Reflection on Farming Faithfulness

“Trust in the Lord and do good; live in the land, and farm faithfulness” (Psalm 37:3 Common English Bible).

Christine Valters Paintner, in her book Desert Fathers and Mothers: Early Christian Wisdom Sayings, writes the following story by an anonymous Desert Monastic.

A brother fell when he was tempted, and in his distress he stopped practicing his Monastic Rule. He really longed to take it up again, but his own misery prevented him. He would say to himself, “When shall I be able to be holy in the way I used to be before?”

He went to one of the old men, and told him all about himself. And when the old man learned of his distress, he said, “There was a man who had a plot of land; but, it got neglected and turned into waste ground full of weeds and brambles. So he said to his son, ‘Go and weed the ground.’ The son went off to weed it, saw all the brambles and despaired. He said to himself, ‘How long will it take before I have uprooted and reclaimed all that?’ So he lay down and went to sleep for several days. His father came to see how he was getting on and found that he had done nothing at all. ‘Why have you done nothing?’ He said. The son replied, ‘Father, when I started to look at this and saw how many weeds and brambles there were, I was so depressed that I could do nothing but lie down on the ground.’ His father said, “Child, just go over the surface of the plot every day and you will make progress.’ So he did, and before long the whole plot was weeded. The same is true for you, brother: work a little bit without getting discouraged, and God by his grace will re-establish you” (p.109).

The contemplative looks for the opportunity to farm faith. A relationship with the Holy Spirit begins with God planting the seed of faith within us. Just like the farmer must tend to watering, and grounding the soil so the seed can grow into ears of corn; so we have to spend some time in silence and solitude to nurture our faith in God. Just as the crops require the sun for light, rain for water, the skilled hand of the farmer to pick the weeds and brambles; so we must with all humility, accept our own poverty of spirit that daily needs the grace of God. Contemplative prayer invites us into the mystical experience of God’s skills to feed and till our hungry souls.

“And finally, never lose hope in God’s mercy ” (RB 1980: The Rule of St. Benedict in English, Chapter 4 On the Tools for Good Works, p.29).

How are you farming faithfulness in your relationship with the Holy Spirit today?

Amen.

Brother Anselm Philip King-Lowe, OSB

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Reflection on St. John the Baptist

“And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways, to give knowledge of salvation to his people by the forgiveness of their sins. By the tender mercy of our God, the dawn from on high will break upon us, to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.” The child grew and became strong in spirit, and he was in the wilderness until the day he appeared publicly to Israel.before the Lord to prepare his ways, to give knowledge of salvation to his people by the forgiveness of their sins. By the tender mercy of our God, the dawn from on high will break upon us, to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.” The child grew and became strong in spirit, and he was in the wilderness until the day he appeared publicly to Israel”(See Luke 1:57-80 NRSV).

The Church celebrates today the birth of one of the most influential people of Desert spirituality. St. John the Baptist personified the vocation of solitude. It is more than fair to say, that the Monastic tradition of living in the silence and solitude of the desert has St. John the Baptist as our pioneer.

The desert life of St. John the Baptist was to “prepare the way of the Lord.” He accepted the unfavorable way of life. He abandoned the lure of wealth and power. His desert life was how he unlocked the mystery of the God that he and all of humankind was awaiting. John the Baptist knew that he was chosen by God for something so amazing, that he let go of everything that could tie him down. St. John the Baptist chose the freedom of solitude, to know the God that was to become the very essence of God’s presence in every human person.

“Like the Forerunner, you were intended for Christ,,,,,,, because the on,y reason for your existence on earth is to love and glorify Jesus” (The Hermitage Within: Spirituality of the Desert. Translated by Alan Neame., p.19).

Contemplation is the gift of God’s grace to grow in purity of heart. Contemplation is about letting go of all our pretenses so that we are liberated to experience the wonder of God. Contemplation is the grace of self awareness; that God is at work in ourselves and the world us in the mystical experience of which our human senses can neither comprehend or describe.

“As long as I am content to know that [Christ] is infinitely greater than I, and that I cannot know Him unless He shows Himself to me, I will have peace, and He will be near me and in me, and I will rest in Him” (Thomas Merton. Thoughts in Solitude, p.109).

“This message of mine is for you, then, if you are ready to give up,your own will, once and for all, and armed with the noble weapons of obedience to do battle for the true King, Christ the Lord” (RB 1980: The Rule of St. Benedict in English, The Prologue, p.15).

“Empty yourself completely and sit waiting, content with the grace of God, like the chick who tastes nothing and eats nothing but what his mother brings him” (From the Short Rule of St. Romuald).

How are you called to be a forerunner for God in your daily life?

Amen.

Peace be with all who enter here.

Brother Anselm Philip King-Lowe, OSB

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Reflection on the Whole Heart

“I will give thanks to you , O Lord, with my whole heart; before the gods I will sing your praise.” (Psalm 138:1 The Book of Common Prayer, p.793).

