My brother Michael used to live in Manchester in northern England. I went to stay with him one August during a heat wave. His apartment was hot and claustrophobic, and the city felt suffocating. So, one day we just took off. We got on the little pay train which wound its way slowly, out of the city and up, up into the glorious Peak District. The train stopped at a tiny station surrounded by magnificent hills. We got out and we climbed and climbed for several hours till we reached the top of the highest hill, Kinder Scout. We were exhausted, but wonderfully exhilarated. We drank in the cool air in great thirsty gulps, and as we breathed we felt quite intoxicated, and I remember we started leaping around, and shouting and laughing with sheer joy. Way below us a couple of hikers looked up, and I think they probably thought we were drunk!
Today is the Day of Pentecost. On this day the gift of divine power came to the disciples, and there was no mistaking it; for it was accompanied by an experience which pounded their senses. Divine power was invading them. An intense, ‘catastrophic’ experience. A rushing wind, tongues of fire, a power beyond human lives invading human lives. Perhaps the disciples started leaping around, as extraordinary words came out of their mouths. Certainly, others thought they must be drunk!
O God, by the leading of a star you manifested your only Son to the peoples of the earth: Lead us, who know you now by faith, to your presence, where we may see your glory face to face; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.
These wise men who had come from the East, who are they? The New Testament Greek name for them is “magi,” which means magicians, fortune tellers, wizards. [i] The Greek name magi also includes astrologers, and so it’s no wonder that they reportedly saw a certain star rising, knew its significance, and followed it.[ii]
The wise men came from “the East,” but whether that is near East, or middle East, or far East is only a guess. St. John Chrysostom, fourth-century archbishop of Constantinople, believed the three magi came from Yemen because, in those days, the Kings of Yemen were Jews. A very early Armenian tradition neither saw them as Jews nor as starting out together but rather meeting up along the way, each of them a king from a foreign realm, each of them following this star: one named Balthazar, a king from Arabia; another was Melchior, a king from Persia; and a third, Gaspar, a king from India. I am speaking of three magi, but we are actually not told how many wizards came to Bethlehem. Three is just a guess: three kings because of the three gifts so no one comes empty handed. The gifts were of gold, the most precious mineral on the earth[iii]; frankincense, a symbol of prayer, as the psalmist says, “let my prayer like incense be”[iv]; and myrrh, the fragrance of heaven, used in the anointing for healing and also in the anointing of the dead (ultimately Jesus’ own body).[v]
I must confess that I have always been envious of those who are able to acquire another language. I have always struggled to learn a second language.
As a child my parents enrolled me in private French lessons, but when French became available at school, it was like starting over again. Each year was the same. I struggled all year to learn a few basics, scrape by with a pass at the end of the school year, and then forget everything over the summer. I would start again from square one, once again, each Fall. I finally dropped both French and Latin in high school. In the first year of seminary, I enrolled in New Testament Greek. Early in the term the professor arranged for us all to take a language aptitude test. My years of struggling to learn another language all came together with that test. Finally everything made sense.
If you have taken the language aptitude test, you will know that it is based on learning a few simple elements of Kurdish. The idea is to see how quickly you can learn it and then answer some questions. A week or so after the test, I sat in the professor’s office to hear my results. He began by telling me he didn’t understand why I was having such difficulty learning Greek, as I had a perfect aptitude for foreign languages. Suddenly he stopped in his tracks. Mumbled oh and said to me, James I see why you are having such difficulties. I was reading the score backwards. You have absolutely no aptitude to learn a second language
I don’t know exactly how that language aptitude test works, but after years of trying to learn French, Latin and then Greek, I didn’t need a test to tell me what I already knew. There is something about my brain that simply can’t absorb languages. I joke that even after thirty years in this country, I still don’t understand and can’t speak American. It has been explained to me countless times, what freshman, sophomore, junior and senior mean, but it needs to be explained to me again each time someone uses those phrases. And please don’t tell me you are a rising sophomore because that will just confuse me even more.
This spring we’ve watched as a pair of morning doves built a nest on the outdoor crucifix located in our cloister garden. Nestled on the shoulder of the crucified Jesus, the mother sat motionless on her eggs for days and days. At last the chicks emerged.
I had the extraordinary good fortune to be watching the nest this past Monday evening. The two chicks are now adolescents, about 2/3 the size of their adult parents and darker in coloring. They were sitting side by side in the nest, eagerly looking out on the world. Their mother appeared and, standing on the head of the crucified Jesus, she fed them. Then she flew off and perched nearby where she could keep a close eye on them.
You could tell there was something happening. The young birds began rocking back and forth in the nest, as if working up their courage to leave the warmth and security of the nest. Finally, one of them took the leap. It flapped wildly around the cloister, unable to control its flight, banging into the walls and ceiling until it finally fell stunned to the floor. The second one readied itself for its first flight, rocking in the nest before finally launching its body into the air. Like the first, it flapped wildly about, crashing into the ceiling and walls, and then landing on the floor. It waited for a bit, then took off again, this time successfully navigating its way through the arches and out into the garden.
Jeremiah is sent by God to the potter’s house, where he learns an important lesson. The image of the potter fashioning a vessel on his potter’s wheel would have been very familiar to Jeremiah’s audience. It is familiar territory for us, too, since the shaping vessels of clay by hand on a potter’s wheel is still done in much the same way today.
What does Jeremiah notice as he observes the potter at work?
He notices first the clay. As he watched the potter shape and mold the clay, Jeremiah knew that he was looking at a picture of himself, and of every person, and of every nation. We are the clay, fashioned into useful vessels by God, the potter. Jeremiah isn’t the only prophet to draw on this image: Isaiah and Zechariah also use it, as does Paul in his letter to the Romans. Jeremiah watched as the clay was fashioned into a vessel. Then, some imperfection in the clay spoiled it in the potter’s hand and the potter crushed it and began the process again.
for everyday living
Three Brothers share their vision for how to shape a retreat experience to “enter more fully into the divine life.”
“Times of retreat are essential elements in the rhythm of our life. They enable us to celebrate the primacy of the love of God above all else. Whenever we enter retreat we seek to be more available to God so that we may enter more fully into the divine life” (SSJE Rule of Life, Ch. 29, “Retreat”). These lines encapsulate why we go on retreat: by setting aside the ordinary cares and patterns of our days, we hope to make ourselves more fully available to God.
