The world can break our heart every single day. We can wake up grateful and things beyond our control can devastate us and leave us asking questions and feeling shattered.
The world can also show us love, connection, friendship, laughter, warmth, and spark our sense of wonder.
For all the times we don’t get to choose what happens, how do we make the most of the time that we have? How do we cultivate and appreciate moments? How can we lean into connection rather than withdraw into isolation?
As the sun comes up through the trees, I have coffee in my mug. I have a dog next to me who wonders what we’ll do today and for whom whatever the day brings is enough. I have books at my elbow that inspire and provoke me. I have pen and paper to help me record and communicate life from where I sit.
There are birds coming and going at the backyard feeders—Woodpeckers, Tufted Titmice, Chickadees, Wrens.
Whatever the day brings is enough. Because that is what will be. And at the same time, there are days when we get to decide something of what the day will be.
Jesus tells us, at the end of the Sermon on the Plain in Luke’s Gospel, “Do to others as you would have them do to you.” (Luke 6:31)
If we want to spread joy that will last, let’s think first about the heartbreaking days that crush us. What if on those days, someone reaches out to you; someone checks in on you; someone lets you know you are not alone—that you matter.
Let’s say that is how we want to be treated. What is stopping us from treating other people that way—today, now. If you have anyone in your life who you are thankful for, or concerned about, or who is on your heart or your mind, reach out. Say hello, say thank you, say I am thinking of you, say I appreciate you, say I love you.
Not because you will get something back, but because it is how you want to be treated. Because that is a gift that we can each give. And when we are more concerned with giving than with getting, we find we need less.
Books are time travel devices on their own. But when you take a book off your shelf that you have read, all kinds of associated memories come rolling back. Re-reading three books this week, weaving in and out of time, life comes up.
I first learned about T.H. White’s novel “The Once and Future King” from one of the X-Men movies where Patrick Stewart as Professor Xavier has his students reading it (that was X2 in 2003). I’ve loved King Arthur stories and legends since I was a kid–when I was 9 years old I named our new Golden Retriever “Morgan” after King Arthur’s devious half-sister Morgan Le Fay. So it didn’t take much prompting, finding out White’s novel was a modern, moving, funny re-telling of the Arthur story, I was all in. My brother-in-law mentioned he’s given more copies of that book to people than any other book and he named a bearded dragon King Pellinore after White’s version of the character.
Merlyn is phenomenal, from his physical introduction in the story, to his life philosophies:
“The best thing for being sad,” replied Merlyn, beginning to puff and blow, “is to learn something. That’s the only thing that never fails. You may grow old and trembling in your anatomies, you may lie awake at night listening to the disorder of your veins, you may miss your only love, you may see the world about you devastated by evil lunatics, or know your honour trampled in the sewers of baser minds. There is only one thing for it then — to learn. Learn why the world wags and what wags it. That is the only thing which the mind can never exhaust, never alienate, never be tortured by, never fear or distrust, and never dream of regretting. Learning is the only thing for you. Look what a lot of things there are to learn.”
Learn why the world wags and what wags it.
I’ve started the book maybe three times over the years, read 100+ or 200+ pages and life has happened in a way that has made me put it down, despite being drawn in.
2018 was the last time I tried to make time to read “The Once and Future King.” I found a note I left myself on page 154–that is where I stopped. This past week, studying the Pre-Reformation Church in England for seminary, Sir Thomas Malory’s “Morte D’Arthur” was discussed and a quick line about White’s updated telling. That was enough to motivate me. I started again and knocked out 30 pages this morning, making a goal to finish it before the end of the year.
Sitting on the campus of the National War College in DC 10 years ago, I read Tracy K. Smith’s “Life on Mars” on my lunch breaks. It won the Pulitzer Prize for Poetry. My mind was thrown open and my jaw was frequently dropped while reading.
My friend John Miller and I are going to lead a discussion on Smith’s book in January and February for Chesapeake Forum. I grabbed my copy from the bookshelf in my bedroom and the bookmark I had in the book was my ordering receipt from Barnes and Noble, May 2012. I have lived in three houses since the house it was delivered to.
This morning I read this, from the poem, “My God, It’s Full of Stars”–
…I want to be One notch below bedlam, like a radio without a dial. Wide open, so everything floods at once. And sealed tight, so nothing escapes. Not even time, Which should curl in on itself and loop around like smoke.
Reading today, what I read 10 years ago, finding the receipt with an old address on it from what feels like a different life, time did curl in on itself.
“My God, It’s Full of Stars” is how I feel every time I look up at a clear night sky.
The last book doesn’t go back so far, but it washes over me in new ways each time I read it. I found Rowan Williams’ “Being Christian” in 2019 and have led three classes using it for perspective on what the things we do as Christians are all about. This fall we have 20 people in our newcomers class at Christ Church Easton, a new group of folks wading through Williams. Last week, we talked about baptism, but the former Archbishop of Canterbury goes deeper than most of us go. He talks about how we have lost our identities, we have let go of them. Our default settings aren’t the way they should be. Enter Jesus.
“And when Jesus arrives on the scene he restores humanity to where it should be. But that in itself means that Jesus, as he restores humanity ‘from within’ (so to speak), has come down into the chaos of our human world. Jesus had to come down fully to our level, where things are shapeless and meaningless, in a state of vulnerability and unprotectedness, if real humanity is to come to birth.
“This suggests that the new humanity that is created around Jesus is not a humanity that is always going to be successful and in control of things, but a humanity that can reach out its hand from the depths of chaos, to be touched by the hand of God.”
Baptism is going down into the chaos and coming up as new people, in a new relationship with God in Christ. Not as perfect or flawless, but one where we can reach out to be touched by God. That’s not generally what we think about when we attend a baptism, though it’s all right there in the vows.
Williams has this wonderful way of looking at the kind of life that is begun anew through baptism:
A life that gives us resources and strength to ask questions; a life that reconciles and builds bridges and repairs broken relationships–a life that reflects God’s wisdom and order. That sounds like a life worth living.
My mind moves forwards and backwards in time re-reading books, wandering through memories, and leaning into both goals and daydreams. “Once and Future,” stands out as a phrase that touches on something about that.
For those of us who have been in and around Easton for any time, Waterfowl Festival is an event that moves in both directions as well. As a kid, I watched my mom cut greens and decorate buildings and saw my dad cooking and serving food with the Kiwanis Club in town. Over the years, it’s been a fun reason to either walk through town as a spectacle, or avoid town altogether.
For the past six years (of my life, the church has been doing it much longer), Waterfowl Festival has meant Christ Church coming together to decorate, to serve food, to be together, to raise funds that go back out into the community, where they are needed. That points to Williams’ idea of a communal life that “looks toward reconciliation, building bridges, repairing shattered relationships.” It’s a step in the right direction. It’s among the work we are sent out to do.
Fall is a time of change, a time of incredible colors, crisp air, clear skies, and fire-pit warmth. My bones know when fall hits. It’s also always been a time of renewal, energy, and new beginnings.
This year, fall is the beginning of year two of seminary through Iona Eastern Shore for seven of us aspirants and postulants. Our studies this year are focused on the history of the Christianity (what happened between the Acts of the Apostles and today) and heavily on homiletics–preaching. I’m especially appreciating lectures, essays, and books by Tom Long, who makes me think that preaching is something that can be taught, even to those of us to whom it doesn’t come naturally.
