for everyday living
Br. Curtis Almquist suggests why and how to prepare our hearts for the Sacrament of Reconciliation.
PREPARING FOR THE SACRAMENT
In our relationship with God we are always respondIng. God is wooing us, luring us, loving us into a more beloved relationship. How God will break through to us will oftentimes be through something that is broken within us. Our break will be God’s “break,” God’s breakthrough, God’s point of entry into our lives.
Any awareness of a need to confess our sin is already an act of preparation, God’s preparatory work in our souls. If you are sensing a need to make a confession of sin – and the fact that you are reading this suggests that, perhaps, you are – then trust that this is already a response to God’s initiative, and that is good news. God’s invitation is for you to be reconciled to God, to your own self, and to others. The Sacrament of Reconciliation is a powerful means of grace available to you. In the Anglican tradition, this is not a mandated sacrament. You have every liberty, in the privacy of your own heart and in your own words, to confess your sins in prayer directly to Jesus. In the scriptures we read, “For there is one God; there is also one mediator between God and humankind, Christ Jesus, himself human, who gave himself a ransom for all” (1 Tim 2:5-6). And from John’s first letter: “If we confess our sins, he who is faithful and just will forgive us our sins and cleanse us from all unrighteousness” (1 Jn 1:9).
Another opportunity for the confession of sin in our tradition comes in the corporate confession of sin included in most liturgies. The Book of Common Prayer provides language for you to express aloud your awareness of sin “in thought, word, and deed, by what [you] have done, and by what [you] have left undone.”(1) With the authority Jesus gives to the Church, the priest responds to the corporate confession of sin with words proclaiming God’s forgiveness. Availing yourself of these personal and corporate practices, you may have every assurance you need of God’s forgiveness. As Anglicans, we say of the Sacrament of Reconciliation, “all may, none must, some should.” And you will know when you should. Either at a particular point in time or on a regular basis, you may need the help of this sacrament. You may be at a point of crisis, aware of some egregious breakdown on your part, or rather burdened by a tedious, repetitive sin. Either way, if left alone, you may conclude you are both unforgiven and unforgivable. You may need a very personal and powerful intervention of the grace available in the Sacrament of Reconciliation. You may need certainty – certainty that Jesus has both heard your confession and assured you of his forgiveness. That will happen: “The sacraments are outward and visible signs of inward and ￼ spiritual grace, given by Christ as sure and certain means by which we receive that grace.”(2) You may need this very explicit assurance of your forgiveness, of your being liberated from an internal prison of condemnation.
We see in the Gospels that Jesus always calls us by name: Peter, John, Mary. We'd love to know your name.
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About Br. Curtis Almquist
Br. Curtis Almquist, SSJE resides at Emery House, sharing in the daily round of prayer and worship, meeting with retreatants, stewarding the beautiful grounds, and doing some baking and cooking. He is an avid photographer and swimmer. He came to SSJE almost 25 years ago and served as Superior from 2001 to 2010.
Although Bernard Mizeki was urged to leave his village, where he was not safe, he remained. “I cannot leave my people now in a time of such darkness.” Is God asking you now to remain – to be patient in affliction? Is there something you long to run away from in your life, but God is calling you to face – to stay, to abide, patiently in affliction?
-Br. Geoffrey Tristram, SSJE
Jesus demonstrates a hopeful, abundant life marked by change and transformation. Jesus welcomed all kinds of people as beloved of God including women, children, foreigners, tax collectors, prostitutes, those sick and outcast. Jesus challenged cultural and religious labels and limits by loving everyone freely and inviting them further into life.
-Br. Luke Ditewig, SSJE
When God calls us on to larger life, we rarely see much beyond the next step. When Isaiah was called by God, his first response was to say, “Woe is me! I’m lost!” When Moses was called, he hid his face in his terror. When poor Jeremiah was called, he was scared and pleaded, I am just a boy and I’m not good at speaking. But to each one of them, God spoke these gentle and gracious words. “Don’t be afraid. I will be with you.”