Many different settings, structures, and shapes of retreat can meet this aim. After all, God is available to us everywhere; the question is simply where and how we can best tune our perception to become aware of God’s presence. The answer will not be the same for each of us, nor even for each of us in every season.
In these pages, three Brothers share three different visions for how one might shape a retreat experience. What framework might open your heart to God’s revelation at this season in your life? We pray that, however the Spirit leads you, your retreat will invite you to “enter more fully into the divine life.”
Return and Rest
recalling God's love on retreat
Br. David Vryhof, SSJE
There are many ways of entering into retreat. At times we will want to use our time of retreat to listen and discern God’s purposes in our life, especially if we are in a place of confusion, conflict, or uncertainty. At other times we may be facing an important choice, and will find a period of silent retreat to be a helpful clearing space in which to weigh our options in prayer. At times, we will want to explore more deeply the nature of God, the person of Christ, or some aspect of our human condition. These are ways of using retreat to “advance” the spiritual life.
But as our Brother Curtis Almquist likes to remind us, most often “a retreat is not an advance.” Retreats invite us to return to the God we already know, to recall and to re-experience God’s love for us, to receive from God the gifts we need this day.
“In returning and rest you shall be saved.” - Isaiah 30:15
In the Book of Common Prayer there is a collect that summarizes this last type of retreat. We pray,
O God of peace, who has taught us that in returning and rest we shall be saved, in quietness and confidence shall be our strength: By the might of your Spirit lift us, we pray, to your presence, where we may be still and know that you are God; through Jesus Christ our Lord. Amen.
The prayer is drawn from Isaiah 30:15: “For thus says the Lord God, the Holy One of Israel: In returning and rest you shall be saved; in quietness and in trust shall be your strength.” It suggests that there are times when we need to return to God and find our rest in God’s presence, to draw from God’s strength in order to claim again the inner stillness and freedom that come from putting our trust in God’s wisdom and power rather than our own.
If you have ever watched young children playing on a playground you may have noticed how a child might from time to time interrupt his play in order to come over to his mother, sitting at the edge of the play area. She hugs him, tussles his hair, and rubs his back. He leans into her and receives her love. After a few moments, he pops up and returns to his peers to join again in their play. Retreat can be like that – a short break from the tasks of our life, during which we can lean into God to receive God’s love and affection, and hear God’s words of encouragement and support. Retreats can offer us this kind of refreshment and renewal, and can prepare us to re-enter the fray of our daily lives with new energy and hope.
Retreat can be a short break from the tasks of our life, during which we can lean into God to receive God’s love and affection.
How might we enter into such a retreat? I often encourage retreatants to begin their retreats by returning to a favorite passage of Scripture or to a favorite hymn, one that recalls for them God’s deep love and abiding faithfulness. Here are some possible starting places:
– Isaiah 43:1-9 “Do not fear, for I have redeemed you; I have called you by name, you are mine.”
– Psalm 23 “The Lord is my Shepherd; I shall not be in want.”
– Psalm 139 “it was you who formed my inward parts; you knit me together in my mother’s womb.”
– Romans 8:31-38 “Nothing can separate us from the love of God.”
– 1 John 4:7-21 “In this is love, not that we loved God but that God loved us…”
– Hymnal 1982, 671 “Amazing grace! how sweet the sound”
– Hymnal 1982, 664 “My Shepherd will supply my need”
“Where can I go from your spirit? Or where can I flee from your presence? If I ascend to heaven, you are there; if I make my bed in Sheol, you are there...
It will help if we remind ourselves that prayer is a gift, not a task. We come to prayer to offer God thanks and praise, and to receive the good gifts God has for us, gifts that God knows that we need. We do not come to achieve a goal or to produce a specific result. Nor do we come out of obligation, to fulfill a sense of duty. Christian prayer stems from a loving relationship. God has invited us into the Divine Presence in order to offer us love and strength, patience and courage, healing and wholeness. Prayer is the primary place where we receive these things. Therefore, we ought to approach our times of prayer or times of retreat not with a sense of duty, but in a spirit of receptivity and expectation. We are coming to meet the One who has created and redeemed us in love, and who reigns over all things, to receive all that we need from God’s heavenly storehouse.
The author of the First Letter of John writes, “We love because (God) first loved us” (1 John 4:9). The first thing (“we love”) is dependent on the second (that we have received and experienced God’s love for us). If we hope to be agents of God’s love in the world, carriers of God’s grace and ministers of God’s compassion, then we need to receive those gifts of love and grace and compassion from the hand of God. Only then can we offer them to others. Prayer is the place where these gifts are received. When I have experienced God’s unconditional love for me, I can offer that same unconditional love to others. When I have known God’s forgiveness, I can extend that same forgiveness to others. When I know that God accepts me as I am, without judgment, I can open myself to others and approach them with curiosity and interest rather than with suspicion and judgment. “We love because (God) first loved us.” This is the gift that God offers us in prayer and in retreat.
Begin your retreat, then, by returning to God, resting in God’s goodness and love, allowing God to restore your confidence in God’s protection and provision. God is at work in your life. “Be still, and know that God is God.”
...For it was you who formed my inward parts; you knit me together in my mother’s womb. I praise you, for I am fearfully and wonderfully made.” - Psalm 139: 7-8, 13-14
Practices to Enrich Your Retreat
Recall specific moments when you have known God’s goodness and love in your life. How did you feel? What emotions spring up in you now as you recall those earlier times? Offer them to God.
Write a letter to God. What do you wish to say to God? What does God need to hear from you? It could be words of love or heartbreak or doubt. Be as honest as you can. One of our Brothers, at the end of this meditative practice, likes to take up another pen in a second color and write the words he hears God speaking back to him.
You might find it helpful to meditate with an image. I love to pray with Katherine Brown’s image of the Good Shepherd, rejoicing as he holds his lost lamb. As you gaze at this icon, hear God welcoming you back home. You are God’s beloved creature, the one for whom God would leave the ninety-nine, just to bring you back.