To borrow a few aspirational sentences from Long’s book “The Witness of Preaching”–
“To have our own lives, our own work, our own words, our own struggles and fears gathered up in some way into that event (preaching) is an occasion of rich and joyful grace… To be a preacher is to be a midwife of the word… we do not establish the time of its arriving; we cannot eliminate the labor pains that surround it; but we serve with gratitude at its coming and exclaim with joy at its birth.”
And:
“Faithful preaching requires such gifts as sensitivity to human need, a discerning eye for the connections between faith and life, an ear attuned to hearing the voice of Scripture, compassion, a growing personal faith, and the courage to tell the truth.”
I have such a long way to go, but I am inspired and encouraged and am becoming a student of the art and event of preaching.
I’ve also been helped along the way this fall by a discernment group who have gathered multiple times to help me discern, distill, and clarify my calling as part of the canonical process toward ordination. The way is each and every step and I am grateful beyond words for the questions, love, and encouragement from these friends.
Romans has given me a particular focus and opportunity for the fall/winter. In the same way that I wrote each week about our small group study of John O’Donohue’s book “Anam Cara,” I’ll be writing about Romans–thoughts from different scholars, snippets from our group discussions, and I am hoping to do some video segments and interviews with folks talking Romans.
I think for many church-goers, Paul’s Letter to the Romans is something experienced piecemeal, here and there, in lectionary readings. People know it’s a big deal, but they never take the time to read it and reckon with it. And that’s understandable–it’s daunting! But it’s also beautiful and potentially transformative. I love this thought by Rev. Jay Sidebotham, in “Conversations with Scripture: Romans,” when he says:
“The expression of trust in God’s grace, a theme of the Letter to the Romans, has the power to change individual lives. It also has the power to change communities, which is why it matters that we enter into this conversation. Such a conversation does not mean that we will like or understand everything in the letter… In the spirit of conversation, a word that suggests companionship on the journey, we hope that faithful attention to this ancient letter may open the door for new insights into the expansiveness of the grace of God.”
Romans has a history of changing lives and communities. Would that our studies might increase our trust in God’s grace.
To Live Prayerfully
Last weekend, Fr. Bill Ortt preached on Luke 18:1-8, the Parable of the Widow and the Unjust Judge. The text starts out by saying, “Jesus told his disciples a parable about their need to pray always and not to lose hope.” This is advice you give people who are going through tough times; people who might reach a point in their lives and their faith where they want to give up.
If we are going to be people for God, who is love, and so people for love, we need to lean in, not give up. We need to live prayerfully. Prayer is not simply asking for things–prayer is our connection to God. Prayer requires listening as much, if not more than talking.
That’s part of the reason why we use Rowan Williams’ book “Being Christian” in our newcomer class. It ends with prayer. And Williams describes three things that are essential for prayer:
First, and most importantly, prayer is God’s work in us… It is the opening of our minds and hearts to the Father…
Second, there is the deep connection… between praying and living justly in the world… Prayer is the life of Jesus coming alive in you, so it is hardly surprising if it is absolutely bound up with a certain way of being human which is about reconciliation, mercy, and freely extending the welcome and the love of God to others.
Third, prayer from our point of view is about fidelity, faithfulness, sticking to it… Just stay there and if in doubt say, ‘O God, make speed to save me.’ Prayer is your promise and pledge to be there for the God who is there for you.
To live a prayerful life is to open our hearts, minds, and lives to God. It’s about praying and living in a way that shows reconciliation, mercy, welcome, and love. And it’s about sticking with it.
It’s a lot to take in. It’s a lot to try. We won’t always get it right. We will stumble and fall. And none of us can do it alone. But with God’s help, and with each other, we can get back up, try again, and keep forward on the way.
I come back to the Thomas Merton Prayer regularly. We prayed it together at the first meeting of our discernment group. And it feels like a good time to offer it here:
Lead in: I am in my second year in seminary through the Iona Eastern Shore program, which allows our cohort to continue working while we are in seminary. October 8-9 was a preaching weekend for me at Christ Church Easton. This is the text of the sermon I gave.
Churches/denominations that use the Revised Common Lectionary have prescribed readings for each day and Gospel readings for each Sunday. So we don’t get to pick what Gospel we preach on.
The Gospel reading for October 9 was Luke 17:11-19, where Jesus heals 10 men with a skin disease and only one, a foreigner, comes back in praise and gratitude.
“Faith and Gratitude”
In today’s Gospel, Jesus is on the road to Jerusalem. Over the past few weeks, we have seen him talking to and teaching his disciples. But today there is a bit of shift.
He’s approached by 10 lepers. What do we know about lepers during this time?
They kept distant from non-lepers.
They formed their own colonies.
They positioned themselves near trafficways so that they could make appeals for charity.
To be let back into society they had to be checked out by a priest, in a kind of certification process.
Leprosy was estrangement from both God and other people. It had a stigma.
When writing his novel, “The Name of the Rose,” Umberto Eco put it like this: “In saying ‘lepers’ we would understand ‘outcast, poor, simple, excluded, uprooted from the countryside, humiliated in the city.’”
They were the fringe of the fringe.
The lepers are keeping their distance and following protocol and they call out to Jesus. And he SEES them. Seeing is important here.
He tells them to go and show themselves to the priests, which is how they would be able to get back into everyday life, to no longer be outcast or untouchable.
And “as they went,” they were made clean. Their healing was connected to their obedience—they did what Jesus told them to do.
One of the lepers, a foreigner, a Samaritan, SAW that he was healed, and his response was to turn back, praise God with a loud voice, and to lie on the ground in front of Jesus and thank him.
It’s notable that the leper doesn’t just thank Jesus as some great healer on the street, he knows the healing has come from God and he praises God before he thanks Jesus.
Jesus SAW the lepers and the one Samaritan leper saw that God had healed him through Jesus. And he was grateful.
We see a lot of healing stories in the Gospels, but in this case, the story Luke tells is less about the healing and more about the response of the one leper.
The three questions Jesus then asks are not really addressed to the grateful Samaritan but they underscore the point of the story:
Were not 10 made clean?
Where are they?
Were none of them found to return and give praise except this foreigner?
Why the Foreigner?
This is not a knock on the nine who did what they were instructed. They followed orders. They were healed. We don’t know what happened to them after—they may have gone on to spread their own stories and good news for the rest of their lives.
But the foreigner, the stranger was different. Why is that? What was it that made him turn around while the others went on their way?
I like a thought that Fred Craddock shared in his book, “Interpretations: A Bible Commentary for Teaching and Preaching—Luke.” In thinking through the stranger in our time, he said:
“It is often the stranger in the church who sings heartily the hymns we have long left to the choir, who expresses gratitude for blessings we had not noticed, who listens attentively to the sermon we think we have already heard, who gets excited about our old Bible, and who becomes actively involved in acts of service to which we send small donations. Must it always be so?”
Fred Craddock
I wonder, do I get complacent? Do we sometimes go about our business doing what was asked of us, but not stopping to give thanks and praise for both remarkable and everyday things that bring us joy? Or those things that connect us to God and to each other?
Reading Scripture: WWJD?
Studying Scripture has so many layers to it, any of which can give us pause, can make us think, can stop us and meet us where we are.
We need to understand the context in which something was written; we need to think about the audience the writer, in this case Luke, was writing for; and we have both God’s Word in the Bible and any number of great commentaries that have been written to help us understand it.
And then we also want to figure out the relevance of something for our lives. What do we do with what we read? Why does it matter? What is the “so what?” of ten lepers getting healed more than 2,000 years ago? Why should we care?