-Br. Geoffrey Tristram, SSJE
Jesus and the Gospel writers were not lacking in verbal skills. Had they wished to define the Kingdom of God in specific terms, they were capable of doing so. They chose not to. What the Kingdom of God is to be has been left to us. It has been left to us to envision, to dream, to imagine and to build.
-Br. Mark Brown, SSJE
for everyday living
Br. Mark Brown examines the story of Jesus’ baptism to uncover its role in helping to establish his sense of mission – and the mission to which we are all called.
MARKS OF MISSON, MARKS OF LOVE
Everything God does is “mission”: The creation of space and time and the elementary components of the universe, living things, human beings, a moral and ethical realm encompassing all creation; sending the Son as teacher, healer, redeemer, savior, and lover of those created in God's own image and likeness; gathering and inspiring a people, a Church, to carry on the work of creation, re-creation, and mission.
One Church within the Universal Church, the Anglican Communion, has embarked on a now decades-long conversation about God’s mission and the Church’s role in it. So far, five “marks” or signs of the Church’s participation in the mission of God have been identified:
- To proclaim the Good News of the Kingdom
- To teach, baptize and nurture new believers
- To respond to human need by loving service
- To transform unjust structures of society, to challenge violence of every kind and pursue peace and reconciliation
- To strive to safeguard the integrity of creation, and sustain and renew the life of the earth
Pastors, teachers, theologians, missionaries, historians, and other scholars have offered their various perspectives on these signs of God’s mission. But what might monastics and contemplatives have to contribute to the broader conversation? Perhaps the reminder that any “Marks of Mission” begin in lives marked by God’s love.
We see in the Gospels that Jesus always calls us by name: Peter, John, Mary. We'd love to know your name.
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We begin with Jesus, the very embodiment of mission, and how he is depicted in scripture. All four gospels record his baptism in the Jordan River by John the Baptist. Matthew, Mark, and Luke each contain, with some slight variation, a voice from heaven saying, “You are my Son, the Beloved; with you I am well pleased” (Mark 1:11). In each gospel this happens before the ministry of Jesus. No gospel says, “Good work, my Son – now you are my Beloved!” or “You are my Beloved Son – now get to work!” Jesus’ being beloved of God does not depend on his having accomplished anything. And there are no orders to get to work in order to justify or earn this status. Jesus does indeed come to a sense of mission, but only after absorbing the reality of God’s love for him and in him. His forty days of retreat into the Judean wilderness were, apparently, this time of absorbing the truth of this love and resisting the temptations to deny it. Jesus does begin his mission, but only after this transformative experience of coming to a new understanding of himself and the presence and working of the Divine Love within him.
The words spoken to the Beloved Son at the Jordan River are spoken to us individually: We are God’s beloved sons and daughters, with whom God is well pleased (1 John 3:1). Our being beloved of God has not been conditional, either on what we’ve already accomplished, or on what we might do in the future. It simply is. We are invited to explore, to absorb, to embrace, and to rejoice in the truth of who we are as beloved children of God.
The words spoken to Jesus at the Jordan River are also spoken to the Church, which is, in one sense, his Risen Body. The Church is one manifestation of the Risen Body of Christ into which we are gathered. We are the flesh and blood of this new Incarnation, this new Resurrection. And we, together, are beloved of God, as Jesus himself was and is. And our being beloved is not conditional upon what we as the Church, as the Body of Christ, have already accomplished or might accomplish in the future.
“Let him kiss me with the kisses of his mouth! For your love is better than wine, your anointing oils are fragrant, your name is perfume poured out…”
So begins the “Song of Songs,” one of the shortest but most resonant books of the Bible. We might wonder how well Jesus, an observant Jew, knew this extraordinary poetry. It is Jewish tradition today to read it at Passover and in some communities each Friday before the Sabbath begins. We might wonder what role it played in helping him come to a fuller understanding of his being beloved of God. Although one of the briefest books in Scripture, it has inspired more commentary from writers in the contemplative tradition than any other part of the Bible. It was far and away the favorite of medieval monastics and contemplatives: Bernard of Clairvaux (1090-1153) wrote eighty-six sermons on the first few verses alone.
