Encountering the Crucified One: The Beginnings of Franciscan Christology as seen in three encounters of St. Francis with Jesus as depicted in the Legenda Major of St. Bonaventure

In this short article it is my intention to indicate the beginning of certain themes that will influence the future development of Franciscan Christology. We find them present, though in seed form as it were, in the conversion narrative of St. Francis as given in Bonaventure’s Legenda Major. 

To do this I will look at the three fundamental encounters with Christ that Francis has en route to his full conversion and embracing of a life of evangelical mendicancy. The first, his dream of a house filled with arms and knightly apparel while already on the road to battle; the second, his encounter with Christ under the guise of a leper; and, thirdly, the encounter with Christ through the crucifix of San Damiano.

In all three of these events we will see the seminal beginnings of elements and themes of an implicit Christology which will inform the life of Francis and the Franciscan movement through the ages. We will see that each of these events is characterised by an encounter with a hidden Christ who, when manifested or recognised through contemplative awareness, is then responded to by action and affective movement on the part of Francis. Thereby situating from the very beginning of the Franciscan vision the understanding that we must discern an apprehension of who Christ is, and how we are called into the fullness of life by Him, at the nexus of both contemplation of, and action on behalf of, the same Christ we encounter.

The first encounter: The Knightly Dream:

Bonaventure situates the first of the acts that we will look into at the very outset of Francis’ conversion. Post a period of illness that could “enlighten spiritual awareness” (LM 1:2) he tells us that Francis at this time is still in a state of ignorance as to both his future and the ability to discern God’s plan for himself. After charitably clothing a poor knight that he meets in the town he receives the first part of the knightly dream being shown “a large and splendid palace with military arms emblazoned with the insignia of Christ’s cross.” ( LM 1:3) The figure of Christ is present through the symbol of the cross. He is at one and the same time both the centre of the dream in its primary symbol and its hidden heart, just as surely as the meaning of the dream is hidden from Francis. Upon waking, Francis, whom Bonaventure tells us is not yet skilled in interpreting the symbolic schema of dreams, attempts to bring about its fulfilment by taking up arms. This course of action is summarily stopped by the second dream of the cycle wherein he is asked,

“Who can do more for you a Lord or a servant, a rich person or one who is poor?” (LM 1:3)

This time Francis recognises that the dream is inviting him into mystery. He realises that he has interpreted his future course incorrectly and asks,

“Lord what do you want me to do?” (LM 1:3)

When the Lord answers that he is to return to his town and there await a spiritual outcome he obeys immediately, the fruit of this actioned obedience being a spirit of care free joy. This care free joy is seen as the fruit of true obedience throughout the monastic tradition but is especially a fruit of it in the Franciscan vision of religious life.

Already in this encounter with the “hidden Christ” of the dream, aspects of just who Christ is for Francis, (and later the Franciscan movement), can be seen. He is firstly the one who calls us to joy. Joy that is revealed and accessed through conformity of our will to His will in obedience. Just as Christ conformed His will to that of the Father, so the follower of Christ, (and of Francis), will have to walk that path of obedience. For Francis setting out on the path of obedience is both a contemplative act, in the surrendering of the will to the hidden Christ of the dream, (“Lord what do you want me to do?”), and an affective action of instant obedience that frees him and brings a state of spiritual joy.

The second encounter: The Leper on the road.

