Thursday, July 12, 2007

CODA to Contemplative Nuns Offer School of Prayer

" The precious enclosed garden of the Lord which is the human soul."
Maria Celeste Crostarosa, Foundress of the Redemptoristines

The Fruits of Contemplative Prayer

And what is it that happens when the soul is totally disposed to God, when the donation of self in complete abandonment and utter generosity is the desire of the heart? What happens in that prayer of nothingness called contemplation?

* It becomes the place of transformation. Over time changes can be seen in behavior and attitudes; in greater desire for quite and solitude; in a slower pace of operation, greater acceptance of what is, and gratitude in all things.

* Contemplative prayer changes the atmosphere. In his introduction to The Cloud of Unknowing, Fr. William Johnston says, "No corner of the universe is untouched by this exercise of love...It is, of course, a great paradox that we should help people by forgetting them..." Thomas Merton often wrote of this cosmic effect of contemplative prayer. His book Basic Principles of Monastic Spirituality ends with these words.

In the night of our technological barbarism,
monks must be as trees which exist silently in the dark,
and by their vital presence purify the air.,

Instead of "monks" use the words "all those who pray" and read the quote again. Now go into your room and shut the door.

Sunday, July 08, 2007

Contemplative Nuns Offer a School of Prayer

Today we celebrated the sixth anniversary of our first meal in this very new monastery on July 8, 2001. We were celebrating the 89th birthday of one of the sisters who came to Esopus in 1957 to make this new foundation of Redemptoristines. Sr. Mary Catherine Parks (see May 13, 2007 post for details of her life - Archives available near the end of the sidebar) enjoyed our pizza supper in a very bare house. We all had a thrill at Vespers before supper. It was the first time we prayed together in the new chapel. This was sung Vespers II of Sunday. Our choir chairs had not yet been delivered so we had no choice but to sit in the bench seats built into the rear wall. When we began to sing we all knew we had never sounded so good before. The acoustics provided by the built-in seats and the overhang above them were so impressive that we scared ourselves. That experience provided much needed energy for the demand of the next day. Moving day, we knew, would be bittersweet. Giving up the old monastery filled with memories, stories and ghosts was a very difficult break but our voices that night gave us courage and hope for the future - a continuation of that same life of prayer and contemplation, always in God's house.

And our Lay Associate Meeting.....

The documents of our Church concerning contemplative monasteries have encourged them to become "schools of prayer" for all God-seekers. Our Lay Associate Program is one of our efforts to bring life to that recommendation.

Prayer before our meeting today included readings from St. Anselm's Proslogion and St. Augustine's Commentary on the Psalms. St. Anlsem calls us to come away from the hustle and bustle of life and enter into the search for God. It ends in the most beautiful prayer pleading to be allowed to find God. St. Augustine speaks such comforting words about the desire for God is in and of itself a prayer. Both of these appear in the Office of Readings for the Advent season.

I asked our associates to consider two questions during their meditation: What is the current state of your prayer life - your practice of prayer? What is your desire for your prayer life?

We began the meeting afterward by sharing some of those desires - perseverance, deepening, growing, finding it easier to "go to that place of calm and peace." It is not my intention to post here a treatise on contemplative prayer nor did I want to put listeners to sleep this afternoon with a lofty lecture. Wanted it to be practical and encouraging. Here some of the points that emerged.

* Contemplative Prayer is not a method. It is a state of utter availability for God; of openness, of exclusive listening, of pure love, of the fixed gaze. We may use some 'method' as a transition to contemplative prayer to quiet ourselves or 'center' ourselves but these prat ices are not in themselves contemplative prayer.

* The ego can have no part here so the effort is made to put everything aside - noise, visualization, conversation and stray thoughts as much as possible.

* Contemplative prayer (infused contemplation) is also called mystical prayer and is the work of God alone. We do not make it happen. We prepare. We dispose ourselves. We invite God. We surrender. God does everything else.

* Meditation prepares for Liturgy and both of these prepare the heart for contemplation. Contemplation is, in a way, the natural response for those who have entered into these in love and faith.

* Contemplative prayer is not easy. Here we meet our own 'creatureliness' - our bodily discomforts, our destractionss, our lack of discipline, perhaps even a dark night of the soul or a crisis of faith.

* Every time we are distracted during our period of contemplative prayer, recognize the distraction, put it aside and re-enter that state of total surrender and availability we are saying, in effect, "I love you." Distraction do not negate the value of this prayer.

* When St. John Vianney observed an old peasant spending hours sitting in Church he asked them man, "What are you doing while you are sitting here?" The man answered, "I look at God and God looks at me." This description of the fixed gaze is cited in the section concerning contemplative prayer in Catechism of the Catholic Church.

