The Sound of Silence (Reprise)

I asked an old monk, "How long have you been here?"
"Forever," he answered. " I smiled.
"Fifty years, Father?"
"Forever."
Did you know St. Benedict?"
"We are novices together."
"Did you know Jesus?"
"He and I converse every day."
I threw away my silly smile, fell to my knees, and clutched his hand.
"Father, " I whispered, "Did you hear the original sound?"
" I am listening to the original sound."

Those who pray contemplatively know this experience. It is the experience of being at the center, of having everything make a new kind of sense and having it feel alive with a new kind of life and light; colors are more vibrant, and flowers and plants seem lit from within with a unique iridescence; the gentle movement of the breeze through the branches occasions awe and even a sudden intake of breath as the everpresent movement of the Holy Spirit becomes symbolically "visible" for a moment. It is the experience of being part of the same story with our Sisters, Mary and Claire, and our Brothers, Paul, Francis, and Benedict, alive in the God who grounds us and resides deep in the core of our being, but who silently and as insistently summons us from without as well.

It is the experience of resting, really resting -- of being where one is meant to be, where one has ALWAYS been meant to be --- the experience of stepping out of time and taking up a place in the eternal heart of the Holy Trinity. God in us, we in Him, a communion of saints learning to love as God loves, to listen as God listens, to sing our lives and celebrate the singing of others' lives, to be the inestimable gifts to one another in Him we were always called to be --- and yet, always beginners, and always with everything ahead of us. It is the experience of being comprehended in every sense of that word: being profoundly heard, understood, known, held securely in God's hands, and completely encircled by his presence. It is the sound of silence and the compassionate space of contemplative solitude.

Time travel is an interesting subject for speculation, but for contemplatives, it is something known from regular experience. Every day eternity breaks in upon us. Every day we slip the bonds of mere temporality and participate in time's transfiguration. Chronos becomes Kairos; linear time dissolves into an eternal now, and our citizenship in this world is shown for the pale reflection it is of our truest citizenship in the Kingdom of God. But we do not do this to reject the created realm for some "supernatural" one, much less to leave it behind in a misguided anti-world asceticism. We do it so this world may BE transfigured, and God may come to be ALL in ALL.

Contemplation, after all, is not escape, but a quiet confrontation, a gentle capitulation to being, and the silent mediation of life; it is not flight, but the still celebration of an all-accepting and transforming presence. The hermitage or cell is separate from the world only so the world may be truly loved into its own in genuine intimacy, for real intimacy requires distance as well as closeness. An anchorite has a window into the church and peeks out onto eternity as it breaks in on the world in the liturgy. But really, every true hermitage (and every true hermit!) is a window through which the love of the living God radiates to transform the world of space and time into heaven itself.

First published 1/20/2008. I thought it was timely given recent posts. Tweaks to include Claire and Francis as I should have done originally!!! (Apologies to them!)

Consumed by the Temporal or in Love With the God Revealed as Emmanuel?

Sister, do you understand the following passage? Could you please explain it? [[To be consumed with the temporal world--even the temporal world of humankind's temporalization of the Church by the human-created laws which involve yet more temporalization of one's existence in what is a temporalized church--then God's Law of Love is lost to those temporal humans. This includes the path of life upon which God sets each of us, in whatever format that may be expressed in words. Those who are so temporal as to not be able to envision a life lived in the Love of the Holy Trinity are not of those of temporal nor spiritual association.]]

From this excerpt and my own reading of other passages and blog posts, I believe I understand where this writer is coming from yes, and I personally disagree with both her premises and her conclusions. I believe that theologically she has moved away from authentic Christianity while claiming to be a Catholic Christian, and so I am critical of what she writes. In any case, what she seems to be saying is that living life in space and time (i.e., life in the spatiotemporal realm) and being concerned with things of space and time (like canon laws that help mediate God's will) obviates one's ability to be ultimately concerned with God's law of love. It's an exaggerated version of,  "If you concern yourself with the things of this world, you can't attend to God's Law of Love or even envision a life lived in God's love," and thus, has both theological and spiritual implications.

Much of what this writer opines seems clearly based on an exaggerated division between the temporal and the eternal (or even the spiritual). From my own perspective, she seems unaware of God's determination to be Emmanuel right here in space and time or God's realization of that determination in the Incarnation. In this way (that is, in Jesus' incarnation of the Word throughout his life and into death itself) the eternal breaks into the temporal and is at work divinizing it. This results in a kind of paradox of which your writer seems unaware, namely, while not forgetting contemplative prayer and mystical experiences of God, it is in truly attending to the everyday "ordinary" reality in which we live, that we meet God and God's mercy and love all the time!!! God is eternal, yes, AND God has chosen to become Emmanuel right here and right now. We do not despise the spatiotemporal; we recognize that our world is now a sacramental reality with the capacity to reveal God in life's every moment and mood.   

I am not sure what your writer means by the temporalization of the Church. The Church is temporal by its very nature, just as all Sacraments are temporal even as they mediate the eternal. It is not plopped down full-blown from heaven but Divinely called and breathed into being from earthly roots. At the same time, the Church mediates the power and presence of God just as all sacraments do. The Church, however, is not the Kingdom of God though she prepares the way for God's Reign. While she serves the eternal in this sense and has a definite mystical dimension, she is not eternal; she remains a temporal reality meant to sanctify the realm of space and time by assisting in its divinization. In Christ, chronos becomes kairos --- time shot full of futurity. One of the ways the Church assists this to happen is with canon laws like C 603 which allow for and govern Divine vocations in the very midst of space and time. 

There seems to be a degree of unwarranted judgment in this writer's approach to canon law --- especially with canon 603 and those like myself who concern ourselves with exploring it and the life it describes and prescribes. Because someone like myself lives and explores the terms of the canon by allowing them to serve as doorways into the depths of Mystery or the Transcendent, this does not mean one is incapable of concern with God's law of love. Just the opposite. Neither does one's exploration of this canon and work on applying it creatively for solitary eremitical vocations mean one is somehow cut off from the Holy Spirit. Absolutely just the opposite!! It is one small way some of us living life under this canon serve others and the Church itself. We do that precisely because the Love of God moves us to do so; God works in and through Canon 603 for those called to live and/or explore this life. Unfortunately, the tendency to judgmentalism seems to prevent your writer from reading what I actually write about the canon and what it makes possible in terms of the power and presence of God. I am sorry that is the case.

Please note: I chose the pictures I did for this piece because each one is concerned in its own way with God's Love/Presence breaking into and transfiguring the ordinary realm of space and time. The first and third pictures remind me of what we miss when we denigrate the world around us or forget where God is truly found --- namely, in the unexpected and unacceptable place. The third also reminds me of what it means to see as a child sees and love as a child loves when everything (even a painted "plaster" figure) is allowed to mediate the love of God.

My sincere apologies, if the writer mentioned above, heard me saying she is not a Catholic Christian.  (Cf. On Sinful Judging Take Two)  I believe it is clear for most folks that, in fact, it is because she is a Catholic and a non-canonical hermit and blogger who often writes antagonistically about c 603 and those so professed, that I am concerned with her writing about canonical (consecrated) eremitical life. I think it is very likely the reason folks comment on or ask me about what they read on her blog(s).