Fr. Bill Ortt often says to think about Scripture as a prism, where you can turn it around to see different facets of it. And if we do that in this story, we’ve got the grateful leper, we’ve got the other nine who were healed, and we’ve got Jesus. We may have a tendency not to put ourselves in Jesus’s place in the story, because, well, he’s Jesus and we’re not.
But these stories are shared for us to learn from. For us to ponder, to take in. And who is the main character in the New Testament who we want to learn about? Jesus.
And why? Maybe to be more like him. What’s the bumper sticker—what’s the saying that is used over and over again: WHAT WOULD JESUS DO?
And how do you know, how can you consider what Jesus would do if you don’t read Scripture to get to know him better?
So in this story, what does Jesus do?
Seeing and Doing
First, Jesus sees the lepers who call out to him. Really sees them and what their problem is. And what he sees is human beings, not lepers. Luke illustrates this point over and over again in his Gospel:
When we meet the demoniac at Gerasene, Luke calls him, “a man from the city who had demons.”
Here, Luke doesn’t say 10 lepers, he says, “10 men with a skin disease.”
In writing his Gospel, Luke doesn’t define people by their afflictions, by their diseases, by what’s wrong with them. Because Jesus doesn’t define people that way. Jesus sees our humanity. And he sees the humanity of these 10 men.
And what does he do once he sees? He acts, he steps in to help, to heal.
If we want to model our lives after Jesus, where does that leave us?
We need to see. Do we take the time to see what is going on around us? We can look nationally and globally—the devastating damage in Florida from Hurricane Ian; the ongoing war in Ukraine; insert your news of struggle and suffering going on in the world.
We can also look closer to home: our family, our friends, our neighbors, and people in our community. We’ve got a lot of people barely holding on around us. Do we see them?
Then, what do we do when we see them? Do we reach out? Do we pray for people? Do we come alongside them when we can and walk with someone who is having a hard time.
Do we do…what we see Jesus doing time and time again in Scripture, and especially in Luke’s Gospel, and in today’s story? See, help, heal.
What do we see?
Do we see the needs, the struggles of others?
And what do we do?
Let’s take some pressure off of ourselves for a minute. Living like Jesus is certainly the goal, but wow, is that tough. Sometimes getting out of bed in the morning and getting through the day without telling someone off seems more attainable.
Gratitude
Let’s look more closely at the Samaritan who was healed and who came back. Let’s walk in his footsteps.
Back to seeing: what does the Samaritan see? He sees that he has been healed. He recognizes that God was at work. And he praises, he humbles himself, and he gives thanks.
We can do that, right? There are times when being grateful is everything. That’s a big part of my story and what has me standing here in front of you.
I caught up with a childhood friend who I haven’t seen in decades. We grew up playing little league baseball together in Oxford and he went on to fly F-16s in the Air Force for 20 years. We had lunch last week and what we both wanted to talk about was faith and spiritual awakenings. And he asked what prompted this calling in me.
My one-word answer was, and is, gratitude.
A little more than seven years ago my younger daughter had a bad seizure caused by brain swelling. She was visiting family outside Pittsburgh and she had to be intubated and flown by helicopter to Children’s Hospital, where she was in pediatric intensive care for 10 days and in the hospital for the next month.
Faith wasn’t a big part of my life then, but as I sat with her in the hospital, as I listened to doctors, as we tried to figure out what was next, people continually reached out to say they were praying and ask how they could help.
And what I could feel, could palpably feel, was a community of prayers changing me. I wouldn’t say I started out where the Grinch was, but my heart grew in significant ways that I am still trying to wrap my head around. And I felt a peace and calm in the midst of so much worry.
When we came home, I was full of capital “G” Gratitude. I didn’t necessarily know where to put it or what to do with it, but a friend invited me to church. That sounded like a good start. And that was the first step on a path that led here, and with gratitude every day it is a walk that is still going.
I saw healing. I felt a change, a kind of healing in me. And giving praise and thanks is my response.
Salvation
Let’s turn our attention back to the grateful leper. Jesus says to him, “Your faith has made you well.” Fred Craddock who I quoted earlier points out that the verb that was used for “made well” is the same word that is often translated, “to be saved.”
Jesus healed 10 people, but only one, the one who came back and was grateful, received something much bigger than physical healing. His faith, as expressed by his gratitude, saved him.
Alan Culpepper in “The New Interpreter’s Bible,” looks at this and says that the story challenges us to regard gratitude as an expression of faith.
That resonates with me. Gratitude feels like a way to express our faith.
Culpepper says further: “If gratitude reveals humility of spirit and a sensitivity to the grace of God in one’s life, then is there any better measure of faith than wonder and thankfulness before what one perceives as unmerited expressions of love and kindness from God and from others?”
Living with a Grateful Heart
What does gratitude look like in our lives? What do we do when we have a grateful heart?
I have one more quick example. When I started working here at Christ Church they gave me the office at the top of the stairs in the Rectory. I end up talking to just about everyone who comes up and down the steps—which aren’t the easiest steps to navigate.
Well, a few times a week, Bruce Richards would come up the steps and go into the bathroom, and when he came out he would stop in and share this amazing smile, and energy, and joy and gratitude.
It turns out at the time that all the Stephen Ministry books, brochures and pins were kept in the bathroom closet, and he would go in to stock up on whatever he needed.
So I had a running joke with Bruce that he had a Clark Kent/Superman phone booth in the bathroom and he would come out as a superhero for pastoral care. Except it wasn’t a joke at all. That’s who Bruce was.
As the years went on, Bruce was slower getting up and down the steps, but his joy, his smile, and his gratitude didn’t change.
We commended Bruce to God on Saturday and I have so many pictures of him on my heart. Bruce carried printed out prayers in his wallet and in his calendar and he sometimes gave me one if he thought I looked like I needed it, or he would tell me to pass it on to someone who did.
Bruce came with us to give Communion to a parishioner in Oxford who had fallen and couldn’t make it to church for a while. For us, it was a special visit, but Bruce did this all the time, in nursing homes, people’s houses, you name it.
And I have a picture of Bruce coming to his door on his 80th birthday, during the height of the pandemic, when a group of us went to sing happy birthday to him with Brenda Wood playing the accordion.
Bruce was a grateful heart personified. He showed us what it looked like to live with gratitude and for him it looked like caring for others, so much so, that he helped begin a new ministry at the church, specifically to care for people going through tough times… by listening to them, praying with them, and walking beside them. And Bruce’s work of 18 years here continues today with all the Stephen Ministers, the care givers and care receivers, who are grateful and helping us create a church community of compassion.
Bruce saw people hurting. He acted, he did something about it, using gifts that he didn’t know he had, always giving thanks with gratitude.
I wish we didn’t have to lose people like Bruce, people in our lives who show us what it is to live with a grateful heart—people we are grateful for. But it makes me even more thankful for the time that we had together and the example he still is for all of us. What a gift to know people like that and to be able to continue their work in love.
Alan Culpepper has a thought here that I’d like to close with, which gets us to the heart of today’s Gospel:
“Faith, like gratitude, is our response to the grace of God as we have experienced it. For those who have become aware of God’s grace, all of life is infused with a sense of gratitude, and each encounter becomes an opportunity to see and respond in the spirit of the grateful leper.”
I think about the movie “Shawshank Redemption” a good bit. In one of the most quotable conversations of the film, Andy Dufresne (Tim Robbins) says to Red (Morgan Freeman):
“It comes down to a simple choice, really. Get busy living or get busy dying.”
And that might be the simplest breakdown, though likely too simple, of the last section of John O’Donohue’s “Anam Cara.” The section is called, “Death: The Horizon is the Well.”