* Great resources for spiritual reading include:

The Cloud of Unknowing (13th century spiritual classic)

Contemplative Prayer, New Seeds of Contemplation and The Inner Experience
all by Thomas Merton

Saturday, July 07, 2007

Lay Associates of Contemplative Nuns

Contemplative Prayer: A State of Being

Cultivating the Posture of Contemplative Prayer

On the second Sunday of each month our Lay Associates come together at our monastery. They come because they are drawn by our life of liturgical and contemplative prayer and by the Redemptoristine charism to be a 'living memory of Christ, the Redeemer." They also come because they want to grow in the love of God and neighbor; they want to become ever more intimately united with God every aspect of their lives; and they say they are encouraged and enlivened for their individual journeys by association with us. In turn, we are grateful for the ways in which they keep us aware of the needs of our world and the holiness present in it. We are also most grateful for the many ways in which they support us by their prayer and generosity to our community.


Tomorrow I will be moderating a discussion with them concerning contemplative prayer. I always welcome these opportunities as occasions of grace for me because they call me to re-examine my own prayer life and invite me to revisit those favorite authors who have instructed me so well. On this go round I have re-read Thomas Merton's Contemplative Prayer (originally published as The Climate of Monastic Prayer) and New Seeds of Contemplation. I've also read William Johnston's introduction to the Image Press edition of The Cloud of Unknowing and some articles commenting on that great classic of western spirituality.

Contemplative prayer is not a method. It is a state of being.

Monday, July 02, 2007

When Mothers Become Contemplative Nuns - Part II

Pencil Drawing by Matthew Pleva
Original 2 x 3 inches

Early this spring, I asked for some feedback from visitors to this blog concerning what kept them coming and what was of interest to them. A number declared their curiosity about my vocation story. Part I of that story appeared in May '07. You can see it by going to the Archives in the sidebar.

Before marrying in 1967, I had lived every day of my life in the same house in which my mother was raised in Bensonhurst, Brooklyn, New York. My Sicilian grandfather, a U.S. Army veteran of World War I, visited Sicily in the early 1920s and returned to the States with a young bride and her eight-year old sister in tow. By 1931 he was a widower with two young children, jobless and just managing to hold on to his house and family in the midst of the Great Depression.

My father arrived in the United States at age seven with his parents and sister. They were escaping the dire post-World War I inflationary economic conditions in Germany. My mother says that my father's family did well during the depression in comparison to hers because my paternal grandfather brought master machinist skills with him and took on the job of superintendent in their Bronx apartment building to minimize the rent. Dad speaks of getting barrels of coal ash to the street each Saturday morning and washing the floors of long hallways. My mother has memories of food baskets left at the door, long lines waiting for shoes and caring for her little brother who never knew his mother.

How did these folks meet? My grandfather brought his seventeen-year old daughter to a party sponsored by the International Ladies Garments Workers Union and my father, newly minted member of the U.S. Air Corps, was there with a friend. At the end of the evening, he told his buddy, "I am going to marry that girl." They will celebrate their 64th wedding anniversary next month.

I grew up in a three generation culturally Italian household. This was the family to which my father returned as a veteran of World War II with service in the Pacific. He'd been a freshman in City College in 1939. He became a draftsman and finished his education at night graduating with a bachelor's degree in mechanical engineering.

We lived across the street from St. Mary Mother of Jesus Church. None of the adults in our household went to church but my sister and I were sent. We remember Sunday morning children's masses, confession lines on Saturday afternoon, Novena on Tuesday night, the Sisters of St. Joseph who taught us in CCD (Confraternity of Christian Doctrine) and the Baltimore Catechism. We did not attend the Catholic School because our parents preferred the public school as a better reflection of multi-cultural society in which we lived and would, one day, work and raise families.

Even among these comparatively mild Roman Catholic influences God spoke to my heart at an early age. My oldest memory of being deeply touched is situated at Holy Thursday morning High Mass. I watched the procession all a glitter in gold, mystified by incense and awash in tutti frutti colored sunlight filtered by stained glass windows. I was only seven or eight years old but nonetheless awestruck as the Eucharist was carried to the altar of repose. I knew something 'other' was present there.

When it came time for high school the notion of religious vocation was percolating in my heart. Perhaps a bit concerned about their daughter's welfare in a big public high school, my parents agreed to my request to attend Fontbonne Hall Academy, a small school run by the Sisters of St. Joseph of Brentwood. The school was located on the banks of The Narrows, the entrance into the harbor of New York City, flanked by the boroughs of Brooklyn and Staten Island. Today that stretch is dominated by the Verrezano Narrows Bridge. After four years of the excellent general education provided by the sisters, I went on to Hunter College of the City University of New York. I am in debt to Hunter for its highly prescribed (before all the curriculum changes wrought by the tumult of the late 60s and early 70s) liberal arts education - double major in History and Elementary Education, minor in English - and graduated in 1967.


Sunday, July 01, 2007

Contemplative Nuns in the Hudson River Valley

If you've checked out the national weather scene these last few days you know that here in the northeast we have been blessed with a string of three glorious early summer days. For part of my monthly personal retreat day yesterday, I stationed myself in a grove of majestic pines. From this spot I could see the medieval appearing roof line of Mt. St. Alphonsus Retreat Center, its castle-like parapets overlooking the river. I could feel the breeze , smell the aroma of pine needles, and feel them gently land in my lap. After praying the Liturgy of the Hours, I wrote in my journal and then just let the atmosphere carry me into that solitude of the heart where God may speak. It was a blessed day.