Benedictine Oblate Newsletter No. 15, June 2012
Via Vitae way of life
Benedictine Oblates of The World Community for Christian Meditation
INTERVIEW WITH JAMES BISHOP
AUTHOR OF ‘A WAY IN THE WILDERNESS’
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n the 9 September 1999, James Bishop, a successful computer software executive, thought his life was going to end violently. He was arrested for serious offenses and sent to prison for ten years. While in prison, James learned about
The World Community for Christian Meditation and Christian meditation from a volunteer who visited there. He lived the Rule of Benedict in prison and after his release. Now, James has written A Way in the Wilderness, a commentary on the Rule of Benedict for the physically and spiritually imprisoned. I spoke with James recently about his book, his experiences with meditation, and his call to oblation: TRISH: James, I think most people who have never been to prison would wonder how anyone could learn to meditate there. JAMES: The biggest complaint I hear from meditators is about the distractions. Of course, most prison environments are very noisy with lots of distractions, but an equal number of distractions happen in our everyday lives. Perhaps the distractions in prison are of a different intensity, but I’ve noticed that the intensity of our distractions doesn’t really matter as much as the number of distractions. For me, trying to meditate without any distractions would be like trying to lift weights without any weights. It is the distractions that give us practice and strengthen our ability to deal with distractions. TRISH: There are so many commentaries on the Rule of Benedict. Why the need for a new one? JAMES: A Way in the Wilderness examines the Rule as a manual for prisoners in a pragmatic way. It is a different approach to the Rule, but one that is very similar to the original intent of the Rule: the life of a monastic. The early monastics lived in monasteries very similar to our prisons today. But my examination of the Rule goes a step further, considering the application of the Rule to everyone. Most people today live in some kind of prison, either a physical one of stone and steel, or a self-imposed prison. Perhaps they suffer from an addiction like I did, or perhaps they feel trapped in their lives. Benedict saw the monastery as a kind of workshop (RB 4), and whatever our life circumstances, we can make our current situation a workshop for improving our lives. We can improve how we deal with our circumstances, and we can improve our relationship with God. TRISH: What influenced you to choose the title, A Way in the Wilderness? JAMES: The title is a quote from Isaiah 43:19. Here, the nation of Israel has essentially been beaten down, and are likely feeling a bit depressed about their situation, much like a prisoner feels when he is first incarcerated. Isaiah brings a message from God, saying: ‘I will even make a way in the wilderness, and rivers in the desert.’ Note the words God spoke to Isaiah: not a way through the wilderness, because it is not a way out. The Rule is a way of living while one is in the wilderness or desert of their life; a way of living while we are living our lives.
TRISH: How has the Rule changed your life?
viewpoint of my life before prison as being more imprisoned than when I was physically locked up. After prison, I saw
JAMES: I was thinking about this just the other day. I
that other people were in the same kinds of prison I was
recently saw my first ‘annular’ solar eclipse. It was quite
in before my incarceration, and I think many don’t even
an experience. An annular eclipse happens when the moon
realise it. A Way in the Wilderness can help anyone see the
is so far from the earth that the eclipse forms a ring where
Rule in a different, hopefully more pragmatic, way.
the sun is still visible. As I watched the moon centre itself
TRISH: Thank you James, for your willingness to share your
over the sun, I thought about how our lives can sometimes
insights which offer a new way of understanding The Rule
be off-centre. Living the Rule, we become monks in a very
of Benedict. They have the potential to shed some light and
real sense, and we work in our monasteries, our workshops,
offer ‘a way in the wilderness’ to anyone who knowingly
toward centring our lives and gaining a proper balance. My
or, even unknowingly, may be imprisoned by problems that
life, before I went to prison, was in tremendous turmoil.
seem to take over their lives, work or other situations in
Living the Rule, along with daily meditation, has allowed
which they feel trapped.
me to bring my life back into balance. My life is more
TRISH PANTON, AUSTRALIA;
centred now, and I have greater clarity.
pantonamdg@ozemail.com.au
TRISH: What was it about the Rule that made such an
JAMES BISHOP: james@authorjamesbishop.com http://authorjamesbishop.com/wilderness/ A WAY IN THE WILDERNESS, ISBN 978-1-4411-5115-5 from WCCM book distributors or Continuum Books www.continuumbooks.com
impact and led you to live by it? JAMES: I first encountered the Rule while I was in prison. On the surface, it is like a manual for operating a monastery. This intrigued me greatly. I have always felt drawn to monasteries, to their holiness and their solitude. I remember as a child feeling at home while visiting a monastery with my family. As I read the Rule, initially, I
CONTENTS
thought that much of it was not relevant today, nor was it particularly relevant to my life circumstances at the time. However, I then saw that each section had great application
Interview with James Bishop......... 1
in much deeper ways. It was like a manual for life, a Rosie Lovat.............................. 3
guideline for living that made sense. I needed that very much in my life.
Editorial................................. 3
TRISH: In time you became an oblate of The WCCM. What
A journey of grace..................... 4
drew you to the Oblate Path?
Restraint of speech.................... 5
JAMES: I felt I needed to make a deeper commitment to spiritual life. I thought monasticism might be the right
The Trinity.............................. 6
direction for me, so I contacted the prison chaplain who
What stability means for me......... 8
referred me to one of the volunteers who taught meditation to the prisoners and, as it turned out, she was an oblate.
Contemplative book club............. 9
A call to oblation is a call to a deeper dedication. It
Practising lectio divina...............10
requires lifelong vows. As an oblate, I live by the Rule of Lectio divina: a spiritual practice..11
Benedict, so my studying of the Rule followed. This led me to a sense that it was vital that I interpret how to live the
Coming home..........................12
Rule when so much of it was inapplicable if read literally. That is how I came to find a deeper meaning in the Rule.
Mid-Atlantic US oblates..............13
TRISH: You are no longer in a physical prison. Has the Rule
Cork day of recollection.............14
maintained its prominence in your life?
25 WCCM Benedictine Oblates......14
JAMES: The Rule has gained prominence in my life since
What is drawing me; The gift.......15
my release. After my release, I found greater application for the Rule outside of prison, and felt that A Way in the
William ‘Bill’ Harrison................15
Wilderness needed to be written. It draws on personal
Book corner............................16
experiences of the Rule’s application in my life both in prison and outside. The prison experience has given me the
Events; Contact info..................16
2
ROSIE LOVAT: 1918-2012
We are all called into the fullness of Being, to the fullness of God Himself. None of us can understand this fully, but we can all enter
Rosie Lovat, the first oblate of the community and a close
into the EXPERIENCE of it.
friend to Father John made two retreats a year at the Priory
TO KNOW GOD WITH THE HUMAN KNOWLEDGE OF JESUS
and kept a journal, some notes from which are quoted here,
CHRIST.
from an oblate meeting led by Father John:
St Benedict is never harsh or burdensome. His Rule is practical.