The Song of Songs is unique in Scripture for its unabashed sensuality. It is an uninhibited celebration of the love of a couple who sing their delight in each other’s beauty. Over the course of the centuries, many have read this book as an allegory or metaphor or parable of the love of God both for the individual human being and for God’s people, whether it be Israel or the Church or humanity in general. Some modern commentators have resisted this approach, preferring to see it simply as a love song between two human beings. But, why not both?
One thing that is striking about the Song of Songs is the mutuality, the reciprocity of love between the young man and the young woman – this in the context of a very patriarchal society and very hierarchical understanding of God (who is not mentioned in the book, incidentally). The partners share a mutual desire for the other, a reciprocal joy in the other, and in a surprisingly egalitarian way for the time in which it was written. To what extent the “Song” was known to Jesus and shaped his self-understanding, we don’t know; but it has deeply informed the understanding of God and the self-understanding of monastics and contemplatives for many centuries.
The first impulses of Jesus’ mission begin, in a sense, at the Jordan River, with the declaration of God’s love for and delight in Christ in his humanity: “You are my Son, the Beloved; with you I am well pleased.” We come full circle near the end of the Gospel of John, where we read about a very poignant encounter between Peter and the Risen Christ. Jesus asks him three times, “Do you love me?” He might rather have asked three times – once for each denial “before the cock crows” (John 13:38) – “Are you sorry for denying me three times?” Instead, Jesus simply wants to know that Peter does love him and wants Peter to have the opportunity to say so, which he does. Jesus has already demonstrated his great love for the whole world – but now his desire is for this love to be reciprocated, to be mutual, to be expressed. Thus the Gospel of John, which begins with a majestic Prologue with a cosmic sweep, comes to a tender and intimate conclusion in this very human and emotional scene. The Lord – the Living Word of God through whom all things came to be, who became flesh in Jesus Christ, having demonstrated his great love – asks for the assurance of love from a mere human being. Peter answers, “…you know that I love you” (John 21:17). The circle is complete. And, so, Peter begins his own extraordinary embodiment of mission, which also ends on a cross.
God, it would seem, delights in the reciprocity, the mutuality of love. This is to draw us more deeply into God’s very essence, God’s own being and nature. When God the Father says to the Son, to us, and to the whole Church, “You are my child, the beloved; with you I am well pleased,” we are invited into a relationship of mutual desire, mutual affection, and reciprocal love. Let us rejoice in it!
So, before we say, “Here I am, send me!” (Isaiah 6:8), we need to delight in and rejoice in the love of God for us and our love for God. We need simply to be the beloved with whom God is well pleased and to return God’s love. We might imagine God saying to us, “Your plans sound wonderful – but first, just let me kiss you!”
The first and primary “reason” (does God need reasons?) for the existence of the Church is simply to be the Risen Body of the Beloved, or the Beloved Risen Body of Christ – to the glory of God! It is to be the beloved people of God who return God’s love offered to them in Jesus Christ and in the whole of creation, and rejoice in it.
Knowing this truth, naming this truth, embracing this truth, gathering as the Church to worship, praise, and love the Giver of this truth, is a mark of God’s mission, the first and primary mark of God’s mission, the first and primary sign of God’s love in action in the world. Wherever and whenever we individually or as the gathered Church know, name, embrace, and rejoice in the life of the Beloved Risen Christ, God’s mission is being fulfilled, God’s love is in action.
Jesus, having discovered and embraced his identity as Beloved of God following his baptism – and in the power of the Spirit of the Lord that was upon him (Luke 4:18) – began doing things. The sick, the lame, the blind, and the deaf were healed. Lepers were cleansed, sins forgiven, lessons imparted, the hungry fed, good news brought to the poor, a Kingdom proclaimed, the dead raised. Love was made manifest in action. A world was redeemed by the shedding of his blood. The things that Jesus did in the power of the Spirit flowed from the divine energies imparted to him by God’s Spirit. What he did was an embodiment of God’s mission in this world. And all this active ministry began at the Jordan River, with that voice from heaven: “You are my Son, the Beloved; with you I am well pleased.”