Setting the scene of the second encounter Bonaventure tells us that Francis is still seeking the discernment of God’s will for himself while slowly separating himself from the “pressure of public business” (LM 1:4) We already see in Francis the beginnings of an oscillation between contemplative withdrawal and the call to the market place of action that will only find its balance in the later Spirit filled discernment of Sylvester and Clare. Francis is described now as a man in whom the heavenly flame has been kindled through the practice of fervent prayer, and it is in this spirit that he will meet the leper on the road. Recalling the earlier images of knightly aspirations Bonaventure begins the story by seeing Francis as a Knight intent on the conquering of himself for Christ and the encounter with the leper as one of the trials of chivalry that the great heroes of the romances would go through. Francis is even pictured on his horse, like a spiritual Galahad riding into battle. To begin we are told that even seeing the Leper in the distance struck him with “not a little horror” (LM 1:5) but that Francis overcame his feelings of repugnance and humbling himself by descending from the horse he gives the leper both the alms he seeks and a kiss. On resuming his seat he finds the Leper vanished, (to all of Bonaventure’s medieval primary audience this would have at once indicated that the Leper was either an Angel or even Christ Himself), and so Francis immediately begins to sing the praises of the Lord.

In this encounter with the Christ who hides beneath the guise of the poor and the marginalised, (the Christ of Matthew’s judgement scene), we see another seminal layer of Franciscan Christology laid down, wherein the contemplative withdrawal of the follower of Francis should go hand in hand with a growing awareness of the presence of Christ in all people and especially in the poor and particularly those exiled to the edges of society. Francis finds a silent Leper Christ. One who always assumes the lowest place and whose taking on of leprosy as His “disguise” issues a challenge to find the Lord God in the lowest place. Indeed, as this event happens while Francis is still trying to discern his own vocation, we can say that it is only in the letting go of our own privilege and ego, (dismounting from our horse as it were), that we become open enough to the revelation of the hidden silent Christ so that our purpose may be revealed to us. Bonaventure expressly demonstrates this movement as being essential in the following of Christ as in the very next paragraph he links the encounter with Christ as Leper to the vision Francis has of the crucified Jesus and the appropriation that Francis makes to himself, (an appropriation that we are all called to make), of the Gospel text to deny ourselves, take up our Cross and follow Christ.

This leads us beautifully to the third and final encounter we will consider.

The third encounter: The Christ of San Damiano

We find this encounter at the beginning of the second chapter of the Legenda. Here Christ is not hidden anymore, though His purpose and command are at first misunderstood by Francis. In the crucifix of San Damiano Francis continues his deepening dialogue with the Lord, “who became humbler even to accepting death.” He is “led by the Spirit” and enters the church to pray, and there beholds the crucifix. While the Christus figure of the San Damiano Cross is depicted as alive and triumphant He still bares the bleeding wounds and the loin cloth of the moment of crucifixion and death. Like the Fisher King of the Arthurian legends wounded and yet a healer, (a figure that Francis would probably have been familiar with), Christ is represented on the Cross both in His eternal divinity as the Lord of History and the impassable Logos, and at one and the same time, in His humanity as the suffering servant of Isaiah who silently endures. Here on the Cross of San Damiano Jesus is the Lamb of revelation, dead yet alive upon the Altar. In the triune perfection of the call that issues from the Cross telling him to, “go and repair my house, which as you see, is all being destroyed.” (LM 2:1) Francis once again moves from contemplation of the Crucified to action. Action which, though at first is misguided in its literal interpretation of the command, eventually bears fruit in not just rebuilt churches, but in the service of a universal Church who, in its chief shepherd, will recognise him as the one who will help in holding up the sinking edifice of the faith.

So we may see the unfolding conversion of Francis characterised by a growing realisation of just who Christ is. We are the witnesses, through Bonaventure, of the beginnings of a life lived for God alone. A life which, in its distinctive character and expression, will set the foundations of a Franciscan Christology that, arising from these charismatic and contemplative insights of Francis, will centre the movement on relationship with the Christ who is both near in the poor and the marginalised, and far above us as the hidden Lord of the castle of our knightly desires. He is revealed as the One whose sacramental presence will be venerated beneath the veils of leprosy and isolation just as truly as beneath those of bread and wine. Above all else, He is the crucified who calls us to share in His mission of reconciliation and peace, eternally suffering and dying, rising and reigning. It will be on these foundation stones that the vast work of Franciscan Christology will be built, always calling us back to the contemplation of our own moments of encounter with Christ, hidden or revealed, so as to lead us through Him, with Him and in Him to the building of the Kingdom within us and then within the world.