THURSDAY 27/3/80 (warm spring day. Hot sun)
M
WE MUST TURN ASIDE FROM EVERYTHING THAT DISTRACTS
ost unusual weather. Wearing only a cardigan out of
US FROM GOD. If we do this our life will be filled with joy.
doors. Father said Mass. I will never get used to the
We will approach God running with indescribable joy.
wonder of baking bread, saying my mantra to the rhythm
READ THE RULE EVERY DAY:
of the kneading – putting my whole heart into it – then,
Look behind the words and be open to the Spirit.
at Mass, it becomes the Body of Christ. What greater
It is marvellously human and compassionate.
happiness could there be? It is such a deep overwhelming
We must be clear, IF WE ARE SERIOUS IN OUR SEARCH FOR
emotion. Bishop Hill, the Anglican Bishop of Ontario,
GOD, WE MUST BE SINGLE MINDED AND WHOLEHEARTED.
arrived this evening. Then there was a meeting of the oblates. Father spoke to us. Father said as oblates we have
Journal notes sent by FATHER LAURENCE
a very important place in the development of the monastic
EDITORIAL
life. By our life in the world, searching for God, we prove that monasticism isn’t about theories and ideals, but about
I appeal to you therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to the world but be transformed by the renewing of your minds, so that you may discern what is the will of God – what is good and acceptable and perfect. Romans 12:1-2
real living in Christ. The monastic life is the single minded, whole hearted search for God. Father gave us 2 books to read during the year: Benedictine Monasticism, by Bishop Butler and Teach us to Pray, by Andre Louf. He urged us during our year of novitiate – am and pm – to read these books. And to read the Rule of St Benedict daily with an open heart.
•
discern what is the will of God. We experience joys
The monastic life is a witness to the absolute value of our
and challenges as we discern with our mentor what is
whole life centre in Christ.
the will of God through each stage to Final (Solemn)
He spoke about St Benedict. CHRIST IS OUR CENTRE. St
Oblation.
Benedict puts it clearly. The new creation can only be seen
•
present your bodies as a living sacrifice, Discipline at
by the vision of a pure heart, a humble heart. God and
the outset is not easy, and may feel like a sacrifice but
only God is to be worshipped. God alone is good.
it is the foundation on which commitment and love
THE SUPREME IMPORTANCE OF MONASTIC LIFE IS A SIGN
are grounded and become our way of being. We have
OF THIS REALITY IN OUR MIDST. The power of the Rule of
experienced this previously through our commitment to
St B. for all of us is A WHOLEHEARTED SEARCH FOR GOD.
the twice daily practice of meditation.
The reality is the EXPERIENCE OF JESUS. THE PURPOSE OF
The experience of commitment is one of expansion; it is not about constraint, rather liberation. John Main OSB
PRAYER IS TO BE FULLY OPEN TO THE POWER OF JESUS TO HIS LOVE.
T
wo oblates who have shaped the oblate community
WE MUST APPROACH THE MYSTERY OF GOD THROUGH
in different ways have entered eternal life recently;
OUR OWN EXPERIENCE. Oh that today you would listen to
Rosie Lovat from the UK and Bill Harrison from the US.
his voice, harden not your hearts.
Their legacy is written in the hearts and minds of those who
KEY WORD: CONVERSION. We can best understand it in terms of transcendence: the expansion of our being as we
knew, loved and learned from them and those of us who
cross the frontiers of our own limitations, as we leave self
felt their influence from afar. I am grateful and deeply touched by the generosity,
behind and cross to the further shore.
sincerity and giftedness of those who wrote for this issue.
PRAYER: We can say that prayer is transcendence
And to Alexandra for her dedication and ability to turn
realised.
simple articles into a newsletter that is a work of art and
We turn aside from everything created and find ourselves
enhances each contribution.
in the Creator.
[A]s we progress in this way of life and in faith, we shall run
CONVERSION isn’t a rejection of the world, but a vision in
on the path of God’s commandments, our hearts overflowing
the redemptive love of the world.
with the inexpressible delight of love.
CONVERSION in the Rule is conversion to the brethren. Think of them not self, turning to God and to Christ.
RB Prologue 49
With love, TRISH 3
A JOURNEY OF GRACE
BEGINNING AN INTERFAITH MEDITATION GROUP
O
ver more than 15 years our journey took us via a
between the world’s faith traditions. The interfaith seminar
number of schools of meditation where we met some
in Singapore continued our thinking of the practicalities of
remarkable people; we continue to give thanks for the
how to bring this about. Questions, such as: ‘how to invite
sincerity and integrity of so many we encountered as we
people; how to create conditions of trust; and how to share
went, and for being opened to all this way holds. Coming
our sacred writings.’ Father Laurence encouraged us that
home to Christian meditation in the mid-90’s had a sense
what unites us is the silence. We can form a community of
of rightness, a recognising of an unnamed knowing through
faith, even with our different beliefs, and he reminded us
our years of searching that a place of meeting, of union and
of St Irenaeus’ words: ‘The beginning is faith, the end is
integration was always possible. What this might mean in
love’. The Good Heart gave us a wonderful model for interfaith
practical terms came into sharper focus at two Meditatio seminars we attended, in London and Singapore in the past
sharing, based on friendship, goodwill and trust. And Bede
year.
Griffith’s Universal Wisdom has been a great resource,
The NSW Christian Meditation Community, of which
collecting together beautiful readings from many
we are part has, over about 10 years, made a number of
traditions.
explorations of interfaith dialogue with members of the
We decided to meet once a month. We invited some
Buddhist, Islamic and Vedantic traditions. We always hoped
Jewish friends and some people from the local Sufi
to share a period of silence as well as our conversation,
group and, of course, our own Christian meditators, and
sometimes this was possible. Over time we experienced
encouraged them to extend this invitation, particularly to
the limitation of dialogue for us, and realised meditation
those who belonged to other faith traditions and would
together, at the heart of our gatherings, creates a stable
have an interest in meditation. A few years earlier, Judi had
place to explore sharing our respective sacred texts.
begun a group with some Jewish friends, and others of no
We were encouraged by Shaikh Kabir Helminski from the
particular faith tradition, when they were facing serious
London Sufi community, who spoke of the world being at a
health issues. Involvement in this group had revealed that
tipping point between destructive materialism and moving
our meditation could be simply adapted in a way open to
toward a new sense of global cooperation, and what was
all.
so needed was small contemplative guilds where people
The first three months we simply meditated together
met in a spirit of unity, overcoming the seeming divisions
with a reading, before and after meditation, from across the traditions. From our first meeting in February there has been a lot of interest, with people from Jewish, Sufi, Tibetan and Laotian Buddhist faiths, some members of the local Integral group and an atheist who feels at home in the group. Our own meditators too have been eager. Some have brought along friends they might not feel able to bring to our usual groups. With 30+ at a recent meeting, we are facing the (wonderful) problem that we may need to find a bigger room! At our May and June gatherings we have meditated together with readings as before, and now, guided by a simple format Fr Laurence helped us shape, we ventured into some sharing about how the readings spoke to us and touched our lives. In May, before meditation, we read from the Bhagavadgita, part of Krishna speaking to his disciple Arjuna and, afterwards, we used the reading for that Sunday, John 15:1-8, often referred to as ‘the vine and the branches’. Some people from other traditions found Jesus’ words confronting and harsh. Perhaps our meditation time had created a freedom in them to express this. There also seemed to be a receptivity and gratitude among our
Judi and Paul Taylor en route to the Singapore Meditatio Interfaith Seminar January 2012
own to share in this way. We had been given a chance to 4
RESTRAINT OF SPEECH
I
n Chapter 6 of the Rule, our Father Benedict is actually very strict. He says: ‘There are times when (even) good
words are to be left unsaid out of esteem for silence.’ He adds: ‘Permission to speak should seldom be granted even to mature disciples, no matter how good or holy or constructive their talk …’ He writes that the teacher may speak, ‘the disciple is to be silent and listen.’ For some years one of my parishioners was a woman who, I swear, never had an unexpressed thought. Her entire stream of consciousness was laid bare in words, often passionate words. You could forget about thoughtfulness.