All that Jesus did in the power of the Spirit were signs, or “marks,” of God’s mission. Or, we might say, signs or marks of God’s love, God’s love in action.
Our Jordan River Experience
Something new begins at a river for us as well, figuratively speaking. Whether it is before, during, or after our actual baptism I don’t think really matters – and I don’t think we can control the time or manner of God’s love working in the world. But there does come a time when we somehow know that we are beloved of God; that God’s love is not only for us, but within us. To use another water image from the Gospel of John, we become aware of that “spring of water gushing up to eternal life” within us (John 4:14). This “spring of water” that Christ gives us is the Living Water, the River of the Water of Life, flowing from the throne of God (Rev. 21:6; 22:1). God’s own Spirit and Life are imparted to us.
When we know and embrace this love, this spirit, this life, this living spring within us, when we begin to reciprocate God’s tender love for us – even in our own limited and imperfect way – God’s love begins to become God’s love in action. We, too, begin to embody the mission of God. It is the Spirit not only dwelling within, but working within us that is the impulse to act in God’s name and in God’s power. Something new begins for us at the Jordan River, or whatever is the equivalent in our lives: something new that is caught up into the mission of God.
Saint Paul is thinking somewhat along these lines in the letter to the Ephesians. “For by grace you have been saved through faith, and this is not your own doing; it is the gift of God – not the result of works, so that no one may boast. For we are what he has made us, created in Christ Jesus for good works, which God prepared beforehand to be our way of life” (Ephesians 2:8-10). What he seems to be saying is that we are indeed made for good works, but it is not the good works that earn our salvation or God’s love – these are offered “by grace,” that is, as an absolutely free gift. Elsewhere Paul speaks of the Spirit of God working in and through us, giving each gifts for building up the Body of Christ and in service to others (Romans 12:4-8).
What the monastic and contemplative tradition can offer the larger conversation around the “Five Marks of Mission” is a reminder, a drawing attention to the primary focus on the Source of all good works, all mission, everything done in God’s name. Mission in the name of Christ begins with love, adoration, worship, and praise of Christ himself, who is not an impersonal “force” working in us, but God’s own self, God’s Word made flesh in Jesus of Nazareth, our Risen and Ascended Lord, who has declared his love for us. The first and primary sign or mark of God’s mission – the first and primary mark of God’s love in action in the world – is this worship.
But, then what? Having been drawn into loving relationship with the Living God and worshiping the One who is the Source of all being and the Source of all love, what is the next step in undertaking mission in God’s name and in God’s power? There is a spiritual practice that I think is not only very helpful, but very necessary before we go further.
It’s an exercise familiar to many, but with a twist. Sometimes in hearing a confession or in leading a retreat I ask people to do something that nearly always results in head-scratching, sometimes even resistance. I suggest doing a kind of examen, that is, a review of conscience, or consciousness, a spiritual practice from the Ignatian tradition. When we do this in preparing for confession, what we usually do is make a list of our sins. That we sin is, of course, true. But it is only part of the truth about us. If we were to confess the whole truth, we would have to say more. We would also need to acknowledge or “confess” the ways in which God’s love has indeed been active in and through us. So I will ask people to confess their goodness to others, their kindness and generosity, to confess the ways in which God’s love has been manifest in and through them. It’s looking through the other end of the metaphorical telescope.
Most people are either reluctant to do this or confused by it. And yet, it is part of the whole truth about us: Yes, we are sinners, but, yes, a good deal of the time we are living responsibly in relationship with God and neighbor, fulfilling our mutual obligations, often with considerable kindness, graciousness, and love. And this is the power of God working in and through us; this is the power of God working in and through us so subtly and in such ordinary ways that we are often not aware of it, or we take it completely for granted. In Colossians, Paul speaks of the glorious mystery hidden throughout the ages, but now revealed, and this mystery is “Christ in us” (Colossians 1:26-27). The Gospel of John makes much of Christ’s being in us. Christ is the Word of God, the power of God, the love of God, the wisdom of God, the creative energies of God. Why are we so reluctant to acknowledge this power, this love, these energies, working in and through us? I’m not sure.