Death has a lot to do with life. In our lives, negativity and fear exile us from our own love and warmth, O’Donohue says, and to live life fully we need to transfigure or transform the negativity and fear “by turning it toward the light of your soul.”
“Eventually what you call the negative side of yourself can become the greatest force for renewal, creativity, and growth within you.”
O’Donohue says that part of transforming this negativity and fear happens by us letting go of it.
“Mystics have always recognized that to come deeper into the divine presence within, you need to practice detachment. When you begin to let go, it is amazing how enriched your life becomes. False things, which you have desperately held on to, move away very quickly from you. Then what is real, what you love deeply, and what really belongs to you comes deeper into you.”
Like the subject of aging, which was the previous section in “Anam Cara,” we don’t like to think or talk about death. It is an absolute fact of life, but it’s not a place we are comfortable going in conversation. We see death as separate from life, an ending, a horizon that we head towards. O’Donohue points out that it doesn’t really work that way. He quotes Hans Georg Gadamer, who says:
“A horizon is something toward which we journey, but it is also something that journeys along with us.”
Death is something that is always with us, not just at the end. And there are ways that we can get to know it.
“The meeting with your own death in the daily forms of failure, pathos, negativity, fear, or destructiveness are actually opportunities to transfigure your ego. These are invitations to move out of that productive, controlling way of being toward an art of being that allows openness and hospitality.”
What we go through in life can help us live more deeply. When we risk something and fail or fall and learn and get back up and move on, we can learn to release our fear and anxiety about it. This is also true of death.
“When you learn to let go of things, a greater generosity, openness, and breath comes into your life. Imagine this letting go multiplied a thousand times at the moment of your death. That release can bring you to a completely new divine belonging.”
Our life and our faith can help us to see death as a release into a completely new divine belonging. We can see examples of the natural life cycle, birth, life, death, rebirth–in the landscape, in nature, and all around us.
In our lives, we can see and feel and know that love goes on beyond death, love is bigger.
If we see death as going into nothingness, O’Donohue points out that “nothingness is the sister of possibility.” There needs to be space, nothingness, in order to create. In the creation story in Genesis, out of a formless void, God uses light and creates space for things to happen.
“Nothingness is the sister of possibility. It makes an urgent space for that which is new, surprising, and unexpected… This is a call from your soul, awakening your life to new possibilities. It is also a sign that your soul longs to transfigure the nothingness of your death into the fullness of a life eternal, which no death can ever touch… Death is not the end; it is a rebirth.”
This is all heady stuff. We are dealing with something we have no first-hand experience of, it is not something we can know. But it’s something we come to know in terms of losing people we love. During the six weeks that our study was together, we had multiple people lose dear and close family members as well as bringing in home hospice care to care for a parent. Death is ever present and devastating when it claims those we love.
Some folks in our group found this chapter helpful, some felt it was a subject that was too close to process. The thing about a study like this, or a Bible study, or any small group of people who you meet with and are close to–I think Ram Dass put it beautifully in saying, “We are all walking each other home.” We need to be there for each other in the tender and tough times of loss and pain.
We get a chance to be there for one another. But as for those who have died, O’Donohue says, why grieve them?
“We do not need to grieve for the dead. Why should we grieve for them? They are now in a place where there is no more shadow, darkness, loneliness, isolation, or pain. They are home. They are with God from whom they came. They have returned to the nest of their identity within the great circle of God. God is the greatest circle of all, the largest embrace in the universe, which holds visible and invisible, temporal, and eternal, as one.”
There is the good stuff. Those who have passed have gone home. They are contained in the circle of God. They have moved from our temporal world into the eternal.
And then O’Donohue does something cool. He talks about how he sees eternal time:
“In eternal time all is now; time is presence. I believe that is what eternal life means: it is a life where all that we seek–goodness, unity, beauty, truth, and love–are no longer distant from us but are now completely present with us.”
Completely present. Complete presence. There is something wonderful, whole, and beautiful to that. In the deepest sense, that is home.
What do we do with all that? How should that inform our lives? Well, if death is a release, a homecoming, a rebirth, then it isn’t something to be feared or ignored. Being at peace with what happens at the end of our lives, we should focus on how we live our lives.
We should transfigure the small deaths–the failures, the fears, the setbacks–and try to grow in presence with others in love, grace, hospitality. We should look for and try to experience eternal presence in our temporal lives (we go back to chronos and kairos again).
O’Donohue reminds us:
“It is a strange and magical fact to be here, walking around in a body, to have a whole world within you and a world at your fingertips outside you. It is an immense privilege, and it is incredible that humans manage to forget the miracle of being here.”
If I think back to Shawshank Redemption, and “get busy living or get busy dying,” I can think of living as taking advantage of the miracle of being here. And I can think of get busy dying is forgetting that privilege, of allowing fear and negativity to control how we live, which would be not living to the fullest.
So Andy Dufresne may still be on to something.
We closed our last class this past Monday with part of a prayer from “A New Zealand Prayer Book,” in their Daily Devotions, excerpting from the Monday prayer. Since it is Monday as I write, we will close here with it as well:
From “A New Zealand Prayer Book”
From Monday Evening
There is nothing in death or life, in the realm of spirits or superhuman powers, in the world as it is or the world as it shall be, in the forces of the universe, in heights or depths – nothing in all creation which can separate us from the love of God which is in Jesus Christ our Lord.
Love never comes to an end.
Holy One, holy and eternal, awesome, exciting and delightful in your holiness; make us pure in heart to see you; make us merciful to receive your kindness, and to share our love with all your human family; then will your name be hallowed on earth as in heaven.
Support us, Lord, all the day long, until the shadows lengthen, and the evening comes, the busy world is hushed, the fever of life is over, and our work done; then Lord, in your mercy, give us safe lodging, a holy rest and peace at the last.
When I picture my grandparents, they are later in years. The picture I have of them in my head is younger than how I guess they would picture themselves.
When I think of my parents, the images I have in my head are younger than they are now. Probably because I still see them in some ways like I did growing up. Though there is a continuity, they are still the same people.
I don’t know what age the girls will ultimately picture me as when they think about me. Since we see each other so often, likely at my current age for now.
I can still picture them at a variety of ages.
This week’s section in the “Anam Cara” study we have going at Christ Church Easton is “Aging: the Beauty of the Inner Harvest.” One of the things we decided in our discussions is that author John O’Donohue wouldn’t have been great at writing greeting cards for aging–his sentiments are either too sappy or too bleak. And there is a lot in this section that he glosses over–the pain both of aging and failing health and of watching those we love go through these things. But there is a lot to glean from O’Donohue as well.
As a society we don’t want to talk about aging. If anything, we want to deny it, put it off, sweep it under the rug. We buy products to prevent the effects of aging, we have procedures done, we aren’t comfortable with the journey of aging. But in some cultures, old age was/is revered and respected and elders were looked to for wisdom and insight.
O’Donohue points out that since we come from the earth and are made up of earth/clay, that like the earth, the rhythm of the seasons that are outside in nature, are also present within us. Our hearts and our lives move through seasons–winter, spring, summer, autumn–and each of these seasons have characteristics and benefits and drawbacks. It is helpful to be mindful of the seasons we go through in our lives.
This is what he says about autumn:
“When it is autumn in your life, the things that happened in the past, or the experiences that were sown in the clay of your heart, almost unknown to you, now yield their fruit. Autumntime in a person’s life can be a time of great gathering. It is a time for harvesting the fruits of your experience.”