Dalai Lama and Laurence Freeman
She provided a running commentary day and night on every event within her radar. My wife kept reminding me: ‘She
be confronted by our own scriptures, a chance to listen
has a good heart, she means well.’ And true, she was not
with open hearts to the words afresh, and experience the
malicious, though often very hurt by someone. There was a
challenge that helps us go deeper. Others heard Jesus’
kind of justice in that. She herself hurt a lot of people.
words as a call to become free of our false self.
Benedict says it is better to listen and choose silence.
We have invited those attending to suggest readings and
This was simply incomprehensible to my parishioner. For
music that could be used before and after meditation.
her, consciousness and speech were welded together, one
This week our Sufi friend brought some of the poetry
following the other like fish and chips. One of Benedict’s
of Ibn Arabi, and shared a brief reflection before some
more prolific contemporary interpreters, Joan Chittister,
conversation among us all. It’s a tentative conversation
points out that silence is not non-talking, but rather
‘profound … respectful … powerful and moving …humbling
‘respect for others, a sense of place, a spirit of peace.’
… a sense of abundance and of simplicity,’ are some of
But it is more than that. It is that the subduing of my ego
the comments we have received. At some moments there
in prayer, stillness and silence, has now lessened my need
can be an awkwardness, at others an exquisite moment of
to say things, to make statements, to cap other people’s
union. While it has been noted ‘it is difficult for some of us
stories, to tell my own story if I haven’t been asked. If I am
to know how to honour the diverse expressions of religious
going to be in company, I will remember to be still.
faith when we know very little about them’, people come
Restraint of speech may be also a matter of making sure
back. ‘The meditation bonds us,’ someone said. And we
my noise is not drowning out God or others. Sometimes
notice the visitors have stayed on each time for informal
it does. Someone else’s word gets capped by my more
conversation after the group. It is a place of unknowing for
dramatic or funnier word. Benedictines don’t do that. I
us all, and it seems we are willing to occupy it together in
think restraint of speech is also a facet of humility. It is
respect and friendship.
a recognition that what I might want to say, wonderfully
We are grateful for so much in coming to here. Fr
witty and insightful as it may be, is not all that important.
Laurence’s words encourage us on:
It may not be all that clever. But even if it is, it may be
Interfaith friendship especially at the grass roots level
better kept to be conveyed more intimately.
serves the whole world in this critical era … Meditation is
There are also aspects of wisdom involved. The motto of
a spirituality of our time. It belongs to each tradition in
Queen Elizabeth I was video et taceo, I see and I am silent.
a unique way. It offers an immediate and deep place of
When we are in company, when people are celebrating
meeting, creating a community of faith among those of
perhaps, it’s sometimes hard to remember restraint of
different beliefs and generates the hope that our time so
speech. Introverts like me tend to withdraw and try to
urgently needs. Laurence Freeman, 2012.
spot the escape committee. But others, more extrovert,
JUDI AND PAUL TAYLOR, AUSTRALIA; palmy@ozemail.com.au
join in. Then, I imagine, it is time to recall what Benedict teaches. Our conversation is to be good and sincere. We do not forget to listen. We do not have to say everything we think of, or everything we know. We have served if we have understood someone’s pain.
Never be rash with your mouth, nor let your heart be quick to utter a word before God, for God is in heaven, and you upon earth; therefore let your words be few. Ecclesiastes 5:2
ROSS MILLER, NEW ZEALAND; ross.miller@paradise.net.nz 5
THE TRINITY
M
Benedict was not interested in reflecting any further
y presentation is a reflection on the Rule of St
on the Trinity but he wanted to ensure that we develop a
Benedict Ch. 9:2, ‘To this should be added the third
Trinitarian image of God; not so much through reflection
psalm and the Gloria.’
but rather through practice. I will try to argue that
In this chapter St Benedict regulates the number of psalms and the various responses to be used in the Divine
fundamentally it is not about a Trinitarian view of the
Office. I will be focusing only on one aspect, to be precise,
Godhead but of reality. In this paragraph, in contrast to Benedict’s attitude, I
on one phrase. Of course, what is meant is the Gloria Patri.
would like to reflect on some aspects of the Holy Trinity
My reflections are divided into 3 parts followed by a
which until recently was largely irrelevant for me. Three
conclusion:
books and one talk in a short space of time made me more
1. Examples of the a brief summary from the literary
receptive to the reality of the Holy Trinity.
commentaries
In his lecture ‘From
2. Trinity and non-duality 3. Trinitarian Rule
Duality to Trinity’, Laurence
As none of these thoughts are
Freeman2 opened a new
my own, it remains for me to say
chapter in my approach of
that I have shamelessly quoted
the Holy Trinity. A few weeks later I read
long passages from various
in Timothy Radcliffe’s
sources.
book Why go to Church?
By prescribing how often and when the ‘Glory be’ should be
that ‘We need to get rid of
said, St Benedict puts it at the
the image of the celestial
centre of the Opus Dei, and thus
Daddy.’3 In fact we need to
the Gloria Patri constitutes the
rid ourselves of any image
centre of monastic life. This
of God. St Augustine was
is not a pious exercise but has
quoted, that if you count
profound implications for the
you get it wrong. The Holy
consciousness of the monastic as
Trinity is not about counting
we shall see.
from 1 to 3. The most profound
As with silence, St Benedict does not reflect much on it or
reflections about the Holy
develop a theology of silence; he
Trinity and the Trinitarian
legislates for it. He does not talk
reality of life I found in
much about it; he simply does it.
The Trinity icon by Andrei Rublev
Raimon Panikkar’s book The Experience of God.4
In my own little survey at
According to Panikkar there
Douai Abbey, I discovered
are three principal approaches to God:
that the ‘Glory be’ is said 30 to 35 times a day. There is
a. the dualist vision, in which God is the absolutely
probably no other phrase or prayer as often used as this
Other. There is an infinite distance between Creator
one. As a consequence the ‘Glory be’ has been elevated
and creature
without much notice or justification to a repetitive prayer
b. the monist vision, every thing is God and we
or mantra. And reverence is demonstrated by bowing or
experience God insofar as we all experience things
standing up.
c. the non-dualist vision (advaita) in which divinity is
According to Holzherr, a Benedictine abbot and commentator of the Rule, it was rather uncommon before
neither individually separate from the rest of reality
Benedict to use the ‘Glory be’ so often. Holzherr argues
nor totally identical with it. God is neither the Same (monism) nor the Other
that Benedict exhibits a particular Trinitarian piety and
(dualism). God is the one pole of reality. This pole
reveals his anti-Arian attitude.1
is nothing in itself. It exists only in its polarity, in its
We can safely say that for Benedict, Jesus Christ was fully human and fully divine and he wanted his monks to
relationship. God is relationship, intimate internal
acknowledge this 30 times a day.
relationship with all.