Br. Richard Hendrick OFM Cap

(Originally written as an essay for the Franciscan Formation Studies Course in Canterbury 2013)

Picture credits: Pics 1 & 3 Piero Cassentini, Pics 2 & 4 uncredited)

The Hunter's Moon

The Hunter’s Moon

Seeking the graced sight

of the Hunter’s Moon,

I left the bright lights

of the house behind me,

and, bundling myself

against the cold,

I took the wooded path

to the place

where I could watch her rise,

fierce and cold against

the purple dark sky.

There I blessed her

for blessing me in turn

with such light:

pure and cold and bright,

gilding the sea golden beneath her

as she rose;

my silver sister of the sky above:

the Lady’s lamp,

a guide for all who wander

and wonder in turn.

Finally, when the cold bit

into my already aching bones

too much,

leaving moon to her meditations,

I left for home.

Trudging darkly along

the wooded path

discerning its grey

pebble skinned presence

barely a step or two ahead

I was gifted

with the sudden

awareness of unaloneness

and paused

in the pitch dark

not sure of what old sense

had been alerted, nor why.

Then, carefully kindling

the little lamp I carried

I sudden saw twelve sets of eyes

gaze glowing from off the path

and realized in front of me,

our holy herd of deer.

Down from the rutting hills

they had come silent as the dusk

that surrounded us, perhaps,

to pay their own homage to the lady

high above us all.

Horse high and seeming huge they were,

I heard now their breathing,

their antlers broad between the branches,

utterly still they stood and stared

as we regarded each other,

“Well met by moonlight”, I thought,

as I, awestruck in stillness also

bowed deeply to these

old ones of the woods,

the first Lords and Ladies

of these sainted lands.

Then, stepping back into the dark

I left them to their silent vigil

and made for home,

my heart elated by that moonlit magic

recalling eden’s evenings

when all were one

before Him.  

Later, making tea,

I wondered how often

on our grey and often seeming

daily darkened path

we have, all about us beings

carrying such, and even

greater blessings,

but never notice, shut in

as we are, behind

our curtained glass,

sitting lost before

our flickering screens,

while they,

keep their ancient vigil too,

waiting for us to touch

stillness long enough,

deep enough, to discern their

moonlit presence

and, at last, know ourselves to be,

with them, one

before the One, from whom

the light and dark

and deer arise.

 

Sat Oct 26^th 2018

Stigmata

Stigmata

That Morning
the people 

woke

to a mountain top

on fire.

A red gold dawn seemed

to forget 

the ancient 

bounded truce 

between Heaven

and Earth,

and, descending, christened 

the forested crown

with flame.

They wondered 

then

what had become 

of them,

the small 

band of brothers

who had passed 

through

barely a month ago,

begging their way

towards 

the foothills

lost in the mad 

heart song

of faith, of divine desire.

Seeking the solitude 

of spirit

that only the wild bestows 

as blessing.

They were three, 

and one 

they did not come 

to know, 

cowled as he was 

in smiling silence, 

yet with the look of loss 

about him, 

as though he did not 

live fully 

now upon this land.

Sometimes, later, 

if the wind blew right

they swore that 

in the starlit silence 

of the night 

they could hear them 

singing.

They felt sad then,

as you do

for those you do not really know.

To be lost on a mountain

in a forest fire.

How terrible.

They did not listen to 

the child

whose piping voice asked

insistently 

why 

there was no sound 

of burning,

no stampede of furred 

and feathered 

from this strange flame, 

but only light and silence

and a stillness 

until then unknown

except before 

a summer storm 

or sudden fall of 

winter snow?

The child 

was shushed, 

they always are,

and sad and solemn words 

were said, 

and then the business of the day 

began.