Sip and Savor
reading sacred texts on retreat
Br. Keith Nelson, SSJE
The spaciousness, silence, and freedom from distraction that retreat offers provide an ideal context for encountering Christ in scripture and sacred writings. Times of retreat free us from the obligation of assigned readings like the lectionary. They also beckon us away from the perpetual flow of the social media feed, headlines crafted to arrest us in our tracks, and images designed to hijack our attention. Unlike the reading we shoe-horn into a daily train commute or the spare, sleepy moments before bed, on retreat we are given the gift of genuine leisure to let our reading absorb, transfix, and even transfigure us. We can rediscover the grace-bearing potential of words by giving them our full and undivided attention. In the chapter entitled “Holy Scripture” in our Rule, we read: “It is the Spirit dwelling within us who brings the revelation of Scripture into a vital encounter with our inmost selves, and brings to birth new meaning and life.” When the texts we choose to take on retreat are selected with careful, prayerful discernment and approached with reverent expectancy, the living Word can open our deafness once more. Our lives may be forever changed by just a single phrase.
“Without silence, words become empty.” – SSJE Rule of Life, Ch. 27, “Silence”
There are a few elements that can transform our engagement with printed words into sacred reading while on retreat. I’ll consider three: what we choose to read, the pace at which we read it, and the space we give ourselves to step away from our reading and rest in wordless silence. There is abundant literature on the classic monastic practice of lectio divina – a practice which I heartily recommend. Here, however, I will consider sacred reading practices a little more broadly.
How do we choose what texts we read on retreat? This is a fairly personal choice, but remember that your aim is sacred reading. I prefer to avoid texts which are primarily didactic – whose basic purpose is to instruct, inform, or set forth an argument. Instead, I choose texts which I trust will efface themselves and usher me gently into encounter with God, toward whom they point. I particularly relish reading poems on retreat, because a good poem can communicate directly to the heart what prose can take a volume to express! The writings of the ancient and medieval church, though sometimes difficult and obscure, never fail to reward my patient attention with gifts of grace. Some retreats have become like intimate conversations between Jesus, myself, and the saint whose holy friendship is offered to me through her or his writings. As a consummate bibliophile, I need to be ruthless in limiting the number of books I take on retreat and remind myself that this is not an opportunity to catch up on the six to eight books from the Monastery library begging for my attention. My hard rule is no more than two, plus a Bible. In reading scripture, I often aim to delve deeply into one book, or sometimes a single chapter, though I leave room for detours if they are strong promptings from the Spirit. I must cultivate, again and again, a “less is more” approach.
Learning to read slowly and meditatively can take practice, but this is the pace and approach that our ancestors in the faith most strongly recommend. Just as timeless works of visual art or music communicate freshly to each generation of artists or musicians, texts that contain true wisdom repay an infinite number of readings. Each inwardly repeated sentence can midwife new insights or lift the eyes of our hearts to whole constellations of meaning that our initial reading passed over unawares. In the ancient and medieval worlds, the act of reading was an awesome privilege demanding intense mental and physical concentration. Receiving even a one-page letter was a singular event. The precious words on the parchment were read aloud, repeatedly. This way of reading rendered the author mysteriously and intimately present. The Rule of St. Benedict makes provision for each monk to receive one book from the monastic library as his Lenten reading. A whole book to absorb in meditative prayer over the course of a liturgical season was a sublime gift. On retreat, we can follow their lead. Rather than gulp, we sip and savor.
“He said to me, O mortal, eat what is offered to you; eat this scroll, and go, speak to the house of Israel. So I opened my mouth, and he gave me the scroll to eat...
In the sustained, meditative reading of a sacred text we expect to be impacted or transformed in some way because we honor the text’s spiritual authority or authenticity, but we don’t pretend to know how the encounter may change us. We are open to the text’s points of difficulty and obscurity (think for example of the prologue to John’s gospel, or the poems of T.S. Eliot). The Spirit patiently teaches us that when the fist of the mind closes around the words to wrest away a manufactured, quotable insight, they inevitably become opaque. The doors of perception close. Yet when we are receptive and open, without the compulsion to comprehend each particular nuance, words and phrases take on a transparent radiance. In the words of Eliot, “Every word is at home … the complete consort dancing together.” We are graced by a boundless, holistic, heart-centered way of knowing that can only be inspired — in-breathed by another power. In this moment, we close the book.
Then what? Nothing and everything may quiver expectantly in that moment. We may remain still for a time, resting in the Word. We may gather together a few words of humble gratitude. We may turn our attention to something very different: a long walk in the cold air, a cup of tea beside the fireplace, a luxurious nap, an hour with the blessed Sacrament. The Word has used words to bear us into the silence that is their Source, and to which they will return. We let the words be, planted in the dark, mysterious soil of our hearts. We entrust their growth to the Author of Life, until the next time we take up the text, our attention refreshed and renewed, hungry again for the grace that sacred reading bestows.
...He said to me, Mortal, eat this scroll that I give you and fill your stomach with it. Then I ate it; and in my mouth it was as sweet as honey.” – Ezekiel 3:1-3
Practices to Enrich Your Retreat
Memorize a favorite passage from Scripture. Repeat the words aloud, slowly and meditatively. How do the words feel in your mouth as you “chew” them? After a while, let yourself become silent in the lingering presence of the Word. Trust that they have been written on your heart, and will be there for you when you need them.
Gaze at the icon of St. John the Evangelist. Momentarily lay aside your analytical mind and simply receive the figures, colors, and shapes just as they are.
Now take a look at the angel hovering over John’s shoulder, whispering in his ear: a representation of the Word of God. The Word whispers to us through the printed words in front of us. But the same Word communicates in unexpected ways from the margins, or at the periphery of our vision – gently interrupting, inspiring, suggesting, or challenging.
What is it like to “read” the Word present to you in both of these places – or to allow the Word to read you in this way?
Strive and Wrestle
reading sacred texts on retreat
Br. Jim Woodrum, SSJE
Prior to coming to the Monastery, my experiences of retreat were of an extended time of sabbath with God, always in the context of community with fellow believers. While times of rest in community away from the familiar scenes, routines, and challenges of life were quite beneficial to me, it wasn’t until I arrived at SSJE to test my vocation as a monk that I encountered a deeper and richer experience of retreat. As a novice, when I first studied the chapter entitled “Retreat” in our Rule of Life, one paragraph captured my attention: “Retreats will often be times in which we hear Jesus inviting us to be at rest with him. But we must expect retreats to expose us to spiritual trial. We may be tempted to tire ourselves or waste the time in busy work and preparation. We may find ourselves staying on the surface to avoid an authentic meeting with the living God. And the emptiness of retreat time may compel us to face painful signs of our need for healing which it was easier to overlook during our usual routines.” Spiritual trial!? Wasn’t retreat time about spending ‘quality time’ with God? I had never considered retreat to be so venturesome.
