sign in sign up
<<
Home , Catholic spirituality, Claretians, Memorare, Spiritual practice

C21 Resources a service of boston college spring 2009 in Practice

by colleen m. griffith signals a limiting perception of man, need to engage in more substan- A spirituality that is disconnected as anemic and staid, as being concerned tive dialogue, self-critique, renewal, from religion is bereft of both com- “ pirituality” is a buzzword in our more with right beliefs than with life- and reform. And yes, more attention munity and tradition; it has no recourse time, one that generates much pos- orienting practices. must be placed on spiritual practices to the benefits of a larger body of itive reception. Spiritual seekers as central to the “content” of the faith discourse and practice, and it lacks S Claims for being “spiritual” but “not handed down. But one ought not accountability. Such spirituality quickly abound, and there are myriad resources available to draw upon that bear the name religious” deserve probing. Without conclude that spirituality is a substitute becomes privatistic and rootless, some- “.” Spiritual materials doubt, religious institutions, ever hu- for religion. thing directly opposite to the Christian in bookstores and on the Internet con- understanding of “life in the Spirit.” tinue to multiply at a staggering pace, as people from all walks of life and religious Christian Spirituality persuasions identify “becoming spiritual” From a Christian perspective, spiritu- as a primary life goal. ality gets traced back to the letters of Paul in which he uses the Greek term pneuma The term “spirituality” may carry to signal a life lived in alignment with ’s star power at the start of the twenty-first Spirit. Christian spirituality presumes, century, but there is much confusion about through God’s grace, a human desire and what it means. People find it perplexing capacity for growing in union with the to sort through everything that presents Triune God. It encompasses the dynamic itself as spiritual practice. How does one character of human life lived in conscious decide about a spiritual practice? The task relationship with God in Christ through becomes all the more challenging when the Spirit, as experienced within a com- set against the back-drop of a growing munity of believers. To live a Christian popular assumption that spirituality and spirituality is to attend to what is of God religion are separate entities. and to deepen in a life of conversion that has discipleship as its goal. Scholars in the study of spirituality raise substantial concern about a widening gulf perceived between spirituality and Christian spirituality gets expressed religion. They wonder if spirituality most authentically in the living out of is becoming a big commodity in this our Christian baptismal promises. At consumerist culture of ours. Sadly, it the heart of these promises stands the seems so. Too often, spirituality is being rejection of everything that is not of God presented or sold as the new and improved and the decision to live in accord with substitute for religion. A split between the energies and ways of the Triune God. spirituality and religion ensues, one rife Renewed commitment to our baptis- with dangers. mal promises is made possible by God’s grace, sustained by Christian community, Spirituality and Religion and supported through engagement in meaningful spiritual practices. Walk across any college campus these days and you are likely to hear some ver- This issue of C21 Resources seeks to sion of the comment, “I’m spiritual, but explore an array of Christian spiritual not religious.” The utterance suggests practices that has served to nurture the more than unfamiliarity with or indif- lives of whole generations of Catholic ference toward one’s religious tradition Christians past and present. The prac- of origin. It points often to dissatisfaction tices presented here have long roots in or frustration with a particular expression the Catholic tradition; they have stood of religious institution. Sometimes it Georges Rouault, Christ And the Poor, 1935. © 2008 Artists Rights Society (ARS) New York/ADAGP, Paris the test of time and have traveled well,

b o s t o n c o l l e g e | c 21 r e s o u r c e s | s p r i n g 2009 in Practice C21 Resources Continued from Page 1 demonstrating adaptability in multiple The Nature and Purpose of spiritual practice. What are we sociocultural contexts. The practices of Spiritual Practice practicing for? highlighted reflect a Catholic under- Colleen M. Griffith standing of the person, of revelation, and Spiritual practices are concrete and We engage in spiritual practices a Catholic sense of sacramentality. The specific. They are consciously chosen, because we seek a way of life rather than essays gathered provide a rich sampling of intentional actions that give practical just a conglomeration of doctrines or a set both “practices of ” and “practices purpose to faith. Situated between life of moral principles. Desiring an embodied J.A. Appleyard, S.J. of care,” as Catholic Christian spirituality as we know it and life in its hoped-for faith that touches us and changes us, we Jonas Barciauskas insists on keeping strong the connection fullness, practices are imbued with a opt in spiritual practice for a “knowing” Ben Birnbaum between prayer and praxis. By “drawing sense of our relatedness to God, that springs from the heart’s core, the lev, from the storeroom both the old and the others, and the earth. Influencing our spoken about in the Hebrew Scriptures as Robert Newton new” (Mt. 13: 52), one is able to catch sight dispositions and outlooks on the world, the center of our affections (Ps. 4:7), the John McGinty of the shape and character of Catholic spiritual practices render us more open source of our reflection (Is. 6:10), and the Barbara Radtke spirituality in practice in our time. and responsive to the dynamic activity foundation of our will (1 Sam. 24:5). The of God’s grace, and move us toward point of such practice is never mastery, but Jacqueline Regan remains “the source and greater spiritual maturity. deeper relational life, a kind of living that summit” of Catholic Christian faith, makes appropriation of one’s faith all the and participation in the is The “how to” question regarding more possible. arguably the most well known spiritual spiritual practices is usually everyone’s Progressive Print Solutions practice of Catholic . But first . Authors in this issue Catholic Christianity is indeed a Erinkate O’Donnell what additional and lesser known prac- directly address the “how to” question, tradition rich in practice. It is this editor’s tices form the of Catholic making it possible for readers to hope that readers will find in the essays Christians? This is our focus, and we experience a spiritual practice for the that follow entry into practices that examine precisely these practices, with an first time. Ultimately, however, the nurture their spiritual lives, practices to C21 Resources is published by the eye toward understanding better how they “why” question proves more significant be received, lived into, and reshaped in in the 21st Century Center bring day-to-day meaning, coherence, and than the “how,” particularly over the time and place for generations to come. at Boston College, in partnership commitment to Catholic lives. long haul in maintaining the discipline — with the publications from which these articles have been selected. C21 Resources is a compilation of Contributing Publications the best analyses and essays on key America, the national Catholic weekly maga- The Journal of Family Ministry, now The Today’s Ministry is the most com- challenges facing the Church to- zine, has been published since 1909 by Jesuits in Journal of Family and Community Ministries, prehensive periodical for parish leaders available. the for thinking Catholics and those is an ecumenical quarterly for congregational It is solidly rooted in Catholic tradition and pro- day. They are published with the who want to know what Catholics are thinking. leaders and social work practitioners in religiously vides concrete, effective advice for busy parish intent of stimulating discussion and America is online at www.americamagazine.org. affiliated organizations. For more information, ministers. To take advantage of this valuable thought among , priests, Subscribe via the Web or call 1-800-627-9533. visit www.baylor.edu/fcm_journal/. resource, go to www.todaysparishminister.com. , religious, and lay mem- Catholic Digest puts the power of faith to National Catholic Reporter is an independent US Catholic is a monthly magazine published work in everyday life, offering a generous article newsweekly that features articles and essays on by the Claretian Missionaries in . It invites bers of the Catholic community. selection: news, stories, profiles, faith insight, topics including spirituality, human rights, living readers to explore the wisdom of the Catholic , recipes, traditions, quips, Quiet Moments, the Catholic faith, social justice, and liturgy. faith tradition and apply it to the challenges of and more. www.CatholicDigest.com. Subscribe online at www.ncronline.org. contemporary American life. Subscribe online at www.uscatholic.org. Spiritual Directors International is an inter- Presbyterian Publishing Company: West- national, multifaith learning community of people minster John Knox Press publishes books and Weavings journal is a bi-monthly publica- who share a common concern, passion, and electronic resources that challenge the tion that seeks to promote informed, commitment to the art and contemplative practice and nourish the . To learn more, visit committed spiritual growth with attention to of . For more information, http://www.wjkbooks.com. both personal and corporate dimensions of visit http://sdiworld.org/. the spiritual life. For more information, visit Religion East & West furthers the Institute http://www.upperroom.org/weavings/. Interpretation: A Journal of and for World ’ mission of promoting know- Theology, considered by many to be the fore- ledge about the world’s religions through inter- Keep track of lectures, panel most publication for studying and communicating faith understanding and trust. To subscribe, the Word of God, is a source of inspiration for contact the Institute for World Religions, 2304 discussions, and all events writing and preaching. Subscribe online at McKinley Avenue, Berkeley, CA 94703. sponsored by The http://www.interpretation.org/. The Continuum International Publishing Church in the 21st Century Jossey-Bass publishes books, periodicals, and Group is focused on the humanities, in Center at our Web site other media to inform and inspire those interested the fields of , film and music, in developing themselves, their communities, literature, education, linguistics, theology, www.bc.edu/church21 and their organizations. Learn more at and biblical studies. Learn more at http://www.josseybass.com/. http://www.continuumbooks.com.

b o s t o n c o l l e g e | c 21 r e s o u r c e s | s p r i n g 2009 Transformative Engagement with Scripture

by sandra m. schneiders, ihm in his spiritual classic, Ladder of , experiential terms, the meditation gives words, even though the term “biblical which has been adapted by contemporary rise to prayer (oratio) or response to spirituality” may be unfamiliar to many rich practice of biblical spiri- spiritual teachers for our own times. God, who speaks in and through the people, the of biblical spirituality tuality, or transformative engage- text. Prayer of thanksgiving, adoration, as a practice is not. A ment with the Word, that is Lectio divina is a four-step process praise, sorrow, repentance, resolve, ancient but is enjoying a renaissance that begins with the slow, leisurely, petition, indeed all the kinds of prayer Sister Sandra M. Schneiders, IHM, is in our own time is lectio divina.1 The attentive reading (lectio) and re-reading one experiences in the Psalms, are Professor of Studies and Christian practice is described in the episode in of a biblical text. Often the text is elicited as response to the Word. Finally, Spirituality at the Jesuit School of Theology/ Acts 8:26–39 in which the Ethiopian committed to memory in the process. fervent prayer may reach that degree of Graduate Theological Union. court official of Queen Candace is By internalizing the text in its verbal interiority and union with God that the reading and meditating on the Servant form, one passes on to a rumination or great masters of the spiritual life have Excerpted from Interpretation: A Journal of Song of (cf. 53: 7–8), which he does meditation on its meaning (meditatio). called (contemplatio). Bible and Theology, Vol. 56 No. 2 © 2002 Union not understand. He appeals to Philip for The medieval commentaries on scrip- Contemplation has acquired many Theological Seminary and Presbyterian School of enlightenment. Philip’s teaching results ture bear witness to both the spiritual meanings in the history of Christian Christian Education. Used with permission. All in the official’s conversion and subse- depth and the imaginative breadth to spirituality, but in this context it rights reserved. quent . which this process could lead. indicates the full flowering of prayer in imageless and wordless union with God Endnotes The origin of the practice of lectio Today this second step might involve in the Spirit. divina among Christians can be traced study of the text through consultation 1 A brief article on lectio divina with bibliography back to the and mothers of commentaries, or reading of the text Lectio divina is a form of biblical is K.W. Irwin, “Lectio Divina,” in The New whose spirituality consisted primarily of in the context of the liturgy and thus spirituality in practice that, over time, Dictionary of Catholic Spirituality, ed. M. Downey prayerful rumination on biblical texts. of other biblical texts from both tes- can transform a person into the image (Collegeville, Minn.: Liturgical Press, 1993) 596. Later, in the Benedictine monasteries taments that the church sees as related, or of Christ encountered in scripture. I — organized around the Rule of St. other forms of study that open the mind to have found that many people who have Benedict (c. 540), the practice was both the meaning of the passage. The purpose never heard of lectio divina practice this legislated and to some extent formalized. of meditatio is deepened understanding of kind of prayer on a daily basis using the The Carthusian Guigo II (d. ca. 1188) the text’s meaning in the context of the New Testament, the daily lectionary, a finally supplied a carefully articulated person’s own life and experience. collection of biblical texts, the Psalms, “method” for the practice of lectio divina Because the text is engaged in or even biblically based music. In other

The C21 for BC Students A “Morning Offering” of Gratitude Agape Latte, series by mary jo leddy A “Morning Offering” and others, and the world—life itself— for undergraduates, for granted. What we take for granted here is a moment each day How we begin a day affects how we easily becomes just another thing in and when it is morning before it is will live that day. Many of us start the our lives, something else to be worked T morning. Darkness still hovers day in a rather mechanical way, jarred on, managed, or consumed. The over the deep. Those who wait for the into motion by the ring of an alarm we take for granted can no longer be Veritas et Vinum, ser- dawn can hear it even before they see it. clock or the sound of coffee dripping. recognized as amazing grace; they rarely ies for graduate and We have set the time to begin, or so we astonish us into life and will never set us At first there are only the slight believe, and thus we take the possibility free. What we overlook begins to waste professional students sounds of attunement as a chorus of of each new day for granted. All the away. Will clean air and food come to us birds assembles. Slowly they gather into gadgets of technology leave us with the as a matter of course if we take the earth Spring webcasts will one great concerted song of supplica- illusion that we are, or should be, in for granted? Can any relationships endure be available at: tion: Let it begin! Let us begin! May it control of how our day begins, proceeds, if they are merely taken for granted? begin again! and ends. Automatically we move, in the presumption of life. Mary Jo Leddy teaches theology at The birds are of one accord. They do Regis College. www.bc.edu/church21 not take the dawn for granted. When In this culture, it is not easy to awaken it bursts upon them, once again, as to the marvelous gift of each day and to Excerpted from The National Catholic Reporter, on the first day of creation, they give recognize that it is not necessarily so. Vol. 1 No. 47 © 2004, National Catholic Reporter thanks once again for this once only We tend to take this ordinary beginning Publishing Company. Used with permission. day, to begin. for granted, just as we take ourselves, — C21 b o s t o n c o l l e g e | c 21 r e s o u r c e s | s p r i n g 2009 The Ignatian Examen Rummaging for God: Praying Backwards Through Your Day

by dennis hamm, s.j. of conscience, or moral awareness. A what is happening in our lives. This whatever comes spontaneously. To round number of people—most famously, leads us to the fourth moment. off the examen, say the Lord’s Prayer. he Biblical phrase, “If today George Aschenbrenner, S.J., in a classic you hear his voice,” implies that article for Review for Religious in 1971— 4. Choose one of those feelings (positive or If we are to listen for the God who T the divine voice must somehow have developed this idea in profoundly negative) and pray from it. That is, choose creates and sustains us, we need to take be accessible in our daily experience, for practical ways. I wish to propose a way the remembered feeling that most caught seriously and prayerfully the meeting this verse expresses a conviction central of doing the examen, as an approach in your attention. The feeling is a sign that between the creatures we are and all else to Hebrew and Christian faith, that we five steps: something important was going on. Now that God holds lovingly in existence. That live a life in dialogue with God. We are simply express spontaneously the prayer “interface” is the felt experience of our creatures who live one day at a time. If 1. Pray for light. Since we are not that surfaces as you attend to the source of days. It deserves prayerful attention. It is God wants to communicate with us, it simply daydreaming or reminiscing but the feeling—praise, petition, contrition, a big part of how we know and respond has to happen in the course of a 24-hour rather looking for some sense of how the cry for help or healing, whatever. to God. day, for we live in no other time. And how Spirit of God is leading us, it only makes do we go about this kind of listening? sense to pray for some illumination. The 5. Look toward tomorrow. Using your Dennis Hamm, S.J., a Scripture scholar, holds Long tradition has provided a helpful goal is not simply memory but graced appointment calendar if that helps, face the Graff Chair in at Creighton tool, which we call the examination of understanding. That’s a gift from God your immediate future. What feelings University, Omaha, NE. today. “Rummaging for devoutly to be begged. “Lord, help surface as you look at the tasks, meet- God” is an expression that suggests going me understand this blooming, buzzing ings, and appointments that face you? Reprinted with permission of America Press, through a drawer full of stuff, feeling confusion.” Fear? Delighted anticipation? Self-doubt? Inc. © 1994. All rights reserved. For subscription around, looking for something that you Temptation to procrastinate? Zestful information, call 1-800-627-9533 or visit are sure must be in there somewhere. I 2. Review the day in thanksgiving. planning? Regret? Weakness? Whatever it www.americamagazine.org. think that image catches some of the feel Note how different this is from looking is, turn it into prayer—for help, for healing, — of what is classically known in church immediately for your sins. Nobody likes language as the prayer of “examen.” to poke around in the memory bank to uncover smallness, weakness, lack The examen, or examination, of of generosity. But everybody likes to conscience is an ancient practice in the savor beautiful gifts, and that is precisely church. In fact, even before Christianity, what the past 24 hours contain—gifts the Pythagoreans and the Stoics of existence, work, relationships, food, promoted a version of the practice. challenges. Gratitude is the foundation It is what most of us Catholics were of our whole relationship with God. taught to do to prepare for . So use whatever cues help you to walk In that form, the examen was a matter through the day from the moment of of examining one’s life in terms of the awakening—even the dreams you re- Ten Commandments to see how daily call upon awakening. Walk through the behavior stacked up against those divine past 24 hours, from hour to hour, from criteria. St. Ignatius includes it as one place to place, task to task, person to of the exercises in his manual, The person, thanking the Lord for every gift Spiritual Exercises. you encounter.