So, rather than thinking of the “Five Marks of Mission” as a kind of to-do list or check list that we need to get busy doing, we would be more truthful in seeing the “Marks” as signs of what the people of God are already doing. Before we set out to do anything in the name of Christ, we ought to pause to recognize and “confess” how Christ is already working in and through us, both individually and as the Church. We need to acknowledge not only our shortcomings and failures and sins, but also to “confess” how the power of God’s love is now and always has been alive and well and at work, in and through God’s people.
As it happens – and to use the “Marks” as a starting point – we are and have been proclaiming the Kingdom (maybe not perfectly, but nevertheless…); we are and have been teaching, baptizing, and nurturing believers (maybe not perfectly, but…); we are and have been responding to human need and trying to right the wrongs of injustice. This is what the Church has been doing for 2,000 years. That we have not done these things perfectly or completely should not blind us to the fact that we have indeed done them and it is the power and love of God working in and through us. In words attributed to Teresa of Avila (1515-1582):
Christ has no body but yours,
No hands, no feet on earth but yours,
Yours are the eyes with which he looks
Compassion on this world,
Yours are the feet with which he walks to do good,
Yours are the hands with which he blesses all the world.
Yours are the hands, yours are the feet,
Yours are the eyes, you are his body.
Christ has no body now on earth but yours.
Note the present tense; we are doing these things. We need to confess and worship and love the Christ who accomplishes so much good in and through us, his Risen Body, his Beloved Risen Body with whom he is well pleased.
We might, then, note that the “Marks of Mission” (or the “Marks of Love,” as we prefer to think of them) would be more truthfully “confessed” by changing the grammar just a little bit. Instead of saying “To proclaim … to teach … to respond …” etc., why don’t we just say:
- We proclaim the Good News of the Kingdom
- We teach, baptize and nurture new believers
- We respond to human need by loving service
- We transform unjust structures of society, to challenge violence of every kind and pursue peace and reconciliation
- We strive to safeguard the integrity of creation, and sustain and renew the life of the earth
These things are, after all, some of the key ways in which the Church has been participating in the mission of God already. The power of God is already at work in and among and through us. Acknowledging this power working through us and worshiping its Source will greatly energize us to continue in “all such good works God has prepared for us to walk in” (to paraphrase Ephesians 2:10).
We begin by “confessing” the love of God for us and our reciprocal love for God, and by “confessing” how this reciprocity of love and delight is and has been empowering us through the ages. The right beginning of any work in the name of Christ is embracing his love, delighting in his love, returning his love, and worshiping the very Source of all love. In this reciprocal delight we may well find ourselves empowered and inspired to new ways of being, new ways of serving, new embodiments of mission.
You are beloved. You are drawn into the divine life of the One who is Love; into the life of the One who desires first and foremost your love in return. The God who delights in you desires that you delight in God. In this always-new and always-growing relationship, you will discover empowerment, gifts of the Spirit, inspiration, and “wind in your sails.”
So, what will you do next? How will love be let loose in the world through you?
About Br. Mark Brown
Br. Mark Brown, SSJE is a life-professed Brother and a priest of the Society of Saint John the Evangelist. His ministries include spiritual direction and leading retreats for individuals, groups, parishes, and dioceses in the U.S. and Canada. He serves on the Board of Directors for Kids4Peace Boston, an interfaith organization for Jewish, Christian, and Muslim youth in Jerusalem and in this country. He has visited Jerusalem many times, where he has served as chaplain for pilgrimages at St. George’s College and as retreat director for the clergy of the Episcopal Diocese of Jerusalem. He is a graduate of the University of Illinois (B.Mus., 1971, M.Mus. 1976) and Seabury-Western Theological Seminary (M.Div. 1994).