“We must expect retreats to expose us to spiritual trial.” – SSJE Rule of Life, Ch. 27, “Silence”
This vision of retreat reminds me of a story from Genesis which I loved as a kid but never really understood until now: the story of Jacob and his encounter with a divine being. The author of this particular Genesis story says that Jacob is on a journey with his family and all his possessions when, at one point, he sends them ahead of him, while he stays behind. When he is completely alone, Jacob encounters a man who engages him in a struggle. The two spend the long hours of the night wrestling, and eventually Jacob overpowers the man. Before conceding defeat the man dislocates Jacob’s thigh and exclaims, “Let me go, for day is breaking.” But Jacob perceives something about this man with whom he has been wrestling. Aware that this is no ordinary encounter, Jacob asks his holy opponent for a blessing. The man declares that he will no longer be called Jacob, but Israel, “for you have striven with God and with humans, and have prevailed.” The name Israel means “a man seeing God.” The story continues: “And there he blessed him. So Jacob called the place Peniel, saying, ‘For I have seen God face to face, and yet my life is preserved.’ The sun rose upon him as he passed Peniel, limping because of his hip.”
This story resonates with me because it highlights the truth that any encounter which brings us into real intimacy with God will be costly. It will involve sacrifice, intention, endurance, and a desire and willingness to be changed. Jacob sacrificed all that he had, sending his family and possessions ahead unguarded while he withdrew to be alone with God. He intentionally engaged God in struggle, perhaps processing and working out the self-doubts that had plagued him. We know that Jacob had a less-than-stellar reputation in the eyes of his family and was seeking reconciliation from his estranged brother Esau. He had to abide with God in a difficult struggle, perhaps wondering at times whether he would be able to endure God’s truth and judgment. He had to desire change and make that desire known to God. At the dawning of the new day, he asked God to bless him as he moved forward into new life. Jacob left that encounter with God, not only with the new name of Israel, but also bearing a wound of love, one that would be a constant reminder of God’s grace and blessing.
“There are many conflicts on the way into the experience of divine love. As the spirit exposes it to Christ’s healing touch in prayer we shall often have to struggle with our reluctance to be loved so deeply by God...
It may be helpful to you to pray with the story of Jacob’s encounter with God, especially on retreat, since a retreat may expose us to spiritual trial. We may enter into retreat with the intention of deepening our relationship with God, only to find ourselves distracted. We live in an age where we are constantly bombarded with advertising which promises a better life. And the lure of social media – with its premise to bring us connection – actually isolates us from real, meaningful relationships. God does not relate to us through Facebook and Instagram. Rather God is drawing us into silence, stillness, and solitude, in order to share the intimacy of adoring love with us. Like any relationship that we care about, our relationship with God requires us to put aside distractions in order to gaze into the face of our Beloved.
It seems appealing to search for God somewhere ‘out there,’ in exotic places worthy of God’s glory. However, the desert fathers and mothers of the fourth and fifth centuries taught that the kingdom of heaven begins within us: “Strive to enter the treasure chamber that is within you; that way you will see the heavenly treasure. Both are one in the same. The ladder to the kingdom of heaven is in your soul ... there you will find the steps on which you can climb up.” The Psalmist writes, “Lord, I love the house in which you dwell and the place where your glory abides.” You are God’s abiding place!
Most often Jesus enters into our lives through the cracks of our brokenness. We need not be ashamed of the fissures in our heart. Instead we must have the courage to bare them to Jesus, whose desire is to fill us with grace so that we may know the power of his love. Acknowledging our need for healing, our desire for happiness, and our longing for abundance is a sacrifice we offer to God. In return, God gives us a morsel of bread and sip of wine, the heavenly food of his own body and blood to sustain and nourish us as we begin our journey to healing.
Like Jacob, we need the courage first to let go of everything, to engage God and to ask God to reveal our true identity, the person God has created us to be. Retreat can be the perfect time for such challenging, rewarding striving with God.
...Christ himself will strive with us, as the angel strove with Jacob, to disable our self-reliant pride and make us depend on grace.” – SSJE Rule of Life, Ch. 21, “The Mystery of Prayer”
Practices to Enrich Your Retreat
What are you struggling with in your life – perhaps something in your past that has left you wounded? Do you share this struggle with God? Offer your wounds to Jesus in prayer, asking Him to transfigure the situation, that it might be a source of blessing to you.
Before going on retreat, note the amount of time you spend on social media each week. During the course of your retreat, resist the urge to connect virtually. Instead make a list of those whom you hold in your heart. Remember them to God in your prayer. Our founder, Richard Meux Benson, explains the power of intercessory prayer in this way: “....in praying for others we learn really and truly to love them. As we approach God on their behalf we carry the thought of them into the very being of eternal Love, and as we go into the being of him who is eternal Love, so we learn to love whatever we take with us there.” Carry those you love with you to God in prayer.
In times of spiritual trial, you may find it meaningful to meditate with an image of Christ crucified, like the one here. Reflect on how Christ is willing to share with you in your struggle.
About Br. David Vryhof
About Br. Keith Nelson
About Br. Jim Woodrum
Br. Jim Woodrum, SSJE lives at the Monastery in Cambridge, where he serves the community both as the Director of Music and Director of Vocations. When he is away from his desk (and that “Office” in the Chapel), he enjoys cooking southern cuisine, exploring different neighborhoods in Boston, and sampling craft beer.
for everyday living
Br. Geoffrey Tristram traces the practice of pilgrimage back to the origins of our faith and deep into the inner realms of our hearts.
A JOURNEY WITHIN
When I decided to stop in and visit the small village church in Lastingham, Yorkshire, I had no idea that the place was of any significance. I hadn’t set out on a pilgrimage. I hadn’t researched the site or prepared myself to have any particular kind of experience. I just happened to be passing by there with my brother-in-law. I went in and decided to go down into the crypt.
