Let's Talk Contemplation W/o Debate

[JReducation]

In the few weeks that I have been on CAF I have observed that there are many men and women of faith here who often get trampled by the anger that others bring to the threads. The pattern seems to be the same. Someone is looking for nutrition for the soul and ends up in endless battles that often fall short in charity.

My hope is that this thread will attract people who want to know about contemplation and its application in today’s world and those who can share their experience. Obviously, when one speaks of the spiritual life, you cannot do so without discussing dogma, tradition, liturgy, scripture, Church law and morality.

However, the end goal of the spiritual life is to reach union with God through prayer and contemplation. This is how we work out our salvation.

The Holy Spirit has gifted the Church with many forms of the spiritual life, just to name a few: Benedictine, Franciscan, Jesuit, Carmelite, Vincentian, Salesian and more. He has also gifted many men and women with deep insight into the contemplative life of the Christian, such as Benedict, Teresa of Avila, John of the Cross, Francis of Assisi, Mother Teresa, John Paul II, Elizabeth Ann Seton, Catherine Doherty, and thousands of others.

Contrary to popular belief, the contemplative life is for all Christians. Many people confuse it with the cloistered life. The cloistered life is for those whom God calls to the monastery or the hermitage. Not everyone is called to that form of life. Everyone is called to be a contemplative.

I hope that others out there who are interested in discussing, sharing and learning more about the contemplative life in an overly active world will share with us.

We’re not looking for private revelations or miracles. Of course, centeriing spirituality is off limits on CAF.

That being said, there is so much that has been written and taught by the masters of the spiritual life that we can share. Our goal is to tie in the contemplative life with our daily activities, the needs of the Church and the circumstances in which the world finds itself.

In other words, we transform the world with the gifts that we receive through Christian contemplation.

The question on the table is how do we achieve contemplation and remain in the world, but not of the world?

 

[Jeanette_L]

I would love to learn more about this from those who have some experience with these things.

I am a new Catholic and have been so caught up in just trying to learn so many of the basics that seasoned Catholics take for granted, I haven’t had much time to focus on the contemplative life, although I believe that I am probably more in tune with it than I know.

For instance, I know very little about the different forms of the contemplative life as described by the various traditions. Maybe we could start there, in discussing how they differ from one another, or what the focus of each is as compared to the others.

I’m afraid I will have to be more of a question person than an answer person.

 

[chewchoo]

i am interested in working more prayer and contemplation into my life. part of the problem i see tho is that society is so busy and it thrives on that busyness.
i, personally, have been trying to get more spiritual time in each day, usually in the form of reading the bible or other spiritual works, would this be helpful on the path to contemplation?

 

[JReducation]

I would love to learn more about this from those who have some experience with these things.

I am a new Catholic and have been so caught up in just trying to learn so many of the basics that seasoned Catholics take for granted, I haven’t had much time to focus on the contemplative life, although I believe that I am probably more in tune with it than I know.

For instance, I know very little about the different forms of the contemplative life as described by the various traditions. Maybe we could start there, in discussing how they differ from one another, or what the focus of each is as compared to the others.

I’m afraid I will have to be more of a question person than an answer person.

LOL, leave it to Jeanette to ask the hard question.

I’m not sure if we should compare the various spiritualities. I believe the best approach is to learn from them. They each contribute something to the life of the believer, which in turn renews the Church, as each of us is an essential part of the Mystical Body.

The beginning of a good spiritual life is conversion. St. Benedict called it a “conversion of manners.” He wasn’t referring to table manners, but the manner in which we live our lives.

At the root of Christian spirituality, there has to be a desire to change the way that we live. In a sense, one has to take inventory of one’s priorities. If prayer, virtue and service are not at the top of that list, that’s the place to begin. Put them up there.

We don’t do this alone. The spiritual masters realized that this process of conversion is nurtured by grace and nature. We have to ask God to help us. We also have to be proactive.

If we look at Teresa of Avila, the famous Carmelite reformer, she saw what needed to be done to change her life. She also realized that her life was not lived in a bubble. She was part of a family, the Carmelite family and the Catholic family. Therefore, began to read, reflect and pray over what she discovered. But she did not act in isolation. She took her concerns and her ideas to others whom she knew would shed light and correct her, if she was wrong. Remaining connected to her Carmelite roots and the universal Church was essential to her conversion. She was certain that one could not advance in holiness in isolation. It happens in community, not just a religious community, as in the case of a nun, but the family, the parish and the universal church. We must always make sure that our conversion process draws us into the Mystical Body, not away from it.

Therefore, the fruit of our spiritual reading (Bible and other) must be a closer union with Christ through his Church. Let’s not forget that the Church begins with the family. In Teresa’s case, her family were her Caremelite nuns and friars. In other people’s case, it’s spouse and children and so forth.

