dialogue
Kenneth Paul Kramer
Paulist Press 2003
from Bulletin 73, October 2004
used with permission www.monasticdialogue.org

Dialogue is what it means to be person. A master teacher who went before us in the last century was the Jewish philosopher Martin Buber (b. Vienna, 1878; d. Jerusalem, 1965). We’ve read him in our graduate courses, and it was a treat to revisit him through the thoughtful and thorough study of Professor Kenneth Kramer of San Jose State University. This book reads like a tested, tried and true textbook for a college course, but the lesson fits us all at the table of dialogue.

According to Buber, “one becomes human only in I-Thou relationships, for only these call a person into unique wholeness . . . as I become I, I say Thou.” That is, I become genuinely human with and through Thou (p. 17). We also have I-it relations in which we distance ourselves from the other. The I-Thou relationship is spoken with the whole being; it’s more of an event and happening in spacelessness and timelessness, always mutual and yielding, and has an interhuman betweenness. The I-Thou relationship isn’t continuous nor is it in every situation. “In general, it makes no statement concerning itself; I do not know how frequent or how rare it is. . . . For I believe that it can transform the human world, not into something perfect, but perhaps into something very much more human . . . ” (p. 19).

We can reflect on Buber’s words, “All real living is meeting” (p. 43). We know this relationship because of its directness, wholeness, presence of grace, and mutuality. This reciprocity is mutual beyond a togetherness that heightens isolation rather than a shared experience of communion. The middle term is “the between,” which is the bond of the I and the Thou. The uniquely whole person meets another uniquely whole person, whole meets whole, and there’s a becoming I through the Thou. This elemental or actual togetherness becomes I (a person) through the Thou. This turning toward vital reciprocity becomes an encounter that births unconditional trust, a memorable common fruitfulness, a mutual unconditional trust. Trust is the mutual bonding between the existential courage of the I and the Thou.

These profound expositions of dialogue that happen to persons who engage in meeting know when it is known. Buber gives language and sets forth a theory but never trivializes this event. It happens through grace. Several terms became helpful to me as I studied this little book on Buber. The German word Du is sometimes translated “You” and sometimes “Thou.” It is important to remember, for instance, that the word Du was rarely spoken in Buber’s time. It was used to address people toward whom one felt very close, to describe a relationship that had a past, a present, and a potential for a future. Before one would go through the process of formally introducing the Du into a relationship, one had to be sure that the other person felt the same about the relation. Furthermore, a relationship in which the Du was spoken had a sense of commitment. That is, each would be there for the other person no matter what might happen. “You” in the English language does not bear the same meaning (p. 39).

Dialogue at its depth is I-Thou. We practice bringing our whole person in accepting the Other as a unique, coequal person, in affirming the other through tensions, and in confirming the other even while withstanding the tests of trust. Buber’s term “mismeeting” was instructive. His mother left the family when he was three years old, and he was brought up by his paternal grandparents. He never forgot the suffering of trust that, on the other side, was conditional, but his courage was in his decision to trust unconditionally, as that was the pathway to become a person. His wife Paula was his greatest teacher and dialogue partner. He talks about the Supreme Meeting in contrast to mismeeting (like being abandoned by his mother); the most powerful moments of dialogue, when “deep calls unto deep,” occur on a narrow ridge between subject and object, where I and Thou meet. “What is the eternal, primal phenomenon, present here and now, of that which we term revelation? It is the phenomenon that a man does not pass, from the moment of the supreme meeting, as the same being as he entered into it. The moment of meeting is not an ’experience’ that stirs in the receptive soul and grows to perfect blessedness; rather, in that moment something happens to the man. At times it is like a light breath, at times like a wrestling bout, but always—it happens. The man who emerges from the act of pure relation that so involves his being has now in his being something more that has grown in him, of which he did not know before and whose origin he is not rightly able to indicate” (p. 47).

This meeting can be with nature, humans, or spirit that becomes form. These three mediums of revelation are no stranger to those of us who teach lectio divina, but what Buber brings to the conversation is a way this happens not through some inspired scripture or profound immersion with nature, but through the experience of dialogue . . . dialogue that can capture when this encounter happens: “What happened?”