We go through seasons throughout our life, not just one of each. I can think of several autumns in my life already, where I have been able to discern meaning after an experience that didn’t make sense at the time I was living it. But there is also a real way that as we get older, we are presented with opportunities for stillness, for reflection, for memory, and for meaning. These can be some of the upsides of aging.
O’Donohue tells us that old age is a time for integration–we have had the experiences, but may have missed the meaning. It is time to put it all together.
He talks about how our mistakes are precious and invaluable: “Frequently, in a journey of a soul, the most precious moments are the mistakes. They have brought you to a place that you would otherwise always have avoided.” And one part of the integration he talks about is being able to forgive ourselves for those mistakes.
And he suggests a wonderful quote from Blaise Pascal, who advised:
“In difficult times carry something beautiful in your heart.”
A few beautiful images I carry in my heart–always hoping to add more.
A concept that O’Donohue talks about, thankfully lived out by a number of people I am fortunate to know, that can come with old age is what he calls “second innocence:”
“Old age is a time of second innocence… The second innocence comes later in your life, when you have lived deeply. You know the bleakness of life, you know its incredible capacity to disappoint and sometimes destroy. Yet notwithstanding that realistic recognition of life’s negative potential, you still maintain an outlook that is wholesome and hopeful and bright.”
I am grateful daily for those I know who are living and sharing their second innocence.
O’Donohue points to old age and integration as a time for gathering wisdom. And he has a wonderful way of looking at wisdom:
“Wisdom is the art of balancing the known with the unknown, the suffering with the joy; it is a way of linking the whole of life together in a new and deeper unity.”
As we age, may we find ways of linking the whole of life together in a new and deeper unity.
I want to finish this reflection thinking about time. There are different ways of looking at and experiencing time. There is the time that passes–the chronology of things–minutes, days, years, workdays, appointments–and there are those experiences where time passes differently.
Fr. Bill Ortt uses the terms ‘chronos’ and ‘kairos’ to talk about different kinds of time. In looking for the best quick definitions of these two terms, Unsettled popped up with this:
“Chronos is the forward propelling time that we measure with clocks, on watches, and by the evolutionary phases of the moon. But time does not end there. The Greeks’ second word for time is “kairos” — lesser known but no less important. “Kairos” is what many philosophers and mystics would refer to as “deep time.” This is the time we’re talking about where the world seems to stop entirely. It can be measured in deep exhales, a shared laugh, or by a colorful sunset.”
That says it so well. I hope in our lives, each of us have experienced kairos, deep time, those times when regular time wasn’t the same, it wasn’t there. And I hope we continue to have those experiences.
O’Donohue talks about eternal time, and says that our soul lives in eternal time. I think you could make the case that kairos moments are when eternal time mixes with chronological time–our souls inform our lives and we have these profound, deep, and beautiful moments. I hope as we age, we become more aware of these moments.
Let’s talk more about eternal time. We hear a lot of a kind of stereotypical Christian thinking that says we live our lives in time, now, as they happen, and then when we die we become part of eternity. Right now we are in time, but then when we die we are not subject to time.
But if it’s eternity, it isn’t just then, it is also NOW. We are also living in eternity now. It’s all around us, it doesn’t just start later. It’s not simply a place for later, it’s how we relate to it.
Jesus was known to have used the terms “kingdom of Heaven” or “kingdom of God.” The Gospel reading for this past weekend was from Luke’s Gospel (Luke 13:10-18) and was about a woman who had a spirit that had crippled her for 18 years. Jesus healed her on the Sabbath and caught grief from those at the temple who said he wasn’t supposed to do things like that on the Sabbath. And after schooling the temple folks in why it was right to heal this woman on the sabbath, Jesus asks, “What is the kingdom of God like? And to what shall I compare it?”
On Saturday evening at Christ Church Easton, Rev. Susie Leight preached and led our worship service. It was her daughter’s last time singing in the contemporary choir before leaving for college for the fall, and the first service at the church since learning that Rev. Carol Callaghan, a dear friend and mentor of Susie’s had died the night before.
In Susie’s sermon, she pointed out how Jesus fused the world we are living in, the world the woman in the reading was living in and experiencing, with the kingdom of God, in the here and now.
These are some of Susie’s words, excerpts from her sermon:
Jesus sees this unnamed woman and he recognizes her… There is no coming back tomorrow. There is no delay. His actions say: Mercy now, Compassion now, Grace now. You are free, now.
What is the kingdom of God like? The kingdom of God… is like this right here. It was 2000 years ago and it is right here, right now. Look around you. We don’t have to imagine it.
The unnamed woman is each of us sitting in this room. Jesus calls us too and waits to give us a drink.
Maybe you know this and you’ve heard him calling your name, or maybe like the woman experienced, it’s taking you a long time to find him and healing seems to be far off.
Maybe your view is all dust and dirt right now, and you are twisting and straining to find a way forward.
Or maybe, by the mercy, compassion and grace of God, you are standing up straight and in the light. Rejoicing at all the wonderful things that Jesus is doing, And you are fully hydrated.
Or perhaps you are somewhere in the middle.
God’s time is strange. And I know it can feel like sometimes God is saying, come back tomorrow (I’ve been there), or often healing comes in ways that we might never choose for ourselves (been there too).
But this startling work of God is often out of place, out of time and often directed towards people we might otherwise cast aside or condemn, people we may not even see.
This startling work of God is meant for all, even those synagogue leaders, and right now I am imagining their red faces as Jesus set them straight. And I can hear Jesus declaring, Mercy now, Compassion now, Grace now.
What is the kingdom of God like? And to what should I compare it? The Kingdom of God is like each of us sharing our water with someone who is thirsty and dying for a drink.
Can you see it? Do you believe it? Will you receive it? Will you share it? Look around you.
Can you feel the fire?
Right here. Right now. Amen.
Eternal time. The kingdom of God. The same 2,000 years ago as now. Right now. Things like mercy, forgiveness, compassion. We experience them in our souls and in our lives. They change time. The healing of our souls, of our bodies; love for God and for one another moves us from chronos to kairos, to the eternal.
These acts of healing, kindness, compassion, right here, right now, bring us into the kingdom of God; help us glimpse eternity, from our souls into our lives.
John O’Donohue tells us that “wisdom is the art of balancing the known with the unknown, the suffering with the joy; it is a way of linking the whole of life together in a new and deeper unity.”
As we age, may we be wise. May we experience a new and deeper unity. May eternal time become more evident during our chronological lives. May the kingdom of God be ever more present and a part of our lives.
Let’s begin with intention. This is a blessing/prayer shared by Rev. Susie Leight:
Been praying this on repeat for the last few weeks…trying to utter it before my feet hit the floor (if I’m awake enough) …thought it would be a good one to share again…
May I…may you…may we…
May I live this day Compassionate of heart, Clear in word, Gracious in awareness, Courageous in thought, Generous in love.
–from Matins, by John O’Donohue
What we do with our time, how we spend our days, months, years, lives is who we are to those we encounter. Our inward lives of thoughts, dreams, desires, may be infinite, but our worldly lives are the result of our time and actions.
Part Four of John O’Donohue’s book “Anam Cara,” looks at “Work as a Poetics of Growth.” The work that we do in the world helps shape us, helps us grow.
Thinking about this chapter, two quotes that come up a lot for me came to mind. The first is by writer Annie Dillard, who said:
“How we spend our days is, of course, how we spend our lives.”
And the second is by poet Mary Oliver, who wrote:
“Tell me, what is it you plan to do with your one precious life?”