It is still a salutary thing to do but 3. Review the feelings that surface in the wears thin as a lifelong, daily practice. replay of the day. Our feelings, positive It is hard to motivate yourself to keep and negative, the painful and the searching your experience for how you pleasing, are clear signals of where the sinned. In recent decades, spiritual action was during the day. Simply pay writers have worked with the implica- attention to any and all of those feel- tion that conscience in Romance ings as they surface, the whole range: languages like French (conscience) and delight, boredom, fear, anticipation, Spanish (conciencia) means more than resentment, anger, peace, contentment, our English word “conscience,” in the impatience, desire, hope, regret, shame, sense of moral awareness and judgment; uncertainty, compassion, disgust, grati- it also means “consciousness.” tude, pride, rage, doubt, confidence, admiration, shyness—whatever was Now prayer that deals with the full there. Some of us may be hesitant to contents of your consciousness lets you focus on feelings in this over- cast your net much more broadly than psychologized age, but I believe that prayer that limits itself to the contents these feelings are the liveliest index to

b o s t o n c o l l e g e | c 21 r e s o u r c e s | s p r i n g 2009 Intercessory Prayer A Practice of Praying for Others

by ann and barry ulanov tions of personality in ourselves that We further pray for those we meet We live the meaning of the mystical deliver us over into others’ power. who are suffering or will suffer, that we body of Christ in this interconnected- ll prayer is social. We discover may be attentive, neither interfering ness of intercession, where our pleas for this when we pray for others. Praying for our enemies changes our with hasty solutions that really only cut others become pleas for ourselves and A Whom do we pray for? What attitudes toward them. Enemies make us off other persons’ displaying to us how their pleas for themselves become pleas is this zone of mutuality we share with bring light into painful hidden corners deeply they suffer, nor quitting the scene for us. We know by direct experience that others, on which our being depends? of ourselves that we would prefer to because we cannot stand their pain. Such we are, as St. Paul says, members one Who intercedes for whom? The whole leave dark. By trying to put ourselves in open unlived parts of ourselves, of another. One further confirmation society of persons who make up our another person’s shoes, we may discover interceding for easier access for them of this extraordinary fact comes to us world comes quickly to mind, their what we do that so irritates others and to our consciousness and thus to our if in our development of intercessory hurts and hopes, their causes and fail- makes them dislike us. We hear new development. We open the windows wide prayer, we move into the prayer of free ures. We speak of them to God; we voices in our prayer that usually we tune to see what will come in from the outside association. In it, we bring together lift them up to God; we entrust them out. We see ourselves from a different and what will come out from the inside. whatever names and concerns come to to God, and often enough they do the angle, one we could not find either by our —or to our hearts or —as same for us. ourselves or with the help of friends. Prayer enters the non-space, non- soon as we have selected our first name, Only enemies can help us here. In this time zone, that part of our life that our first person, for whom to pray. We pray for those we love because way they are priceless. knows no boundaries and partakes of the Others follow in remarkably fast order we must. We know that our love is not timelessness of God’s . There, in a rich, gladdening discourse with the powerful enough to protect them from Intercession leads us to pray also for each moment exists in a permanent Spirit, each name suggesting another, all harm, from all illness, from all evil, the dead. We pray for a father, a mother, “now,” standing out from other moments and another, and another, directly from death. Our love is not omnipot- a grandmother, or an aunt who loved as all there is. Thus we can pray across connected or loosely connected or not ent. Our care for them, our insistence us and helped us be by really seeing us the limitations of time and space. connected at all except in our prayer. that they must have a good life, a full as we were and rejoicing in our own We do not have to hunt for people, or life, a life lived from the center of special personhood, not because it was Intercessory prayer pulls us into worry about what may be bothering themselves, forces us to intercede with so or gifted, not because it the tow of God’s connectedness to them, or work at it with any degree God on their behalf. By ourselves we caused such worry or fear, but simply everything. We are pulled into a current of intensity. They will come to us, the cannot guarantee them much. We because it was. They were glad in us, that shows us nothing is separated from people who should be filling our pray- cannot even prevent our own faults glad for what we were, and communi- anything else, no one from everyone ers, the needs they have or have had or from hurting them. We cannot restrain cated to us their grateful joy of else. Not only do we discover the hungry are likely to have. Some of them may our own strong hopes and pressures so acceptance at the most basic level. parts of ourselves that we need to feed have been absent from our thoughts for that they can find and live their own This kind of acceptance makes life when we pray for the hungry persons of years or even decades. Many of them idea of the good life instead of the one exciting because when we are met the world, but we discover the neglected we may have forgotten we ever knew. we have ordained for them. When we and greeted in this way we feel real, parts of the world through praying into We will be surprised and occasionally recognize these limiting effects of our alive, and delighted to be our very being the neglected parts of ourselves. disturbed, but we will almost always love, it is that very love for our children, own self. Praying for the souls of such feel filled up, enlarged, and supported our dear friends, our husband or wife persons, in death as in life, releases As we pray for those who concretely in ourselves by the experience. Our past that impels us beyond ourselves to into life a fullness of gratitude for their come across our path, into our road— and present and future come together confide their souls into God’s keeping. existence. We pray for their joy, their those within our immediate world and here in this procession of the Spirit Praying for them changes our love from , their immediacy to divine those without, those of the past and engendered by our prayers. a closed to an open hand, from a hand presence, their being-at-the-core in those of the future—the whole question that tightly holds them under rein to whatever form of resurrected life exists of whether our prayers change other Ann Bedford Ulanov is Professor of Psychiatry one that holds them loosely. Praying for them. people rearranges itself. When we try and Religion at Union Theological Seminary. for them makes us supple and flexible in to pray for others, we are clear we are The late Barry Ulanov was Professor of English our love for them. In praying for those already dead, changed ourselves. We open up, we Emeritus at Barnard College, Columbia we open to our own dying, to the soften, we put into perspective hurts University. Together, they authored works on We learn to pray for those we dislike undoing of our life in its present forms. they have dealt us. We enter their lives religion, spirituality, and prayer. and avoid as well, for those we hate We give over control and we unravel now from their point of view instead of and fear, for our enemies. Such prayer the cares of this life, quieting down to exclusively from our own, and as a result Excerpted from Primary Speech: A Psychology of shifts our attention from all the things admit the fears of letting go into the we are introduced increasingly to God’s Prayer, Westminster John Knox Press. Used with others have done to us or neglected to unknown. Praying for the dead makes point of view, a remarkable vantage permission. All rights reserved. do that so wounded or enraged us, to a bridge in us to the death that awaits point from which to see their lives and — focus on what it is in ourselves that us and makes room for our uncertainties our own. The question of causality (did permits others to acquire such power and fears. And contemplating death our prayer do this for them?) dissolves over us, the power to put us, in effect, in curiously enough calls us into life in this increasing current of God’s the hell of anger, or dismay, or insecurity, more fully, to live it right up to the end interconnectedness with all of us and or fear. Prayer for them directs us because we free our energies from the our intensified awareness of it in all the to the antecedent attitudes or condi- fear of death to the devotion to life. parts of our lives.

b o s t o n c o l l e g e | c 21 r e s o u r c e s | s p r i n g 2009 5 Not So Fast: Revisiting the Practice of Fasting

by joan chittister, o.s.b. life, was something that called for real the soul. Meals had times, lengths, and they hungry? Where is the food they change in the way I lived. quantities attached to them. The scales kept should be eating? And what can we do f Ireland is a bellwether of anything portions under 4 ounces; the distinction to fill them now that we are done filling today, it is surely of the Catholic In the Eucharist, changed for between juices and soups and solids kept only ourselves? I consciousness. The still my sake. In fasting, I was being called us paranoid about the differences between plays on public TV and radio at noon to change for something far beyond my them. If heaven and hell depend on it, a Fasting opens us to the truth. It makes and 6 p.m. every day. “Stations”—house own sake. Fasting made a kind of demand person can get very nervous. No wonder space in us to hear others, to ask the right Masses that developed during penal on me that few other things ever did. modern psychology found fasting suspect. questions, to ingest the answers we have times when the practice of Catholicism It had lost all semblance of sense for the been too comfortable to care about for was forbidden by British law—are still What it was and why anyone would heart or gift for the soul. far too long. It makes room for adding practiced in rural areas. St. Brigid’s Day is do it became an even more important “to our service a bit more prayer and even more of a celebration in some ways question as the years went by. Most of When Vatican II came along with reading and almsgiving,” as the Rule of than St. Patrick’s Day. all, if the practice of fasting was so good, its emphasis more on spirit than rules, Benedict says. why had it disappeared? people put down some rules immediately. But don’t be deceived. All is not Fasting, for obvious reasons, was one Fasting requires us to develop a sense traditional anymore. When the waitress When a practice strays far from of them. of limits. No, we may not have it all, took our orders in a little village res- its original intentions, it often must do it all, and demand it all. Our needs taurant in the west of Ireland, for in- disappear so that it can be rediscovered But the practice of fasting cannot be do not exceed the needs of others, and stance, she didn’t know how to respond for the right reasons. Fasting is certainly easily dismissed. Fasting is the unfinished our needs may never become more to my request that the chef wrap a starter one of those practices. chapter in post-Vatican II spirituality important than theirs. of goat cheese in something besides ham. because the reasons for it abound. “The meat,” I explained. “It’s .” She I remember as a youngster dining in Fasting teaches us to say no to ourselves looked puzzled, raised her eyebrows, and a convent during Lent and being curious The place of fasting in the lives of in small things so that we may have the scurried away from the table, confused about the small set of brass scales between all the great spiritual figures in history strength to say no to those people and and embarrassed. every four place settings. “That’s for brings no small amount of weight to systems and governments who want to weighing our food during Lent,” the the subject. Time, too, recommends we use us to shore up their own power and I was in Ireland in Lent 2006, and the showing us the house explained. revisit the subject, as fasting has been profit despite the needs of others. meant absolutely nothing. a constant tradition in the church for And why was I surprised? Years later I entered a monastery twenty centuries. Finally, the presence When we fast, we become voluntarily myself. But there were no scales on the of fasting in all spiritual traditions, not poor and so understand the needs of The Challenge of Peace, the 1983 tables. The Rule of Benedict taught that just Catholicism, makes a person pause. the poor. peace pastoral from the U.S. bishops’ we were to fast during Lent, true, but In all places and times, fasting has been a conference, called on Catholics to re- added that we were also to “add to the hallmark of the person on a serious search When we fast, we say yes to the Spirit turn to the Friday fast as an act of usual measure of our service something for the spiritual dimensions of life. and no to the lusts within us that drive penance for peace. They wrote: “We call by way of private prayer” and “holy us to live for money and power and upon our people voluntarily to do reading and almsgiving.” How do we explain the meaning profit and the kind of engorgement that penance on Friday by eating less food of fasting in our time? The answers renders the rest of the world destitute. and by abstaining from meat. This re- Now there was a twist. Clearly fasting ring with the kind of simplicity and turn to a traditional practice of penance, was about something more than simple depth common only to the holiest of No doubt about it: Fasting surely once well observed in the U.S. church, deprivation. Obviously fasting was sup- disciplines. The fact is that the values has something to do with peacemaking. should be accompanied by works of posed to add something to our lives as of fasting strike to the heart of a person, It puts us in touch with the Creator. It charity and service toward our neigh- well as to take something away. It was sharpen the soul to the presence of puts us in touch with ourselves. It puts bors. Every Friday should be a day meant to sensitize us to life more than it God, and energize the spirit in a way us in touch with the prophet Jesus who, significantly devoted to prayer, penance, was to deprive us of it. engorgement never can. fasting in the desert, gave up power, and almsgiving for peace.” wealth, comfort, and self-centeredness, But when failing to fast was no longer de- Fasting calls a person to authenticity. It and teaches us to do the same. It puts Almost no one I know is doing it. fined as a “mortal sin,” it disappeared over- empties us, literally, of all the nonessentials us in touch with the rest of the creation The question is: Should we? And if we night. Fasting for my generation became in our lives so we have room for God. It whose needs now cry out in our own. should, why aren’t we? more burden than blessing, more an at- lifts our spirits beyond the mundane. tempt to punish the body than an invita- Sister Joan Chittister, O.S.B., former prioress Fasting had a greater effect on me tion to strengthen the soul. We managed Fasting confronts our consumer men- of the Benedictine sisters of Erie, is a weekly in my childhood than something as to concentrate on beating the body down tality with a reminder of what it is to be columnist for the National Catholic Reporter. significant as “tran-sub-stan-ti-a-tion.” rather than showing the value of emptying dependent on God. It reminds us that we Transubstantiation, they told me, was ourselves of clutter so we could con- are not here simply to pamper ourselves. Reprinted by permission of U.S. Catholic the changing of the bread and wine into centrate on something besides ourselves. We are, indeed, expected to be our bro- magazine, http://www.uscatholic.org. U.S. Catholic the Body and Blood of Christ. But that I ther and sister’s keeper. We know why is published by the Claretians. Call 1-800-328-6515 took for granted. Fasting, on the other Fasting over the centuries became we are hungry. We voluntarily gave up for subscription information. hand, this foreign way of going about a kind of mathematical legerdemain of the food we could have had. But why are —

6 b o s t o n c o l l e g e | c 21 r e s o u r c e s | s p r i n g 2009 Praying with Images On What Meets the Eye: Praying with Visual Images

by colleen m. griffith orienting us to events of our world mediate a rich encounter with God. In acceptance of all that passes in front of and forming our attitudes and desires beholding an image over time, we come our eyes. picture is worth a thousand at conscious and unconscious levels. into a new sense of perspective and catch “ words.” So the saying goes, But are our spiritual selves formed by sight of fresh points of direction. Visual Colleen M. Griffith, ThD, Faculty Director of A and historical Christians these images? What critical and faith images give us powerful access to feelings Spirituality Studies, IREPM Department, Boston were quick to grasp this. They perspectives are we bringing to the that operate below the surface and can College School of Theology and Ministry. recognized the formative power of media images to which we’ve become become the stuff of prayer. visual images, particularly the way that habituated? And what visual images are Reprinted with permission of Today’s images gathered the energy and affect we intentionally choosing to contem- Images that carry spiritual meaning Parish Minister. To subscribe, please visit of worshippers, stimulating their desire plate precisely for their formative do not all fall under the heading todaysparishminister.com or call 1-800-321-0411. to deepen in a Christian way of life. influence on our lives of faith? “religious art,” understood in a trad- — itional sense. Iconic art, representa- tional images, impressionistic works, and non-representational abstract works the power of icons have all proven formative in orienting persons’ spiritual lives. What matters Icons are a particular type of most, it seems, is choosing an image visual image with which Christians that attracts and invites contemplation. pray. Visual images bearing the name “icon” are painted in a distinctive Praying with Visual Images style and from an accompanying posture of prayer and reflection. How does one utilize visual images Manuals of iconography from the in prayer? To begin, choose an image second millennium offer detailed with which to spend time, preferably one instructions regarding the writing of with strong expressive power to which icons, precise guidelines pertaining you can respond effectively. Second, to particular forms, features, and do your best to avoid any premature colors of Christ and the saints. fixing of interpretation of your image. Instead, contemplate it with a spirit of Icons are not decorations but openness and expectancy. Third, notice holders of sacred history that serve the memories, associations, and longings a sacramental function. Through to which your image gives rise. In doing icons, persons in prayer enter sacred so, allow the effective dimensions of your time and place moving toward image full sway. Pray then out of the communion with the mystery full engagement of your senses and the signified. This is holy practice. In feelings evoked by your image. praying with icons, one comes to fresh insight and perception into We can’t expect visual images to reality. The world of icons discloses clarify points or supply us with decisions; the eternal dimension present in the they won’t. We can, however, expect that realm of sense and experience. The having a regular practice of praying with icon bespeaks an inner vision where visual images will form and inform our the material and the spiritual meet, discipleship, training our religious af- where creation and are one. fections. Latino/a Catholic communities have taken a strong lead in underscoring Being thick signifiers with the material mediation of the sacred in many layers of meaning, icons re- visual terms and demonstrating how mind us that we are living in a Spirit- in parish and home settings, religious filled world and are formed by God’s Georges Rouault, Christ and Disciples, 1936. © 2008 Artists Rights Society (ARS) New York/ADAGP, Paris images can play a crucial role. It is love in Christ. These powerful ex- time now for all of us to reclaim the amples of sacred imagery affirm the Twenty-first century Christians have Image as Spiritual Resource historic Christian understanding of the mystery of the Incarnation, remind- less experience utilizing visual images spiritually formative function of images. ing us of the grace-filled dimensions as a spiritual resource. It’s not that we Visual images are evocative because By developing a repertoire of images of Christ’s bodiliness and our own. are image starved. We’re barraged with directness and brevity, they with which we can pray, images that Iconography remains a longstand- by massive doses of media images “speak” volumes in their expressive- nurture our spirits and beckon us to live ing constitutive dimension of the and we’ve grown accustomed to this. ness. Images appeal to emotions and exert more authentic lives, we, in a consum- theology, , and spirituality Press photographs and advertising influence on the viewer. The prayerful erist media-driven culture, catch sight of Eastern Orthodox Christians. images surround us on a daily basis, contemplation of a religious image can of an alternative to the uncritical