Eyes averted by all

except 

the child

who stood and stared long

and finally 

smiled.

as others' faces 

turned towards 

the ground 

of ordinary hours, 

fell into the 

forgetfulness of fire,

as we so often do.

And when, by chance, 

they looked again

they saw now only 

a September sky

over a forest turning 

autumnal gold,

and thought, well now

we must have been mistaken,

a rare dawn, 

no doubt.

Some days thence,

the brothers came again,

thinner for their 

mountain days

yet seeming wrapped 

in wonder and singing as they

walked.

Save for him, 

the silent one, 

bowed and bent around 

an inner burden

none could see 

but all could feel.

His hooded face 

unseen, 

they all kept their distance, 

fearing the mad 

contagion 

of faith, perhaps. 

All that is except 

the child 

who found him sitting alone 

beneath a tree 

and offered him

the raw innocence 

of her unflinching gaze,

he smiled 

at her then, 

as,

with the noble courage 

of her age 

she said,

They thought you burned in the fire you know?,

He lowered his hood

she saw his hands then,

their centres 

splashed with scarlet 

and with iron

from which a golden flame 

now sparked,

as though 

the light of Heaven,

earthed in him,

could not be contained

in him,

a vessel small

and broken 

in such 

fiery

blessing.

I did.

he said,

I did.

Then they laughed

a while 

together

and singing,

both

went forth

to 

play.

Our Lady of Sorrows: A Meditation

Our Lady of Sorrows: A Meditation for the Feast.

Each year we come to this celebration like a full stop.

It arrests us, holds us, freezes us as we look inwardly at that scene we think we know so well.

The Woman and the Man,

the Mother and the Son…

and the Cross; always the Cross…

Mother of Sorrows we call her and she is the Mother of Sorrow today, for her Son is not just the God who is Love, but the God who is the Sorrow that Love becomes when it is refused, rejected, even hated…

In a universe of hate and betrayal she will be the one point of pure light, the one point of pure love, the one point of pure sorrow over Sorrow’s pain.

Mother of Compassion we call her. “Cum Passio” is the phrase at the root of this word; to be with the suffering. For all she can do is be with Him in His Suffering and long, as so many mothers have longed over countless ages, to end His suffering, to take His place, to stand in the place of her child.

How many war zones, sick beds, hospitals, prisons have been hallowed by such prayers over the ages?

In a universe of pain and suffering she does not look away, she stands, strong for Him who has become weakness itself in this moment, that the wound at the heart of it all may be healed. She chooses yet again, as surely as she chose in the light of the Angel all those years ago. She utters a Yes once again, this time not with words but with presence. Words without presence mean nothing… but presence, even when it is silent, is louder than thunder.

Mother of the Seven Sorrows we call her. Her life graced and blessed has been punctuated with pain. The pain of the moment and the pain of knowing, darkly at least, what is coming. Seven great sorrows we name, but they are only the beginning. Every mother knows sorrow… the sorrow of knowing that her child is not her own, not really, not in their essence, and that they must be set free to become all that they were meant to be. For her this natural letting go is revealed as a graced begetting of blessedness anew. She will let Him go, she will let Him go to His death and her faith will be the point of light and love that will call Him home to her when first He rises. The prophecy of Simeon, the Flight to Egypt, the first Loss in the Temple, the Meeting on the Road, they will all lead inevitably to the Cross, to holding her dead Son in her arms, to entombing in the womb of the Earth the One she had carried safely in her own womb. And yet, when all will be death and despair she will stand as Woman, as Mother, as the faithful witness, as the one who walks the path of living martyrdom, as the one who, on our behalf, believes past believing; doing this as only a mother can, as only a woman can, winning the victory by the purest kind of faith, unselfish Love.