How we use our time matters. It is so easy to let one day run into the next without thinking about it, but when these days string together, they can become large stretches of our lives if we don’t pay attention.
O’Donohue writes:
“Everything alive is in movement. This movement we call growth. The most exciting form of growth is not mere physical growth but the inner growth of one’s soul and life. It is here that the holy longing within the heart brings one’s life into motion. The deepest wish of the heart is that this motion does not remain broken or jagged but develops sufficient fluency to become the rhythm of one’s life.”
In the preceding chapters, he has taken us through our senses, our interior lives, our solitude, and now he is pointing out that these interior lives, our thoughts, dreams, and gifts, want to be brought into motion in our outward lives. It’s not enough to have them swirling around within us, we have to find a way to give them expression.
This is our work.
But in our society, there is a bit of a rub. Let’s think about what happens when we meet someone. We say ‘Hello, how are you?’, we make some small talk, and often the next question is ‘What do you do?’ Generally speaking we mean, what do you do for a living, what is your job?
If you feel like your job is a good reflection of your life, or points in the direction of who you are, then that is great. But if you don’t, how much better do we know someone, or do they know us by knowing what job we do?
Maybe you work construction, but your passion is being on the water fishing. Maybe you work an office job, but the thing you most look forward to is tutoring or coaching kids. Maybe you are a server, but you get home and paint or write or garden or have some way to express your creativity.
Our work is bigger than our day or night jobs. O’Donohue writes about a gravestone in London:
“Here lies Jeremy Brown born a man and died a grocer.” Often people’s identities, that wild inner complexity of soul and color of spirit, become shrunken to their work identities.”
This takes nothing away from our work identities, which can be life affirming. If people think of your kindness, your smile, your creativity and talent and know you as a teacher, a landscaper, a bartender, a boat builder, a painter, then that is a wonderful thing. But we are more than our professions–we are also sons, daughters, brothers, sisters, mothers, fathers, friends, partners, etc.
Part of the problem, O’Donohue poses, is that we get stuck looking at life, jobs, the world around us in one particular way and that can become limiting. He suggests that we visualize the mind as a tower of windows that we are looking out.
“Sadly, many people remain trapped at the one window, looking out every day at the same scene in the same way. Real growth is experienced when you draw back from that one window, turn, and walk around the inner tower of the soul and see all the different windows that greet your gaze. Through these different windows, you see new vistas of possibility, presence, and creativity.”
In the last chapter we discussed that how we look at things determines what we see, what we find. In that same way, looking at things, including our work and our lives, in different ways can be so important.
Each day brings us new opportunities.
I recently got to be the grunt labor, branch-hauler for a tree expert friend who helped me cut up a downed branch that reached over the fence into the neighbor’s yard. Listening to him talk about his love for trees and hearing his knowledge, then watching him work chainsaws and pole-saws like an artist, I knew I was watching someone do the thing they were created to do. It was a joyful and awe-inspiring experience. I’ve felt the same thing when I was a line cook watching an incredible chef do what they do. I’ve seen it in gardeners, teachers, preachers, and watermen. I’ve experienced it being around parents and grandparents, around birdwatchers, and skateboarders. I’ve seen it in a friend listening intently to someone sharing something that was big for them.
When we witness or experience those moments of calling, meaning, and connection, time moves differently.
Do we make time to do the things we love? Do we find ways to express our inner-longings in our daily lives? If we don’t, what will our lives become?
“In order to feel real. we need to bring that inner invisible world to expression.”
We want to seen, known, valued for who we are. In order for people to know us in that way, we have to find a way to express who we are in our lives. If we aren’t doing that, people can’t know us and we can feel frustrated that we aren’t finding a way to express ourselves. It can’t stay inside us. O’Donohue points out that if we want to change our lives, until it enters the practices of our days, it is all talk.
Work is maybe a misleading word here. O’Donohue also talks about the danger of productivity becoming God, which reduces each individual to a function. He talks about needing to think less about competition and more about working together. And he talks about the danger of reducing time to an achievement, when time should also be for wonder and creativity.
On Monday (August 15), the same day our class met, Frederick Buechner died at 96 years old. Buechner has been one of the most influential writers, thinkers, and theologians in my own spiritual growth. And he has written a lot about vocation. Vocation might be a more complete word to use here instead of work. Buechner has called vocation, “the place where your deep gladness meets the world’s deep need.”
That says so much, but Buechner explained a bit more. He points out that vocation as a word comes from:
“Vocare, to call, of course, and a person’s vocation is a person’s calling. It is the work that they are called to in this world, the thing they are summoned to spend their life doing. We can speak of a person choosing their vocation, but perhaps it is at least as accurate to speak of a vocation’s choosing a person, of a call’s being given and a person hearing it, or not hearing it. And maybe that is the place to start: the business of listening and hearing. A person’s life is full of all sorts of voices calling them in all sorts of directions. Some of them are voices from inside and some of them are voices from outside. The more alive and alert we are, the more clamorous our lives are. Which do we listen to? What kind of voice do we listen for?
Vocation. Listening and hearing. Where our deep gladness meets the world’s deep need.
Our friend and brother Bruce Richards recently died. He spent his professional career as a pilot–in the Air Force during Vietnam, then as a commercial pilot. He was retired when he moved to Easton; he came to Christ Church Easton to buy a crab cake during the Waterfowl Festival and for the next 18 years helped create a new caregiving ministry, took Communion to nursing homes, and was an inspiration and loving friend to everyone he encountered. He was living out a vocation.
Bruce worked closely with Carol Callaghan, who was a mentor to him and to so many people. Carol was a school teacher who found and felt a calling to ordination later in her life and became the first woman ordained as a Deacon at Christ Church Easton. Carol paved the way for Rev. Barbara Coleman, Rev. Susie Leight, and those of us who are now discerning and following a path that may lead to that same place.
Like Bruce and Carol, may we all find a calling, a vocation that speaks to our inner longing; that connects us to God; and that inspires and encourages others to live lives of love, creativity, and service.
Let’s close with O’Donohue’s blessing at the end of the chapter:
May the light of your soul guide you. May the light of your soul bless the work you do with the secret love and warmth of your heart. May you see in what you do the beauty of your own soul. May the sacredness of your work bring healing, light, and renewal to those who work with you and to those who see and receive your work. May your work never weary you. May it release within you wellsprings of refreshment, inspiration, and excitement. May you be present in what you do. May you never become lost in the bland absences. May the day never burden. May dawn find you awake and alert, approaching your new day with dreams, possibilities, and promises. May evening find you gracious and fulfilled. May you go into the night blessed, sheltered, and protected. May your soul calm, console, and renew you.
Lead in: I am about to begin my second year in seminary through the Iona Eastern Shore program, which allows our cohort to continue working while we are in seminary. August 13-14 was a preaching weekend for me at Christ Church Easton. This is the text of the sermon I gave.
Churches/denominations that use the Revised Common Lectionary have prescribed readings for each day and Gospel readings for each Sunday. So we don’t get to pick what Gospel we preach on.
The Gospel reading for August 14 was Luke 12:49-56, which begins with Jesus saying “I have come to cast fire upon the earth and how I wish it were already ablaze!” and then gets more confusing from there.
For my last two preaching weekends, I have had demoniacs and fire-casting Jesus, both of which ask us to get our thinking caps on. The upside to getting the more obscure or confusing Gospel passages is that I generally have a lot of room to work with. We’re all kind of left scratching our heads and wondering what Jesus, and Luke, are talking about.
