Many who feel a profound desire for God and hunger for the gifts of silence and solitude have ambivalent feelings toward the unexciting business of mainstream religion, with its endless committee meetings and pledge drives and cleaning days. Worse yet, they become frustrated with the often profound indifference (or suspicion) that many devout Christians show toward mysticism and contemplation. But these feelings don't release them from their need for a community in which to ground their contemplative journey. The call to contemplation includes an invitation to relate to organized religion in creative and unusual ways. You must dis- cern----through prayer and conversation with your soul friends or spiritual director what that means in your own spiritual life.
Your interest in mysticism and contemplation will not magically make membership in a faith community easier. In fact, it may even be a source of frustration as you try to relate spiritually to those whose religious values seem at odds with your own. For all its challenges and problems, however, the church provides a vital ingredient in the life of Christian mystical spirituality. Find the church that is right for you, and stick with it. Don't be limited by the church, but don't settle for any notion that religion and spirituality must somehow be at odds. Learning to navigate the tension between religion and spirituality, even if only within yourself, can be a crucial element in opening your mind and heart to the splendor of God's grace and presence.
THE COMMUNITY OF TWO
To finish this exploration of the importance of community, I want to briefly mention one other important dimension of spiritual relationship the most intimate form of community: the community of two.
Ever since Saint Paul provided mentoring to his young assistant Saint Timothy, Christianity has recognized the power of personal guidance as a tool for helping believers grow in their faith. This has also been true among mystics and contemplatives. Mentoring and guidance were important elements in the spirituality of the Desert Fathers and Mothers; in fact, one of the founders of European monasticism, John Cassian, traveled from Gaul (now France) to the deserts of Egypt to receive mentoring from the Desert Fathers (even today such a trip is not casually made; in the fifth century it was an arduous and dangerous journey). The Cloud of Unknowing, a fourteenth century manual on contemplation, was written by a spiritual director for his young directee. Margery Kempe, writing in the early fifteenth century, describes how she received spiritual direction from the reclusive Julian of Norwich. In sixteenth century Spain, Teresa of Avila provided spiritual guidance to John of the Cross, both of whom are now recognized as among the greatest of Christian mystics; in twentieth century England, Evelyn Underhill received mentoring from Friedrich von Hugel (in his day quite renowned for his writings on mysticism, although now his directee is more widely known than he is).
The experience of one-on-one mentoring or guidance in the spiritual life is far more intimate than the kind of religious education or faith instruction found in most church congregations, or even in small groups devoted to prayer and spirituality. The ability to turn to an elder for advice and guidance has, unfortunately, not always been readily available to ordinary Christians for many centuries, serious spiritual guidance was usually available only to clergy, nuns, or monks. But beginning in the midtwentieth century, interest in spiritual formation among lay Christians has increased, as more and more people have sought spiritual mentoring, not only from clergy, monks, and nuns, but also from other laypersons. This, in turn, has led to increasing numbers of Christians, both clergy and laypersons, taking on the role of spiritual mentor and providing guidance to those who are interested in a deeper life of prayer. As a consequence, many churches now offer training programs to help mature Christians develop the skills necessary to provide mentoring to others.
Of course, full-time priests and ministers who have also been professionally trained (and who work full-time for their churches) often provide spiritual mentoring to those who seek it. But not all priests and ministers have the time or the interest in such one-on-one guidance. Thus, personal spiritual mentoring is something that can happen in the most informal of ways, and some of the best spiritual directors may not necessarily have any official training at all. Whenever two people with a shared interest in the spiritual life come together for mutual support and encouragement, oneon-one spiritual guidance can occur. At its most informal, such personalized spiritual support can even be shared between friends who are willing to listen to one another and respond to each other's spiritual journey with thoughtfulness and care.
In other words, spiritual friendship, regardless of how casual and informal it may be, can be just as valuable as a more formal mentoring or guidance relationship. The Celtic Christians had a special word to describe the beauty of this type of spiritual relationship: anamchara, meaning "soul friend."