Our Lady of Sorrows we call her. Ours! Yes she is ours… for in the moment of her greatest pain she says Yes to another, deeper call within her consecration. His last words will bequeath His greatest gift. Present to Him with all her love, with all her still strength and grace she is now ours too. Behold your Mother. This is the generosity of God, of Grace, of Love itself… holding nothing back for itself it gives its greatest gift away. This is the generosity of Mary that she says Yes and accepts us all in the very moment of our greatest rejection of her Son. At the pinnacle of hate she becomes the very first fruits of love, and compassion, and peace, the place where the fruits of the Cross are first tasted, the one through whom grace is liberated and the one in whose immaculate heart, pierced in the piercing of her Son’s the song of our resurrection will first be sung.

Our Lady of Sorrows, Mother of Compassion be with us and help us to carry our own Cross in faith and hope and love.

Pics above: The First is the famous rendering of Our Lady's face based upon the proportions of the Face of the Holy Shroud. The second is by Angela Yerber.

  

Mother Teresa: Saint for those in Darkness

 Mother Teresa: Saint for those in Darkness

Today we keep the feast of the great saint of the 20th century Mother Teresa of Kolkatta.
While she is known mostly for her extraordinary work for the poor and the destitute in India and throughout the world very few still know of her deep mysticism of "darkness". This darkness has nothing to do with the darkness of evil, rather it is the effect on the soul's inner eye of those who have behld the bright light of the Divine Presence... We are simply blinded by its brightness and only that light can in time restore our inner vision. It is a mystical path walked by only the greatest of those the Lord calls and one of the most difficult to even imagine... simply put after the direct call of the saint to a particular path and mission the Lord seems to withdraw His light so that prayer is an unremitting desert with only very occasional indications that God is present at all... It is a participation in the humanity of Christ crucified upon the Cross and crucified to this day in the suffering of creation while at the same time, to all around them, the saint is a source of Divine Light and grace but the saint is called to ongoing teaching, working, praying all without any form of spiritual consolation in a dark night of the soul that produces extraordinary fruit in those around them while depriving the one who is going through it of anything other than the grace to contintually welcome and fulfil the will of God in the midst of it all.

This was seen beautifully in the famous miracle of the light described by Malcolm Muggeridge in his book about her. Coming to film the work of her sisters in the 70's the BBC crew he was with were horrified to discover just how dark the building in the slums where the sisters lived was. It was so dark as to be completely unsuitable for filming. Telling one of the sisters that they would have to abandon the project the news came to Mother who famously said "I will pray." She did so and despite the objections of the crew Malcolm insisted they would film. It was only when they got back to the UK that they discovered that the whole building appeared suffused in a beautiful calm light. The cameramen confessed themselves stumped... what we were seeing, said Muggeridge, was the light of Mother's prayer.

In some of her last words about this spiritual darkness Mother Teresa promised that she would be a "saint of darkness" and like Padre Pio and St. Therese the Little Flower, she promised that she would remain at the doors of Heaven to guide and help all those going through the trial of darkness in their own lives... She is a powerful advocate for those who are suffering and seeking... I pray to her often for light and suggest you might like to also.

Mother Teresa always said her work (and ours too) is simply to be faithful to God in the present moment and not to worry about success... success belongs to God and from the Divine perspective what looks like success to us can be failure to God and vice versa! Just think of the Crucifixion! To live the Christian life is to live one that ever more surely seems to be at odds with the way the world thinks and acts... in our topsy turvy witness we are those who remind the world of what and who are really important... perhaps that is the way that the darkness of our world and the way it treats the powerless, the poor and the hurting may be overcome by the light of the Gospel.

Ordinary Miracles

Ordinary Miracles.