I think it is safe to say that the disciples were doing the same thing. I can imagine them looking back and forth to each other going, “I have no idea what he is talking about…”
And that is a theme throughout the Gospels: Jesus delivering a message that people didn’t understand or weren’t ready for. Or in some cases, that people didn’t want to hear.
One of the things we find Jesus talking about repeatedly is the way the world is…and the way the Kingdom of Heaven or the Kingdom of God is. And he wants to help us bring about the Kingdom of Heaven. Which is not how things were, and not how they in the world now. But they could be.
Jesus was not one for the status quo. He didn’t want things to just keep going the way they were. He came to be different and to show us how to be different, and how to live differently.
Thinking about Jesus’s strange message in today’s Gospel, I thought it might be helpful to point out a few things that Jesus IS NOT KNOWN TO HAVE SAID.
Here we go:
Jesus never said, “It’s all good.”
Jesus never said, “You do you.”
Jesus never said, “As long as you don’t hurt anyone.”
And Jesus never said, “Just keep doing what you’re doing.”
Jesus followed more in the sandals (not shoes) of John the Baptist, who said, “Repent.” Turn around. Stop doing what you are doing and live differently.
It’s important to put today’s message in context of Luke’s Gospel and the passages that are going on around it.
Over the last couple weeks, we’ve heard Father Charlie Barton distill the preceding Gospel messages to a few key phrases:
“Be rich toward God—don’t make your life about material things or treasures.”
And “Where your treasure is, there your heart will be also.”
“The simplest rule of thumb for each of us to ask, ‘Where do we spend our time and where do we spend our money?’ That’s where our treasure is, we can be sure. The focus of your time and money will tell you what your God is and what is important in your life. As others have wisely said, your checkbook and your calendar reveal your true belief system.”
Where we focus, what we value most, that will determine who we become and how we act in the world. So focus on God. Don’t focus on the things of this world, but on what Jesus has been telling us is more important. Things like caring for the poor and the sick, lifting each other up, loving God and our neighbor.
So when Jesus says, “I have come to cast fire upon the earth, and how I wish it were already ablaze”—he is talking about the way the world was, those who are storing up earthly treasures, those who are focused on power and not on love.
Burn down the old ways, Jesus is offering something new.
“Do you think I have come to bring peace to the earth? No, I tell you, but rather division.” And what happened to the people of Israel who decided to follow Jesus: division.
Even in and among households. If you are living in the old house and can’t picture what the new one looks like yet, you might not be ready to burn what you’ve got. Or maybe you think this guy is full of nonsense, you have no desire to do what he says or follow where he leads. Some followed, some didn’t. And households became divided.
Well, it’s a good thing we don’t have divided households now [raised eyebrow, pulls at collar] Glad they got that out of the way… or maybe what seemed like a strange, bombastic reading has some relevance.
How many people have family members or close friends who you aren’t speaking to or can’t talk to about religion or politics? How many have divided houses when it comes to big, important issues?
Maybe Jesus was on to something.
We all know the peace-and-love Jesus, and that’s the Jesus we hold dear. That’s the Jesus we want to study and to emulate. And that’s what we should do.
But we also need to remember that Jesus was not afraid to call people out.
Blessed are the peacemakers, absolutely. But the status quo then, AND NOW, isn’t peace. We have a lot of work to do.
Here at Christ Church, in our Bible studies we’ve used commentary by a bishop and theologian named N.T. Wright, and we have found him to be helpful for making sense of Scripture. In talking about this passage, Wright says that there may come a time when Christian teachers and leaders find people have become too cozy and comfortable.
He says that maybe churches might start to omit the Bible readings that talk about judgment, or warnings, or the demands of God’s holiness, because they ask something of us. And that maybe there are times when, like Jesus himself on this occasion, we need to wake people up with a crash. There are, after all, he says, plenty of warnings in the Bible about the dangers of going to sleep on the job.
Cruise control does not serve us well when we are heading in the wrong direction, or off a cliff.
“It’s all good” doesn’t work when it’s not all good for a lot of people, or when power and security are held closer to the heart than love and compassion.
Jesus talks to the crowds about how when you see clouds, you know it’s going to rain and when you see the south wind blowing, you know it’s going to get scorching hot.
Granted, weather forecasters don’t get much credit in our world today, but there are so many things we can know, we can predict, we can figure out. Look at all the technology around us and what we can do. On the simplest scale, I was blown away recently with the thought that I can send my family pictures while I am in Alaska and they get them instantaneously back here.
If we can do so many things, how come we can’t step up for those who can’t stand for themselves? How come we still store up earthly treasures but aren’t rich toward God? Let’s look where our treasure is, where our priorities are, and try to see where our collective heart is?
Jesus came to change the direction humanity was heading.
He came to show us a different way to be—one that isn’t easy, one that not everyone will get… a way that will cause division, and will call for the burning of some of our current, misdirected ways.
And he gave his life for that cause, and in today’s reading, he knew that that’s where he was heading.
Maybe it was fair to call out the crowds. And guess what?
We’re the crowds. Maybe it’s still fair to call us out.
N.T. Wright says:
“If the kingdom of God is to come on earth as it is in heaven, part of the prophetic role of the church is to understand the events of the earth and to seek to address them with the message of heaven.”
Maybe we need to do a better job of addressing the world with the message of heaven.
Maybe we should help burn down some of what’s broken for a new way, for a more loving way, for a more caring way.
“When you are lonely, you become acutely conscious of your own separation. Solitude can be a homecoming to your own deepest belonging.”
John O’Donohue, “Anam Cara”
Loneliness and solitude are not the same. When we feel alone, we feel cut off, isolated, disconnected. Solitude gives us a chance to go beneath the surface noise of our lives and spend time getting to know our souls. Solitude can help us feel connected.
This week I was talking to a friend who is reading “Anam Cara” alongside our study at Christ Church Easton, though his schedule doesn’t allow him to make the classes. Our brief conversation meandered all over the place and as we went our separate ways I said that I hoped he was enjoying and getting something out of the book.
“You know what it gives me: music for my soul.”
Amen. May we all find music for our souls each day, and for those reading “Anam Cara,” may it add soul music to your days.
Section 3, “Solitude is Luminous,” is the halfway point in our study. John O’Donohue has contemplated the mystery of friendship (Section 1), and pointed out the infinity of our interiority and how our senses are our gateways to the world around us and to each other (Section 2). And now he shows us the need for us to go inside, to embrace solitude so that we can know our true selves, our gifts, what makes us who we are, so that we can be of benefit to others and to the world.
If all we do is follow the world and go wherever the figurative wind blows us, and we never get to know our passions, desires, gifts–our best selves, who God created us to be–what can we really offer anyone else in friendship?
“It is in the depths of your life that you will discover the invisible necessity that brought you here. When you begin to decipher this, your gift and giftedness come alive. Your heart quickens and the urgency of living rekindles your creativity.”
I am going to string a series of connected quotes here, one leading to another, because O’Donohue makes his points beautifully:
“When you acknowledge the integrity of your solitude and settle into its mystery, your relationships with others take on a new warmth, adventure, and wonder.”
Spending time in solitude is not some navel gazing, narcissistic indulgence, it actually helps us be better friends, partners, parents, better people.
“There is such an intimate connection between the way we look at things and what we actually discover. If you can learn to look at yourself and your life in a gentle, creative, and adventurous way, you will be eternally surprised at what you find.”
This is such an important thing to get across: how we look at things determines what we see. The lens, the eyes we use to look at the world shape/color what we see. And the same goes with how we look at ourselves. We are here in this life for the time that we have, treating ourselves gently and creatively and getting to know our souls and what we bring to the table is so important to what we make of our lives.