For anyone interested in the Christian contemplative life, working with a spiritual director or cultivating a close relationship with a soul friend can be an integral part of the journey. As beneficial as reading the writings of the great mystics or participating in a centering prayer or monastic oblate group may be, there are clear advantages to working with a wise mentor who can answer your particular questions and point out specific areas where your practice needs attention. A gifted spiritual director can be especially helpful in supporting a contemplative practice and helping you in any aspects of your spiritual life, including discerning God's will or call in your life. A mentor can help you navigate the challenges of church membership and examine practical ways to integrate spirituality into the mundane aspects of your life. If you're serious about pursuing contemplative spirituality, try to find a trusted spiritual director or soul friend.31
In today's consumer-oriented, instant-gratification society, it is far too easy to approach mysticism (Christian or otherwise) as if it were just another "thing" to be consumed or enjoyed. We have an ingrained cultural expectation that we will be entertained, thrilled, or pleased by all that we do and "consume." Unfortunately, this expectation now extends to religion. While it is right to find joy and pleasure in relating to God, it's important not to reduce mysticism to a mere means of inner gratification. Christian community from spiritual direction, to small prayer-oriented groups, to the larger church congregation can help you avoid this trap. When you embed your contemplative walk in a community setting, you are far less likely to relate to God as merely a source of spiritual entertainment. A community, and a soul friend or spiritual director, can help keep you honest and provide you with the support you need to remain focused on the true heart of Christian mysticism learning to become a living manifestation of the love of God.
CHAPTER 10
Kenosis and Perichoresis
Let the same mind be in you that was in Christ Jesus, who, though he was in the form of God, did not regard equality with God as something to he exploited, but emptied himself, taking the form of a slave, being born in human likeness.
PHILIPPIANS 2:5-7
God became man so that man might become God.
ATHANASIUS3'
Christian mysticism and, for that matter, Christian community invites you into a real, life-transforming relationship with Jesus of Nazareth, the Christ (anointed one) of God. Many resources exist to help you create and nurture this bond. The exercises we will explore in the coming chapters lectio divina, meditation, prayer, and contemplation all support a deepening intimacy with Christ. But you may also encounter Jesus in other, no less important, ways. He speaks through the stories of the faith, especially as recorded in the gospels; and great works of art, church architecture, literature, hymns, and praise music also testify to him.You may encounter Christ in the sacraments of the church, Holy Baptism and Holy Communion, as well as through inspiring sermons and joyful worship. Christ is present in the lives of other people, particularly those who are vulnerable, poor, in need, or in some other way remind us of our own imperfection or brokenness. He also speaks through the lives and witness of the saints and mystics the "heroes" of the Christian faith, both p
ast and present, who have given their entire lives over to the service of love. In fact, Christ most surely is present whenever you experience genuine love, especially love that is freely given without any thought of selfish reward.
THE HISTORICAL JESUS, THE CHRIST OF FAITH, AND THE MYSTICAL BODY
Over the past century or so, many Christians have devoted significant energy to a quest for the "Jesus of history" an attempt to understand, as fully as possible, who Jesus was when he walked the earth and what can truly be known about him. Often, this quest includes a critical or skeptical tendency to reject the miracles and supernatural stories about Jesus as mere mythology. For many people, this quest is both an expression of faith and a laudable attempt to keep Christianity relevant in the age of scientific thinking.
Because mysticism begins with the understanding that we can never know God fully but can only approach God through love, the focus of contemplative practice is somewhat different from the quest for the historical Jesus. Scholarly Christianity and contemplative spirituality can coexist beautifully, but strictly speaking the quest for the historical Jesus is an academic, rather than spiritual, exercise. Mysticism seeks a relationship with Christ grounded in two other, equally important, ways of knowing him by encountering the Christ of faith and by immersion in the mystical body. These are heart-centered approaches to Christ, in contrast (but not in opposition) to the primarily academic approach of the quest for the Jesus of history.