b o s t o n c o l l e g e | c 21 r e s o u r c e s | s p r i n g 2009 Labyrinth Meditation Walking a Prayerful Path

by heidi schlumpf represents wholeness, and the design labyrinth with rosette center laid in the point for modern-day trying to leads us to our center. The labyrinth’s floor at Chartres Cathedral near Paris, walk a spiritual path. ife has a way of disrupting our twists and turns feel like the twists and which dates to about 1200. and sense of direction. turns of our lives. And when we walk Heidi Schlumpf is managing editor at U.S. L But walking the labyrinth remains it with other people, we are reminded Like any meditative practice, walking Catholic magazine. a time-honored way to slow down and that no one makes this journey alone. the labyrinth is a way to quiet our busy encounter God. minds in order to listen to the inner voice Reprinted by permission of U.S. Catholic mag- Although walking the labyrinth is of God. At a time when many Catholics— azine, http://www.uscatholic.org. U.S. Catholic is My life was starting to sound like that definitely meant to facilitate individual especially younger ones—seem to be published by the Claretians. Call 1-800-328-6515 insurance company list of most stressful introspection, it can also be a powerful dusting off traditions from the past, the for subscription information. life changes—a divorce, a new job, a return experience of community. As I brushed labyrinth can be a good stepping-off — to graduate school. With each transition, shoulders with people who were passing I took it to prayer, seeking meaning and me and observed those both behind and a sense of direction. Where was my life’s in front of me, I realized we’re all on path headed? What was the next step? the same path, though some of us are at different points on the journey. I found some answers by literally walking in circles. Unlike a maze, which has dizzying decisions and tricky dead ends, the A labyrinth program at a local women’s labyrinth has only one path that leads into spirituality center piqued my curiosity. I the center and back out. Some describe had heard of this ancient prayer tool walking the labyrinth as a three-fold path: but never actually experienced it. It a process of emptying and surrender as turns out those medieval monks were they enter, illumination at the center, and onto something: the simple process of moving back into the world empowered prayerful walking was meditative for me, and refreshed on the way out. prompting a sense of inner peace and surfacing spiritual insights. The labyrinth, like many Christian symbols, predates Christianity yet has With the labyrinth, everything oper- distinctive Christian roots. The design The labryinth at Boston College is approximately 70 feet in diameter and is a copy of the 13th-century ates on the level of metaphor. The path can be found in many European churches, labyrinth laid in stone on the floor of the nave of Chartres Cathedral. The Labyrinth was placed in symbolizes our life’s journey. The circle the most famous being the eleven-circuit memory of alumni who died 9/11/2001. Living the Sacramental Principle Finding the Extraordinary in the Ordinary

by esther de waal Now, at daybreak, and before the And as the embers burst into flame, As “lifting” the peats had been the rest of her family is awake, she starts that fire becomes symbolic of the flame first duty of the day, so smothering, or woman kneels on the hard earth to do what is her daily chore: to stir of love that we should keep burning for “smooring,” them is the last. This too floor in her small hut in the into life the fire banked down the the whole family of humankind. becomes a symbolic action, one per- A Outer Hebrides, those harsh and night before. Nothing could be more formed with a sense of a world beyond inhospitable islands lying off the west mundane, more prosaic, than this God, kindle thou in my heart within that with which she is dealing, so that coast of Scotland. She has already washed essential household obligation, per- A flame of love to my neighbor, as she handles the peats she is touching by splashing her face with three palmfuls formed day by day and year by year. To my foe, to my friend, something that has its significance at a of water (for this is in the nineteenth Yet by her gestures and her words, to my kindred all, far deeper level. She divides the peats century), and as she did so she invoked she transforms it and brings to the To the brave, to the knave, to the thrall, into three sections, one for each member the name of the . action a deeper meaning. As she works, O Son of the loveliest Mary, of the Trinity. Then she lays down the she says aloud in a quiet crooning From the lowliest thing that liveth first in the name of the God of Life, The palmful of the God of Life to herself: To the name that is highest of all. the second in the name of the God of The palmful of the Christ of Love Peace, and the third in the name of the The palmful of the Spirit of Peace I will kindle my fire this morning She has made the mundane the edge of God of Grace. She next covers the circle Triune In the presence of the holy glory. She has allowed the extraordinary of peat with ashes, enough to subdue Of grace. angels of heaven. to break in on the ordinary. Continued 0n Page 11

b o s t o n c o l l e g e | c 21 r e s o u r c e s | s p r i n g 2009 Adoration of the Blessed

by brian e. daley, s.j. a locked tabernacle or exposed to view small white wafer—to the fullness of the a tendency to self-celebration in some in a monstrance. When I was growing church, to the heavenly liturgy, and to contemporary liturgical music. So a new n the current practice of the Catholic up, this kind of devotion to the Eucharist Jesus the eternal priest. reaction has been underway since at Church in the United States, people outside the was central to my least the early 1990s, as the young seek I are free to receive Communion developing faith, my sense of the real As in so many other aspects of to find contact again with the church’s either in the open hand or on the tongue. possibility of finding God in the life of Catholic life, eucharistic devotion of symbolic world and with the divine, Although I have not conducted a survey, a New Jersey parish. When Catholics this sort largely disappeared from the living presence it embodies, while my impression from presiding at both in the 1950s or 1960s passed a church, church’s normal agenda in the late their elders seek to discern between student and parish liturgies is that the it was common practice to stop in for 1960s. The Eucharist, it was often healthy impulse and Baroque excess practice tends to vary largely along lines a brief “visit” to the Lord present in pointed out, is a ritual meal, in which the in the devotional life of the church of of age: most of the people to whom I the Blessed Sacrament. In that quiet whole community, gathered under the their youth. give Communion on the tongue, at least place, the darkness punctuated only representative headship of a or here at Notre Dame, seem to be under by a few flickering vigil lights, one had a priest, God as one body and In this context, eucharistic adoration 35. And while I have never attempted to a sense that God was suddenly close, is nourished by the word of Scripture seems to be exerting a renewed attrac- find out why so many young Catholics a hidden spring of life just under the and the signs of Jesus’ sacrifice. The tion on young Catholics who seek to seem to prefer this practice, I suspect it is surface of daily routine. Benediction purpose of the eucharistic species, then, draw wisdom from the riches of the part of a more general desire on the part of the Blessed Sacrament, a 15-minute is not to be the object of adoration, church’s tradition. Renewed official of their generation to find physical, service involving the exposition of the but the daily food of God’s “ guidelines for this devotion now not merely verbal, ways of expressing eucharistic bread, a few familiar people.” The ’s offer a variety of forms that services and deepening a reverent awareness hymns, prayers, incense, and a multitude Constitution on the Sacred Liturgy stated of eucharistic adoration might take, of the mystery of Christ’s presence in of candles, was the normal conclusion to that “devotions” practiced in the incorporating readings, a homily, and the Eucharist. services other than the Mass—to church, important as they are, must a variety of prayers, as well as quiet , vespers, and the programmatic be “controlled so that they cohere with contemplation, hymns, and the climac- The subject of how best to express preaching of the Catholic equivalent of the sacred liturgy, in some way derive tic blessing of the congregation with reverence for what we Catholics so a revival: the parish mission. Likewise, from it, and lead the people to it” (No. the eucharistic body of Christ (see dryly call the eucharistic “species” has Holy Thursday included not only 13). It also emphasized the central Eucharistic Worship and Devotion Outside become a contentious one in the church. a solemn liturgy and procession, importance in the Mass of Scripture Mass, N.C.C.B., 1987). If used with It touches on church architecture and commemorating the institution of the and the homily (No. 24), and stressed imagination, these guidelines promise inner arrangement—for instance, where Eucharist at Jesus’ Last Supper, but also that liturgy is by its nature not a time a way of reviving eucharistic adoration to place the tabernacle in which the long periods of silent prayer afterward for private prayer, but the community’s within the framework of the liturgical host is reserved, and how to coordinate before the sacrament itself, now moved public celebration (Nos. 26-28). In a year and the liturgical day, not as the placement of the tabernacle with from its normal place in the tabernacle famous passage, the same document a substitute for the Mass, but as an the lectern where Scripture is read. It to an altar of “repose” in some other explicitly broadened the notion of Christ’s occasion to let the heart of the Mass— also includes a variety of traditional part of the church. “presence” in liturgical celebration to our encounter with the risen Jesus in practices some would like to revive include not only his presence in the the sacramental signs of bread and among the faithful: keeping a reverent Once a year, each parish celebrated eucharistic species (where he is found wine, and in the sacramental narrative silence in church, even outside times the Forty Hours Devotion, too, in honor “most fully”—maxime), but also in the of God’s saving history—become of liturgical celebration; genuflecting of the Blessed Sacrament—a kind of other sacraments, in the person of the the continuing object of our thought when passing in front of the tabernacle; three-day community marathon of silent presider, in the word of Scripture, and and gaze, and invite us to deeper, making a profound bow before receiving prayer before the exposed host, now in the whole congregation gathered in more conscious participation in the Communion. Many who promote raised high over the altar and surround- Christ’s name (No. 7). eucharistic meal. these practices feel that the liturgical ed with banks of flowers and shimmering changes instituted since the Second candles. For me as a child and a teenager, All of this doubtless came as a Praying before the sacred host Vatican Council have unintentionally these forms of eucharistic devotion were needed correction of post- continues to play an important part in communicated to Catholics a secular an introduction to a peculiarly Catholic imbalances in the ’s my own life. Although the opportuni- spirit, in which the church building has form of contemplative prayer—a prayer life of worship. Yet it has led to some ties for formal eucharistic adoration are become more a meeting place, a place for not so much of withdrawal from things new imbalances as well: to a new fewer now than when I was young, I still human conversation, than a sacred place of the senses as of kneeling and gazing, emphasis on words in Catholic worship, find the practice moving and nurtur- where the transcendent God encounters of awe-struck adoration in the midst of with a corresponding de-emphasis of ing, understated yet strangely grand. I us in human gestures and things. a throng of other worshippers. With a concrete, time-hallowed symbols; to a find, too, that my routine of morning bit of imagination, one easily felt the rationalistic barrenness in some mod- prayer, carried out in our small Jesuit One Catholic practice on which these words of the hymn had become real: ern church architecture and decoration; community chapel in the presence of changing sensibilities have been focused as “all mortal flesh kept silence,” the to an emphasis on community formation the Blessed Sacrament in the tabernacle, is eucharistic adoration, a period of quiet “heavenly vanguard” of angels and saints rather than adoration of God as the seems decidedly more focused, more prayer in a space primarily intended for joined us in this act of ecclesial reverence. implied goal of some Sunday assemblies; personal, more consoling than prayer liturgical worship—prayer focused on It was something richly sensual, yet to a bland moralism in a good deal of in my own room. Prayer before the the sacramental bread, either reserved in pointing—through the focal point of a contemporary Catholic preaching; and Eucharist also has an inescapable

b o s t o n c o l l e g e | c 21 r e s o u r c e s | s p r i n g 2009 Eucharistic Adoration Giving Rhythm to Our Days Continued from Page 9 churchly dimension that other forms by elizabeth collier interesting, intelligent, and deeply tion by the early Christian community, of private prayer may lack. This is the spiritual people, whose time living in and its continued use daily throughout sign, after all, around which the church aving spent the past 15 years a community of work and prayer had Christian history, I felt a profound gathers, to discover and nourish its at various Jesuit institutions, given them insights into their own historical connection with the countless authentic self as the collective body H I have probably logged talents as well as the challenges they generations who have punctuated their of Christ. As St. Augustine remarks in more hours on retreats, in spiritual faced within their communities. days in similar ways. Especially valuable an Easter homily, “If you are the Body direction, in prayer groups, discussing for me is the prayer experience offered by and the members of Christ, your own or teaching theological topics, and doing Cistercian time is punctuated by the particular version I use. It combines Mystery is placed on the table of the or organizing service work than your praying the Liturgy of the Hours and by ancient psalms and canticles, readings Lord—you receive your own Mystery” average 30-something. But despite all of practicing during the day’s from the , medieval saints, (Sermon 272). The attraction of the above, I am embarrassed to say that work. And although I am not called to and modern women, and intercessions eucharistic devotion, for me at least, is for the past few years I have not spent their particular vocation, I longed for that relate to the challenges of con- that it enables us to spend time simply much time praying, and when I have it a way of marking my own days with temporary socioeconomic structures trying to encounter that multifaceted has not been as fruitful as I would like. similar rhythms of prayer. and environmental concerns. body as something immediate and visi- This is due, in large part, to the pace of bly real. Prayer is always an encounter my life. As with many people I know, I After returning to Chicago, I The development of the devotion with Mystery, but it seems more obvious am over-committed, juggle too much committed myself to more regular over time also exemplified the to me, as I pray before the Blessed responsibility, and collapse at night prayer. In my home library, I found adaptability and flexibility for which Sacrament, that the Lord is there, and very much aware of all I was not able to a two-volume set of books that I had I had been searching. From as early as that in the stillness of a little room I am accomplish during the day. bought several years before but had the fourth and fifth centuries, attempts somehow at the heart of the church. never used: a layperson’s guide to the by the to integrate regular prayer To fill the void of my poor prayer Liturgy of the Hours. I decided to take times with their urban lives resulted in Brian E. Daley, S.J., is the Catherine F. Huisking life, I have often browsed through the up the texts on my own terms, adapting the flowering of different traditions for Professor of Theology at the University of Notre many meditation books and resources them to my vocation and lifestyle with- praying the Liturgy of the Hours. A Dame and specializes in early Christian theology. for “busy people,” but nothing I have out learning the rubrics or even much monastic lifestyle allowed for a more tried has satisfied more than a feeling frequent and time-intensive focus on Reprinted with permission of America Press, of fulfilling an obligation. My search the psalms and prayer periods Inc. © 2000. All rights reserved. For subscription was more for something with the depth throughout the day and night. In turn, information, call 1-800-627-9533 or visit www. and beauty that so many other aspects I longed for a way an urban cathedral tradition developed americamagazine.org. of our faith can offer. But how to find for the laity, which called people to — a middle ground among my spiritual of marking my own days pray as a community in the morning desires, the scriptural call to “pray and the evening and included shorter ceaselessly,” and the constraints on my with similar rhythms meditations and fewer psalms. This time and energy? tradition accommodated the workaday of prayer. life of the average person. But from the Last spring, the U.S. Cistercian 12th century on, outside of monaster- novice directors asked my husband and ies, the practice became primarily a additional reading me to meet with them in Snowmass, private, clerical devotion. The laity on spiritual practices Colo., to help them better understand of the history. I did not want to get caught focused on shorter prayers and devo- Generation X. Having no experience up in “shoulds,” but wanted to explore tions like the , which could be 1 Bass, Dorothy, ed. The Practices with cloistered religious, I arrived at how God might be able to break into done either privately or within the church of Faith Series. Jossey-Bass, the meeting somewhat skeptical, even my contemporary life through this ages- community. Today, priests and deacons 1998-present. suspicious, of their vocation. The Jesuit old tradition. Morning and evening are still required to pray the Liturgy of charism surrounding social justice prayers include several psalms, a brief the Hours daily, and the Second Vatican 2 Hall, Thelma. Too Deep for Words: and phrases like “contemplatives in reading from a , theologian, or Council called for the devotion to be Rediscovering Lectio Divina. action” were what encapsulated my spiritual writer, a responsorial psalm, the incorporated more into parish life. New York: Paulist Press, 1988. ideals of Christian service. I did not canticle of Zechariah or of Mary, prayer understand how a cloistered life was a petitions, and a short prayer to begin In addition to the historical tradition 3 Monks of Saint Meinrad, The “ministry” to the church or the world, or end the day. of the devotion, it moves me deeply Tradition of Catholic Prayer. or how monastic men and women to think that people throughout the Collegeville: Liturgical Press, 2007. were “bringing about the kingdom of After spending time with these world, from all walks of life, are praying God.” But after several days of meetings, prayers and, later, learning more about with similar texts each day. This provides 4 Sheldrake, Philip, ed. Traditions of meals, and late-night conversations, I the history of the Liturgy of the Hours, an almost tangible connectedness that Christian Spirituality Series. Orbis, came to admire the Cistercian life and I found many aspects of the office inspires me in the solitude of my home 1998-present. saw many more connections between particularly suited to much of what I office. When I am able to pray in the our two vocations than I would had been seeking. With its roots in morning, it brings a mindfulness to the gift have imagined. These were healthy, ancient Jewish rituals, its later adapta- of the day, which often stays with me after