If you follow the idea that loving our neighbors as ourselves should be one of the top priorities of our lives, then it matters how we relate to ourselves. If we are miserable people who don’t know ourselves, where does that leave us with our neighbors?
O’Donohue goes on to warn us of the danger of “the unlived life.” He says, “We are sent into the world to live to the full everything that awakens within us and everything that comes toward us.”
If you come to “Anam Cara” with a lens to Scripture, you might hear echoes of the Gospel of John:
“The thief comes to kill and destroy, I have come that they may have life and have it to the full.”
John 10:10 (NIV)
If we live our lives to the full, we help others to do the same. That’s what God wants for us, for humanity, for all of Creation. That’s what we should be working towards, hoping for, searching for, praying for.
This week, Rev. Susie Leight shared the following photo and connected reflection from O’Donohue:
I arise today
In the name of Silence Womb of the Word, In the name of Stillness Home of Belonging, In the name of the Solitude Of the Soul and the Earth.
I arise today
From Matins, by John O’Donohue
As we rise today, as we arise, may we look inside so that we can be the best versions of ourselves for those we encounter.
As we go through our days, may we find and appreciate music for our souls, and may we help provide and encourage soul music in others.
Through the noise and stress and worry of the world going on around us, may we make time to look deeper and see that “there is something beautiful, good, and eternal happening.”
Beginning today with the “Blessing of Solitude” with which O’Donohue closes his chapter, may we recognize, realize, and learn to see ourselves like this.
“Many of us have made our world so familiar that we do not see it anymore. An interesting question to ask yourself at night is, ‘What did I really see this day?'”
John O’Donohue, “Anam Cara”
This is an observation John O’Donohue makes and a question he asks in the second section of his book, “Anam Cara.” The section is called “Toward a Spirituality of the Senses,” and it delves into how our senses are our gateways into the world around us.
This may seem like a no-brainer, but there has been a long, human-induced rift between the spirit and the senses. We often hear that we shouldn’t trust things of or from the body, and our senses arise from these bodies we inhabit.
O’Donohue, in his heaving together of the Celtic and Christian (and in what we would do well to bring back as a more mainstream way of seeing in Christianity), points out that our bodies and our senses are gifts from God.
“Your body is your clay home; your body is the only home you have in this universe. It is in and through your body that your soul becomes visible and real for you. Your body is the home of your soul on earth.”
He goes on to say that, “the body is a sacrament. The old traditional definition of sacrament captures this beautifully. A sacrament is a visible sign of invisible grace.”
In this lifetime, our bodies are how we experience the world, how we encounter each other, and even how we come to know God. They are a central part of our earthly experience. We are meant to use, honor, and be grateful for our bodies and our senses in and of themselves and as a means for coming to know and draw closer to God.
And the senses:
“The senses are our bridges to the world. Human skin is porous; the world flows through you. Your senses are large pores that let the world in.”
And O’Donohue pushes us a bit further: “A renewal, a complete transfiguration of your life, can come through attention to your senses. Your senses are the guides to take you deep into the inner world of your heart.”
Let’s think about this. We’re on the Eastern Shore–think about pulling a summer tomato off the vine, washing it, cutting it up and eating it–whether in a salad, as part of a dish, or sliced with salt, pepper, and mayonnaise on a plate.
Think about the smell of honeysuckle, or freshly cut grass, or fragrant flowers in a garden. Remember what it feels like to breathe in deeply and smile. Or even the wetness of tears running down your cheek, for any number of different reasons. Or the colors in the sky at sunrise or sunset. Or the sound of the voice of someone you love. The sound of contagious laughter.
If we pay attention to our senses, we can have a deeper, richer experience of life.
Remembering that “Anam Cara” translates as “soul friend,” we are going to keep coming back to the phenomenon of friendship and relationship. And O’Donohue, in his lyrical exploration of friendship, loves mic drop phrases and sentences, the kind that stop you reading right where you are and make you think.
So when he starts us off in the section by talking about the face, he goes big:
“In the human face, the anonymity of the universe becomes intimate…
The human face is the subtle, yet visual autobiography of each person…
The face reveals the soul, it is where the divinity of the inner life finds an echo and an image. When you behold someone’s face, you are gazing deeply into that person’s life.”
Imagine if we kept this in mind when we meet someone for the first time. Or when we see a close friend, or anyone. What if we gave ourselves a chance to be present with someone when we come face to face?
A couple of photographs that show faces and maybe a glimpse as to what might be behind them.
O’Donohue deepens what these encounters mean when he explores what is behind our faces: “at a deeper level, each person is the custodian of a completely private, individual world.” And we are.
So let’s think about what that means when a friend comes to your house:
“When people come to visit your home, they come bodily. They bring all of their inner worlds, experiences, and memories into your house through the vehicle of their bodies. While they are visiting you, their lives are not elsewhere; they are totally there with you…”
This is not my default way of thinking. But maybe it should be more often. If we are mindful that everyone has these infinite inner worlds inside them, which we carry around with us, maybe when we encounter someone, what can so easily seem like a throw-away moment–‘hey, what’s up, how’s it going?’–can lead us to deeper connection. Maybe we wouldn’t be on our phones, thinking about the laundry, or what we have going on tomorrow. Maybe we could be completely in the moment, realizing the sacredness of time with a friend.
What did I really see today? Did I pay attention to the intimate details around me in the landscape? When I talked to, or had dinner with my daughters, was I fully present, was I actually there? When I saw a friend, did I really see them?
O’Donohue points out that the “eyes” or what he calls the style of vision we bring to the table (life) determine what and how we see things. This is something any of us could do well to remember:
“To the fearful eye, all is threatening…
To the greedy eye, everything can be possessed…
To the judgmental eye, everything is closed in definitive frames…
To the resentful eye, everything is begrudged…
To the indifferent eye, nothing calls or awakens…
To the interior eye, everyone else is greater…
To the loving eye, everything is real… If we could look at the world in a loving way, then the world would rise up before us full of invitation, possibility, and depth. The loving eye can even coax pain, hurt, and violence toward transfiguration and renewal.”
I need to be careful of so many of those. I hope that I can remember, be mindful of, and look through the loving eye.
Our “Anam Cara” classes meet on Monday evening, one group on Zoom earlier, and then a larger group in person in the Parish Hall of Christ Church Easton. Discussion goes from the cosmic to the everyday, from the existential to the personal (when is the existential not personal, really?). And one of the questions we return to is, “what do I do with this?” In other words, how do we fold it into our lives? Into our everyday encounters?
Last evening, Rev. Susie Leight synthesized so much of this with another pull from O’Donohue. Words, quote, and photo from Susie:
Questions to consider at the end of the day, try answering from a place of honesty, not judgment. Offer your answers up to God and see where the Holy Spirit leads…
“What dreams did I create last night? Where did my eyes linger today? Where was I blind? Where was I hurt without anyone noticing? What did I learn today? What did I read? What new thoughts visited me? What differences did I notice in those closest to me? Whom did I neglect? Where did I neglect myself? What did I begin today that might endure? How were my conversations? What did I do today for the poor and the excluded? Did I remember the dead today? Where could I have exposed myself to the risk of something different? Where did I allow myself to receive love? With whom today did I feel most myself? What reached me today? How deep did it imprint? Who saw me today? What visitations had I from the past and from the future? What did I avoid today? From the evidence why was I given this day?”
— “At The End Of The Day: A Mirror Of Questions,” by John O’Donohue