The Christ of faith is, in the words of Saint Paul, a mystery: "Christ in you, the hope of glory" (Colossians 1:27). He comes to you from within, where you may encounter the mystery of Christ's presence in and through your own thoughts, feelings, hopes, imagination, dreams, and love as well as your shame, your secrets, your rage and jealousy, and all the many ways you resist love. Because God is love, Christ in you represents the coming of love into the totality of your being, but this is not a sentimental, "feel-good" love. The love of Christ is a force for healing, an agent of transformation, and a challenge to metanoia a word often anemically translated as repentance or conversion, but which in the original Greek has a much richer meaning of "changing your mind" or perhaps more accurately "adopting a new consciousness." The Christ of faith is not a harsh task-master and does not place unreasonable expectations on you, but does ask you to follow him, and to take responsibility for your own limitations, mistakes, and failings. Whereas the Jesus of history is someone you can learn about but have no emotional investment in (just as you might learn about the kings and queens of England or any other historical figures), the Christ of faith demands a response. Do you love him? Are you willing to follow him? Do you agree to accept the challenge and the promise of metanoia, opening your mind, heart, and your soul so that Christ's Holy Spirit can slowly transform you into love, and make you a member of his mystical body? These are the questions the Christ of faith asks of you. By saying "yes," you change your life for all eternity and you embark on the spiritual journey.
When you say yes to the Christ of faith, you are also saying yes to the mystical body of Christ. It is only by the eyes of faith, given to you by Christ, that you will be empowered to see, and encounter Christ in his mystical body that is to say, in the community of believers. Through the Christ of faith, your perception of the community of Christ's followers will be transformed, enabling you to see his presence among those who love him. Perhaps you are wondering why I'm discussing the importance of a relationship with Christ after the chapter in which I insist on membership in a church or some other faith community. I have two reasons for doing so. First, for all its many flaws, the community of faith (the church) remains the vehicle by which Christ's wisdom and teachings have been transmitted through the ages. To truly meet Christ, you need to encounter his mystical body. It's good to read about Jesus in the Bible, but the far more essential way to get to know him is through the lives of others who have already committed to following him, however imperfectly. But my main reason for beginning with the communal aspect of Christian mysticism is because we live in such an individualistic age. Someone could easily pretend to be a "Christian mystic" without bothering to participate in a community of faith; but hardly anyone will engage in the mysteries of Christ without paying at least some attention to Jesus. With this in mind, it seemed important to me to emphasize community as the essential starting point for the contemplative way.
As you develop your inner relationship with the Christ of faith, you will see that this hidden (mystical) bond with him depends on your outer connection with the community of faith and vice versa. You won't last very long in a church if you don't continually return to the wellsprings within you to drink the refreshing waters of your own loving connection with Jesus. Likewise, that interior relationship needs to be continually supported, nurtured, and at times challenged, by your membership in the mystical body the community of people who share your love for Christ and his wisdom.
Incidentally, the mystical body of Christ means more than just all the Christians who are alive today. All the saints, martyrs, and mystics of the past remain part of the mystical body, and although in earthly terms they have died, they continue to live in Christ. For that matter, the mystical body even includes all the generations yet to be born. "Jesus Christ is the same yesterday and today and forever" (Hebrews 13:8).
THE FIRST STEP TOWARD THEOSIS IS KENOSIS
Christian mystical wisdom points to a glorious destiny. Saint Paul instructs us to let the mind of Christ be in us, and Saint Peter notes that those who are in Christ are called to be partakers of the divine nature. These tantalizing hints in the New Testament point to what Greek Orthodox Christians call theosis, which in English means deification or divinization: to become God-like, to be filled with the utter fullness of God. While this sounds like the ultimate "prize" of the mystical life, it needs to be understood not as a goal, but as a promise. Mortals do not attain deification like an Olympic athlete wins a gold medal. Rather, your task is to approach Christ in confidence of his love for you, trusting that he will give you the gift of his own divinity. Like all gifts, you have no control over how the gift is given to you, when you will receive it (or, perhaps more accurately, when you will realize that you've received it), or even what the experience of receiving the gift will be like. But as an aspiring contemplative, what you do have control over is the way in which you approach Christ, in humble trust and faith for the promise. The mystical key to how we can best accept the promise of deification lies in another Greek concept: kenosis.