b o s t o n c o l l e g e | c 21 r e s o u r c e s | s p r i n g 2009 I walk out the door. The text itself provides not only the comforting repetition found praying the liturgy of the hours: in the Mass, but also enough variety that the and the canticle of zechariah I have less of a tendency to “go through the motions,” as I do with other forms The Magnificat He has raised up for us a mighty savior, of prayer. By following the liturgical born of the house of his servant David. year, I feel connected to the seasons of My soul proclaims the greatness of the Lord; my spirit rejoices in God my savior. the church year in a way that I enjoyed Through his holy prophets he promised of old For he has looked upon his lowly servant. when daily Mass was still an option for my that he would save us from our enemies, schedule. And the readings for feast days From this day all generations will call me blessed: from the hand of all who hate us. allow me an opportunity to gain insight the Almighty has done great things for me, He promised to show mercy to our fathers into the lives of inspiring men and women. and holy is his name. Overall, the various types of prayers and to remember his holy covenant. He has mercy on those who fear him and readings touch upon the struggles This was the oath he swore to our father Abraham: in every generation. and celebrations that occur in the lives to set us free from the hands of our enemies, of us all. He has shown the strength of his arm, free to worship him without fear, he has scattered the proud in their conceit. holy and righteous in his sight Admittedly, I do not pray the Liturgy all the days of our life. He has cast down the mighty from their thrones, of the Hours as diligently as I might, You, my child, shall be called the prophet of and has lifted up the lowly. nor do I replicate the total commit- the Most High; ment of the monastic communities. He has filled the hungry with good things, for you will go before the Lord to prepare his way, But the connectedness I feel to a larger and the rich he has sent away empty. to give his people knowledge of salvation praying community helps with this. by the forgiveness of their sins. If I can pray only once a day or miss He has come to the help of his servant Israel prayer altogether, I know that thou- for he has remembered his promise of mercy, In the tender compassion of our God sands of others are carrying on this the promise he made to our fathers, the dawn from on high shall break upon us, living tradition for the good of all to Abraham and to his children forever. to shine on those who dwell in darkness and creation. If I begin praying the office —Luke 1:46-55 the shadow of death and discover an image or phrase that calls and to guide our feet into the way of peace. my attention, my Ignatian education —Luke 1:68-79 kicks in and I realize that God is draw- The Canticle of Zechariah ing me toward a more specific word to Blessed be the Lord, the God of Israel; focus on that day. And on days when I he has come to his people and set them free. actually pray the morning, afternoon, and evening hours, I know that I have taken up the call to prayer for those who did not have time or were for other Living the Sacramental Principle reasons unable to pray. Continued from Page 8 It is ironic that a trip intended to but not extinguish the fire, in the name It is an approach to life that we have unearth God in our midst. For letting offer a cloistered community insight of the Three of Light. The slightly been in danger of losing, this sense of heaven break through will not happen into a generation that grew up in the raised heap in the center becomes the allowing the extraordinary to break in automatically. It lies to hand, but it needs midst of instant entertainment and Hearth of the Three. When this is on the ordinary. Perhaps it is something a determination on our part to find it. Yet, constant activity would result in my finished, she closes her eyes, stretches that we can rediscover, something if we can rediscover this vision, then we incorporating an ancient contemplative out her hand, and softly intones which Celtic spirituality can give to too may be able to transform what lies practice into my Ignatian-influenced, one of the many smooring prayers. us if we would let it renew our vision to hand, let the mundane become the action-oriented Christian life. It seems by teaching our eyes to see again, our edge of glory, and find the extraordinary The Sacred Three The household a special testament to a Spirit who ears to hear, our hands to handle. in the ordinary. To save This eve brings forward elements of our tradi- Then, like the disciples on the way to To shield This night tion that have been life-giving for Emmaus who trudged along feeling Esther de Waal is a married laywoman and To surround And every night previous generations in ways that are so disconsolate and let down, we shall a distinguished scholar of Celtic spirituality. The hearth Each single night. fruitful and adaptable in the midst of discover that Christ was in fact alongside Since she wrote this article, Esther de Waal has The house Amen. contemporary challenges. us all the time. The fault lay with us, followed up this theme in her writings, notably In doing all this, the woman has for we had simply failed to notice. The Celtic Way of Prayer (Doubleday, 1996) and Elizabeth Collier, PhD, is Visiting Assistant been following the Celtic practice Lost in Wonder: Rediscovering the Spiritual Art of Professor of Religious Studies at DePaul University handed down from generation to The Celtic approach to God opens up Attentiveness (Liturgical Press, 2003). in Chicago, IL. generation (and known to us because a world in which nothing is too common it was orally collected at the end of the to be exalted and nothing is so exalted Reprinted from Weavings: A Journal of the Reprinted with permission of America Press, last century). It was a practice in which that it cannot be made common. What Christian Spiritual Life, May/June 1987 Vol. II, No. Inc. © 2003. All rights reserved. For subscrip- ordinary people in their daily lives took a waste it is to be surrounded by heaven, 3. Copyright 1987 by Upper Room Ministries. tion information, call 1-800-627-9533 or visit the tasks that lay to hand but treated by a sky “made white by angels’ wings,” Used by permission. For information about www.americamagazine.org. them sacramentally, as pointing to a and to be unaware of it. Perhaps the ordering Weavings, call 1-800-925-6847. — greater reality that lay beyond them. first step is that we really should want to —

b o s t o n c o l l e g e | c 21 r e s o u r c e s | s p r i n g 2009 Practicing Hospitality Extending Welcome to Those in Need

by ana maría pineda, r.s.m. identity, begging for posada for just one None of us ever knows for sure when we that prizes youthfulness, the elderly are night for la Reina del Cielo, the Queen of might be uprooted and cast on the mercy often isolated from the affection and or many decades, the Mission Heaven—to no avail. of others. Throughout human history, care of their own families. In many busy District of San Francisco has been there have been times when people were families, children find no after-school F a home and a welcome posada For eight days, the scene is reenacted. dislocated, becoming vulnerable as they welcome home, and spouses find little (shelter) for a diverse population of Finally, on the ninth day, the eve of journeyed far from home. Sometimes time to host one another over supper. Hispanics and Latinos. Over the years, it Christmas, Joseph’s request moves the there have been people to take them in, And when we become estranged— has taken on the aged familiarity of heart of an innkeeper, who offers the and sometimes not. separated by grievances large or small, the neighborhoods its inhabitants left young couple all that he has left—a or simply crowded out of one another’s behind in their Latin American countries stable. Yet the stable is enhanced by the Just as the human need for hospitality lives—we all too often become “strangers” of origin. Its streets bustle with activity love with which the innkeeper offers is a constant, so, it seems, is the human even to those we once loved. Can we move as people attend to the daily needs of it, and this humble place becomes the fear of the stranger. Unfortunately, the beyond strangeness and estrangement to family and work and as children come birthplace of Jesus. In an outpouring of fear of “the strange one” has a long learn the skills of welcoming one another and go to school. Throughout the day, joy and festivity, those gathered on the history in human societies. The stranger and to claim the joy of homecoming? the bells of St. Peter’s announce the final night celebrate the generosity of seems to portend danger—sometimes presence of the church. The Mission the innkeeper and the posada given to of physical harm, but also because the In the traditions shaped by the Bible, District teems with life, as the culture Mary and Joseph in song and dance, stranger represents the unknown, a offering hospitality is a moral imperative. and customs of the Latino world fill its food and drink. Candy and treats from a challenge to the familiar constructs of The expectation that God’s people are days with vitality. piñata shower the children, and the com- our personal world. And so we human people who will welcome strangers and munity recalls anew how the stranger beings try to keep strangers at a distance; treat them justly runs throughout the On this December evening, children at one’s door can be God in disguise. we avoid risky encounters or we try to Bible. This expectation is not based on of every age process down Twenty- neutralize the stranger’s power in order any special immunity to the dangers Fourth Street, some with lighted Every December, Hispanic com- to protect our own. Some societies try unknown people might present—far candles in hand and others carrying on munities relive in their flesh the to appease strangers with gifts; others from it. Rather, it emerges from knowing their shoulders statues of Mary and truth that “the Word became flesh and exclude or even destroy them. the hospitality God has shown to us. Joseph. Each , the young and the lived among us” (John 1:14). “He was in old reenact the story of Joseph seeking the world, and the world came into being These fundamental human needs Sister Ana María Pineda is Associate Professor lodging for his young wife, Mary, through him; yet the world did not know and fears confront contemporary men of Religious Studies at Santa Clara University, CA. who is weary from travel and heavy him. He came to what was his own, and and women intensely. As the world with child. For nine nights in a row, his own people did not accept him” (John shrinks and mobility increases, we en- Excerpted from “Hospitality,” by Ana María children and adults assume the identity 1:10-11). In Las Posadas, they ritually counter strangers frequently. But this Pineda, in Practicing Our Faith: A Way of Life for a of the weary couple or of the innkeepers, participate in being rejected and being has only heightened our fears. Those Searching People; Dorothy C. Bass, ed. © 1997 Jossey- processing around the inside of the church welcomed, in slamming the door on the who enjoy comfort and shelter edge their Bass Inc., Publishers. Reprinted with permission of or throughout the neighborhood, moving needy and opening it wide. They are in way around homeless strangers. Those John Wiley & Sons, Inc. from one designated site to the next. This this way renewed in the Christian practice whose health is presently strong turn — is the beloved ritual of Las Posadas. of hospitality, the practice of providing a away from the gaunt, blemished faces of space where the stranger is taken in and those living with AIDS. The prosperous hospitality enfleshed: At each station, an ancient exchange known as one who bears gifts. never enter the poverty-stricken neigh- the christian works is repeated. Those playing the role of borhoods that abound with gang vio- of mercy Joseph approach the inn, knock on the Strangers in Our Midst lence, drug abuse, unemployment, and door, and say in a loud voice, En nombre del welfare dependency. “Strangers” do not cielo, buenos moradores, dad a unos viajeros Although Las Posadas is a beautiful, belong in the world in which the The Corporal posada esta noche. From inside, a chorus engaging ritual, the reality it addresses “comfortable” move with relative ease. 1. Feed the hungry of voices responds, Aquí no es meson sigan is a painful one: the reality of human And so there is no room for those who 2. Give drink to the thirsty adelante; yo no puedo abrir no sea algun need and exclusion. When the ritual do not conform to mainstream standards 3. Clothe the naked tunante (This is not an inn; move on—I takes place in the Mission District of or speak the mainstream language. Ac- 4. Welcome the stranger cannot open lest you be a scoundrel). San Francisco, many of the participants cess to borders and to basic resources— 5. Visit the sick and imprisoned As Joseph moves from one inn to the —once refugees themselves—remember shelter, employment, education, and 6. Bury the dead next, the innkeepers grow angry and their own experience as strangers. health care—is cut off, as the powerful even threaten violence, while the night Through the ritual, the community respond to genuine human need with an The Spiritual Works of Mercy grows colder and the young couple’s affirms the goodness of taking people in, inhospitality fueled by fear. 1. Counsel the doubtful weariness turns to exhaustion. Venimos and those who once needed posada are 2. Instruct the ignorant rendidos desde Nazareth, yo soy carpintero reminded to offer it to others. Ironically, it is not just hospitality 3. Admonish the sinner de nombre José (We are tired traveling to the “stranger” that is in peril in our 4. Comfort the sorrowful from Nazareth; I am a carpenter named This is a lesson that is needed in other society. We are short not only of tables 5. Bear wrongs patiently Joseph), the anxious husband implores. communities as well. The need for shelter, that welcome strangers but even of 6. Pray for the living and the dead Finally, he even reveals his wife’s true for posada, is a fundamental human need. tables that welcome friends. In a society

b o s t o n c o l l e g e | c 21 r e s o u r c e s | s p r i n g 2009 Discernment On Choosing Wisely and Well

by david lonsdale understand it, however, is not confined ment with respect to a major decision Reflection on affective responses in relation to these important moments alone. It is often a more prolonged and carefully to God. This process involves noting, ur choices are our responses has to do with acting in the power of structured process, proportionate to interpreting, and reflecting on the to what life offers to us: taking the Spirit as sons and daughters of the the seriousness of the decision itself. feelings and desires that we experience, O this, accepting that; letting go Father and brothers and sisters of Jesus In each case, however, the main particularly in direct or indirect response of this, holding on to that; doing this Christ. This relationship with God— elements of discernment are the same. to the revelation of God. rather than that; omitting or refusing to Father, Son, and Spirit—is the context Continuing discernment in everyday do one thing in favor of a better option. in which we, as disciples of Jesus, live life is a necessary foundation and sup- Weighing the reasons. Being adequately It is our choices, too, that shape our lives, day by day. It is not a separate compart- port for discernment about major informed about the circumstances and that shape reflects the kind of options ment of daily life, but on the contrary, choices. If I have not practiced dancing surrounding each of the options we have chosen within the limits of the the ground on which everything else in everyday life, I am liable to fall over available allows us to give due weight to circumstances in which we are placed. stands; the fundamental relationship on a big occasion. the reasons for and against each option, which roots and feeds and gives shape to which is also an essential part of the Choices are on a sliding scale of life as a whole and all that it contains. The foundation of discernment in the discernment process. seriousness and it goes without saying present is recognition and awareness of that some have greater weight than the presence and action of a loving God Confirmation. It is also to be expected others. At one end of the scale are the in the past; that is, both in our personal that, once a decision has been made, more trivial decisions which we make histories and in the history of the faith we will experience in some form either almost automatically, without thinking, in Choices are on a sliding community to which we belong. confirmation of the decision or its day-to-day living. Some everyday issues, opposite, unease or a sense of a need for however, do have great importance: scale of seriousness and Discernment also involves the practice further searching. questions about how I treat my colleagues of becoming aware of God as a day-to- at work, whether to make sure teenagers it goes without saying day presence in our experience, not Christian discernment, whether in come home on time from the movies, only in the past but in the present. This the course of daily living or in the or how much time I spend with my that some have greater means recognizing the presence and context of a major decision, is a ques- community can have consequences for action of God both in the world at large, tion of sifting through a number ourselves and others that are far-reaching weight than others. and in the smaller, interlocking personal of different matters in turn: the and far from trivial. worlds which each of us inhabits. It circumstances and options about which requires regular prayerful reflection choices are to be made; our feelings At the very serious end of the upon such questions as, “Where have and thoughts about these circumstances spectrum stand those decisions which are A daily, living relationship with God I met God today/this week/this last and options within a framework of pray- significant for us in that they represent is a precondition for good discernment. month?” “Where is God meeting me er and awareness of God; and the revela- truly crucial moments; turning points To attempt to “do discernment” in a and drawing me, in the events of my life tion of God, especially as given in the as a result of which our lives take a vacuum, as it were, by simply following and in the world around me?” “Where life, death, and . In new shape and direction, are “changed a set of instructions without the do I feel drawn away or cut off from this process, we gradually become aware utterly.” It is as though at the moment foundation of this living relationship God in these circumstances?” of harmonies or disharmonies between of making this kind of option we gather with God is a misunderstanding of what the mystery of Christ and our own lives, our whole lives in our hands and, for discernment is and an impossible task. It The Components of Discernment and this awareness offers a guide and better or worse, give them a new shape. is not a mental and practical process or norm for the choices we make. These more crucial moments may have system which, like a book of recipes, can My aim here is not to give a step-by- to do with a job, a career, a vocation, a be taken out and used on any suitable step description of a particular process Discernment is more than a prag- lifestyle; a decision to marry or not to occasion when a very important decision of discernment but rather to indicate matically effective way of making choices. marry a particular person; a choice of has to be made. This would make briefly the essential components of such It is rather a framework which enables us celibacy; a decision to seek a divorce; a discernment into something automatic a process. to join in partnership with God in making decision to ask for baptism in the church; or mechanical, which it is not. choices which will help to bring about the a decision to return to the church; and Assiduous prayer. The climate or fulfillment of God’s generous hopes and so on. Most of us probably make only There are two main settings in which atmosphere necessary for good dis- desires for the world and for us. a few of these choices in the course of discernment has a place: namely, the cernment is regular and serious prayer a lifetime, and spend a certain amount circumstances of everyday life and, in which those involved in the process David Lonsdale teaches Christian Spirituality of time and energy running away from on the other hand, those occasions in attempt to listen to the voice of the and Pastoral Theology at Heythrop College, making them. which we are faced with a major decision Spirit speaking in revelation and in the University of London, where he is Senior Lecturer that gives a new shape and direction to circumstances in which they are placed. and Dean of Postgraduate Studies. Christian discernment is often the future. Discernment in everyday life taken to mean only those processes of is a matter of regular reflection on daily Adequate information. For any form of Excerpted from Listening to the Music of the careful, prayerful deliberation which we events, within a framework of prayer, decision-making, it is imperative to have Spirit: The Art of Discernment, Ave Maria Press. undertake when faced with a particularly in order to see where the Spirit is lead- sufficient information about matters which Used with permission. All rights reserved. important decision. Discernment as I ing and to follow that lead. Discern- are relevant to the choices available. —