6
Panikkar continues that the Christian event constitutes
3. That guests should be received as Christ implies the
a challenge to both monism and dualism. The principal
strongest non dualist attitude. The guest or stranger,
dogmas of Christianity are non-dualist. I will often use the
the poor or the sick are not vicariously representing
words Trinitarian and non-dualist interchangeably.
Christ but are Christ despite of or because of being
4
‘Although the One is certainly not a numerical value,
a guest, a stranger, poor or sick. This is clear gospel
it surely implies the negation of all multiplicity; it is the
teaching of the Trinitarian view of life.
expression of unity. To say that God is not One means that the rationalizing human mind cannot reduce reality ad
Conclusion
unum …
The RB leads us to acknowledge the Holy Trinity and thus
If, in the monotheistic perspective, there is one
the full humanity and full divinity of Jesus Christ. This
absolutely omniscient Being who embraces and understands
recognition is so radical as it tries to overcome a dual view
all of reality, that is not the case for the Trinity.
of reality. As Christ is not either human or divine, so are
Nevertheless, there are not three gods: this is non-dualism.
we. Thirty times a day we are asked to bow to the holy
God is not one, but neither is God two nor any multiplicity.
Trinity and acknowledge that reality is not dual but non-
It is only through the constant negation of duality, by
dual or Trinitarian.
refusal to close the process, in the conscious renunciation
‘This single phrase in the Rule wants to open us up to
of trying to understand everything, in the neti neti of
the understanding that religion is not merely here for us to
apophatic mysticism, that we can approach the Trinitarian
become good but to become God.’5. God became man, for
mystery.’
man to become God.
4. (p. 65)
‘God, the Human, and the World are not one, nor two,
THOMAS BRUNNHUBER, OBLATE OF DOUAI ABBEY, UK;
nor three. They are not three things, neither are they one.
thomas.brunnhuber@hotmail.com
Reality is Trinitarian, not dualist, neither one nor two. Only
REFERENCES: 1. George Holzherr, Guide to Christian Living, with commentary. (Translated by Monks of Glenstal Abbey, Dublin, Four Courts Press, 1982). 2. Given at Westminster Cathedral. 3. Timothy Radcliffe , Why go to Church? The drama of the Eucharist (NY, Continuum, 2008). 4. Raimon Panikkar, The Experience of God: Icons of the Mystery (Augsburg Fortress, 2006). 5. Michael Casey, Fully Human Fully Divine: An interactive Christology (Liguori, 2004).
by denying duality (advaita), without reducing everything to unity, are we able consciously to approach it.’4.(p.66) ‘But the Trinitarian scandal that, according to the theology of the first centuries, cost Jesus his life ended in time by becoming blurred … The Trinity did not fit in with the Christian empire. Theocracy is more in accord with monotheism … The monotheism of orthodox Judaism emerged again in the way Christianity was lived. The God of
Adapted from the article: Reflections on Chapter 9.2 RB (‘Can I be a Catholic and a Buddhist?’) in “Occasional Papers II” by the London Chapter of Douai Oblates, 2011.
the Hebrew Bible was identified with the Christian God. For many, Jesus became simply the God of the Christians.’4.(p.67) ‘Sharing the life of the Trinity, we are slowly healed of rivalry and fear. And so the dogma of the Trinity does not fuel intolerance and claims of Christian superiority.’3. (p. 88) ‘So when we say that God is one and three, we are not so much making numerical statements as struggling to glimpse the mystery of the love that is the Trinity’s being: it points to a reciprocity, utterly mutual without introversion and turned out beyond it self.’3. (pp. 85,88) Trinitarian views in the RB The Rule at its core and in its outlook has a non-dualist vision. Three small examples should demonstrate this point: 1. The example of the ladder of humility clearly exists only with the two sides, body and soul. It clearly avoids an either or, or a supremacy of the one over the other. A balanced life needs both aspects (RB 7) 2. Benedict wants us to cherish and regard the tools we are using for the daily work like the vessels of the altar. It has been said that Benedict tries to overcome the divide of the secular and the sacred.
The Holy Trinity (detail), Massacio, located in the church of Santa Maria Novella, Florence.
7
WHAT STABILITY MEANS FOR ME At certain times, we live under the illusion that God is absent when, in fact, it is we who are not present and open to the reality that is God. Stability frees us from this trap. Stability helps me to persevere in times when my mind wants me to fool myself asking: ‘What’s the point of always repeating the mantra?’ In moments of weakness, stability is the strength. I think it’s through stability that the monks fall and rise, fall and rise again. How to repeat always the mantra without stability? How to have the feelings of being inhabited by Christ without stability? In one of the conferences of John Cassian, Abbot Isaac Taynã Malaspina Bonifácio being received as an oblate novice by Fr Laurence at São Paulo, Brazil in November
W
says, ‘all that our souls engender before the hour of prayer, we will inevitably re-present by memory, as we pray. Therefore, as we want to be during prayer, strive
ith each passing day I delve into knowledge of the
to be that also before prayer. For it is from our previous
Rule, and I am amazed that St. Benedict had such
conditions that the state of our soul depends during
a great wisdom, and was able to convey fundamental
prayer.’ Through stability, we prepare our souls for prayer.
teachings to the contemplative life with extreme simplicity.
Stability is to still live in a spirit of prayer. Through stability
Writing about stability, made me conscious of my
my life becomes a prayer. So, I’ll stay where I am …
weakness. How it is important to keep the twice a day meditation, and the reading of sacred texts, with the
TAYNÃ MALASPINA BONIFÁCIO, BRAZIL (trans. Marcelo Melgares); marcelomelgares@yahoo.com.br
discipline of stability. Otherwise, the mind is easily distracted and my heart is heavy with the cares of life. Stability acquires a fundamental importance in a world of extremes. It helps me to live in the desert and in the crowd. How to get to God if I’m not rooted in my heart? And how to get to the core, living at the extremes? Stability is the path of moderation. Stability creates depth in a world with multiple choices that encourages superficiality. Without stability, we live fragmented. As Archbishop Michael Ramsey said: ‘Jesus wholly requires the whole human.’ But, undoubtedly, the most important teaching of this
As the third stage of faith begins to dawn, it opens—as faith ever does— to a new horizon in which we both withdraw and return to others in a new way. We learn better to allow the other to be other and not allow our projections to distort our love for them. We have to give ourselves to them and learn better to ask nothing in return. Ultimate reality is approached by this process of faith in which the self and the other are newly discovered through the losing and finding. Faith then blossoms as the most comprehensive form of love—agape. The vision it bestows in that ultimate reality is love.