Kenosis literally means "empty." It's a rich word that carries other shades of meaning, including "futility" and "foolishness." It appears only a couple of times in the New Testament, but the most essential passage comes from the second chapter of Philippians, in which Saint Paul sings the praises of Christ: "who, though he was in the form of God ... emptied himself... being born in human likeness" (Philippians 2:5-7). Paul tells us that Jesus did not grasp or hoard his divine nature. For Christ, the character of his divinity is not power, or glory, or might, but rather emptiness, humility, obedience, and even death. Jesus realized that the splendor of being the Son of God meant that he could empty himself of his very Godliness.
This has powerful implications for Christian mysticism, and for anyone interested in the contemplative life.
First of all, mystical Christianity is less about attaining unity with God and more about creating the inner emptiness where you can offer God hospitality. This has implications in how you read the Bible, how you pray, and ultimately how you relate to silence, both externally and internally. Likewise, to the extent that God does pour divinity into you, the point is not to hoard the glory of your privileged relationship with the Ultimate Mystery, but rather to immediately give it away, by lavishly loving, caring for, and serving other people. Jesus taught that "All who exalt themselves will be humbled, and all who humble themselves will be exalted" (Matthew 23:12). If you yearn for theosis because of your longing for communion with God, you are wise to set your heart on kenosis,
emptying yourself of your fear, your hatred, your pride, your arrogance, and your sense of entitlement or self-importance, choosing instead to give yourself away and to lose yourself in love. This, truly, is the doorway into the Christian mystery.
OPENING OUT TO THE HOLY TRINITY
"Where Jesus is spoken of, the Holy Trinity is always to be understood," said Julian of Norwich.33 I know a Trappist monk who believes that one of the problems with Christianity is that we tend to over-emphasize Jesus and under-emphasize the Trinity. I think he's right. As central as Jesus is to Christian mysticism, the mystery of the Holy Trinity is central to the mystery of Jesus.
"Mystery" really is the operative word here. If you try to just make rational sense of the Trinity, you may well reach the conclusion that it is little more than a fancy piece of artificial dogma in which early Christian theologians tried to reconcile their stated belief in the oneness of God with the obvious threeness of the Father, Jesus Christ, and the Holy Spirit. I believe the Trinity "makes sense" only when approached mystically, rather than logically. Rich in paradox and functioning like a Western koan, the Trinity forces us to accept that God simply cannot be reduced to the level of human reason. Someone once said "If God were small enough to understand, then He wouldn't be big enough to worship." The Holy Trinity is mystical evidence that God is indeed far too big to figure out!
Once you let go of having to make the triune God fit into your mind, you are free to approach the Trinity with your heart instead. What the mind cannot fathom, the heart gently can embrace. The Trinity "works" because it is, first and foremost, about love. The Father, the Son, and the Holy Spirit are united in love, and form a community within the perfect unity of God. The communion between the Creator, the Christ, and the Spirit is splendid in that they are personally distinct and simply one, simultaneously and eternally. Julian was right: when we speak of Christ, we truly are speaking of the Trinity, so seamless is their union and integration. And yet, the Father is not the Son, for it is only in their distinctness that they have the space to love each other. And the same holds for the Holy Spirit. Perfectly one, and perfectly distinct; their mystical nature embodies the fullness of love itself.
The Big Book of Christian Mysticism: The Essential Guide to Contemplative Spirituality Page 16