b o s t o n c o l l e g e | c 21 r e s o u r c e s | s p r i n g 2009 The Rosary How the Rosary Teaches Us to Pray

by thomas h. groome From my childhood, then, I knew the of Jesus—an enormous gap. I rejoiced and work throughout the day. They knew rosary as both communal and personal when John Paul II announced the the monks and were doing so with ike many Catholics, I grew up in prayer; as a quieting -like mode addition of five new mysteries focused their recitation of the Divine Office of a family that recited the rosary of recitation and contemplation. It precisely on the life of Jesus. As Catholics the Church. But the peasant people didn’t L every night. And we knew why convinced me that we can go to pray these Mysteries of Light—or have the time to pause for choral reading. we did; as Mom would often assure us, Jesus through Mary, and that a great Luminous mysteries—we are likely to Their instinct was to insist on praying the most effective person to take our communion of saints prays with us. It deepen our recognition of, and commit- themselves. The rosary arose from the prayers to Jesus was his own mother. As taught me the responsibility of praying ment to, living as disciples of Jesus now. good sense of ordinary people that a good son, how could he refuse her? by myself as well as with others; it taught Baptism calls all to holiness of life, and this me that I could pray just about any time demands the regular practice of prayer. As children, we often came to the and any place. nightly rosary with protest—“in a We cannot pinpoint how or when The Rosary Today minute, Ma”—but having settled on The rosary can have all of these the rosary began as a popular devotion. our knees, it was a lovely, quieting time, catechetical benefits for postmodern The old tradition that it was personally What is the best way to say the rosary? one that bonded our family of nine kids people, in addition to its powerful efficacy delivered to St. Dominic by the Blessed The tradition is to meditate on the mystery at the end of a day of the usual sibling as a mode of prayer. Its widespread Mother herself is now seriously of each decade rather than to focus on the tensions. Years later, when we gathered popularity fell off after Vatican II—an questioned. On the other hand, the words of each prayer. So, with the first for our parents’ wakes, and then for unintended outcome of the Council’s Dominicans certainly helped to stand- Joyful mystery, the , one can those of siblings, we prayed the rosary efforts to refocus Catholics on Jesus, ardize and popularize it throughout the think about God’s great initiative here, together and it bonded us still. The sacred Scripture, and the liturgy. But 15th and 16th centuries. Pope Pius V, about Mary’s openness to doing God’s rosary crusader Father Paddy Peyton as Pope John Paul II noted in RVM, a Dominican, instituted the feast of Our will, and so on. Or, more contemplatively, was right when he said, “The family that the rosary, “though clearly Marian in Lady of the Rosary (now celebrated on one can imagine and enter into the prays together, stays together.” character, at heart is a Christocentric October 7); he credited the efficacy of setting as the Angel Gabriel appears to prayer” and “has all the depth of the the rosary with the defeat of the Turks Mary, listen in to the exchange between The gentle drone of the Hail Marys Gospel message in its entirety.” at the battle of Lepanto in 1571. them, and so on. The purpose of all such helped introduce me to what I later contemplation is to take the mystery knew as meditation. My mother would What garnered attention for RVM Around the year 1000, ordinary people into daily life to encourage Christian encourage us to “just think about the was that Pope John Paul added five began to recite 150 Our Fathers, divided discipleship. As Pope John Paul II wisely mysteries.” How wise she was. In his new mysteries to the rosary. For some into three sets of 50 and counted on commented, we have in the rosary “a lovely apostolic letter, Rosarium Virginis 500 years, the full rosary consisted of strings of beads called paternosters. This treasure to be rediscovered.” Mariae (RVM), Pope John Paul II called fifteen decades, each one focused on became known as “the poor man’s Psalter” the rosary “a path of contemplation.” some mystery from the life of Christ or because they were copying the monks and Thomas H. Groome is professor of Theology Mary. Then, the fifteen decades were nuns who recited the 150 psalms each day. and Religious Education and Chair of the IREPM If one of us missed the family grouped into three sets of five—called As Marian devotion increased in the 12th Department at the Boston College School of recitation, our mother’s good night was a , meaning crown—designated century, the and Theology and Ministry. always accompanied by “Be sure to say as the Joyful, Sorrowful, and Glorious helped develop and popularize a rosary of your rosary.” We knew that she kept her mysteries, and focusing on the Hail Marys. Excerpted from Catholic Digest, October 2005. own beads under her pillow for waking incarnation, passion, and glorification of Used with permission. All rights reserved. moments. And my grandmother loved to Jesus Christ, respectively. Historically, the rosary emerged from — assure us that if you start the rosary and the instinct of ordinary Christians that then fall asleep, “the angels and saints to RVM, there were no mysteries they, too, were called to the practice of finish it for you.” designated for the public life and ministry regular prayer and to sanctify their time

Do you enjoy receiving and reading C21 Resources? Is it enriching for you? Please complete our online survey and let us know. visit: www.bc.edu/c21survey Those who take the survey are eligible to win copies of the two new C21 volumes published this April, Two Centuries of Faith: The Influence of Catholicism on Boston 1808-2008 and Prophetic Witness: Catholic Women’s Strategies for Reform, or a BC prize pack. Thank you!

b o s t o n c o l l e g e | c 21 r e s o u r c e s | s p r i n g 2009 how to pray the rosary The Lord’s Prayer Praying the “Our Father” It is customary to assign each chap- The Glorious Mysteries let to a particular day of the week. Ros- by n.t. wright sense of sharing that sonship through arium Virginis Mariae (RVM) suggests 1) Resurrection of Jesus from the Spirit (Rom. 8.16; Gal 4.6, where the that the Joyful mysteries be prayed on the dead imple yet profound, ancient yet Lord’s Prayer may well be in mind). Monday and Saturday, the Luminous 2) Jesus ascends into glory always fresh; deeply Jewish yet on Thursday, the Sorrowful on Tues- 3) The Spirit outpours upon Mary S available to all, the Lord’s Prayer The first three petitions pray that day and Friday, and the Glorious on and the disciples at Pentecost offers the central message of Jesus in the God’s glory and purpose may come to Wednesday and Sunday. 4) Mary is assumed into Heaven form best suited to its appropriation. Jesus birth throughout creation. God’s name is 5) Mary shines forth as Queen of did not come, after all, merely to teach true sanctified, held in honor, when his world One popular opening prayer is the the Angels and Saints doctrine and ethics, but to bring about is ruled by his wisdom and power, and his first verse of Psalm 70, “O God, come God’s kingdom; within that sovereign image-bearing human creatures worship to my assistance. O Lord make haste There are different ways to and saving rule, human beings are caught him and reflect his glory in the world. to help me.” A variation of the open- conclude. Typical, however, is to up with the challenge and invitation to His kingdom comes through Jesus’ death ing prayer is to say the Apostles . end with the Hail Holy Queen or corporate and personal renewal, as deep and resurrection and his final victory . as the human heart, as wide as the world. over death itself (1 Cor. 15.24-28), and This is followed by an Our Father, To pray this prayer with full attention and through every intermediate victory of his , and a Glory Be. Hail, Holy Queen intention is to partake in this renewal. love over the powers of the world. The Then announce the chaplet and the prayer for God’s will to be done on earth Hail, holy Queen, Mother of Mercy! first mystery, for example, “The five The prayer occurs in Matt. 6.9-13, as in heaven indicates, despite centuries Our life, our sweetness, and our hope! Joyful mysteries, the first mystery, within the ; in Luke of misunderstanding, that Christianity To thee do we cry, poor banished the Annunciation.” 11.2-4, answering the disciples’ request is not about escaping earth and going to children of Eve, to thee do we send for a prayer; and in Didache 8.2, which heaven instead, but rather that God wills up our sighs, mourning After announcing each mystery, instructs that the prayer be used three to renew both heaven and earth and bring and weeping in this valley of tears. pause for the proclamation of a times daily. Luke’s text is shorter, with them into ultimate unity (Rev. 21). Turn, then, most gracious advocate, related biblical passage, and silence some changes in the Greek; Matthew’s thine eyes of mercy toward us. for meditation. Then follow with is the one that has become widespread Emboldened by this trust in God And after this our exile, show unto us the Our Father, the decade of Hail in the church, with some traditions also and his kingdom, the last three petitions The blessed, fruit of thy womb Jesus; Marys, and the Glory Be for each of adding Didache 10.5 (“remember, Lord, express the basic needs of those who O clement, O loving, O sweet the five mysteries. your church...”). The doxology (“yours live between Jesus’ initial victory and his Mary is the kingdom, the power and the glory, final triumph. Bread for today (Matthew) Pray for us, O holy Mother of God, The Joyful Mysteries forever”) is probably not original, but and every day (Luke) symbolizes our that we may be made worthy of the became part of the prayer very early on in constant dependence on the creator. promises of Christ. 1) Annunciation by Gabriel to the the life of the church. The prayer clearly Forgiveness, both of sin and of materi- Virgin Mary stems from an Aramaic original, and it is al debt, is the central blessing of the Memorare 2) Visitation of Mary to Elizabeth virtually certain that it represents what new covenant (Jer. 31.34; Matt. 26.28), 3) Birth of the Savior of the world Remember, O most gracious Jesus taught. obtained through Jesus’ death. The 4) Presentation of Jesus in the Virgin Mary, church here commits itself in turn temple that never was it known The prayer is rooted, in shape and to forgive (emphasized in Matt. 6.15; 5) Finding of 12-year-old Jesus in that anyone who fled to your content, in older Jewish traditions. But 18.21-35). Those who claim the new the temple protection, the particular combination of elements covenant blessing must live as new implored your help or sought your marks it out as belonging within Jesus’ covenant people; the heart renewed The Luminous Mysteries intercession aim of inaugurating God’s kingdom, and by God’s forgiveness cannot but offer was left unaided. his invitation to live by this kingdom in forgiveness to others. The final peti- 1) Baptism of Jesus Inspired with this confidence, I advance of its full appearing. It divides tion for rescue from danger and evil 2) Jesus at the wedding of Cana fly to you, into two parts, the first (in the longer has two branches. First, we pray to be 3) Jesus proclaims the Kingdom O virgin of virgins, my Mother. form) containing three petitions about spared the ultimate test, whether that of of God To you I come, before you I kneel, God’s purposes and glory, and the second fierce temptation or, more specifically, 4) Jesus’ transfiguration sinful and sorrowful. three petitions for human need. the “tribulation”, the “time of trial,” 5) Jesus institutes the Eucharist O Mother of the Word Incarnate, which in early Judaism was believed to despise not my petitions; The address, “Our Father,” expresses be coming upon the world (compare The Sorrowful Mysteries but in your mercy, hear and answer the intimate trust which character- Matt 26.41, where it seems that Jesus will me. Amen. izes . It evokes the Jewish face this “tribulation” alone). Then we 1) Anguish of Jesus in Gethsemane belief that Israel, God’s people, was his pray to be delivered both from evil in 2) Jesus is scourged firstborn son (Ex. 4.22; Isa. 63.16; 64.8). general and from “the evil one”; the 3) Jesus is crowned with thorns The Aramaic word Abba, “Father,” express- original wording could be taken either 4) Jesus carries his cross es Jesus’ own intimate sense of sonship way, and both may be in view. 5) Jesus dies on the cross (e.g., Mark 14.36) and the early church’s Continued 0n Page 22

b o s t o n c o l l e g e | c 21 r e s o u r c e s | s p r i n g 2009 Family Life as Spiritual Practice Practicing Forgiveness Spiritual Disciplines of the Domestic Church Moving Toward Reconciliation

by wendy m. wright as snapshot moments: we peer into the thoughtfully to their genuine needs, and to be confused with noisy entertainment nursery of a sleeping infant, or attend the to have the contours of your own heart or frantic recreational activity. “ t is an error...to wish to banish the devout kindergarten class Christmas rendition of stretched by the unexpected, inexplicable life from the regiment of soldiers, the “The Friendly Beasts,” or watch our high particularity of each of those persons you Any time can be Sabbath time if it allows I mechanic’s shop, the court of princes, or school senior parade across the stage and have been given to love. In this lies the deep, rhythmic rest and rejuvenation to the home of married persons. True devotion... receive her diploma. In fact, it has been beginning of our being able to love as God occur. Time set aside for gentle prayer or not only does no injury to one’s vocation or my experience that the very destabilizing has loved us. retreats, walks by the seashore, in a garden, occupation, but on the contrary adorns and of the self-preoccupied “me,” the three- or through the woods, quiet afternoon beautifies it” (Saint ). hundred-and-sixty-degree rotation in The crucial discipline to be exercised, moments sipping a cup of tea or reading orientation that marriage and parenting and the one I am constantly called to a poem before a warming fire—all these For most of us, family life is a busy, bring with them, is in itself an initiation practice again and again, is found in and many more moments can be Sabbath bustling life filled with things to do and into a realm of being and loving that distinguishing true availability from all the time. They honor the stillness and silence people to whom to attend. After the birth inches us, if we consciously allow it, into demands that claim us. Americans today that sustain our lives. When children are of our first daughter, I attended a new- the deep ground of Being and Love that live in what is perhaps the most speeded- young, such moments may seem elusive, mother’s support group sponsored by the sustains us all. Again, it is in those brief up society ever to exist on earth. We are but afternoon naptime might provide a local hospital. Women whose infants had snapshot moments—and I don’t mean barraged by multitudinous, simultaneous window of stillness. Or a spouse arriving been born at the hospital between six and the cute photo-op moments—when the instant messages about all the things we home from work might offer to take over twelve weeks previous were invited to radical risk of genuinely loving another must have and must do. We overschedule for a brief time so that the other can take join. We met on Wednesday mornings more than ourselves comes suddenly clear. our children so that they might be a summer evening walk. What is perhaps at the home of a facilitator to share our the best soccer, baseball, or football most difficult for us is resisting the habit experiences. What I remember most For me, the spiritual art of negotiating players, the most outstanding ballerinas, of automatically filling time with activity about the meetings (besides the carpet the busyness of family life has been pianists, computer programmers, rocket or filling space with noise. We race from full of wiggling, squealing infants) was the twofold. First, I have in some sense scientists—or whatever. We overschedule commitment to commitment. Radios and common exasperation felt at being so busy. surrendered to the fact that my life is ourselves so that we might have the best televisions blare while we do housework One wide-eyed young matron with twin essentially one of availability. When our career, house, wardrobe, muscle tone, and homework. We chat on our cell daughters laughed as she described the children were young, I felt this most garden, or résumé. In our drive to have phones while we drive and walk. There highlight of a typical day: finding the time intensely in the twenty-four-hour-a-day, and do everything—immediately—we are, of course, occasions on which such to get outside to the mailbox and bring mom-on-call experience. This availability often seem to have forgotten that frenetic things are necessary. But I am convinced in the mail. Even a daily shower was an is still the key virtue of my family life, busyness is not synonymous with conscious that the conscious cultivation of Sabbath accomplishment. Forget trying to blow- experienced chiefly now as an unexpected and attentive care for each other. time is essential to our being able to dry hair. Of course, what seems at first to midnight phone call from a distraught recognize those graced snapshot moments be the all-consuming activity of infant care college-aged offspring or a family get- The second spiritual art of a busy that continually occur in the midst of our soon gives away to the ever-vigilant watch- together orchestrated around the vision, family life, next to genuine availability, busy family lives. fulness of the toddler parent; the bed- hearing, and mobility limitations of is the art of cultivating our sense of the time reading sessions of preschool days; elderly parents. However, I must make silence that undergirds it all. One might I am not suggesting that we must the initiation into what will be decades one vigorous disclaimer. Such availability call this art Sabbath keeping. The idea of regularly schedule Sabbath time (although of carpooling; school sports coaching; must genuinely form us, not violate us. Sabbath keeping is, of course, embedded this might be ideal and might, for some, overseeing homework; keeping doctor, There will, no doubt, be for each of us in the Jewish and Christian faiths. And be possible) but that we must consciously dentist, and orthodontist appointments; critical times when we are stretched almost where a family’s religious observance and intentionally honor the need for such and attending parent-teacher conferences. beyond our breaking points—times of encourages it to honor the Sabbath in time. However we work that out in practice Then there are the high school booster serious family illness, financial distress, or traditional ways, it can be wonderful. The is for us to decide. One family I know clubs, after-prom committees, math unavoidable conflict. But availability does traditional Jewish Sabbath takes place has a practice of setting aside Monday contests, dance recitals, piano lessons, not mean being everything for everybody. from just before sundown Friday to just evenings as “goof-off” night in which all summer soccer leagues, birthday parties, It does not mean volunteering for every after sundown Saturday. Prohibitions members participate. As our own children swimming lessons, the never-ending church, school, and civic project while you from work and travel allow family have grown, my husband and I have found cooking, cleaning, and grocery shopping work full time. It does not mean letting relationships to become the center of ourselves on temperate Saturday or Sunday (for me an almost daily necessity with family members take undue advantage focus for this most holy of days. Similarly, afternoons headed either north of town a teenaged male). Top this off with of you. Husbands can pick up their own some Christian denominations have held to Neale Woods—a nature preserve with headaches about insurance premiums, clothes; teenagers can fix their own Sunday (not simply the Sunday service) miles of hiking trails—or out of town to mortgage rates, tuition payments, money lunches; even small children can be taught as a day set apart, during which faith some other wildlife preservation site for new shoes—the list is endless—and it to respect another family member’s need and family are emphasized. But Sabbath where we soak in air and sun and the all adds up to a busy, busy life. for privacy or time alone. The availability keeping is not only the observance of silence and stillness that drench the I’m talking about is not the doormat a day. It is also about the cultivation of prairie landscapes. Sabbath time allows Yet in the midst of the busyness is a variety; it is a more profound willingness, a certain quality of time. Sabbath time us to enter the busy, cluttered parts of life strange, wonderful stillness and a silence in things essential, to be present to others is gracious and still. It is spacious and with perspective and some equanimity. so full it dwarfs the chatter with which in the family, to carry their deepest restorative. It is not merely “time off” to we fill our days. We sense that stillness always in your mind, to attend refuel or run errands and is certainly not Continued 0n Page 18