For Further Reflection
• How have you come to know that God calls you “beloved”? Can you remember a “Jordan River” experience when you suddenly became aware of this, as if you heard the words spoken directly to you, “You are my beloved – I delight in you”? Or have you come to know this over time and in gradual ways?
• Have you ever told God, “You are my beloved”? Have you experienced a special time when the “circle was complete,” that is, you knew God’s love for you and your love for God? Did you give yourself time to enjoy this special moment? How does your worshiping community express their delight in God’s love?
• Of the “Five Marks of Mission,” which have you participated in either as an individual or as part of a church or other organization? Make a “confession” of all the ways you have participated in God’s mission. How have you been “the hands and feet of Christ,” as Teresa of Avila might have put it, perhaps in hidden or seemingly unremarkable ways? Describe how it makes you feel when you know you’ve been caught up in the work of God.
• The fifth “Mark of Mission,” which has to do with safeguarding the integrity of creation, differs from the others, as it is not directly based on Scripture, but is a new movement of the Holy Spirit in the Church. What other ways might the Spirit be “guiding us into all the truth” over time (John 16:13), and how might these become part of the Mission of God? What other “Marks of Mission” would you add to the list?
• One Anglican diocese in Scotland, the Diocese of Saint Andrew, Dunkeld and Dunblane, lists on their website nine “Marks of Mission,” rather than five. The first begins, “We worship…” How would you complete that sentence?
5 Marks of Love
Living Life Marked as Christ's Own
If we are “marked as Christ’s own,” what are the “marks of love” that characterize the Divine Life abiding and at work within us?
Begins on Sunday, February 26, 2017 - then available as an anytime course.
This six-week series provides the opportunity to observe and to reflect on the ways in which the Divine Life expresses itself in and through us; individually and in our faith communities, as well as in the world around us.
Each week we will explore one of the Anglican Marks of Mission (Tell, Teach, Tend, Transform, Treasure) through videos, questions, and exercises, so we can speak more clearly and act truthfully, motivated always by hearts marked by God’s love.
The Marks of Love are not simply a list of tasks to be checked off one after the other; they are signs that our life is rooted and grounded in the Being of God.
The Brothers of SSJE will draw on their own monastic spirituality to help us balance action with contemplation, so that our words and deeds proceed from the deepest places of our hearts, where God dwells. This resource encourages us to reflect on not just what we should do, but on how we should live.
This series is designed for use by individuals or small groups. The goal of the program is to help participants to offer themselves, body and soul, to God’s Mission, and to live for God’s glory. Materials and videos are free online and as downloads.
Sign up and find resources at www.5marksofmission.org
for everyday living
Br. Geoffrey Tristram proposes that much of our stress and anxiety derives from our pollution of Time. Ordering our relationship to Time can help us to experience the joy of the present moment.
REDEEMING THE GIFT
We are probably more aware than any previous generation of how we have polluted and exploited our beautiful planet. Every day, the news brings fresh evidence of the ravages humans have exacted upon the spaces we inhabit. We recognize now that we are in the midst of an ecological crisis.
What we are, perhaps, slower to recognize is that our ecological crisis also reflects a theological crisis. The earth we have polluted is none other than God’s creation. The Book of Genesis expresses in unforgettable language the great act of creation: With power and love, God brings forth dry land from the watery void, and in successive stages creates a wondrous world filled with every kind of plant and animal, and at creation’s climax, makes humankind. To these humans is entrusted the incalculably important task of caring for this dazzlingly complex and precious work of God. “Let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth.”(1)
But Genesis goes on to describe in tragic verses humankind’s Fall from grace and its dire consequences. Humans, who were created to live in harmony with the whole of creation, were doomed to experience a profound sense of rupture and alienation: “cursed is the ground because of you; in toil you shall eat of it all the days of your life.”(2) They would now live in a fundamentally ‘disordered’ relationship with all of creation.
Looking around us now, it is not difficult to see traces of this disordered relationship with creation in our lives. On a global scale, we see how our greed and insatiable appetite for more have encouraged us to plunder and exploit the earth’s resources in irresponsible and unsustainable ways, as we live with the consequent pollution and global warming. And in our individual lives, we are becoming aware that our disordered and unsustainable relation to the created order is a cause of malaise and great suffering.