As I entered into the low, dim stone space, I actually fell on the ground because of the overwhelming sense of holiness. I nearly passed out. I had no idea what was happening or why. I thought, “What on earth? Why am I feeling this?”
After I came back up into the church and looked around, I discovered that this church was where Saint Chad and Saint Cedd, missionaries to the Angles, had established their monastery. And Saint Cedd is buried, still, down in the crypt. My experience there was utterly unexpected; I almost couldn’t believe it. Yet it was also undeniable. The sense of the holy was so close, it fell upon me like a huge weight.
“People come to kneel where prayer has been valid,” wrote T.S. Eliot.
Eliot not only kneeled, he fully collapsed – on the floor of our own Holy Spirit Chapel – during an early morning Eucharist in the 1930s. He was the only visitor in the Chapel with the Brothers. Suddenly, during the consecration of the elements, he experienced the presence of God so powerfully, so heavily, he collapsed under it.
I love these stories because they remind me that while churches can offer sanctuary, they also can be incredibly dangerous places of encounter. We should post warnings on the door: Enter at your own risk. If you don’t want to risk an encounter that might change everything, then you might want to stay away!
Take Paul Claudel, the French playwright. Not a believer, he went one day into the vast cathedral, Notre-Dame de Paris. Claudel stood, half hiding behind a pillar, watching the Mass. He later wrote that the pillars were like great trees in a forest, and, as he stood there, something extraordinary took place. He said it was as if the Holy Spirit was hiding in that forest, and it suddenly ambushed him. At once he believed and fell to his knees.
Notre-Dame de Paris, this Monastery Chapel in Cambridge, Saint Mary’s in Lastingham, Yorkshire: it’s not just aesthetics that gives such churches their power. These places are holy, which simply means that they have been consecrated to God. They are places where generations have come seeking God; where men and women have been ambushed by God and can never be the same again. They are places where thousands upon thousands of prayers have been offered; where solemn vows have been made: monastic vows, baptismal vows, marriage vows, ordination vows. It’s almost as if the very walls have become impregnated with prayer and saturated with God’s presence. The holiness of such places is not measurable, and yet it’s undeniable. We enter and, ready or not, God is already there, waiting for us.
We believe, of course, that God is everywhere. God can be found on a mountaintop, as well as in a valley; in the dark and in the light; in a holy place and in the gutter. The place where we encounter God is actually not material, for God of course is immaterial. Seen this way, there is no need to go anywhere at all to experience God.
And yet, as Christians, we also believe in the Incarnation. John’s Gospel tells us that “the Word became flesh and dwelt among us” or, as another translation has it, “the Word became flesh and tabernacled among us” (Jn 1:14). Within the more Catholic traditions of the Christian church, believers pray in front of the tabernacle – where the Sacrament is placed – out of a desire to be close to the sacramental presence of Christ, the Christ who became flesh and dwelt among us. We believe that Christ is physically there, in the Sacrament. Even though God is everywhere, we embodied creatures do experience God (like everything else) in our bodies and through our senses. Our sacramental practice within the Church is reflective of this; it invites us to experience God’s presence somatically, in our flesh, with our taste and with our touch. The God who became flesh comes to us again in the flesh every time we hold out our hands and “Take, eat” the Sacrament.
And so, too, there are physical places where we feel that God can be experienced in a uniquely powerful way. “Thin places” we call them, where the veil between Heaven and earth is thinned, somehow. Where – even if you aren’t expecting it, or are unprepared for it – you can become aware of an almost overwhelming sense of God’s presence, as I did at Lastingham.
These places of divine encounter are holy places with the power to transform us, just as the Sacraments do, by bringing us into contact with the living God. In these places of encounter, God’s presence is so palpable that it’s actually very easy to pray. We can be very vulnerable. We feel close to the Source of Life.
Such places of encounter become sites of pilgrimage.
While pilgrimage rose as a widespread devotional practice in the Middle Ages, humans have been practicing pilgrimage for as long as we have experienced and commemorated encounters with God.
Think of that wonderful story in Genesis 28, the story of Jacob’s ladder. Jacob falls asleep and dreams of a ladder ascending up to Heaven, with angels going up and down. When he awakens, he knows that he’s been visited by God. He says, “This is none other than the house of God, and this is the Gate of Heaven.” He calls that place Bethel, “the house of God.”
What’s significant is that Jacob is sleeping on a rock as a pillow. When he wakes up and realizes that he’s been visited by God, he takes that rock, makes it into an altar, and pours oil on it. As word spreads, people begin to come to that place. That site becomes holy because that’s where God came down and touched a human. It’s a place where, to quote T.S. Eliot again, we “apprehend the point of intersection of the timeless with time.” The transcendent God has actually broken through into our time-bound world, and we can point to where it happened. There, right there. Archbishop Michael Ramsey used to call these “little anticipations of Heaven,” moments of transcendence. They can happen in sacred places, they can happen on pilgrimage, and they can happen in the daily journey of our everyday life.
As Christians, we are a pilgrim people.
Pilgrimage is woven into the very roots of our faith, beginning with Abraham, the first pilgrim. In Genesis 12, God calls Abram (whom God will later call Abraham) to leave his house and journey to a land unknown. “Leave your country and your kindred and your father’s house, and go on a journey to a foreign land.” So Abram becomes nomadic. He pitches a tent each night; the next morning, he takes up the tent pegs and moves on. I think that this “Abrahamic” spirit is fundamental to our Judeo-Christian tradition: we are pilgrim people, from the very start.
The thread picks up with the most formative experience of salvation in the Hebrew Scriptures: the story of the Exodus, which is essentially a forty-year pilgrimage. God’s people are enslaved in Egypt, brutalized by Pharaoh, and God raises up Moses to be their savior. And Moses leads them on an epic journey across the desert, to the Promised Land.