Another wonderful example of a beginning conversion is Elizabeth Ann Seton. Elizabeth read, prayed and asked lots of questions. She had many friends with whom she shared her faith and she found people of faith whom she trusted to guide her.

She’s a wonderful example of conversion for many of us, because she was a wife and mother. She was also a Protestant. Later, after she lost her husband, she was still a mother to her five children. As she began her journey to change her life and bring it into closer union with Christ and his church she always factored in her vocation to be a mother.

At one point, Archbishop Carrol asked her to found the Sisters of Charity in America, until the French Daughters of Charity could arrive. Carrol gave her the Constitutions that St. Vincent had written for the Daughters of Charity. After she read them she gave them back to the bishop and said that she was honored by his invitation, but that it would not be possible, because Elizabeth didn’t see how the mother of five children fit into the life and work that Vincent proposed for his Daughters of Charity.

What Elizabeth didn’t know was that Louise de Marallac, co-founder of the Daughters of Charity, was also a mother. When Carrol enlightened Elizabeth and said that the accommodations could be made, she embraced the Vincentian spirit. But observe, she had her priorities in order. God called her to be a mother first and a servant of the poor as long as it did not interfere with her ministry to her children.

In closing, my point is that the core of a spiritual life is conversion. We must be willing to change. To do so we need to pray, meditate, and verify with the Church. Change is possible, regardless of who we are. Once we place our will and resources at God’s disposal, Grace works its miracles, BUT NOT OVER NIGHT.

 

[Jeanette_L]

Well, now I have something to work with!

In Evangelical terms, which is all I know, well, not all I know but it is my frame of reference, this would be called growing in relationship with Christ and in holiness, being transformed into his image and likeness. This too also starts with a spiritual conversion and grows from there with the help of the Holy Spirit.

So, in the framework of Catholicism there have been certain paths laid down to achieve this, a form that has some sense of continuity with others in the Church.

Is this understanding close?

 

[Genesis315]

The Rosary is a great start to contemplative prayer as it combines “vocal” prayer, which is easiest, with contemplative prayer. St. Teresa of Avila is definitely one of the best saints to read when learning about the different forms of prayer–it’s the reason she is a Doctor of the Church.

 

[Jeanette_L]

Now, see - I have already started this, even before I officially became Catholic - I pray the Rosary and The Chaplet of Divine Mercy, Stations of the Cross and I have a CD with different Litanies for the Souls in Purgatory.

So, all of this is considered part of the Contemplative life? So I’m already on that road a bit and didn’t know it?

 

[ontologysue]

This thread is a great idea.

I think contemplation is about literally falling in love with God and the mystical journey this percipitates.

Thomas Merton and Evelyn Underhill both wrote beautifully about the mystical experience.

Has anybody out there read Gabrielle Bossis’ (sp?) diary “He and I?” She was a great example of how Our Lord brought a thirsting soul to contemplative union, while she led a busy life in the world. And, she chronicles much of it.

 

[JReducation]

Well, now I have something to work with!

In Evangelical terms . . . this would be called growing in relationship with Christ and in holiness, being transformed into his image and likeness. This too also starts with a spiritual conversion and grows from there with the help of the Holy Spirit.

So, in the framework of Catholicism there have been certain paths laid down to achieve this, a form that has some sense of continuity . . . .
Is this understanding close?

Right on the money! :clapping:

This is what John and Charles Wesley tried to do and how their movement came to be called Methodism. The tried to setup a method.

They ended outside the Church because the method became the end. When you do this, you end up throwing out the baby with the bathwater. I like to think of it as a good idea that ran away.

In contrast, people like Catherine Doherty, who was also a convert to Catholicism, saw that the method had to draw one into the Mystery of Salvation. The more spiritual reading and praying that she did, the more she realized that the Holy Spirit was calling her into the Catholic Church, because it was there that she would find that for which her soul was searching, union with Christ.

Elizabeth Seton is another good model for converts. She too wanted to be in closer union with God. She wanted to secure her salvation and that of her children. While in Leghorn, Italy, staying with Catholic friends of her husband, she was able to attend mass with the Felici family, her hosts. She became intrigued by the Eucharist.

She was aware that Christ had promised that he would never leave us. However, her Protestant tradition focussed on a spiritual presence. Which is not in conflict with Christian belief. However, when she discovered that Christ was with us in spirit and body, through the Eucharist, she began to pray for guidance.

She wans confused. She wanted this physical presence of Christ in her life. However, she did not want to fall into the sin of idolatry. She began a long journey of spiritual reading, continued reading her Bible, and increased her time spent in prayer.

Through prayer and dialogue with both her Protestant and Catholic friends she heard the Holy Spirit speaking to her soul. The manner in which she heard it is probably of significance for anyone who has come from the Protestant Tradition.