lesson is that it made me realise that, through a stable heart, I can feel God’s presence everywhere. It is not necessary to be in a church, in a monastery or in any other holy place. Stability makes the soul lighter in order to see God in all events. How Anthony Bloom brilliantly said: ‘What is stability? It seems to me that one can describe it like this: you will find stability when you discover that God is everywhere. There is no need to look for him elsewhere, because he is here and, if you cannot find him here, it is useless to look for him elsewhere, because it is not he who is missing, we are … It is important to recognise that it is useless to look for God elsewhere. If you do not find God here, you will not find God anywhere else. It is important because, it is only when you understand this, that you will find yourselves in the fullness of God’s kingdom in all its richness; God is present everywhere and in all situations; you might say:
LAURENCE FREEMAN OSB First Sight, pp. 78-79
‘So, I’ll stay where I am.’ 8
CONTEMPLATIVE BOOK CLUB
The friendship, about which she spoke so eloquently, was our sense of the real fruit of our meetings. ‘To love
An invitation to Lectio Divina for all
others involves more than thinking of them, more even than enjoying their company, more even than sacrificing
W
ourselves for them: it involves allowing ourselves to be
e could never have imagined the response to our
loved by them’. (John Main, The Inner Christ, p.336)
invitation to join a Contemplative Book Club (CBC).
Have we finished with our CBC? No! We are about to
Such readiness, openness and trust. So very like starting
embark on a further five-month journey ‘listening with
out on the journey of meditation!
the ear of the heart.’ John Main’s Door to Silence seems
In 2011 we gathered firstly to explore Madeleine Simon’s
a perfect gift to continue the work of the CBC - another
book Born Contemplative soon after it was released
way to a new consciousness, and of coming together into a
in its new edition. The subject matter was ‘topical’ as
silence that builds community.
meditation and children and the work in schools around the world, was of great interest to our Community. But
PENNY STURROCK, AUSTRALIA; torlonia@bigpond.net.au
more importantly the ‘Invitation,’ at the end of each chapter, gave us a starting point to listen more deeply to ourselves, and then respond to the ‘white spaces’ between the words. We met once a month over six months (joining the regular Saturday morning meditation group at our Lavender Bay Meditation Centre, Sydney, for meditation at 10am). After meditation we moved from there quietly for a cup
CASSIAN THE SEEKER
of tea, and then spent one hour in two groups of about 10, each with a facilitator, holding a sense of quiet as we gathered to be with the chapter we had prepared in the previous month. Our reading was in the way of Lectio Divina. This was new for many, and each meeting we deepened our way of ‘breaking of the word’, listening with the heart for what touched us personally in the writing, and how we responded to that. The listening to ourselves, to each other, and to what was being awakened in us, grew. We were encouraged, in Fr Laurence’s words, ‘To taste the truth of an experience with the spiritual senses.’ The response was heartfelt and, in the companionship and confidentiality of our small groups, we came to a way of recovering our own sense of childlikeness and freedom ‘to be’. Madeleine Simon’s deep insights opened us to the wonder and simplicity, that we all once knew as children, and we joyfully acknowledged that we too were ‘Born Contemplative.’
Cassian was a true seeker after spirituality. He was trying to answer the perpetual questions about the meaning and purpose of life and about the relationship between the world we see with our senses and the ultimate reality this originates from. His guiding thought was Jesus’ words: ‘You come out of things below: I come from the things above. You come out of this world; I do not come out of this world’ (John 8.23). He tried to find ways of accessing this divine reality of the ‘things above’.
Almost immediately we were asked to offer a second CBC and this time Eileen O’Hea’s Manifesting in Form was a unanimous choice. In fact it seemed to ‘choose us’. Once again we invited a reading of a chapter or two (as they were very short), in anticipation of the monthly meeting, with the added joy of one of Eileen’s poems that expanded her writing. We explored Eileen’s own story and contribution to the teaching within The WCCM via the homilies of Fr. Laurence. We also began the first session by listening to Eileen’s voice on the CD Rain for the Sea. After five months we were ready to leave her (or as someone said, ready ‘’to really start the journey into a new way of ‘unknowing’), richer for the encounter with
KIM NATARAJA, Journey to the Heart, pp. 125-126
her and each other, and the realisation of the simplicity of
Christian Contemplation through the centuries Edited by Kim Nataraja. This book is featured on p.16.
her message - that we are absolutely lovable and loved. 9
PRACTISING LECTIO DIVINA Reading the Book Of Nature
N
ature has significant meaning to many on the contemplative path. We all have seemed to relate, at
one time or another, and at varying levels of awareness, to a deeper connection with our creator while just being in the midst of nature. The questions for me have been: ‘How do I take this experience and incorporate it into a more meaningful and disciplined spiritual practice? How do we deepen our level of awareness and, thereby, open ourselves to further transformation using nature as a pathway?’ As oblates we are all called to seek God. This never ending journey may take many different forms while still
reading stage ,with its built in filters, and move directly to
being guided by The Rule of Benedict, the teachings of
our more innate senses to ‘read’ and then ponder what was
John Main and Laurence Freeman, the wisdom of the early
resonating within. Like reading Scripture, the key was to
Desert Fathers and Mothers, and the mystics. Experiencing
pay attention and be aware of what God was speaking to
the sacred in the midst of God’s creation can be another
each of us. Only now it was not through words, but by being
form of commitment or practice.
a part of nature’s creation, and ‘reading’ with our senses: sight, sound, smell and touch.
Origen (185-254) taught ‘The parallel between nature and
Please consider reading the ‘Book of Nature’ and
Scripture is so complete we must necessarily believe that the person who is asking questions of nature and the person
experience nature as another path to greater awareness
who is asking questions of Scripture are bound to arrive at
and transformation in your spiritual practice. I think you
the same conclusions.’ It was also likely that the tradition
will find it a rewarding way to a deeper realization of our
of Lectio Divina, reading of Scripture, may be traced back
oneness with God and all creation.
to Origen. St Anthony the Great (252-356), when asked how
FRANK PRICE, USA; price8013@msn.com
he got along in the desert without books, replied: ‘My book is the nature of created things and as often as I have a mind to read the words of God, it is at my hand.’ These early teachings became the foundation for the idea to take the practice of Lectio Divina and apply it to the ‘Book of Nature’ while on retreat. As a hike leader and backpacker, with over 2,000 miles of experience in the desert and mountains of Arizona’s southwest, I wanted to find a way to share the power of nature’s teachings with fellow meditators. What initially started out as a serious backpacking ‘quest like’ venture, eventually developed into a more practical retreat at the Santa Rita Abbey in the foothills of the Arizona Santa Rita Mountains. Here we would combine teachings, daily meditation sessions, and periods of silence and reflection with daily nature hikes. Group Lectio Divina readings of
For those praying alone each day, it helps to know that, even without a visible community, the commitment to pray leads into a spiritual community. In subtle but perceptible ways this can give us the strength and encouragement we all need, saints and sinners alike, to persevere. Community is more than a place or a habit; it happens among those who are faithful and whose faith allows them moments of grace to recognize each other.