This thread continues throughout the Gospels, as Jesus calls disciples to follow him away from their homes and all that they have known, on a journey into the unknown:
“He saw Simon and Andrew casting a net into the sea, for they were fishermen. And Jesus said, ‘Follow me.’ Immediately they left their nets and followed him.” (Mk 1:16-18)
“He saw James and John who were in their boat mending the nets. He called them and they left their father Zebedee and followed him.” (Mt 4:21-22)
“He called the rich young man and said, ‘Sell everything that you have and follow me.’” (Mt 19:21)
“He saw a tax collector called Levi and said to him, ‘Follow me.’ And he got up, left everything, and followed him.” (Lk 5:27-28)
Jesus’ uncompromising command to leave everything – and indeed the longing to leave everything to follow Jesus – inspired many of the first monastics: Saint Anthony and the Desert Fathers in the fourth century, who left all their property and wealth behind, to head out into the western deserts of Egypt.
And in the early Celtic Christian tradition, such men as Patrick and Columba embraced what was known as “white martyrdom” when they left their homes to travel to foreign lands, leaving everything behind, to follow Jesus. As a contemporary writer put it, “They sailed into the white sky of morning, into the unknown, never to return.”
While most of us are not called to such extreme acts of renunciation for the sake of following Jesus, yet those words in the Gospel are surely addressed to each one of us: “Leave everything and follow me, and you will receive eternal life.”
This command contains a deep truth for each of us: the first step in our pilgrimage will always be a movement away from, a renunciation of the familiar. Unless we let go of the familiar, the safe, the secure, unless we take the risk of becoming vulnerable, we cannot grow.
This is one of the main reasons why pilgrims set out for holy destinations: they are longing to take a journey of transformation. To do so, they literally leave behind the familiar and the known, and physically journey into a place and a future that only God can envision. The pilgrim’s physical journey can “jumpstart” the transformation, as it were, through the radical act of leaving behind the world that is known. It’s no accident that so much of the great literature of the world picks up on this very theme of the hero’s transformative journey; from the story of Abraham in Genesis, to the great epics, The Odyssey, The Iliad, even The Lord of the Rings. A pilgrimage of transformation requires first that we leave everything behind, and set out on a journey that will lead to new life.
Simply leaving home is not enough, of course.
Physical pilgrimage has value primarily for its ability to inspire inner change. In this, the physical journey of pilgrimage symbolizes (and often catalyzes) the spiritual journey that we are called to take within. In her wonderful treatment of medieval pilgrimage, Pilgrimage of the Heart, Sr. Benedicta Ward, SLG, catalogues four possible stages along the spectrum between physical and spiritual pilgrimage:
1. It was possible to stay and to stay, in other words to be completely lazy and attempt nothing, go nowhere, stay shut within the walls of self, to ignore pilgrimage altogether.
2. It was possible to stay and yet to go, by undertaking the pilgrimage of the heart while remaining in one place, which was the fundamental monastic way.
3. It was possible to go inwardly by longing and desire in the heart and to confirm this by outward pilgrimage with the feet, to be a true pilgrim.
4. It was possible to go on pilgrimage with feet, but not with heart, as a tourist, a runaway, or a drop-out from responsibility, a curious inquirer, in which case there had been no real movement; the traveler had taken the shell of self with him and whatever its name it was not in essence a pilgrimage at all.
Of this last kind of pilgrimage, the great biblical translator Saint Jerome observed, “It is better to live for Jerusalem than to journey to Jerusalem.” Better to stay home and be changed in heart, than to journey with your feet yet remain internally unmoved.
Whether or not each of us eventually chooses to embark on a physical pilgrimage at some point in our life, we are all of us called to set out, ever afresh, on the inner kind of pilgrimage, the pilgrimage of the heart. We are called, in the words of Jerome, to “live for Jerusalem,” as we follow Christ on a journey of growth and transformation.
“Come follow me. I am the Way, the Truth, and the Life” (Jn 14:6). Christianity has never been a static body of doctrine, but rather is a dynamic way of life. The first term used in the New Testament to describe Christians is “followers of the Way,” because of Jesus’ compelling invitation to take to the road, to make all of life into a continuous pilgrimage. Monica Furlong, in her book Traveling In, wrote, “The religious person is the one who believes that life is about making some kind of journey. The non-religious person is the one who believes there is no journey to make.”
The journey – whether it be the journey of Abraham or Moses, Jesus’ disciples or medieval pilgrims – has never been simply about traveling across physical space toward a holy site. Every outward journey of pilgrimage always has as its true goal an inner journey of transformation.
The essence of pilgrimage, then, is the journey within. Therefore the essential pilgrimage to undertake is not the one of the feet, but the one of the heart. For this reason, I love the story that Sr. Benedicta recounts of the early Egyptian recluse, who fell under criticism for living a sedentary life. “Why are you sitting here and doing nothing?” one monk asked her. She replied, “I am not doing nothing; I am on a journey.”
We can embark on the most amazing journey without ever leaving our room. Every day Jesus calls us to embrace new life, and that means to let go, to leave behind what has become too comfortable, our habits, our compulsions. It means each morning awakening to a new day and saying to God, “Where do you want to lead me today on the journey of life? What are you asking me to leave behind? How are you asking me to change?”
“To live is to change,” wrote Cardinal Newman, “and to be perfect is to have changed often.”
Jesus’ continuous call to grow and change can make us feel insecure and, frankly, scared. I suppose, if we are honest, we’re not always very keen to take to the road. And yet that is what this resurrection Life is all about. “For here we have no abiding city, for we seek the city which is to come” (Heb 13:14).
As pilgrims, we are not simply wanderers. This pilgrimage of ours is not just away from our old life, nor is it solely into the depths of our hearts. Our journey is actually toward something very specific. “We seek the city which is to come.” We are headed somewhere. We have a specific destination: our heavenly home. Our pilgrimage journey is toward God!
This is the fundamental difference between traveling through life as a pilgrim and as a tourist. To the tourist, every part of the journey has equal value, whereas the pilgrim definitely has a goal. To understand our life as a pilgrimage is to see this life as teleological: to know it actually has an end, and a goal, in Heaven. God is the end of our journey – both our destination and our goal.
One thing that can be very helpful as we press along on this journey, is periodically to stop and make a sort of “map” of the road we’ve traveled and the road ahead. Ultimately, we know that our destination is God; yet like any traveler pressing on along an unknown road, we may need to check in and reorient ourselves from time to time, to be sure that we haven’t taken off on the wrong path.