Now, there is another gift from God, given in creation, which is equally fundamental to our well-being as our relationship with the Earth. This gift, too, has been abused and polluted, although the destructive effects of this abuse may be less immediate for us to discern. This is the gift of Time.
Abraham Heschel, in his classic book The Sabbath observes:
One of the most distinguished words in the Bible is the word qadosh, holy; a word which more than any other is representative of the mystery and majesty of the divine. Now what was the first holy object in the history of the world? Was it a mountain? Was it an altar? It is, indeed, a unique occasion at which the distinguished word qadosh is used for the first time: in the book of Genesis at the end of the story of creation. How extremely significant is the fact that it is applied to time: “And God blessed the seventh day and made it holy.” There is no reference in the record of creation to any object in space that would be endowed with the quality of holiness. This is a radical departure from accustomed religious thinking. The mythical mind would expect that, after heaven and earth have been established, God would create a holy place – a holy mountain or holy spring – whereupon a sanctuary is to be established. Yet it seems as if to the Bible it is holiness in time, the Sabbath, which comes first.(3)
We have each been given the gift of time, and of all the gifts God has created, time is uniquely holy: “So God blessed the seventh day and hallowed it.”(4) Time is the medium in which we are able to live and move and have our being. Without time, what would this beautiful creation be – humankind included – but a lump of inert matter? God animates matter in time and sets it into motion through history. By God’s grace, we live in time and through time. And so, either deliberately or unthinkingly, to pollute time is a recipe for great suffering: We are polluting the very medium in which we live, as surely as we have polluted the air and the oceans around us. For us to live in a disordered relationship with time can be just as damaging as living in a disordered relationship with the created world. And just as surely, it is killing us.
We see in the Gospels that Jesus always calls us by name: Peter, John, Mary. We'd love to know your name.
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In the Monastery, we Brothers live a very ordered life. We have a schedule that determines our waking and our sleeping, when we work and when we eat. The bell calls us, surely and unchangingly, to prayer, ten minutes before the liturgy begins, five times each day. Look at our schedule, and it will probably appear that every day in a Monastery is the same, week in and week out. Furthermore, as a monastic community in the Episcopal church, we also follow a liturgical year that assures us, month by month, year after year, that we will keep the same feasts, recall the same holy days. On a given time of a given day, we Brothers can tell you, with some confidence, where we will probably be, and what we will probably be doing, at that same time the next year, and the year after that.
From the outside, it might seem that we Brothers should have the ordering of time all figured out. If only that were true! We actually often have to admit that we come to the Monastery because we are particularly bad at living an ordered life.
Even in the Monastery, it is difficult for us to keep true to the use of time that our Rule prescribes. We Brothers are as prone as anyone to overwork, to misuse time. It’s a constant problem. And when the Chapel bell rings, making us stop our work by calling us to the Divine Office, it can sometimes be rather annoying! It sounds out across the Monastery and forces us to stop what we are doing – probably right when we were in the thick of it – and we sigh a little, because what we were doing just then was no doubt something that seemed quite important. But the bell reminds us that, actually, we’re not here just to work, just to do and to accomplish. We’re here to glorify God by our lives. The bell, which makes us stop, actually calls us back to our truest identity.
As I reflect on my own life and upon the lives of the many people I have ministered to, I become increasingly aware of how much stress, suffering, and anxiety derives from our pollution of time. There are so many ways that we can make time out to be our enemy. Colloquially, we talk about “killing time,” and what we mean by that is wasting time, frittering it, trying to get rid of it. Time itself seems to be our enemy, some unwanted burden. And so we find ways to “kill” it, squander it, throw it away – on the internet, perhaps, or in some mindless interaction with our cell phone, the video console, or other technologies of distraction. We are always on the look-out for ways to feel “free” from time; we seek moments we can blissfully call a “time out of time.”