Psalms, with clear nature content, provided an in-house learning experience in the essence of Lectio Divina. When practised at the group level, individual experiences of what God is teaching us, at this point in our journeys, may likely be different for each, yet no less important. This became even more pronounced at the next step. Taking our understanding of Lectio Divina, and moving it outside to read ‘The Book of Nature,’ became our new experience. The concept was simple. The practice takes discipline. Substitute the ‘lectio’ reading part with whatever our senses experienced while in the presence
JOHN MAIN OSB, Monastery without Walls, p. 18
of God’s creation. In other words, bypass the intellectual 10
LECTIO DIVINA: A SPIRITUAL PRACTICE OF THE WORLD COMMUNITY FOR CHRISTIAN MEDITATION
FOUR STAGES OF LECTIO DIVINA
Lectio Divina is Latin for sacred reading. It is suggested that, before or after your morning or evening meditation, you read a passage of scripture. After reading this go back to it, either then or later, and spend 15 or 20 minutes reverently turning the passage over in your heart. Read slowly and lovingly, pausing whenever the words draw you into silence. Close your eyes and experience the meaning of the words for you now. But even more, experience the Presence found in them. Let the Reality of the words become more and more a part of your being. During the time of lectio, the historical setting of the passage is not as important as the place it has in your life now. In a real sense, you are not the same person you were ten, five or even one year ago. Since you are always a ‘new person’ your response to the Word will never be the same. You may find yourself making acts of the will to conform you life more to the message of the text. One day you may rest in a deep peace. Another day you may be aware of tension, anger or sorrow. These feelings should not cause any anxiety because they are all part of God’s healing action at work in you. In time, you will learn to accept yourself as a work-in-progress, and your growing appreciation for the Living Word of God will lead you to a life of constant wonder, gratitude and love.
Through Lectio Divina we learn to know the heart of God, through the Word of God. St Gregory the Great
READING/LECTIO (Reading with the eye of your heart and listening with the ear of your heart ) •
Read the passage slowly, two or three times and notice what word or phrase speaks to you.
•
Deeply aware of the word or phrase, ask yourself ‘what’ am I hearing?
MEDITATION/MEDITATIO (Repetition) •
Repeat the word or phrase over and over, allowing it to sink into and act on your heart. - Notice any feelings, thoughts or questions arising and be open to these touching into your life.
•
Mindful of what has surfaced, ask yourself - how is this touching me?
PRAYER/ORATIO (Listening) •
Listen for what you sense the Lord is revealing to you now. Take this to heart and ask for the grace to hear this at your deepest level.
•
Immersed in what you have heard, ask the Lord - what new insight am I being invited to embrace?
CONTEMPLATION/CONTEMPLATIO (Being)
Adapted from The Burning Heart, Gregory Ryan
•
Stay quietly with whatever is happening, and trust this. Now is the time to cease pondering, and allow
When we are open and receptive to the Word of God, Conversion happens. It is not a matter of changing our opinions or acquiring a new spiritual home. It is a revolution in the deep structures of the personality that, if it is genuine, goes on for the rest of our lives.’
yourself to be embraced by what has happened for you, knowing that the Lord loves you and wants what is best for you. •
Your question now is - how will I respond?
•
You may like to form a short prayer around your response.
Your words were found and I ate them, and your words became to me a joy and the delight of my heart. Jeremiah 15:16
Introduction, Laurence Freeman OSB, The Burning Heart
QUESTIONS DURING THE FOUR STAGES:
Let us open our eyes to the light that comes from God, and our ears to the voice from heaven that every day calls out this charge: If today you hear God’s voice, harden not your hearts. Ps 95:8.
•
What am I hearing?
•
How is this touching me?
•
What new insight am I being invited to embrace?
•
How will I respond ?
NOTE: Journaling your experiences of Lectio when possible, is recommended. Over time these become your story of
Rule of St Benedict, Prologue 9,10
growth and transformation as well as material for reflecting on the year/s gone by.
TRISH PANTON, AUSTRALIA; pantonamdg@ozemail.com.au 11
COMING HOME
the gift of love that is in us all. My mentor walks alongside me through this stage and enriches my experience of the
THE FIRST STEP
Rule, offering guidance and good counsel as the questions arise. Her support and careful attunement to where I am is
I
a rich gift which I wish to make the most of.
remember, as a young child, looking up at the moon one
To put words, to the experience of taking my first step
breathtakingly cold November evening and knowing, with
towards joining the Benedictine Community, is to try to
crystal clear awareness, that I was a separate being, part of
distil into an essence an experience that is beyond words.
Life and all its mysteries, but separate. With that shock of
All I know is that now I can hold the grief and losses of my
ego consciousness and separation, my personal journeying
life alongside the gifts and inexplicable joys that surprise
through life began and, so too, my longing to return home.
and arise, moment upon moment, from a deep well within.
My homeward journey began when I first encountered
This time of discernment and reflection is a liminal space,
Christian Meditation through a Buddhist article on the
which I have entered with a profound sense of joy and
series of dialogues between Father Laurence and the Dalai
anticipation, and full of wonderment that Life can continue
Llama, nearly two decades ago. As a consequence, I went
to insist on opening my heart, and filling it with new graces
to hear Laurence talk on ‘The Desert in the City’. It was a
in the autumn of my life. Trusting to the commitment to
joy to know that the teachings of Cassian and John Main lay
turn my life of prayer to the outside is like turning myself
within the heart of my own tradition. The Community, and
inside out.
its teachings and wisdoms, have been the threads that have
When the Community welcomed me in December I was
been transforming the fabric of my faith ever since. Often,
reminded that we are all gifts to one another, and so I ask
in extraordinary circumstances, I have been led again and
for your prayers and blessings during this special time. I
again to renew my commitment to the practice of daily
stand tonight beneath the same moon, the same person as
meditation; stumbling through, with stops and starts, but
the young child, but graced with the knowledge that there
always returning to the simplicity of the Way. Gradually I
are no limits to an open heart.
grew to love the discipline of meditating with a sense of home coming, no matter what the timbre of my moods on
JANE SERRURIER, ENGLAND; jemserrurier@gmail.com
any given day. In time, I came to travel through my own desert and wilderness, experiencing the profound dislocation and pain of life’s losses, tasting the dust of desolation. It was in the years of struggle that followed that I came to experience the true bedrock that I had been seeking. The compassion, patience, acceptance and love, continuously reflected by the Community are reflections of the Beloved. I know that I am known. I know that I am loved. Only a month ago I set out on my journey to join the Benedictine Community and, in that welcoming, I knew again I was coming home, and a deep sense of belonging has warmed my heart and reawakened a trust that I knew was part of my journeying. The seeds of where I am arriving now at this moment have somehow always been present. Now, the Rule of Benedict lights my journey. Each
Mysticism, the personal experience of the presence of God, is not limited to any particular religious expression of humankind, but forms an essential part of all world religions or wisdom traditions. Christianity is certainly no exception, although this fact may surprise many modern Christians. It is, ironically, practically a truism that deep spiritual experiences, born out of profound silence, often flourish in times of political and social turmoil.