Today I am so tired
I have no space in me for big.
I must return
to the small ordinary miracles;
to the way the cup and the bowl
laid upon this table,
once earth themselves,
now,
after fire's touch,
are something else
entirely,
and give themselves
freely
with the simple symmetry
of their curved line
to the holding of emptiness
or fullness.
Or I will drink tea,
and follow it's warmth and healing touch
within and without,
and mingle my breath
with its vapour and touch
the journey of its essence
from far away lands
to here, to now, to me.
Or spend time simply remembering
that between the covers
of the books upon my shelves
are held
minds, lives, worlds, stories, wisdom
that will all last longer
than this little body of mine.
Or marvel at the striped stones
upon the shore that tell deep time,
layer by layer and recall
wild days of disaster and dancing
in their still sea vigil,
slowly loosing their grains
and building beaches for
children's hands to make sand castles
with until the next tide sets them
swimming again.
Or just knowing that already
I have seen a seed
become a tree
become a log
become a fire
become dust
and
become soil for seed's planting.
Or watch the sky
and know that the blue is
still behind the clouds
and the stars still shine
even in the day.
Or simply sit
with the slow rhythm of breath
knowing its biology as blessing,
its divine anchoring
as presence and prayer.
Today, I am so tired
I have no space in me for big
questions, queries, feelings,
problems, pains, plans,
whether mine or others,
so I will just sit
with the small ordinary miracles of being;
breathing, watching, touching, tasting
the now,
and in the now knowing
the love from which all that is, is.
I will dwell there, today,
in the wonder of it all,
in the wildness of
the small ordinary miracles
of being.

An old one but after a weekend teaching I'm feeling this one today...
May it bless +

BR

Talk for the World Meeting of Families: The Family & Digital Technology: Making Space for Prayer

The Family and Digital Technology: Making Space for Prayer

Talk for the World Meeting of Families 2018: Brother Richard Hendrick

Some years ago I came across a concept which may serve to illustrate beautifully the changed circumstances our families find themselves in as they strive nowadays to be places of love, meaning, communion, prayer and faith. The concept I refer to is that of the “Transparent Home”.

Let me explain.

I am a child of Ireland of the 1970’s and 80’s…

However, in those far off distant days there were two primary arbitrators between me and the world. They were called Mum and Dad. If they didn’t like the behaviour I was engaged in, or the people I was hanging around with they would appear at the door and I would be told, “Richard! In!” and in I went… mumbling and grumbling along the way, but often somewhat relieved as well. Once in the house they continued to be the guardians of reality.

What do I mean by this?

Well, there was one TV in the Living Room. We gathered as a family to watch it. If something unsuitable appeared it was switched off or we were sent out of the room or up to bed. I always found my Father required a cup of tea just as things were really getting interesting on Dallas. There was no remote control. We were the remote control. There was one phone in the house, it was in the hall and later in the kitchen and if we were on it, it was amazing how often Mum would need to drift through the kitchen asking on her way, who it was we were speaking to? There were a few radios of course scattered around but that was it. Reading was actively encouraged and trips to the library and bookshops were common.

You see, the house was opaque to the world, and so it was, thankfully, a safe refuge from which to slowly venture into it, or to return to when things out there were overwhelming or even dangerous. We were gradually introduced to the outside world via Parents, Teachers, Clergy and Elders at a pace that was slow, allowed for self reflection and began locally before stretching out to the world at large.

Now what about today… 

Today, our homes, and indeed our families are transparent. You can call the young person in from the street but now the street, indeed the whole world comes in too via the ubiquitous smart phone, tablet and laptop. The Young Person exists in an always on, always available network of media that demands the same level of availability from them. It allows no time for reflection and encourages the externalisation of self-esteem, which often invites the young person into the living of a reactive rather than a proactive/reflective life that leads in turn to heightened emotionalism and the need to always be on the crest of a wave, seeking the next high, the next “like”.

It is a way of life that is exhausting, anxiety inducing and doomed to futility as we seek the perfect life that others seem to be having out there somewhere. Not for nothing do all of the great spiritual traditions teach that “comparison is the thief of joy”. In this new model the arbitrators of reality are no longer the adults and elders that bestow a wider, deeper, wisdom based narrative based on love, faith, prayer and communion, but are instead the often anonymous forced of so called social media that as we have seen on both a national and international scale are open to manipulation from market forces and perhaps even more decidedly negative ones too.