It’s no wonder if we sometimes feel the urge to escape time, since, more often than not, it feels as if time itself is out to get us. In our struggles to keep up with our demanding and relentless schedules, time, this holy gift from God, begins to feel like something of a demon, whipping at our backs. “I just don’t have enough time!” we cry, again and again.
But if we never feel that there is enough time, there is something wrong with us, and not with time! God created time. God created it, and God called it holy. There is enough time. “For everything there is a season and a time for every matter under heaven: a time to be born and a time to die . . . a time to weep and a time to laugh; a time to mourn and a time to dance . . . a time to seek and a time to lose.”(5) These wise words from the Book of Ecclesiastes point to a profound truth: When we feel that we do not have enough time, the issue is not with time, but with our use of time. We feel we do not have enough time because we do not have enough of it to accomplish certain goals, fill certain needs, meet certain expectations. The problem is not with time, but with our use of it, our attitude toward it. “For everything there is a season and a time for every matter under heaven,” and if we can only get in touch with a right attitude toward time, if we can recover the holiness of time, then we will know that every moment is enough.
Every moment is pregnant with possibilities beyond our imagining. Not to see that truth is to have a disordered vision of the gift of time, unfolding before us and for us, in every moment. I love that phrase from the renowned historian Arnold Toynbee, who referred to a theory of history and the passage of time as “just one damned thing after another.” For many people, that is what their life feels like, and it highlights the profundity of our disordered relationship to time. Time is not an endless succession of things to do, bitter sighs, tired nights, and disappointments. Time is a gift from God.
Each new day will never come again, which makes it incredibly precious. Carpe diem, the ancient philosophers urged, “Seize the day.” Each new day asks of us, in the words of our contemporary, Mary Oliver, “What is it you plan to do with your one wild and precious life?”(6) Your one wild and precious life could stretch on for decades, or it could just be today. What are you going to do, who are you going to be, in that time?
A redeemed way of understanding and relating to time asks us to see every moment as significant and having meaning as part of a whole. There is meaning to our lives: We have been given this period of time, this one wild and precious life, in limited amount, in order to become the person that God created us to be. How we use the time allotted to us in this life is how we glorify God in our lives. As Irenaeus wrote, “The glory of God is the person fully alive.”(7)
God put us here, and God has given us this time, in order that we might become fully alive. Jesus promises, “I came that you may have life and life in abundance.”(8) Reordering our relationship to time is one of the chief ways in which we can access that abundant life Jesus promised us, and that glory for which God created us.
This life is a dance, and we cannot move through it meaningfully and beautifully without having a sense of the rhythm to which our life responds. None of us want to live in monotone, being victims of the relentless drumroll of the to-do list. In order to flourish, we need a rich and varied, but consistent rhythm of life: We need to listen for and respond to the call of different tempos and tunes; we need rests.
Take heart that any small step you try in reordering your time will probably leave you a better steward of your time than you were the day before. Over the course of the next year, we Brothers will be thinking and teaching about Time. We need to learn to take time to stop, pray, work, play, and love in order to be fully alive, as God intended. We hope that you’ll join us and catch the life!
(1) Genesis 1:26
(2) Genesis 3:17
(3) Heschel, Abraham Joshua, The Sabbath, (New York: Farrar, Straus and Giroux), 1995
(4) Genesis 2:3
(5) Ecclesiastes 3:1-6
(6) Oliver, Mary, “The Summer Day”, House of Light (Boston: Beacon Press), 1990
(7) Irenaeus of Lyon, Adversus Haereses, Book 4, Chapter 20, c. 175-185 CE
(8) John 10:10
About Br. Geoffrey Tristram
Br. Geoffrey Tristram, SSJE was born in Wales and studied theology at Cambridge University before training to be a priest at Westcott House theological college. He came to the United States fifteen years ago to join SSJE and has pursued a ministry of teaching, spiritual direction, and retreat leading, and for three years he served as chaplain to the House of Bishops. Before coming to SSJE he served as a parish priest in the diocese of St. Albans, as well as the head of the department of theology at Oundle School, a large Anglican high school in the English Midlands.