Elizabeth realized that the Protestant Reformers were fleeing from a church that they considered oppressive and sinful. This cannot be debated. Into the mix of faith and morals, men had thrown their own agendas. The Church needed to do some housekeeping.

Being a mother, she realized that one does not clean house by moving out. This is the easy way out. Christ took up the cross. Abandoning ship was inconsistent with Christ, while embracing the cross is evangelical. The Church comes with sinful men, even though it is holy, because it is the body of Christ and bride of Christ, not easy to embrace.

The more that Elizabeth thought and prayed about the Eucharist, which was what attracted her to Catholicism, the more that she realized that in the midst of the debates and battles that Christians had fought since the beginning of the Protestan Reformation, someone had lost sight of Christ’s presence. Instead of embracing Christ’s presence and appealing to Christ, through prayer and adoration to help clear the Church of the nonsence, men had attempted to do it themselves. In a sense, Christ was fired.

Elizabeth arrived at the conclusion that her Protestant anscestors had searched for Chirst. If Christ was already present in the Eucharist,then joining the Catholic Church was consistent with her heritage, because her Protestant Anscestors had been in search Christ, not avoiding him. They had simply taken a wrong turn somewhere in their search. What they had been looking for, had always been in the Church. They should have worked on removing the sin to see it.

Elizabeth began a process of conversion by sorting out what she could keep from her early life and what needed to go. This is not an easy. It requires the grace of God. St. Francis of Assisi called it, embracing the cross as Christ did. Letting go can be painful. Just ask anyone who has had to clean an attic or garage.

True conversion begins with the cross. We contemplate (through silence, prayer, spiritual reading) Jesus on the cross. We accept where the cross leads. Elizabeth discovered that it led to the Church and the Church back to Christ.

Again, the end is to achieve union with Christ. The method is called contemplation. Contemplation takes place in the midst of our community, not in isolation. The contemplative loves the world. He or she takes time to be alone with God to come closer to the God who created the world, who gave his life for the world and who poured his holy spirit upon the world.

 

[JReducation]

The Rosary is a great start to contemplative prayer as it combines “vocal” prayer, which is easiest, with contemplative prayer. St. Teresa of Avila is definitely one of the best saints to read when learning about the different forms of prayer–it’s the reason she is a Doctor of the Church.

It’s a great tool because it draws several things together, scripture, mind, imagination, and language. As we go deeper, the language becomes less important.

It’s interesting, St. Teresa moved from words to imagery (not as in idols), but metaphoric imagery, such as the Interior Castle.

The rosary certainly has much of the imagery of the scriptures if you concentrate on the mystries. Also, if you ask how each mystery plays out in today’s life or your circumstances, you begin to see God at work in your life.

This is the basis of contemplation, to see.

Thanks for sharing this great idea.

 

[JReducation]

This thread is a great idea.

I think contemplation is about literally falling in love with God and the mystical journey this percipitates.

Thomas Merton and Evelyn Underhill both wrote beautifully about the mystical experience.

Has anybody out there read Gabrielle Bossis’ (sp?) diary “He and I?” She was a great example of how Our Lord brought a thirsting soul to contemplative union, while she led a busy life in the world. And, she chronicles much of it.

Merton and Underhill are definitely excellent spiritual guides. I’m unfamiliar with Bossis. If you can find a reference, I would like to look it up.

Thanks

 

[JReducation]

i am interested in working more prayer and contemplation into my life. part of the problem i see tho is that society is so busy and it thrives on that busyness.
i, personally, have been trying to get more spiritual time in each day, usually in the form of reading the bible or other spiritual works, would this be helpful on the path to contemplation?

Meditation is a good beginning. I’m not talking Yoga. I’m talking reading the Scriptures and other spiritual writings, thinking and praying over their message.

Even if we begin very small, just 15-30 minutes before bed, it’s a good start. I usually read before lights out. After I turn off the lights I begin my nightly chat with God.

I have to admit that I’m a little rude. I fall asleep in the middle of our conversations, lol.

I find that walking through a quiet park while reading a spiritual work is helpful too. I’m fortunate, because I live in one of those gated communities that has a circular road around the entire complex. It’s lined by trees and grass and a very tall wall, with no houses facing the road. I have some privacy and quiet. It’s a quick turn, about 10 minutes.

I know someone who gets up about 30 minutes before the rest of the house to be alone with God and someone else who stops in Church for 10 minutes, because it’s on the road home.

We have to find those little windows and special places to begin.

 

[ontologysue]

Merton and Underhill are definitely excellent spiritual guides. I’m unfamiliar with Bossis. If you can find a reference, I would like to look it up.

Thanks

Gabrielle Bossis lived in France from 1874-1950, she remained single all her life, wrote moral comedies and travelled. The last 14 years of her life, many times during her holy hours, Our Lord “spoke” to her. She spent hours in prayer but also led a secular life.