Honestly take stock of your journey so far: Where am I now, where have I been, and where do I feel I should be going? Ask yourself: Where do I feel God is drawing me now? What is the vision I have of the person God wants me to become? What are the things in my life right now which are stopping me from realizing that vision, or dulling my sight? Where am I being pulled off the path?
It doesn’t matter how far along the path you are. And if you have come off the way, that’s ok too; you simply need to get back on it. “To repent” in the Greek is metanoia, which means to “turn around.” If you find you’ve gone astray, then turn around! Retrace your steps to the last time you knew that you were in the right spot, and start again from there.
This exercise can be particularly helpful when we undertake it with a companion, someone we trust, who knows us and loves us, and who also understands the things of the Spirit. Find someone who can act as a guide in interpreting your map and pointing you toward the next step on the road. In this, the Road to Emmaus offers such a wonderful image for this pilgrim life (see Lk 24:13-27). The disciples set out on pilgrimage to Emmaus. Suddenly, Christ draws near to them, but they don’t recognize him, until they reflect on the teaching the stranger has shared. So too, we need to be open and expectant that, along the route, somebody may draw close to us, and they may be the Christ, speaking words which set us on the path to life again, by renewing our vision.
Wherever we are on our life journey, we are never alone. The story of Emmaus promises us that we are always joined by another, the Risen One. He always walks beside us. When we are at the extremity of our strength, he is with us; in the wilderness of ice or the furnace of the fire; in our times of greatest loneliness or trial, Emmaus reassures us, “You are not alone: you have a companion.”
The Risen Christ walks by our side, but he also goes ahead of us. In John’s Gospel, we read, “In my Father’s house there are many dwelling places: if it were not so would I have told you that I go to prepare a place for you?” (Jn 14:2). The word used by John for “dwelling place” is very interesting. It’s the Greek word monai, which doesn’t mean a “house,” and certainly not a “mansion,” but rather a “stopping place,” like a wayside shelter, where a traveler could rest a night or two on a journey (like the mountain huts you find in the White Mountains). In the East, it was the custom for travelers to send someone ahead to prepare the next shelter along the road, so that when the travelers arrived, they might find comfort, as well as shelter.
Jesus, in this famous passage, is promising that he is that person for us. He is just ahead of us on our life’s journey: he prepares the way for us. Even though the next step of our journey may seem scary, “I have gone before you to prepare a place for you.”
As comforting as this image is, we should also hear in it something of a prod. We often reach a stage in our life where we have found a very comfortable wayside shelter, and decide that we’d like to stop there for good. We begin putting up curtains and might even stow our pack under the bed! But that is to forget our Abrahamic roots, which call us to take out the tent pegs in the morning, and move on.
We are a pilgrim people. Christ urges us on: “Get back on the road. Don’t be afraid. For I will always be the one walking by your side – and I will always go before you to prepare the way.”
In this pilgrim life, we are called to an ongoing journey, with God and toward God. And yet there is this amazing sense that, the more we travel away from what we know, the more familiar the landscape will become. My journey does not actually lead me away from myself, but toward it. I am called by Jesus to become more and more the Geoffrey that God had in mind when God created me. And so, too, are you: called to become the person God made you to be. We have this little time on Earth for that to happen, to become who we truly are, so that when we finally get to Heaven, it won’t be such a shock!
To quote T.S. Eliot once more, “The end of all our exploring will be to arrive where we started, and to know the place for the first time.” At the end of our journey, we will find ourselves, finally, home.
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.
What is God calling you from? This is not a question many of us are used to asking; much more commonly, we ask what God is calling us to. But, upon reading today’s lessons, it’s the first question that stuck out to me: What is God calling you from?
Elijah has fled from his oppressors, fearing for his life. He finds a cave, a hiding place, a refuge, and it’s difficult for me to imagine just how comforting that must have been for him. But soon after, God asks Elijah, “What are you doing here?” Elijah explains his predicament, and God listens, but then tells him to come out of the cave.
Immediately, the scene changes to one of destruction and upheaval. Whipping, wind, quaking earth, roaring fire: it must have been terrifying. But these terrors are only a prelude. The din of destruction dies down, and in the calm and the quiet, in the silence, Elijah encounters God. He shields his face with his mantle, because he knows this silence is holy ground.
John 15:26-27; 16:4b-15
Since the origins of Western drama in ancient Greece, playwrights have utilized the narrative convention of the unseen character. Through layers of references and descriptions established by the onstage characters, the offstage, unseen character begins to acquire a distinct identity and motivation within the mind of the audience. The absence of such a character works to advance the action of the plot as much as any of the characters present. The Wizard of Oz is the best example of this in popular film. If the unseen character does eventually appear onstage – as does the “great and powerful Oz” – it is after much anticipation, and the moment rarely unfolds as the audience has come to expect it will. Sometimes the unseen character dies, or departs, or simply never shows up. Samuel Becket’s play Waiting for Godot is a classic, twentieth century example. And sometimes, as in the plays of Tennessee Williams or Edward Albee, the audience may be tempted to question whether the unseen character is a projection, a symbol of an onstage character’s unresolved longings: an unseen male child, a lost mother, or a beautiful, young stranger. These characters are like messengers from another world, or magnets whose energy holds together a visible outer life and an invisible, unconscious world.
Throughout the long story of salvation history, there are distinct moments when the Holy Spirit acts in the manner of an unseen character. The Spirit dances around the borders or surges as an undercurrent beneath the lives of women and men, palpably felt though never quite glimpsed directly: at times, a blazing fire on mountaintop or altar, whose power is just barely contained; at other times, an almost fluid substance invading a prophet from without; at still other times, a guiding light illumining the dreams or visions of a hero. Even in the synoptic gospels, the moments we might consider cameo appearances of the Spirit serve in the narrative much more like elements of Jesus’s inner experience, enriching and deepening our understanding of Jesus as one whose every intention and motivation are guided by the Spirit. It is in our reading from Acts of the Apostles that we seem to encounter the iconic, much-awaited stage direction of the Divine Playwright: “ENTER, from above, the HOLY SPIRIT.” But as in many dramas, this momentous, much-anticipated appearance onstage contains an unforeseen twist: as the first followers of Jesus are “clothed with power from on high” the Holy Spirit speaks not a climactic soliloquy, but in the speech of one-hundred-twenty actors speaking all at once, in all the languages of the known world. Offstage and onstage collapse as framing devices that no longer apply, if they ever had. The author of Acts sends a clear message: we are there among them. The Holy Spirit has come upon us, and is with us, and is in us. The whole world has changed. A new era has begun. By undergoing baptismal rebirth, the Spirit can be given by one believer to another, like the passing of a candle flame.
