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Posts Tagged ‘Desert Fathers

Healing The Divide: A Book Review

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Healing The Divide Cover

Amos Smith‘s Healing The Divide: Recovering Christianity’s Mystic Roots is a joy to read!

As a lay person who has studied our Christian mystical heritage (my favorites are Meister Eckhart, the anonymous author of The Cloud of Unknowing, and St. John of the Cross) for 40+ years now, I’ve come to almost similar conclusions as the author. The themes that he tackles in his book, like paradox as the key to understanding Jesus, the nondual approach to Christianity, the transformative power of contemplative prayer, compassion and social justice as the fruit of spiritual practice really resonates with me.

Our Christian theology since the Middle Ages has become over-analytical and too rational, leaving no room for paradox and mystery. This has resulted in a Christianity that is too intellectual, legalistic, formal and rigid – and for the most part irrelevant to the contemporary person. What the 21st century man or woman wants is a direct encounter with God. And this is what is meant by Christian mysticism – a direct experience of God through the person of Jesus, which results in personal transformation as well as the transformation of our society.

If I’m not mistaken, this is what the book advocates, based on a theology which sees the person of Jesus through the eyes of the Christian mystics, specifically the Alexandrian mystics. And herein lays the value of the book: it is not just a book only about mysticism but about Christian mysticism, solidly built on a Christology based on what the author refers to as the “Jesus Paradox.”

Like the author, I’m convinced that paradox is the key to understanding the deepest truths in life, and that includes the truth about Jesus. Another author puts it this way:

Paradox is the best form of language for expressing some of the fundamental truths of human existence.

Jesus is not only divine, neither is he only human. He is absolutely divine and relatively human! This is the key to understanding Christian mysticism. And for those who can absorb it– this could be a life-changing experience!

What the book offers us is a fresh approach to Christianity that is not only based on theology (although the book is very theologically sound), but one that is also based on a personal encounter with God – an encounter which leads to personal transformation.

Highly recommended!

–Matt

The Jesus Prayer

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[Kyria; May, 2010]

“Rejoice always, pray constantly, give thanks in all circumstances” (I Thess 5:17)

Have you ever wondered what St. Paul was talking about? How can a person pray constantly? Yet this wasn’t the only time St. Paul urged his hearers to constant prayer.

“Rejoice in your hope, be patient in tribulation, be constant in prayer” ( Romans 12:12).

“Pray at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance” (Eph 6:18).

“Continue steadfastly in prayer, being watchful in it with thanksgiving”  (Col 4:2).

If he took the trouble to say this to four different communities, he must have thought it was important. And he must have thought it was possible. He wouldn’t have kept urging his hearers to do something that was completely beyond their capability.

In the 2nd through 5th century, men and women began going out into the deserts of Palestine and Egypt to devote themselves wholly to prayer. They are known as the Desert Fathers and Mothers. They wanted to find a way to be in constant communion with God, as St. Paul had urged.

They soon discerned that the reason it’s hard to be in such communion is the ceaseless inner flow of wandering thoughts: old memories, desires, fears, criticism of others, any number of aimless thoughts that disrupt the mind and keep it unsettled. These are not the constructive thoughts used in problem-solving, but the wandering thoughts of a mind seeking something to “chew on.” Since the impediment came in the form of thoughts, the cure was a substitute thought—a single, simple thought of prayer. After experimenting with various short scriptures and petitions, this is the form that emerged: “Lord Jesus Christ, Son of God, have mercy on me.” It called the Jesus Prayer.

The prayer is drawn from Gospels, from passages where people called on Jesus for mercy: the ten lepers  who cried, “Jesus, Master, have mercy on us” (Luke 17:13), the Canaanite woman who said , “have mercy on me, O Lord, son of David.” (Mt15:22), and blind Bartimaeus, who said,  “Jesus, Son of David, have mercy on me!” (Mk 10:47). In Jesus’ parable, the publican “would not even lift his eyes to heaven but beat his breast, saying, ‘God be merciful to me a sinner!’” (Luke 18:13). These requests for mercy aren’t like a criminal begging a judge for lenience, but are stories of people in need asking for the Lord’s tender mercy.

I’ve been saying the Jesus Prayer for fifteen years now, and have found that it has greatly increased my ability to sense the presence and voice of the Lord. Mostly, it gets rid of the clutter. Instead of being blindsided by thoughts that carry me away into the past or future, I am able to size up the thought and decide whether or not I want to give it my time. The Jesus Prayer strengthens the part of your mind that observes your mind, building an entryway, as it were, where thoughts must prove their validity before being invited in. At all times, the inner you rests in the presence of our Lord, the light that drives away all darkness.

As we said, the goal is to pray constantly, but you can’t begin by doing anything all of the time; you have to begin by doing it some of the time, and gradually build up. The advice about acquiring the habit of this Prayer hasn’t changed for 1500 years. Set aside a bit of time each day when you will do nothing but say the Prayer—even just ten minutes a day. Sit quietly, close your eyes, and begin repeating the prayer inside. The ancient sources speak of “bringing the mind into the heart,” but you must keep in mind that “mind” and “heart” don’t mean “reason” and “emotion” in the ancient texts. (As best I can tell, the notion that we are divided into “head” and “heart” arose in the West in the Middle Ages. It’s not biblical and, I’ve become convinced, not true.) In the ancient writings about the Jesus Prayer, the “mind” is the receptive intelligence, the understanding or comprehension. It is always hungry for something to take in, and restless. During prayer practice, discipline that hungry mind to keep returning to gaze at the Lord. Deny it anything other than the words of the Prayer to think about. As St. Paul said, “Take every thought captive to obey Christ”  (2 Cor 10:5). You will find this impossible at first, but very gradually you will make headway. Those who stick with it report that, over time, there is a nearly physical sensation of the prayer activity move from buzzing around the top of your head, to being lodged securely at your physical center, the chest or heart. (This has nothing to do with emotions; the Prayer is a mental exercise, but it does, of course, produce better control over negative emotions.)

I wondered at first how it was possible to be praying all the time when I had so many other things to think about and accomplish. I found that it works by utilizing a layer of your awareness, not your entire awareness. It is like having a friend along as you go through your day. The presence of your silent friend wouldn’t limit your ability to concentrate and handle the demands of daily life, but it would give them a different color or flavor. In this case, the best of Friends provides tranquility, perspective, love for the unlovely, patience, and good humor.

But the purpose of the Jesus Prayer is not tranquility or inner healing; the purpose is to bring you into the presence of Christ. He is all our joy. I think it is wise that the Prayer asks for mercy, to remind us of the necessity of humility, rather than the narcissism that can accompany the self-designation “spiritual.” So the Jesus Prayer is not an end in itself, but a way of training the mind to remain always in his presence, no matter what else life brings. As the anonymous pilgrim says, in the 19th century Russian text The Way of a Pilgrim, “Sometimes my heart would feel as if it were bursting with joy, so light was it and full of freedom and consolation. Sometimes I would feel a burning love towards Jesus Christ and all of God’s creatures…Sometimes, by invoking the name of Jesus, I was overcome with happiness, and from then on I knew the meaning of these words, ‘The Kingdom of God is within you.’”

~ Frederica Mathewes-Green

Written by MattAndJojang

June 16, 2011 at 4:43 pm