b o s t o n c o l l e g e | c 21 r e s o u r c e s | s p r i n g 2009 Moreover, without in any way mitigating the seriousness of the offense, Practicing Forgiveness forgiveness involves excusing persons from the punitive consequences they Moving Toward Reconciliation deserve to suffer for their behavior. The behavior remains condemned, but the by marjorie j. thompson taking inappropriate responsibility for with personal loss and grief, we will find offender is released from its effects as the offense. One spiritual writer has ourselves unable either to excuse or to far as the forgiver is concerned. For the e sometimes have trouble astutely pointed out that forgiveness forget. Moreover, there are situations one who releases, such forgiveness is understanding the precise does not mean “putting the other one in which it is not desirable to forget. costly both emotionally and spiritually. I W nature of forgiveness. I on probation.” We may think we have It would be but another expression of believe this reflects in a finite way both would like to begin by suggesting that forgiven someone only to catch ourselves arrogance for those of us with European the manner in which God forgives us and forgiveness is not certain things with waiting impatiently for evidence that the roots to ask Native or African Americans, the costliness of that infinite gift. which we often confuse it. Forgiving person’s behavior merits our clemency. under the guise of forgiveness, to forget does not mean denying our hurt. If the offender doesn’t measure up to the way they and their ancestors have Forgiveness constitutes a decision to What on the surface appears to be a our expectations, the “gift” of mercy is been treated by the cultural majority call forth and rebuild that love which is forgiving attitude may merely reveal withdrawn: “To grant forgiveness at a in this country. I understand why our the only authentic ground of any human that we have succeeded in suppressing moment of softening of the heart, in an Jewish friends insist that we never forget relationship. Such love forms the sole our pain. If we bury our hurt or pre- emotional crisis, is comparatively easy; the horrors of the Holocaust. There are secure ground of our relationship with tend it isn’t real, we experience no sense not to take it back is something that brutalities against body, mind, and spirit God as well. Indeed, it is only because of being wronged that would require our hardly anyone knows how to do.”1 To that must not be forgotten if we are to God continually calls forth and rebuilds forgiveness. Forgiveness is a possibility forgive is not to excuse an unjust behav- avoid replaying them. Blows intentionally this love with us that we are capable of only when we acknowledge the negative ior. There are evil and destructive be- rendered to crush the vulnerable cannot, doing so with one another. Thus, to impact of a person’s actions or attitudes haviors that are inherently inexcusable: humanly speaking, be forgotten. They forgive is to participate in the mystery on our lives. This holds true whether or fraud, theft, emotional abuse, physical can, nonetheless, be forgiven. of God’s love. Perhaps this is why the not harm was intended by the offender. violence, economic exploitation, or any old adage rings true: “To err is human; Until we are honest about our actual denial of human rights. Who could If we now have greater clarity to forgive, divine.” Genuine forgiveness feelings, forgiveness has no meaning. possibly claim that these are excusable? concerning what forgiveness is not, draws us right into the heart of divine life. To excuse such behaviors—at least in the what then is it? Let me characterize it It is important to underscore that sense of winking and pretending not to this way: To forgive is to make a con- Marjorie J. Thompson is Director of Pathways in forgiveness bears no resemblance to re- notice, or of saying “Oh, that’s all right,” scious choice to release the person who Congregational Spirituality/Director, Companions signed martyrdom. A person with a or even “I’ll overlook it this time, just has wounded us from the sentence of our in Christ, Nashville, Tennessee. weak sense of self may too easily take on don’t do it again”—is to tolerate and judgment, however justified that judg- blame for the actions of others. A person condone them. Evil actions are manifestly ment may be. It represents a choice to Reprinted from Weavings: A Journal of the who finds a unique sense of identity not “all right.” They are sins. leave behind our resentment and desire Christian Spiritual Life, March/April 1997, Vol. XII, by appearing pitiable can learn to play for retribution, however fair such pun- No. 2. Copyright 1997 by Upper Room Ministries. the martyr with great effectiveness. In Finally, to forgive is not necessarily to ishment might seem. It is in this sense Used by permission. For information about ordering either case, resignation to the role of forget. Perhaps for small indignities that that one may speak of “forgetting”; not Weavings call 1-800-925-6847. victim will prevent any genuine process prick our pride we can simply excuse and that the actual wound is ever completely of forgiveness. If we feel we deserve to forget. But for major assaults that leave forgotten, but that its power to hold Endnotes be blamed, degraded, or abused, again us gasping with psychic pain, reeling with us trapped in continual replay of the 1 Anthony Bloom, Living Prayer (Springfield, IL: we will have disguised the offense that the sting of rejection, bowing under the event, with all the resentment each Templegate Publishers, 1966), p. 31. needs forgiveness, not by denial but by weight of oppressive constraint, or aching remembrance makes fresh, is broken. — The A Way to Inner Stillness

by joseph wong, o.s.b. cam. grandmother, who was a devout Buddhist, this prayer and my grandmother’s it flourished on Mount Athos during reciting the Buddha’s name throughout recitation of the Buddha’s name. In this the Middle Ages. From there it spread oday, one of the major challenges the day. Turning her in her essay, I shall present the Jesus Prayer as a to Eastern Europe and became an of trying to be a contemplative hand, she would “Nan-Mu E-Mi- way that can lead us to inner stillness and important element of Eastern Orthodox T while living in a modern city is To-Fo” (which means “Homage to the unceasing prayer, whether we are living spirituality. In the middle of the last learning how to cultivate inner silence, or Buddha Amitabha”). When I greeted in a city or in the countryside. century it entered the Western Church inner stillness, in the midst of the clamor her, she would interrupt her recitation, and is now widely known and practiced and the hectic activities of a busy life. exchange a few words with me, and then The Jesus Prayer—also known as in the West as well. Yet I have known from childhood that continue chanting “Nan-Mu E-Mi-To- the Prayer of the Heart—had its origin the kind of recollectedness which can Fo.” Later I attended a in the tradition of the desert monks in Many Christians have learned about lead to inner stillness can in fact be and became a Catholic. When I first fourth-century Egypt. Later, having the Jesus Prayer through the nineteenth- maintained in an urban setting. I grew learned about the Jesus Prayer, I was passed through Mount Sinai, the Jesus up in Hong Kong, and I used to hear my greatly struck by the similarities between Prayer was introduced to Greece, where Continued 0n Page 19

b o s t o n c o l l e g e | c 21 r e s o u r c e s | s p r i n g 2009 Centering Prayer Family Life as A Treasure for the Soul Spiritual Practice

Continued from Page 16 by joseph g. sandman gift of contemplative prayer. Its practice cept difficult situations with peace and expands one’s receptivity to the presence joy; an expanded capacity to accept Family life is not only busy but it Vatican II called for the revitalization and activity of God in one’s life. It is a others on their own terms without is an intensely embodied life. Bodies of the path of contemplative prayer distillation of the practice of monastic judging them or desiring them to jostling bodies for a place at the dinner spirituality into two relatively short change; an ability to love others more table, bodies intermingling to create new periods of prayer each day. selflessly; and a greater awareness of bodies, which then inhabit one and then the presence of God in every person are held, carried, nursed, tended, bathed, The experience of thousands of and situation we encounter. and fed; bodies kissed for “boo-boos”; practitioners has convinced most cen- bodies patiently accommodated as they tering prayer teachers that two Leaders of Contemplative Outreach age and fail; bodies whose proximity one periods a day of twenty to thirty min- (www.centeringprayer.com), an organ- longs for and whose absence inflicts pain; utes each are necessary to enable ization dedicated to the practice of bodies that keep one awake by crowding the believer to benefit fully from the centering prayer, predict that this prayer into bed on a stormy childhood winter practice. At the start of a session, the form will continue to grow because it is night or keep one awake long past curfew practitioner has the intention to rest a simple, effective, and powerful way to in a sultry adolescent summer; bodies deeply in God in silence and to let go access a deeper relationship with God and that arrive unannounced for a fortnight’s of the thoughts, emotions, memories, because it addresses a hunger within the stay; bodies whose presence is required images, or sensations that will inevitably hearts and souls of individuals who long at holiday functions; bodies lithe and come into awareness during prayer. for peace and a deep experience of God limber; bodies stiff and aching—the The fundamental dynamic of centering in a fast-paced, impersonal, competitive, sacred realized in intense engagement Georges Rouault, Old Faubourg (mother and children), prayer is not to stop thinking or to and often hostile world. with other bodies. 1951. © 2008 Artists Rights Society (ARS) New York/ combat thoughts as they arise, but ADAGP, Paris rather to let them go gently so they can Joseph G. Sandman, PhD, Vice President for It is precisely in the fleshy encounter ho could have predicted pass through one’s awareness. Thus the University Advancement at Seton Hall University, that those of us who marry and have twenty-five years ago, when believer can return with his or her whole was formerly vice president at Xavier University children are called to experience God. W three Trappist monks from being to an awareness of God. (Cincinnati) and Loyola University Chicago. God is not met in our lives solely in a monastery in Massachusetts introduced the solitary one-on-one encounter or contemplative prayer to a group of “non- The Fruits of Centering Prayer Reprinted with permission of America Press, in some disembodied arena clearly contemplatives,” that its popularity would Inc. © 2000. All rights reserved. For subscription demarcated from the fierce, conflicting grow so dramatically? Today, thousands A growing body of literature describes information, call 1-800-627-9533 or visit www. pressures of daily life. To put it in the of believers from a variety of Christian the benefits of practicing centering americamagazine.org. language of Christian theology, the denominations in every and in prayer. Since the principal arena for — mystery of the incarnation itself—God dozens of countries practice contemplative living a spiritual life is not prayer but becoming human—pushes us toward prayer daily. In addition, an international rather everyday life, the benefits of the insight that to encounter the infinite network of dedicated volunteers teaches it centering prayer reveal themselves not centering prayer one must go through the finite—not around the world. during periods of prayer, but over time around or below or above the finite— in the way we live our lives. not by passing or eliminating the These monks dreamed of taking the Guidelines for Practicing finite but going through it, in all its Centering Prayer church’s rich, centuries-old tradition of The essence of centering prayer is unique, unrepeatable particularity. contemplative prayer and distilling it consent to the presence and activity of 1. Choose a sacred word as the sym- The finite and the infinite are thus into a simple, easily learned prayer that God in one’s life. In response to our bol of your intention to consent to simultaneously encountered. The ordinary people could practice. They intention to become more deeply united God’s presence and action within. startling claim of the incarnation, fully believed that the daily practice of this with the divine presence, God acts human, fully divine, becomes a lens prayer could lead to a more intimate within us to transform us, making us 2. Sitting comfortably with eyes through which all created reality can be union with God and a more powerful more like Christ. One’s intimacy with closed, settle briefly and silently apprehended. The finite, fleshy world experience of God’s presence in our lives. God deepens and one’s awareness of that and introduce the sacred word as is the privileged place of encounter This active presence heals, transforms, intimacy expands. the symbol of your consent to God’s with God. and offers freedom and peace. Today, presence and action within. many Christians through-out the world Those who regularly practice centering Wendy M. Wright is Professor of Theology are deeply committed to the daily practice prayer have identified its many benefits. 3. When you become aware of at Creighton University and holds the John C. called “centering prayer,” which they These include: greater access to God’s own thoughts, return ever so gently to Kenefick Faculty Chair in the Humanities. experience as a cornerstone of their lives. wisdom and energy; a significant increase the sacred word. in creativity; a decrease in compulsive Excerpted from Journal of Family Ministry, What Is Centering Prayer? behavior; a reduction of painful emotions 4. At the end of the prayer period, Vol. 18 No. 2. ©2004. Used with permission. All and negative thoughts and greater remain in silence with eyes closed rights reserved. Centering prayer is a remarkably freedom to respond positively to them for a couple of minutes. — simple method that opens one to God’s when they do arise; a greater ability to ac-