This gradual, transformative, and utterly significant shift in our relationship to the Holy Spirit, effected by the death, resurrection, and glorification of Jesus, is delineated with the greatest power and subtlety in John’s gospel. Scholar Andrew Byers has dedicated significant attention to the Holy Spirit as a distinct character in John. For Byers, the Spirit is a significant “offstage” presence who emerges quite slowly and mysteriously as an “onstage character.”[i] The role of the Spirit in relation to the intimacy shared by the Father and the Son comes into focus as language applied to Jesus in John is re-applied to the Spirit. Jesus describes the Spirit as “another Advocate,” the Spirit of Truth, who is with and in the disciples, and is unacceptable to the world. The true work of the Spirit ultimately extends beyond the gospel narrative. The Holy Spirit cannot emerge in his own right as an agent and source of the disciple’s ongoing transformation in Christ until the primary onstage character of the gospel – Jesus – has made his exit in the flesh.
At our baptismal re-birth, the Holy Spirit catalyzes a process that the ancient church would come to call theosis. A single white cotton thread, when dipped in a cup of red dye will gradually absorb the dye and become red by osmosis. Likewise, we are called to enter into full participation in God’s inner life, whereby we undergo theosis: absorption by grace of what God is by God’s divine nature.[ii] We do not become God, but we become more and more like God – and more and more the full expression of who and what God has made us to be, in a dynamic, life-long process of synergy between our faithful praxis and God’s free and energizing self-gift. As we allow God to be God-in-us, the likeness of Christ is restored to us and suffuses our whole personhood. While this is not a linear progression, there are some basic movements described in Scripture and the writings of the saints.
Before we ever consciously embark on this adventure, the indwelling Holy Spirit already prays within us, preparing the ground for theosis. In the letter to the Romans, Paul writes:
Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words. And God, who searches the heart, knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.[iii]
The transforming Holy Spirit bestows deepening inner freedom as we engage the life of theosis in the Church. Again, Paul writes in the Second Letter to the Corinthians:
Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit.[iv]
The empowering Holy Spirit frees us and sends us to receive each moment and circumstance of life as it is. The whole of life becomes an opportunity for ever-deepening theosis. In the gospel of Matthew, Jesus counsels his disciples:
See, I am sending you out like sheep into the midst of wolves; so be wise as serpents and innocent as doves. Beware of them, for they will hand you over to councils and flog you in their synagogues; and you will be dragged before governors and kings because of me, as a testimony to them and the Gentiles. When they hand you over, do not worry about how you are to speak or what you are to say; for what you are to say will be given to you at that time; for it is not you who speak, but the Spirit of your Father speaking through you.[v]
As a high school actor I had the joy and privilege of becoming more fully myself by inhabiting the skin of a character onstage. Later in life, that experience was put to the test when I myself began teaching high school and was unexpectedly asked to direct student theater. The most gratifying and miraculous moments in a high school play are those in which an audience catches a glimpse of a young actor’s unselfconscious humanity: the embodied expression of her personhood taking shape behind and beneath the memorized lines and tentative gestures. Here and there, true feeling flashes forth and art takes flesh before our eyes. She has become the character because she is becoming herself.
The true miracle of our own becoming, our own theosis, becomes apparent by a similar process. The Holy Spirit, once an unseen character dancing around the borders or surging as an undercurrent in the life of God’s people, has been revealed in power and glory at Pentecost. Now it is the Holy Spirit who anticipates, with hints and guesses, the unseen character waiting in the wings of our own inner stage. That Spirit encourages us in sudden epiphanies and cherished dreams, in quiet moments of profound trust, in providential encounters with loved ones and wise guides, and in times of waiting, when the strength of our courage or faith may be put to the test. For the one who is ready, the Holy Spirit stands ready as an intimate, personal companion, a co-creator, and a collaborator in our sanctification. Of the person whose life is gathered in that state of readiness, Richard Meux Benson, our founder, writes, “The powers of the Holy Ghost are ready to co-operate with him, if he is ready to use them. The Holy Ghost waits, and is kept waiting by our unreadiness. If we are too fast or too slow we miss his presence; whereas if we are just doing the right thing at the proper time, we find him ready to meet us and work with us.”[vi]
Come, Holy Spirit, again and again, in the Pentecost of every moment, revealing the likeness of Christ within, and sending us to see Christ in all. Amen.
[i]See Andrew Byers’ extended treatment of the Holy Spirit in Chapter 11 of his Ecclesiology and Theosis in the Gospel of John, Cambridge University Press (2017).
[ii]For a unique and masterful exploration of theosis from an Anglican perspective, see A. M. Allchin’s Participation in God: A Forgotten Strand in Anglican Tradition.
[iv]2 Corinthians 3:17-18.
[vi]Richard Meux Benson. Instructions on the Religious Life, Series III.
The Acts of the Apostles is full of radical change, divinely inspired and enabled. Sent by the Spirit, Philip goes to the excluded Ethiopian eunuch, explains the scripture and baptizes him.[i] Saul, notorious persecutor of the church, meets Jesus and radically changes into Paul, famous evangelist.[ii] The Spirit sends Peter to the centurion Cornelius. Though unlawful to visit let alone eat with Gentiles, Peter does both, proclaims the gospel and the household follows Jesus.[iii]
The Spirit reaches further and further. Gentiles receive the Spirit in the same way as the Jews. It is an unsettling time for the Jewish followers of Jesus. They hotly debate inclusion of outsiders. Leaders gather in Jerusalem to respond to this crisis. James, Jesus’ brother, leads the gathering to affirm huge change, to welcome Gentiles, all people, as equal followers of Jesus. James discerns that the present crisis fits the grand narrative promise: all people may seek God.
Doing so fits with Jesus welcoming all kinds people outcast: women, foreigners, the sick, and children. Many people cling to labels like Gentile and sinner, but not Jesus. Jesus loves everyone no matter what. Jesus invites everyone into more. Jesus changes and keeps becoming more.