She recorded these dialogues, they are gentle, personal and yet speak to all. This book is available through Amazon, it has the Imprimatur. Amazing book.

It doesn’t get a bad review on Amazon, truly a first hand account of a mystic’s life in our secular world.

 

[glenaitken]

I think the place to start with the contemplative life is actually the active life. Learning to see Christ in others as you go about service helps to understand Him better. The Rosary, of course, is one of the best starting points since it combines vocal prayer, meditation, and contemplation. John of the Cross is an excellent author for this sort of thiong, though he is a little thick.
I think that the most important thing about the contemplative way is that we try to recognize God’s presence in everything. As long as we are doing our best to seek Him, He helps the soul find Him.

 

[JReducation]

I think the place to start with the contemplative life is actually the active life. Learning to see Christ in others as you go about service helps to understand Him better. The Rosary, of course, is one of the best starting points since it combines vocal prayer, meditation, and contemplation. John of the Cross is an excellent author for this sort of thiong, though he is a little thick.
I think that the most important thing about the contemplative way is that we try to recognize God’s presence in everything. As long as we are doing our best to seek Him, He helps the soul find Him.

I’m sorry. I know you didn’t mean to call John thus, but you gave me the worse case of the giggles in a long time. ROFL

 

[JimR-OCDS]

Contemplation is not the result of a technique, or form of prayer used, but it is a gift from God. Through various forms of prayer, we make ourselves available for contemplation, but in themselves, are not contemplation.

What is the essence of contemplative prayer? The way of pure faith. Nothing else. You do not have to feel it, but you have to practice it. Fr Thomas Keating.

Faith is what moves us toward Christ and so regardless of the method of prayer you use, without faith, contemplation will not be possible.

However, there are different forms of prayer that help to make a person more disposed to contemplation. St. Teresa wrote of the differences between discursive prayer and discursive meditation, and mental prayer, or quiet prayer. The later are more conducive toward bring a person to a place to be open to God’s grace of contemplation. She states that God communicates to the soul, within the very depth of their being and it is there, that God is understood best, even though, words are not heard. It is said, that the language of God is silence. Interior silence can only be achieved through detachment, from our inordinate desires, spiritual and material and opening ourselves to be transformed to according to the will of God. Love is His desire for us and so, our desire must be love as well.

This subject is dear to my heart, and I’m grateful to the OP opening up the thread.

Jim

 

[glenaitken]

I’m sorry. I know you didn’t mean to call John thus, but you gave me the worse case of the giggles in a long time. ROFL

I’m happy to hear I’ve made someone’s day! Now that you mention it, the image in my mind is hilarious!

 

[mercygate]

The various flavors of contemplation seem to be matched with personalities. I for one, have little appetite for Baroque Spanish mysticism. The Desert Father at Bethlehem Hermitage has been trying to get me into Centering Prayer for 7 years. (Don’t start a shouting match about this; were not talking about navel-gazing or chanting mantras.) But it just doesn’t fly for me.

My preferred path is Lectio Divina. This is the primary way in which I engagage in ‘contemplative’ prayer. I use the word “contemplation” here in it’s most common sense – I do not mean “infused contemplation” or the “prayer of silence” or anything like that, just discursive meditation that glides into attentive silence . . .

Generally, I do this in the middle of the night when the Good Lord wakes me up . . .

 

[RobNY]

Contemplation is not the result of a technique, or form of prayer used, but it is a gift from God. Through various forms of prayer, we make ourselves available for contemplation, but in themselves, are not contemplation.

Faith is what moves us toward Christ and so regardless of the method of prayer you use, without faith, contemplation will not be possible.

However, there are different forms of prayer that help to make a person more disposed to contemplation. St. Teresa wrote of the differences between discursive prayer and discursive meditation, and mental prayer, or quiet prayer. The later are more conducive toward bring a person to a place to be open to God’s grace of contemplation. She states that God communicates to the soul, within the very depth of their being and it is there, that God is understood best, even though, words are not heard. It is said, that the language of God is silence. Interior silence can only be achieved through detachment, from our inordinate desires, spiritual and material and opening ourselves to be transformed to according to the will of God. Love is His desire for us and so, our desire must be love as well.

This subject is dear to my heart, and I’m grateful to the OP opening up the thread.

Jim

Hi Jim,

Thanks for your thoughts. I have a question about the prayer of quiet. Isn’t that not only ‘conducive’ to contemplative prayer, but actually the beginning of contemplative prayer?

-Rob

 

[po18guy]

Contemplation is greatly aided by silence. Prayer begun late at night, early in the morning or, especially, in the presence of the Blessed Sacrament can be most efficacious. We live in a world of noise - our masses have become concerts so as not to have even one embarrassing moment of silence. Not even after receiving Christ. This is loss.

Christ’s peace.