b o s t o n c o l l e g e | c 21 r e s o u r c e s | s p r i n g 2009 Family Life as Retreats Spiritual Practice The Christian Practice of “Retreat” by anne luther aspect of life. Spirituality concerns of several days to the traditional four- communal worship service depending the whole of life and how all of life is week format. The Nineteenth Annotation upon the setting and the group. he concept of a “retreat” has a lived in the presence of God. Retreat retreat is also becoming more and more long and varied history. In the times, ideally, help us to wake up to the popular. This is a method of experiencing Many persons opt for a “private retreat” T Christian context the invitation fact of the ever-present Reality in the Ignatian Exercises in the midst of experience where an individual retreatant of Jesus to “come away and rest awhile” which “we live and move and have our daily life where retreatants commit them- takes some time for prayer, reflection, (Mark 6.31) is often thought of as the first being.” Service, in the world, ought selves to a certain time of prayer each silence, and solitude at a chosen place. invitation to “make retreat.” The original to be one of the fruits of such spir- day with specific Scripture passages and Many retreat centers have “hermitages” inspiration for “retreat” can be traced to itual awakening. then meet with a spiritual director at where private retreatants may stay if they the notion of a “retreat of the whole regular intervals, often weekly, to reflect choose. The hunger for a spirituality that Church” in the forty-day season of Lent as Types of Retreats upon what has happened in their prayer both nourishes and challenges is being codified after the Council of Nicaea (325) or meditation as it impacts on daily life. expressed everywhere by persons from and to the development of monasticism as In the early days of the retreat move- a wide range of backgrounds, cultures, a form of collective retreat. ment, the “closed retreat” would be a Topical or thematic retreats have also and religious affiliations. It is to retreat common phenomenon. Retreats for men become commonplace. A group of per- centers and houses of prayer and renewal Purpose of Retreat only, women only, girls only or boys only sons gather at a retreat center and spend that many of these persons go seeking a were held, consisting of conferences time reflecting and praying around a place of hospitality, safety, and peace—a The term “retreat” can be misleading in by a “retreat master,” time for the specific theme such as “forgiveness,” place where conversations that matter that it could easily conjure up the idea of retreatant to reflect on input, celebration “compassion,” or “the life of Jesus.” may take place, where real questions “escape” from the world. The experience of Mass, and often Benediction of the Usually there is a retreat leader who may be voiced, and where some guidance of “retreat” does include a “stepping Blessed Sacrament with exposition. offers some thoughts and reflections, is available. aside” from ordinary routine for a time During some of these closed retreats, passages from Scripture, or other to reflect and to pray, to slow down, to be there might be an opportunity for anecdotal material touching upon the Anne M. Luther, PhD, is Director of Adult still, and to listen. This “coming apart” is retreatants to speak privately with chosen theme. Re-treatants are then Spiritual Renewal & Empowerment, Inc. and serves meant to aid retreatants in integrat-ing the retreat master but otherwise the given time and space to pray with the as Adjunct Faculty at the Institute of Pastoral Studies their relationship with the Divine, their general order of the day was silence. material they have heard. Sometimes at Loyola University Chicago. spirituality, as that is experienced in the there are opportunities for conversation marketplace and home—in the world. Through the years, a great variety of among the retreatants con-cerning what Excerpted from The New Westminster Dictionary Ideally, the experience of retreat moti- retreat styles has emerged. It is still com- is happening for them in this process. of Christian Spirituality, Philip Sheldrake, ed., vates the individual to recognize the mon to find many retreat centers offer- At other times silence is maintained Westminster John Knox Press. Used with significance of prayer, quiet, and soli- ing some form of the Spiritual Exercises throughout. This type of ap-proach is permission. All rights reserved. tude in the everyday in order to be a of St. Ignatius in the “directed retreat often referred to as a “guided retreat” — more “balanced” participant in every experience”, lasting from a short retreat and usually does include some type of

various forms are used. For example, prayer will gradually accompany us in The Jesus Prayer the designation “a sinner” may be added our daily living. That is, the holy name Continued from Page 17 to the ending: “Have mercy on me, of Jesus will spontaneously appear on our a sinner.” Some omit the title, “Son lips and in our hearts at different times century Russian classic Way of a Pilgrim, grace of God, he met an elderly of God,” and say: “Lord Jesus Christ, and on different occasions throughout which has been translated into some in a small village who taught him the have mercy on me.” Or the prayer can the day. forty languages. Its anonymous author Jesus Prayer as a concrete way of praying be simply shortened to the following teaches the Jesus Prayer by way of continuously. The monk also gave him a invocation: “Lord Jesus, have mercy.” The Jesus Prayer is a way, proven over telling stories about himself. One day copy of the , which contained the centuries, to achieve hesychia, or inner when he was in church, so the narrative the teachings on the Jesus Prayer given How to Pray the Jesus Prayer stillness and unceasing prayer. As a prayer begins, he heard the Scripture reading by ancient spiritual masters. Thus, under of the heart, the Jesus Prayer is a concrete of Paul’s injunction to the Christians to the guidance of this spiritual father, the The Jesus Prayer is normally practiced expression of the Holy Spirit praying “pray without ceasing” (1 Thes. 5:17). pilgrim read the Philokalia with great in two different ways: structured and continuously in the hearts of Christians, Inspired by the Holy Spirit, the pilgrim interest and thereafter recited the Jesus spontaneous. The structured way of “with sighs too deep for words” (Rom. 8: 26). felt that Paul’s words were addressed Prayer continuously as he pursued his reciting the Jesus Prayer is to set aside a to him personally. He was determined path as a pilgrim. Then, after a period period of time every day, such as twenty Joseph Wong, O.S.B, Cam., is a member to put the command into practice, but of time, due to his earnestness, and with or thirty minutes. The spontaneous way of the and resides in first he needed to learn how to cultivate the special assistance of the Holy Spirit, of reciting the Jesus Prayer is to freely Camaldoli, Italy. unceasing prayer. He frequented a the pilgrim was able to obtain the gift of repeat the prayer throughout the day. As number of churches and listened to unceasing prayer. the two ways complement each other, Excerpted from Religion East and West, Issue 5. famous preachers for some time, but he spiritual masters normally recommend Used with permission. All rights reserved. was greatly disappointed because no one The standard formula of the Jesus adopting both ways, especially for — presented any practical instruction in Prayer is: “Lord Jesus Christ, Son of beginners. After spending some set time how to pray unceasingly. Finally, by the God, have mercy on me.” In practice, every day in saying the Jesus Prayer, the

b o s t o n c o l l e g e | c 21 r e s o u r c e s | s p r i n g 2009 Companionship with the Saints Practices of Hopeful Remembrance

by elizabeth a. johnson mind and heart into the mystery of God. mercy and redeeming grace. Indeed, the by human cruelty and greed disrupt the In modern and postmodern culture, such whole orientation of liturgical prayer harmony of one generation’s witness n its plenitude, the symbol of the prayer through acts of remembrance is in this direction. The subversive to the next. Such victimization intro- communion of saints signifies and hope awakens consciousness and memory of the cloud of witnesses leads duces unmitigated evil into the picture. I that those who seek the face of revitalizes the spirit. It contributes in this same direction of gratitude It cries to heaven for justice, for relief, the living God today belong to a great to building the church into a living and praise when their historical at least for explanation, which is never historical company, an intergenerational community of memory and hope with reality is appreciated in light of forthcoming. The ancient prayer of band of the and prophets “habits of the heart” that make the life its deepest truth, their ever so lament, flung in outrage and grief to that includes the living and the dead, of discipleship an attractive option. In its individual response to amazing God, arises from remembrance of these joined in community with the cosmic cultural setting, hopeful remembrance grace. As an example of the prayer of things. Well attested by the psalms, world, all connected in the gracious, in fact is an act of resistance to banality, thanks, the Oxford Book of Prayer cites Hagar’s complaint, Jeremiah’s lamen- compassionate love of Holy Wisdom to debasement of persons and the the following: tations, the tears of the companions who, in the midst of historical struggle, earth, to consumerism, to individual of the daughter of Jephthah, Job’s sin, and defeat, continuously renews her isolation, to personal drift and apathy, to We thank thee, O God, for the saints challenge to heaven, and Jesus’ god- gift of saving, healing grace. How does hopelessness and resignation. of all ages; for those who in times of forsaken cry from the cross, lament this doctrinal symbol appear concretely darkness kept the lamp of faith burning; is curiously lacking from Christian in prayer and piety to nourish the Prayer of Praise and Lament in for the great souls who saw visions of practices of prayer, especially liturgical vitality of the ekklesia? One fire kindles a Companionship Model larger truth and dared to declare it; prayer. But the powerful memory of another—but how are the sparks to fly? for the multitude of quiet and gracious those who died senseless deaths depriv- What practices can release the liberating Instead of the prayer of petition which souls whose presence has purified and ed of dignity demands that the praise power of the heritage of all saints to stir has had pride of place in traditional sanctified the world; and for those of God be suffused with their tragedy. the affections and motivate action? devotion to the saints, the prayer of known and loved by us, who have passed In the process, as we gather them into praise and thanks to God and the prayer from this earthly fellowship into the our common memory and hope, they Under the traditional patronage of lament characterize a companionship fuller light of life with thee.1 become something more than faceless, model of the saints, a vast set of model. It is not that explicit petition is forgotten individuals but enter into devotions grew up known collectively as never made, but such asking assumes Profound gratitude to God for these a living history as an impetus to forge a the cultus sanctorum, or cult of the saints. a different character when set within a women and men who are our honor different future for others. Living persons established relations with relationship of mutuality rather than a recognizes that what makes them the holy ones in heaven in numerous structure of elitism. Prayer for help also remarkable, both those known and those ways such as pilgrimages, novenas, diminishes in importance in the context unknown, stems from the power of the of relics, the use of medals, of the larger impulses of imbibing Spirit who has had a greening effect and many other devotional practices encouragement from the saints’ witness on their lives, to use ’s designed to facilitate protection and and praying in profound gratitude for metaphor, keeping them from being help in the trials of life. It is this pattern their lives and in lament over their dried out sticks and filling them with the of veneration that has so diminished destruction. While thanking God for juice of life. The prayer also implies that in postconciliar, postcritical culture, the witness of the saints is part of the the community today is similarly gifted. with its realignment of the counter- liturgical heritage, complaint to God People still keep faith burning in the Reformation religious paradigm on over the historical treatment suffered darkness, speak truth to power, and live the one hand and its anonymous social by many of them has not customarily gracefully in this world; loved ones still pressures that destroy society’s feeling of been associated with this symbol. Both die and go forth with our hope clinging community with the dead on the other. forms flow today in practices of hope- to them. Thanking God for these lives is But as Scripture and the early age of ful remembrance. a theocentric way of expressing the phe- the martyrs show, a patronage model is nomenon of connectedness in the Spirit. not the only possibility available for the Thanks practice of the communion of saints. A Lament companionship model calls forth its own With the belief that every good gift concrete expressions, many still in the comes from the generous hand of the Reclaiming the communion of saints process of being shaped in the current One who creates and saves the world, as all saints brings yet another aspect age as different groups devise forms of hearty thanks to the Giver characterizes to the fore: the senseless, terrified, keeping memory. Jewish and Christian prayer from the anonymous, tragic deaths of too many beginning. People bless God for the whose destruction does not even have “Remembering the dead,” writes wonders of creation, the gift of a plentiful the saving grace of witnessing to a cause theologian Karl Rahner, “becomes a harvest, safe delivery in childbirth, which they held dear. Human death prayer even if it does not contain a specific relationships healed, peace established, by famine, torture, war, genocide, and petition to the ‘saints,’ a plea for their justice attained, health recovered, and one-on-one violence, and the death of Georges Rouault, Veronica, 1945. © 2008 Artists intercession,” for it ultimately leads the for the transforming gifts of divine living creatures and earth’s life systems Rights Society (ARS) New York/ADAGP, Paris

b o s t o n c o l l e g e | c 21 r e s o u r c e s | s p r i n g 2009 When the tragically dead are remembered in the context of Christian faith, the cross of Jesus introduces a Spiritual Direction hope that transforms these raw depths Seeking Guidance for the Journey of unreason and suffering into doxology, only now the praise is forever imbued with the knowledge of unimaginable by kathleen fischer Though often considered a ministry During your first session, you and pain and the darkness of hope against of ordained clergy or vowed religious, your director will determine the basic hope. That which is remembered in piritual direction is a conversation spiritual direction embraces the gifts structure for your time together, grief can be redeemed, made whole, between a director and someone of the laity as well. In several of its including when and how often to meet. through the promise of the Spirit’s new S who wants to grow in the Christian documents, including the Dogmatic Sessions usually last about an hour creation. And so we affirm a future for life. Convinced that the Spirit lives in Constitution on the Church (Lumen and take place once a month, but their all the nameless dead in the hands of the us, as well as in all creation, the director Gentium), the Second Vatican Council length and frequency depend on circum- living God. and directee (the person being directed) affirmed that the vocation to holiness stances. For instance, some individuals attend to God’s many manifestations: and ministry is universal to all the find having a spiritual companion The challenge of the prayer of Where is God in my desire to quit my baptized. (See 33, 40.) The council’s during life’s significant moments— lament is not simply to commend the job, or in my struggle with symptoms of fruits can be seen in laypeople’s serious retreats, important decisions, major victims of murderous death to heavenly Parkinson’s disease? Am I being called to attention to their spiritual lives, as transitions, times of illness or grief—to blessedness, however, but to give their take a more courageous stand on justice well as in the growing number of be enough. Since spiritual direction is memory a place in the making of a just issues? What is the meaning of this laypeople serving as spiritual directors. a voluntary commitment, a person can society and a compassionate world here darkness I encounter in my prayer? stop at any time, and it is also perfectly and now. The disorientation of lament Who makes a good spiritual director? acceptable to say that the relationship has a critical edge. By the way the The term “direction” suggests that is not working. After a certain number church remembers, it allows the past of one person tells another what to believe Above all, we seek faith and wisdom of meetings, you and your director all the dead to function as raw material or how to act, but a spiritual director in such a companion. But other con- will usually evaluate how things are for a future of promise. It commits helps others freely name what God siderations may also matter: Would going, and mutually decide whether or itself to seeing, as theologian David is doing in their lives and shape their you be more comfortable with a man not to continue. Power writes, “that out of their lives own response. Spiritual direction is or a woman? Why are you looking for on earth, out of the apparent absurdity an honored practice whose roots lie spiritual direction at this time, and what No two spiritual direction encounters of their death, a future comes that deep in the Catholic tradition. Scholars do you hope to gain from it? Do you look exactly alike, for directors have belongs to the realization of covenant usually trace its beginnings to the want an ordained minister or vowed unique personalities and the people justice here on earth.”2 The prayer of fourth-century desert fathers and religious, or would a married layperson they see bring a variety of experiences. lament—unreserved protest, sadness, mothers. In the rugged setting of better understand your life situation? However, certain elements are usually impassioned questioning, strong cry the Egyptian desert, both new and How far are you willing to travel to present. A session typically includes against suffering, and tenderness for established Christians sought guidance meet with this person? prayer, either at the beginning and the defeated—becomes a social force from those considered more experi- end or when it arises naturally. Persons confronting unjust ideologies and enced or holy. seeking direction bring what is in their structures. It calls us out of passivity into hearts and on their minds: difficulties active engagement against all premature Throughout history, noted spiritual Spiritual direction or consolations in prayer; pending death caused by human beings. Along companions have offered diverse forms decisions and significant dreams; stories with the prayer of praise, it shifts our of this ministry, showing us what to is an honored of struggle or success in living the gospel. responsibility to praxis. look for in a spiritual friend. Teresa of The director listens closely, some- Avila, for example, infused her gui- practice whose roots times mirroring back what he or she has Elizabeth A. Johnson, C.S.J., is Distinguished dance with common sense and a love heard or asking a question to help clarify Professor of Theology at Fordham University. of laughter. Jane Frances de Chantal lie deep in the a point. He or she may offer a sugges- reassured spiritual seekers who felt tion, a gentle challenge, a Scripture Excerpted from Friends of God and Prophets: inadequate, encouraging them simply Catholic tradition. passage, or words of encouragement. A Feminist Theological Reading of the Communion to redirect their hearts when they found of Saints, © 1999. Reprinted with the permission themselves failing often. As practiced From the earliest centuries, count- of the publisher, The Continuum International today, spiritual direction is especially Interview two or three qualified less Christians have searched out Publishing Group. indebted to , the directors. Ask about their training seasoned guides. Whether or not we founder of the . His and experience, how they administer choose spiritual direction for ourselves, Endnotes Spiritual Exercises provides not only a spiritual direction, whether they charge its ongoing popularity testifies to a detailed description of the director’s a fee and how it is established, how perennial truth about the pilgrimage of 1 Anonymous, in The Oxford Book of Prayer, role (he or she should be both gentle they handle confidentiality, and any faith: We need the love, wisdom, and George Appleton, ed. (Oxford: Oxford University and prudent) but also a comprehensive other concerns you have. Notice witness of other travelers. Press, 1985), p. 168. handbook for spiritual direction. especially how comfortable you feel with a possible director. The quality Kathleen Fischer, PhD, is a counselor, spiritual 2 David Power, “Calling Up the Dead,” in The This ancient Christian ministry has of your relationship, especially your director, and widely published author. Spectre of Mass Death (Nijmegen, Netherlands: experienced a resurgence in recent level of trust, will be among the most Concilium International Journal of Theology, 1993, decades, its remarkable growth fueled important aspects of your journey, for Excerpted from Spiritual Directors International, No. 3) p. 114. by widespread hunger for prayer and spiritual direction entails an open and www.sdiworld.org/essays. Used with permission. — a desire for greater intimacy with God. honest sharing of your story. —

b o s t o n c o l l e g e | c 21 r e s o u r c e s | s p r i n g 2009 New Media and Catholic Spiritual Practice Wired for Practice: Cyberspace Spirituality