morning and evening the wisdom reaches out through my heart and into my day. The Rule reminds me to be responsible in the present moment for all my thoughts and actions, presenting me moment by moment with those opportunities to live in Christ or not too. Most of the time I seem to fail miserably! But the daily discipline of meditating, like bookends to my day, seems to hold me steady as life gusts about me with all its business and encounters, graced as a mother of three, graced as the daughter of a gentle woman losing her mind to the ravages of Alzheimer’s, and graced as a teacher of little children. Entering this period of discernment now has heightened my
LAURENCE FREEMAN OSB Journey to the Heart, (Introduction) p. 1
awareness of the potential that we all have for expressing 12
MID-ATLANTIC US OBLATES
possible. As Oblates, we can immediately connect through the sense of the meaning of the liturgical hours, the form
INITIATE REGIONAL CELL
and content of the Divine Office, and the spirit of the Rule.’ Bill Hull observed, ‘I was moved by the sharing of personal
[Jesus] is God’s love made visible in the world and His vision is a vision of a community; and Christianity, in the vision of Jesus, is a fraternity of brothers and sisters who respond together to the same reality that is beyond them and yet contains them and constantly expands them.
stories and left Georgetown very sure that I was blessed to know some very wise and experienced people.’ The Mid-Atlantic regional cell plans to meet twice a year, and to offer a model for other regional cells rising up in the United States. A regional cell in the Northeast plans to meet early this summer.
JOHN MAIN OSB
MARY KELLY ROBISON, USA; maryrobison@mac.com
O
ne of my biggest challenges, as US oblate coordinator, has been to find a way to expand our community to
UNDERSTANDING JESUS
include the many far-flung newcomers and Oblates across
Laurence Freeman OSB
the US. These people tend to find our community through books, the internet, or maybe retreats, but don’t live near meditation groups or know other Oblates. Outside of one very well established cell in Houston, and an up-and-coming one in Jacksonville, other Oblates across the country are for the most part isolated. How do we provide these Oblates a rich experience of mentoring and connection with our larger national and international community? One initiative has been to create the ‘regional cell’, for Oblates within reasonable driving distance of each other, to come together to a central location on an occasional basis, to experience a cell meeting, spiritual friendship, and the opportunity for easier on-going contact. The five US Oblates who came together for the first Mid-Atlantic US Regional Cell meeting had previously been geographically isolated from other Oblates. But with the enthusiastic organization of Art Lerner, Oblates within driving distance of Washington, DC, (from three states, and ranging from 30 minutes to 3½ hours away) met at the John Main Center
Jesus is a teacher of contemplation. His life models it. We cannot begin to respond to his question, ‘Who do you say I am?’, or understand the meaning of the kingdom, his critique of religion, his understanding of humanity or his death and Resurrection unless we see how central contemplation is to his life and teaching. One explicit example of this is a short episode in the Gospel of Luke, the story of Martha and Mary which, even this early in the Christian tradition, expresses the primacy of contemplation over action while also recognizing the difficult, inherent tension between the two (Luke 10.32-42).
at Georgetown University, on April 28, 2012. For all, it offered a first experience of the unifying dimension of an Oblate cell meeting, and an opportunity to make or renew acquaintances. Art, was accompanied by his wife and fellow meditator, Kate. Tim Kelly, Tyler Doherty, and Gregory Robison, also participated, along with Bill Hull, who began his postulancy with the support of the new cell. I flew down from New Hampshire to share in the joy of the new cell, and to lead the group through the process of a cell meeting. I told the group that I’m keenly aware not only of how meditation creates community, but also of how meditation creates new forms of community, of which Oblates are one example. I shared my perception that, with the inauguration of a regional cell meeting, we’re expanding to address the needs of the increasing number of Oblates in the US who don’t live near a local cell. ‘The spirit continues to move us beyond the conventional, tangible forms of community,’ I said. ‘We’re like the early Christians, but with the internet.’ Afterwards, Gregory Robison reflected, ‘It struck me how important our
JOURNEY TO THE HEART, p.3
underlying Benedictine culture is in making such meetings 13
CORK DAY OF RECOLLECTION
25 WCCM BENEDICTINE OBLATES
WITH FR DONAGH O’SHEA OP
MEET IN MONTREAL
O
n 14 April 2012, a Day of Recollection was held in the Sacred Heart Missionaries’ Hall, Western Road, led by
Fr Donagh O’Shea OP. Over 70 people (including newcomers to meditation) attended this very special day to enjoy Fr Donagh’s unique blend of humour, common sense and deep wisdom. His theme for the day centred around the idea of the ‘Holy of Holies’, the empty space in the Temple in which God was said to dwell. The empty body of the crucified Christ becomes the Holy of Holies, and through his Resurrection, we are not only a part of his Mystical Body, we ARE the Holy of Holies, the Tabernacle in which God dwells. We reach out from within the Tabernacle. He expanded this theme in talking about the divided and conflict-ridden state of the Church at the moment, saying
Darrell Taylor, Paul Harris, Polly Schofield, Don Myrick
that polarisation in the Church puts the Body of Christ on the rack. While anger and frustration are right and natural at many things the Church has done or left undone, they
O
n March 25, Benedictine Oblates from Ontario and
must go side-by-side with love and compassion. He used a
Quebec met at the home of Polly and Mark Schofield
telling image to develop this: ‘I am sitting by the bedside
in Montreal, to honour the anniversary of the death of
in the ICU of my dearest friend, who has been battered
St Benedict. The day included a reading from the rule of
almost to death by muggers. I naturally am filled with anger
St Benedict, a meditation period, discussions on various
at the people who have done this damage, but I realise as
aspects of Benedictine monastic life, and a talk on the
I sit there (possibly for the first time) how much I love my
spiritual and human friendship between the two twins, St
friend; and certainly the last thing I would want is to inflict
Benedict and St Scholastica.
more damage. I would do anything I could to help heal the
As Laurence Freeman has pointed out, WCCM Oblates
wounds.’ I think it must have given us all a sense of hope
make a commitment to the community of Christian
and joy that, in our meditation, our joining in the prayer
Meditation, as well as to the Benedictine monastic
of Christ, we could never damage the Church, the Body of
community. Unlike most religious leaders, Benedict wrote
Christ. Fr Donagh emphasised that Hope was the commodity
only one rule of life, not one for men, one for women, and
most needed—not a superficial optimism, but the certain
another for lay people. He wrote one rule that can be lived
hope that, whatever happens (and the worst may happen),
by men and women inside and outside the monastery, as
God is still God.
monks, nuns and lay people. It was John Main in 1975 who
I couldn’t do justice to the whole day’s nourishment he
placed the tradition of Christian Meditation at the centre
gave us, but we all feel blessed that Fr Donagh is willing to
of the monastic life of the contemplative community he
give us two days of his time each year. Long may the Lord
founded in Montreal.
leave him with us.