My own collected thought
Encountered the hidden potential in the wood:
From this live encounter came the work
Which you ascribe to the spirits . . . spirit becoming form is a double meaning—both spirit in the process of forming and the forms spirit takes. The whole person becomes Thou with the indivisible wholeness of the other. (p. 61)

He also has a great description of a Doric pillar:

Out of a church wall in Syracuse, in which it had once been immured, it first came to encounter me: mysterious primal mass represented in such simple form that there was nothing individual to look out, nothing individual to enjoy. All that could be done was what I did: took my stand, stood fast, in face of this structure of spirit, this mass penetrated and given body by the mind and hand of man. Does the concept of mutuality vanish here? It only plunges back into the dark, or it is transformed into a concrete content which coldly declines to assume conceptual form, but is bright and reliable. (p. 62)

We do know that Buber’s philosophy of dialogue evolved over forty years. He named the fourth realm the Absolute or Eternal “Thou.” What it means to be person is that our person relates to God as person. God enters into direct relationship with us in creative, revealing, redeeming acts. By relating to God, I bring all other relational realms into God’s relational realm and allow them to be transformed in God’s presence.

Buber has strong teachings on genuine community. His observation of true community is that it must have a Thou in its center. His model was Hasidism, the mystical movement of Eastern European Jewry that embodied both the community and the leadership of the Zaddik. This leader takes you by the hand and guides you until you are able to venture on alone; does not relieve you of doing what you have grown strong enough to do for yourself; strengthens the Hasid in the hours of doubting; develops the Hasid’s power of prayer; teaches the Hasid how to give the words of prayer the right direction; and joins his own prayer to that of his community and therewith lends it courage and an increase of power (p. 89). The leader turned toward the center “in dialogue” with the community.

For Americans in an election year, we find an instructive passage in this book. Of Napoleon and Hitler, Buber said they had a pseudo-Thou. They misdirected the dialogue because with them there was no dialogue:

Hitler is not my antagonist in the sense of a partner “whom I can confirm in opposing him” . . . for he is incapable of really addressing one and incapable of really listening to one. This I once experienced personally when, if only through the technical medium of the radio, I heard him speak. I knew that this voice was in the position to annihilate me together with countless of my brothers and sisters, but I perceived that despite such might [his voice] was not in the position to set the spoken and heard word into the world. (p. 115)

Buber is here contrasting an individual with a person. An individual is ego-oriented, separated from others, and engaged in self-reflection. The individual breaks away from relational events, uses others, and is characterized by self-consciousness, being so and none other, seeming to be there for a relationship but not really there. A person seeking “interreligion” realizes contact with others, turns toward the other as other, lets the other define him- or herself, becomes dialogical and lets unfold what happens or doesn’t. The contrast is stark: the individual is unfree and has an arbitrary self-will or willfulness, uses others for his or her own purposes, and makes decisions on behalf of others within him- or herself. This self-reflection is bending back on oneself. The real person brings unique wholeness and true willingness to be relational. The real person experiences the other’s side, and all decisions are made within the dialogue, turning one’s whole person toward the dialogue.

There are some limitations to Martin Buber’s view. If he were at the table of dialogue today, he’d be more understanding of Yogananda’s Self-Realization Fellowship devotees and Buddhism as a way to this Essential Person who glimpses what we call God with our being’s eye rather than our mind’s eye. He also would see that mysticism can be abiding and not a fleeting moment of ecstasy that comes and goes, leaving the person unchanged. Perhaps Buber would also see that we’ve come a long way at the multiple tables of dialogue, would see that his work is read not just in graduate classes but in circles of adults savoring truth wherever it is to be found and sharing face to face, whole person to whole person.

The final point Buber makes is that dialogue is not for the sake of dialogue, but there is a redemptive turning to the Presence (Absolute Other) that we share in consciousness that is sustained through what Saint Benedict called conversatio morum. Our way of life is ever turning: toward Trinity through Christ Consciousness via obedient listening. Real living is a meeting that becomes communion.

I recommend this book for either classroom or study groups. It’s a “find” for those of us in the monastic interreligious dialogue who want to know what we are doing while we are doing it!