by barbara radtke purpose, audience, coverage, style, and Web. Sometimes this is accomplished pray a ; the specific practice fea- functionality. The Boston College library through an exchange on a blog on a tured was in honor of the Sacred Heart. ew media and Catholic spiritual has a handy Web page, available to the public site or a discussion room. On practices? Is pairing these words public, that gives specific questions to www.ncrcafe.org, for example, there Although this article concentrates on N like oil and water or hand in ask oneself when looking at a site for the are numerous forums in which one can the use of the Internet, we should not glove? Can my iPod help me pray? Can first time. For example, under authority, dialogue. A site on prayer provided by the overlook how new media includes even the Internet be a resource for a retreat? it helps us frame some questions about Irish Jesuits, www.sacredspace.ie, follows more mobility by downloading podcasts authorship, credentials, and sponsorship a practice, also found on a number of or providing an email with a thought or In an age of technology, it may come of the site. Boston College library page: other sites, by providing a place to post prayer for the day. A podcast generally is as no surprise that Americans use new www.bc.edu/libraries/help/howdoi/ intentions and pray for the departed. a video or audio presentation. One can media to support and sustain spiritual howto/evaluateinternet.html. argue that it may model the kind of spir- activity. In “Faith Online,” the Pew Possibilities for deeper reflection and itual reading that some vowed communi- Internet and American Life Project’s An introduction to and information more sustained conversation happen in ties did or do during a meal when one study published in 2004, we learn that about a practice may be the most well discussion forums through password- member reads while the others eat in almost two-thirds of those who had known way the Internet has been used. protected sites. Several universities, silence. An online magazine for those in access to the Internet, about 82 million Going back to the 2004 Pew study, including Boston College’s C21 Online their 20s and 30s, www.bustedhalo.com, is Americans, have used it for spiritual or almost a quarter of the respondents had program (www.bc.edu/c21online), offer one example of a site that offers podcasts. religious reasons. And do not be fooled used the Internet to gather information non-credit possibilities for people to focus A well-known and well-respected podcast into thinking that this demographic has a about the celebration of religious holidays on faith formation and spiritual renewal. is the weekly “Speaking of Faith” program, strong bias toward youth. The Pew Study or to find out where they could connect While some of these opportunities are www.speakingoffaith.org. Although not found almost half of what they called with religious services. The parish that structured as a course with moderated specifically Catholic in focus, this Web the online faithful were between the ages places its weekly bulletin online may be discussion, others, such as the recent site brings the spiritual life and practices of 30 and 49. This online activity did providing such information. Identifying Paulist National Catholic Evangelization of people from all walks of life and many not replace a faith community but was favorite “go to” sites is helpful for easy Association’s (www.pncea.org) event on religions to the attention of its listeners. used mostly in addition to affiliation access when one has something specific evangelization, are designed like webinars In addition, extensive background infor- with a congregation. in mind. One can bookmark their parish or conferences. In all these experiences, mation can also be found on the site. and diocesan site and the site of the U.S. people not only discover resources but Looking specifically at Catholic spir- Catholic bishops, www.usccb.org, and have an opportunity to interact. New media and spiritual practices. Oil ituality in practice, the Internet is used be confident of the information provided. and water? No. Hand in glove? Maybe in three ways: 1) to introduce and inform The Franciscan site of St. Anthony’s Press, In the third way of using the Internet, not yet. But there is a role for new media people about a practice and its history, 2) www.americancatholic.org., has abundant someone models the practice in this new in putting our spirituality into practice. to connect people who are interested in a resources. They archive a number of media. One might think that the Internet practice so they can relate experiences and their publications. Catholic Update, which was an unfriendly medium for conveying [The Pew “Faith Online” can be found at http:// exchange resources, 3) to renew a practice comes out monthly, is a popular source the potential of prayer and retreat. Two www.pewinternet.org/PPF/r/126/report_display. in a new medium or to model the practice. on many Catholic themes including favorite sites that dispel such a notion asp. It is a study of the Pew Internet and American spiritual practices. The authors are are artist Bob Gilroy, S.J.’s site, www. Life Project: http://www.pewinternet.org/index.asp]. Before briefly examining example sites often well known, and, each Update issue prayerwindows.com, which offers ways in these three categories, let’s ask a general has an imprimatur. to pray with original art and structures a Barbara Radtke, PhD, is Program Manager for question that would apply to any Web way to take an online retreat. The Irish C21 Online, an online, adult enrichment initiative site: How do we know the Web site which When people use the Internet so they Jesuits at www.sacredspace.ie suggest offered in collaboration with The Institute of we are consulting is reliable? Fortunately, can connect with others or share their ways to use their site for daily prayer and Religious Education and Pastoral Ministry at Boston there is an established criteria to evaluate own experiences, they are using the social offer guidance for different prayer. At this College’s School of Theology and Ministry. a Web site: authority, accuracy, currency, networking aspects of the world wide writing, there was a good page on how to —

The Lord’s Prayer editor’s note Continued from Page 15 I wish to acknowledge the exceptional From very early, the Lord’s Prayer has its various petitions. Others have used N.T. Wright is a noted biblical scholar and research and technological work of Boston been at the center of Christian devotion it, like the “Jesus prayer,” as a steady, Bishop of Durham for the Church of England. College doctoral student Therese Ratliff, and liturgy, not least at the Eucharist. rhythmic subterranean flow, beneath who served as project assistant in the Most of the great spiritual writers have the bustle of ordinary life. It is, above Excerpted from The New Westminster Dictionary preparation of this issue. I also thank the expounded it and drawn on it. Alongside all, a prayer which unites Christians of of Christian Spirituality, Philip Sheldrake, ed., C21 Center office and C21 Resources its regular use as a straightforward prayer, every background and tradition. It could Westminster John Knox Press. Used with Advisory Board for their strong encour- some have employed it as a framework, energize and sustain fresh growth in permission. All rights reserved. agement and support. – C.M. Griffith allowing other concerns to cluster around shared ecumenical witness and life. —

b o s t o n c o l l e g e | c 21 r e s o u r c e s | s p r i n g 2009 SPRING 2009 u p d a te february monday, march 30, 2009 lecture n thursday, february 12, 2009 panel Spiritual Practices & Psychological Health Presenter: John McDargh, BC Theology Department n Location/Time: Heights Room, Corcoran Commons, 5:30–7:00 pm A More Evangelical Catholicism? n Presenter: Mark Massa, SJ, Gasson Visiting Professor, BC n Sponsor: C21 Center n Information: 617-552-0470 n Webcast available: April 13th n Respondents Richard Lennan, Hosffman Ospino, STM n Location/Time: 129 Lake Street, 024, STM, 5:30–7:00 pm n Sponsors: STM** and C21 Center*, n Information: 617-552-6501 april or www.bc.edu/stmce n Webcast available: February 26th thursday, april 2, 2009 lecture workshop saturday, february 14, 2009 Comforting Jesus Christ in Combating Hunger, Sickness, and Poverty n Presenter: Ken Hackett, (snow date: saturday, march 14, 2009) n Location/Time: Fulton Hall 511, 7:00–9:00 pm n Sponsors: Christian Spiritual Practices: Drawing from the Storeroom Both the Old and the New n Presenter: STM and C21 Center n Information: 617-552-6501 or www.bc.edu/stmce n Webcast Colleen Griffith, STM n Location/Time: Heights Room, Corcoran Commons, 9:00 am–2:00 pm available: April 16th n Sponsors: STM and C21 Center, Fee $15 n Information: 617-552-6501 or www.bc.edu/stmce th panel discussion n Webcast available: February 28 tuesday, april 14, 2009 What Can Happen on an Ignatian Retreat? n Panelists: James Carr, SJ, Ann Fowler, Gail tuesday, february 17, 2009 lecture O’Donnell, RSCJ, Richard Stanley, SJ n Location: Heights Room, Corcoran Commons, Spiritual Practices and the Sacramental Worldview of Latino/a Catholicism n Presenter: Nancy Pineda- 7:00–9:00 pm n Sponsors: Center for and C21 Center n Information: , STM n Location/Time: 129 Lake Street, 024, STM, 7:00–9:00 pm n Sponsors: STM 617-552-1777 n Webcast available: April 28th and C21 Center n Information: 617-552-6501 or www.bc.edu/stmce n Webcast available: March 1st wednesday, april 15, 2009 panel discussion monday, february 23, 2009 lecture Women in the Church: North and South n Presenters: Maria Rosario Saavedra, Maria Clara Monastic Spiritual Practices Living in the 21st Century n Presenter: Christopher Jamison, Bingimer, Jill Ker Conway, Lisa Sowle Cahill n Location/Time: Shea Room, Conte Forum, OSB, Abbot of Worth; Sussex, England n Location/Time: Gasson Hall 100, 7:00–9:00 pm 4:30–6:30 pm n Sponsors: Jesuit Institute and C21 Center n Information: 617-552-8290 n Sponsor: C21 Center n Information: 617-552-0470 n Webcast available: March 9th thursday, april 16, 2009 book launch event thursday, february 26, 2009 lecture Prophetic Witness: Women’s Strategies for Reform n Presenter: Colleen Griffith, STM n Location/ “As if you were in prison with them” (Hebrews 13:3): Learning About Prayer from the Poor Time: 129 Lake Street, 024, STM, 5:00–6:00 pm n Sponsors: Women’s Resource Center and n Presenter: William Reiser, SJ, Holy Cross College n Location/Time: Devlin Hall 101, C21 Center n Information: 617-552-0470 4:30–6:00 pm n Sponsors: Center for Ignatian Spirituality and C21 Center n Information: th book launch event 617-552-1777 n Webcast available: March 12 tuesday, april 21, 2009 Two Centuries of Faith: The Influence of Catholicism on Boston, 1808-2008 n Presenter: Thomas march O’Connor, BC University Historian n Location/Time: Gasson Hall 100, 4:30–6:00 pm n Sponsor: C21 Center n Information: 617-552-0470 tuesday, march 10, 2009 lecture Old Gold: Reclaiming Some Traditional Spiritual Practices n Presenter: Thomas Groome, STM thursday, april 23, 2009 film n Location/Time: Heights Room, Corcoran Commons, 7:00–9:00 pm n Sponsors: STM and Scenes from a Parish n Location/Time: TBA, 6:00–8:30 pm n Sponsor: C21 Center C21 Center n Information: 617-552-6501 or www.bc.edu/stmce n Webcast available: March 24th n Information: 617-552-0470 wednesdays, march 11, 18, 25 & april 1, 2009 course saturday, april 25, 2009 workshop Roles & Relationships in Canon Law n Presenter: James Conn, SJ, Pontifical Gregorian Univer- Encountering Christ in Prayer n Presenter: Ignacio Larranaga, OFM n Location/Time: sity, Rome, Italy n Location/Time: 129 Lake Street, 024, STM, 5:30–7:30 pm n Sponsors: 129 Lake Street, 024, STM, 9:00 am–3:00 pm n Sponsors: STM and C21 Center, Fee $15 STM and C21 Center n Information: 617-552-6501 or www.bc.edu/stmce n Information: 617-552-6501 or www.bc.edu/stmce n Presented in Spanish n Webcast available: May 11th thursday, march 12, 2009 lecture Adoration of the Eucharist Today n Presenter: John Baldovin, SJ, STM n Location/Time: Devlin tuesday, april 28, 2009 panel discussion 101, 5:30–7:30 pm n Sponsor: C21 Center n Information: 617-552-0470 n Webcast available: Living Faith Together: Spiritual Practices in Marriage n Presenters: Timothy P. Muldoon; March 26th Suzanne Muldoon; Cynthia Dobrzynski; Daniel Leahy n Location/Time: Heights Room, Corcoran Commons, 7:00–9:00 pm n Sponsor: C21 Center n Information: 617-552-0470 tuesday, march 17, 2009 workshop n Webcast available: May 12th A Garden of Grace: Spiritual Practices for Family Life n Presenter: Kathy Hendricks n Location: 129 Lake Street, 024, STM, 9:00 am–1:00 pm n Sponsors: STM and C21 Center, Fee $15 thursday, april 30, 2009 lecture n Information: 617-552-6501 or www.bc.edu/stmce n Webcast available: March 31st Meeting Jesus Christ in the Search for Peace n Presenter: Padraig O’Malley, UMass Boston Location/Time: Heights Room, Corcoran Commons, 7:00–9:00 pm n Sponsors: STM and tuesday, march 24, 2009 lecture C21 Center n Information: 617-552-6501 or www.bc.edu/stmce n Webcast available: May 14th The Jesus Prayer: A Pathway to Contemplation in the Eastern Christian Tradition n Presenter: Khaled Anatolios, STM n Location/Time: Gasson Hall 100, 5:30–7:00 pm n Sponsor: C21 Center, Fee $15 may n Information: 617-552-0470 or www.bc.edu/stmce n Webcast available: April 7th tuesday, may 5, 2009 lecture thursday, march 26, 2009 lecture The Future as (Catholic) History: American Catholicism in Historical Perspective n Presenter: Discernment and Life Choices n Presenter: Clare Walsh, MHSH n Location/Time: 129 Lake David O’Brien, Holy Cross College n Location/Time: Gasson Hall 100, 7:00–9:00 pm Street, 024, STM, 12:00–2:00 pm n Sponsors: STM and C21 Center n Information: n Sponsors: The Jesuit Institute and C21 Center n Information: 617-552-0470 n Webcast 617-552-6501 or www.bc.edu/stmce n Webcast available: April 9th available: Tuesday, May 19th thursday, march 26, 2009 lecture saturday, may 9, 2009 workshop Ups, Downs, and Reinventions: American Catholics and the Practice of the Sacraments n Things Hidden: Scripture as Spirituality n Presenter: Richard Rohr, OFM n Location: Presenter: James O’Toole, BC History Department n Location/Time: TBA, 4:30–6:30 pm Heights Room, Corcoran Commons, 9:00 am–4:00 pm n Sponsors: STM and C21 Center Sponsor: C21 Center n Information: 617-552-0470 n Webcast available: April 9th Information: 617-552-6501 or www.bc.edu/stmce

abbreviations *C21 Center: The Church in the 21st Century Center ** STM: BC School of Theology and Ministry note Webcast now available online at www.bc.edu/church21. Nonprofit Org. US Postage PAID Princeton, MN Permit No. 13

chestnut hill, massachusetts 02467

T. Frank Kennedy, S.J. Kennedy, Frank T. Anthony Pogorelc Anthony

John Garvey, Garvey, John D’Antonio, William

Lisa Sowle Cahill, Sowle Lisa Authored by Authored

Edited by Edited

for Change for

Sexuality and the U.S. Catholic Church (2006) Church Catholic U.S. the and Sexuality Voices of the Faithful: Loyal Catholics Striving Striving Catholics Loyal Faithful: the of Voices

Ben Birnbaum Birnbaum Ben

Edited by Edited

Take Heart: Catholic Writers on Hope in Our Time Our in Hope on Writers Catholic Heart: Take Donald Dietrich Dietrich Donald

Edited by Edited

Published in 2007-08 in Published

Priests for the 21st Century (2006) Century 21st the for Priests

Women’s hopes for the Church of the future from a rich variety of perspectives. of variety rich a from future the of Church the for hopes Women’s

T. Frank Kennedy, S.J. Kennedy, Frank T.

Colleen Griffith Colleen

Edited by Edited

Edited by Edited

North America (2006) America North

for Reform for

Inculturation and the Church in in Church the and Inculturation

Prophetic Witness: Catholic Women’s Strategies Strategies Women’s Catholic Witness: Prophetic

A volume to commemorate the bicentennial of the Boston Archdiocese Boston the of bicentennial the commemorate to volume A

Robert Imbelli Robert Thomas O’Connor Thomas

Edited by Edited Edited by Edited

Mission and Challenge (2006) Challenge and Mission Catholicism on Boston, 1808-2008 Boston, on Catholicism

Handing on the Faith: The Church’s Church’s The Faith: the on Handing

Two Centuries of Faith: The Influence of of Influence The Faith: of Centuries Two

Forthcoming in 2008-09 in Forthcoming

James Keenan, S.J. Keenan, James

Hinsdale, Ann Mary

Bartunek, Jean Please visit the C21 Web site for more details at www.bc.edu/church21. at details more for site Web C21 the visit Please

Edited by Edited

Series editors: Patricia Deleeuw and James Keenan, S.J. Keenan, James and Deleeuw Patricia editors: Series

Context (2005) Context in conjunction with The Crossroad Publishing Company. Publishing Crossroad The with conjunction in

Church Ethics and Organizational Organizational and Ethics Church

published events Center C21 from emerging volumes of collection A

C21/Crossroads Book Series Book C21/Crossroads

in the in the CHURCH 21ST CENTURY 21ST Other C21/Crossroad volumes C21/Crossroad Other