‘Today’ says Fr. Laurence, ‘the community formed around the world through meditation testifies to John
RITA O’CONNELL, IRELAND; 8rroconnel@gmail.com
Main’s vision that the contemplative experience creates community. Meditation takes us to the essence of the
Contrary to prevalent belief, commitment sets us free, seriousness bring us joy, and discipline leads us to transcendence. This is the understanding with which we can communicate the gospel and our Christian tradition of meditation. To underestimate the absolute demand the gospel presents to each of us is to also underestimate the absolute joy and fullness of life it offers.
monastic identity; the single-minded search for God. For some meditators who wish to become Oblates it offers them in a particular personal way, a context and vision, for their pilgrimage.’ For information on oblates in Canada contact Polly Schofield: pollyschofield@gmail.com. PAUL TURNER HARRIS, CANADA; paulturnerharris@aol.com
JOHN MAIN OSB, Monastery Without Walls, p. 118 edited by Laurence Freeman OSB 14
WHAT IS DRAWING ME
WILLIAM ‘BILL’ HARRISON HOUSTON, TEXAS, USA 1920-2012
TO THE OBLATE PATH?
T
he wisdom, discipline and nourishment of The Rule of Benedict, the daily reminder of what is real in life
and how, with its help, I am beginning to recognise where, particularly, I am struggling, and how I can begin to chew on this, face it, feel it. Deepening in prayer, opening more to the Spirit, and ‘Learning to listen to the words, directions and insights of the one who is the voice of Christ for me now … knowing who I am and what my life is meant to garner.’1 Learning what is real for me and who I am, the Community, the sharing, the not wanting, or thinking I’ve got to, go it alone. Learning to let go of the power struggle and begin to ‘… make me face an authority outside myself’. Learning not to ‘… stubbornly resist the challenges.’ Bill as we knew him
Realising that relationships with others is ‘the stuff of
Photo: Rev. Dr. Helen Appleberg, Galveston, USA
which our sanctity is made.’1 It’s all a beginning to … wanting to be simpler, deeper,
B
ill died on Friday, April 27, 2012, at Houston Hospice
calmer, yet being able to see, if not always accept, that
where he and his wife, June Holly, had volunteered in
whatever it is I want, however worthy it seems, isn’t
earlier years. June predeceased Bill in 2009.
necessarily God’s will. Although I have been meditating for
Bill and June were both Oblates of The WCCM, and were
many years, and have attended the oblate cell days, it was
faithful and dedicated meditators for many years. They
not until recently I noticed that the rule was working within
taught meditation at St Marks Episcopal Church in Houston,
me and I was being drawn to commit to this way of life.
and at ‘Lord of the Streets’, a mission outreach program
For me Benedict’s Rule, with the helpful commentary, is a
for the homeless in Houston. They also formed meditation
guide, a friend, a challenge, a constant.
groups while living in Galveston, Texas, and at the Holly
1. Joan Chittister, The Rule of Benedict: Insights for the Ages.
Hall retirement community in Houston. Bill and June travelled enthusiastically to WCCM events
ANGELA GREENWOOD, UK; angelagreenwood@hotmail.com
all over the world—nine times they travelled to the annual Monte Oliveto retreat; they participated in two of the Way of Peace pilgrimages; they attended the first Oblate Retreat-Pilgrimage in Italy; and were at many of the John Main Seminars. They were such examples of hospitality as they opened
GIFT
their hearts to all who came within range of their consciousness. They had the gift of making each person
Rain freely pours upon the earth, a wondrous gift of love since time began. Refreshing, sinking down, “losing itself, ” giving itself, always for others good.
they spoke to feel like the most important person in the world. And when anyone spoke to them, they listened intently and carefully to each word. They were nonjudgmental, welcoming, compassionate, and loving to all. Bill and June not only showed us how to live, they showed us how to die. Those of us, who had the privilege of walking the final journey with each of them, witnessed the grace and faith with which they surrendered their earthly
So may I, joined to You in love, Source of all life, lose myself, give myself, be refreshment, nurturance, within this thirsting world.
abilities, accomplishments, and independent lifestyles, while retaining their sense of humor and their concern for others. As we miss June, so will we miss Bill. We give thanks to God for their lives, and the wisdom and love they so generously poured out.
ANNE SINGLEY, USA; anne@singleys.com
RON DICKS, CANADA; rdicks@rogers.com 15
BOOK CORNER
JOHN MAIN SEMINAR
SPIRITUALITY & ENVIRONMENT 16-19 August 2012 INDAIATUBA/SP, BRAZIL with LEONARDO BOFF, FREI BETTO OP, LAURENCE FREEMAN OSB
T
he John Main Seminar is an annual event designed to broaden and deepen the teaching of Christian
Meditation. It brings together meditators from around the world and those wishing to discover the practice.
PRE-SEMINAR RETREAT
JOURNEY TO THE HEART
BE WHO YOU ARE Led by Laurence Freeman 13-16 August
CHRISTIAN CONTEMPLATION THROUGH THE CENTURIES
The Christian understanding of Jesus as the Word made
edited by Kim Nataraja
flesh transforms the way we see our own humanity and
Orbis Books, www.orbisbooks.com
also the natural world we are part of. ‘Nothing that is not against nature is against Christ’ (Clement of Alexandria)—
T
he contemplative tradition in Christianity traces
this liberating insight has to be more courageously
its origins back to the person of Jesus himself, who
embraced in our own time so that the mystery of Christ
frequently withdrew to quiet places to pray, and it has
can become fully transformative. But this is not only a
nourished and challenged disciples in every generation
theological project. It begins—and finds its culmination—at
since.
the deeply personal level of experience. And this is why
Journey to the Heart is an in-depth and richly illustrated
meditation in our own tradition is such a blessing and
exploration of this long tradition of Christian spirituality
necessity—it opens us to the mystery of the inner Christ and
by some of today’s leading spiritual writers. From New
to the cosmic Christ simultaneously. Our daily meditation
Testament times to the present day, it traces the many
leads us to self-knowledge and also gives us new words with
tributaries of this stream, using the essential insights of
which to understand and communicate the Word itself.
many lay teachers, practitioners, movements, and classic spiritual texts as stepping stones along the way. For each successive stage of the unfolding drama
Bookings and further info: www.johnmainseminar2012.com www.wccm.org
of Christian mysticism, Journey to the Heart features biographies, an overview of historical contexts and contemporary influences, an exploration of key concepts and themes, and essential quotations, making it an ideal resource for study as well as a compassion guide to the
NATIONAL OBLATE CO-ORDINATORS USA: Mary Robison, maryrobison@mac.com
spiritual life.
UK: Eileen Dutt, eileendutt@yahoo.co.uk NEW ZEALAND: Hugh McLaughlin, hungnz1916@yahoo.com
VIA VITAE, No. 15, June 2012 EDITOR:
Trish Panton PO Box 555 Pennant Hills, NSW Australia 1715 Tel: +61 2 9489 1780 Mobile: +61 409 941 605 Email: pantonamdg@ozemail.com.au
GRAPHIC DESIGN: Alexandra Irini, Australia
ITALY: Giovanni Foffano, foffano@libero.it IRELAND: Rowena O’Sullivan, rowenaos@gmail.com CANADA: Polly Schofield, wccm.oblates@bell.net BRAZIL: Marcelo Melgares, marcelomelgares@yahoo.com.br AUSTRALIA and INTERNATIONAL: Trish Panton, pantonamdg@ozemail.com.au