So what can we do, we who gather here at the call of our Holy Father and the World Meeting of Families to help young people and families in the midst of these sudden and sometimes dangerous changes?

Well, we first need to admit where we are and be present to reality as it is. We cannot go back, nor would we want to. We are well aware that the bucolic force of nostalgia only serves to isolate us further from the world. God is in the Now and so we must be too. We must praise and promote the positive changes that have occurred! Greater social connectivity and the possibilities for evangelisation and outreach inherent in new forms of media must be strengthened and become a ripe field for the harvest of the Gospel. But skills so as to manage these new ways of being must be taught and I propose that like the Scribes of the Kingdom, who bring forth things both new and old, our own Christian Contemplative Tradition has wonderful tools that can assist the young person and the family in their navigation of this changed world. The practices of Stillness, Silence, Reflection, Meditative forms of prayer that are at the heart of our tradition must be taught and above all lived again in the home and in the heart of the family. 

Thankfully such programmes that teach these practices exist and are part of our Church life today. Groups such as the World Community of Christian Meditation, Contemplative Outreach and the Sanctuary Centre in Dublin all offer courses aimed at introducing these ancient skills in new ways to the people of today. We need to recognise the importance of these practices as life-saving, indeed soul-saving tools that will allow us to negotiate the transparent homes and lives we are all living today so that at our centre we are still enough to hear the quiet breeze of the Spirit inviting us into this world as sons and daughters of the Kingdom, so as to create in the digital desert spaces of today oases of the spirit where the real presence of God may be found by those lost in the often overloading storms of life, both real and virtual today.

To finish I’d like to offer you three simple practices that can revolutionise our way of interacting with each other online:

The first is what has become known as the “3P method”. The three P’s are Pause, Pray and only then Post! They offer us a way of being present online in a reflective rather than reactive way. Something catches us online and we immediately feel we need to comment, to make our opinion known, to teach the other a lesson! All of these responses may simply be our ego igniting and may not be spiritually healthy for us or to those we are responding to. So take the fingers off the keys, pause and breathe; pray for the grace of the Holy Spirit to be present in your words and then see if you need to post. It is amazing how often when one has practiced the first two P’s the need to carry through to Post disappears. The three P’s: Pause, Pray, and only then Post!

The second is all about our use of time and intention. How do you wake up? Most people, and especially most young people will tell you that the first thing they do when they awake is to reach for the phone. Barely awake they are catapaulted into the virtual world and all the bad news present there. They are taken away from the present moment and taken away from the presence of those who are with them, and even from the awareness of the presence of God. So practice 2 is a simple consecration of the first moments of the day to being present to God, to those you live with and to yourself. It is the ancient practice of the Morning Offering made new for today.

Try it! You’ll be amazed at the positive difference it makes to you and to others around you. As one old friar used to say its going from your first thought being, “Good God it’s morning!” to “Good morning God!”

The third practice and the final one I will leave you with today is the practice of the bells! All monastic traditions have used bells to mark the passing of the day and as a call to awareness, mindfulness and attentiveness to the Divine Presence. Well you have a device that summons you with multiple bells throughout the day always with you; your phone! Why not set and hourly, (or more), reminder to take a moment to breathe, pray and become present to the real world around you, to the needs of your brothers and sisters, to the beauty of creation, to God. No one else need know what’s going on… they’ll just think you’re very popular with all the texts you’re getting!

So there we are, three small, gentle practices that have deep roots in our own Contemplative Tradition that can really help us negotiate the opportunities and challenges of new technology and ways of communicating that we enjoy today so that we do not lose ourselves in the process. Our homes and even our monasteries may have transparent walls these days but with the wisdom of the ancient practices we can grow in reflective discernment and begin to truly choose just who and what we want to be transparent to.

Thank you for your attention today!