There are twelve chapters in The Rule of St. Benedict in which Benedict lists what Psalms are to be prayed at the various Offices.   He quotes from the Psalms in any number of chapters including the Prologue.  In the short Rule of St. Romuald, he writes about the importance of the Psalms for those who observe an Eremitic version of Benedictine Monasticism as Camaldolese.  The Desert Mothers and Fathers prayed all 150 Psalms twice a day.  The importance of the Psalms in the life of Christians cannot be over emphasized.

When we pray the Psalms, we pray with the entire Church in the past, present and future.  Praying the Psalms allows us to open ourselves to the Presence of God.  God knows all of our emotions and allows us to offer them and everything about ourselves to God by praying the Psalms while surrendering ourselves to God.

What might it mean to give thanks to God with our whole heart?

When we use the word “heart” in Christian Spirituality, we are talking about the whole of ourselves.  To give thanks to God with our whole heart implies holding nothing back.  Whatever is good and wonderful we offer in thanksgiving to God with our whole selves.  Whatever is in pain, suffering or sadness, we offer in thanksgiving to God with our whole selves.   Praying the Psalms is our assurance that whatever is happening within our whole selves, we can turn ourselves over to God who loves us where we are.  When we do God draw us closer to God’s Self who walks with us in mystic journey of redemption.

When we pray Lectio Divina (the prayerful reading of Scripture) we spend time meditating on a word or sentence that moves us.   In his book Thoughts in Solitude Thomas Merton wrote the following words with regards to meditative prayer.

“In meditative prayer, one thinks and speaks not only with his mind and lips, but in a certain sense with his whole being.  Prayer is not just a formula of words, or a series of desires springing up in the heart–it is the orientation of our whole body, mind and spirit to God in silence, attention and adoration.  All good meditative prayer is a conversion of our entire self to God.” (Shambhala Pocket Classics version 1993, p.44).

Offering our whole selves to God in thanksgiving leads us to contemplation.   God who entered into our human nature in Jesus the Word, became one with all our human experiences.  Jesus offered every aspect of humanity from joy to excruciating suffering to the very heart of the love of God.  When we pray the Psalms and offer our whole hearts to God with all the masks off, our prayer, becomes the prayer of Jesus as God receives with unconditional love all that we have to offer God.

What does giving thanks to God with your whole heart mean for you?

Amen.

Peace be with all who enter here.

Brother Anselm Philip King-Lowe, OSB

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Reflection on Listening and Serving

St.BenedictStainedGlass

Now the Lord came and stood there, calling as before, ‘Samuel! Samuel!’ And Samuel said, ‘Speak, for your servant is listening.’ (1 Samuel 3:10 NRSV).

Yes!  Another blog post from me about listening.  When it comes to the contemplative relationship with the Holy Spirit the matter of listening cannot be over emphasized.  Our present culture has us listening to the internet, television and radio at length.  We hear the messages of consumerism over and over again, telling us to buy what is bigger, better and my favorite the “new and improved.”  We give ourselves to these things without discerning their long-lasting impact on our spiritual life.

The Camaldolese-Benedictine tradition makes use of three important tools to grow closer to God.  Solitude, silence and Hesychia.  Hesychia is best explained as what Jesus taught in Matthew 6:6.  “But whenever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you.”

Abba Antony once said, “Just as fish die if they stay too long out of water, so the monks who loiter outside their cell or pass their time with men of the world lose the intensity of inner peace.  So like a fish going toward the sea, we must hurry to reach our cell, for fear that if we delay outside we shall lose our interior watchfulness.” (Desert Fathers and Mothers: Early Christian Wisdom Sayings Annotated & Explained by Christine Valters Paintner, p.9).

The reading from 1 Samuel  to listen for God with the attitude of a servant.   A servant who is ready to rise and follow where God leads us.  The listening being referred to here is what St. Benedict wrote about in the Prologue of The Rule.  “Listen.  Incline the ear of your heart.”   St. Benedict later reminds us of the words we pray everyday at Matins from Psalm 95. “If today you hear his voice, harden not your hearts.”

“It was said of Abba Agathon that for three years he lived with a stone in his mouth, until he learned to keep silence” (Paintner, p.119).

As contemplatives, we spend time in silence and solitude letting go of exterior and interior noise, so that we may listen to God more attentively.  God desires more than we can imagine to draw us deeper into God’s divine love.   God knows us better than we know ourselves.  When we take time to listen to God within us, we can experience a true conversion of heart and life.  We can then pray the words in Psalm 32:8 in The Common English Bible with a greater confidence in God’s grace.  “I will instruct you and teach you about the direction you should go.  I’ll advise you and keep my eye on you.”

Are you setting time aside in your daily life to listen with the ear of your heart to God?

Amen.

Peace be with all who enter here.

Brother Anselm Philip King-Lowe, OSB

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