Commonplaces, part 1 of 3

(In which we define “Commonplace” in the context of reading and study.)

What are “commonplaces”? Why do I tag the quotations that I post here “commonplaces”?

Wikipedia can tell you that: “Commonplace books (or commonplaces) are a way to compile knowledge, usually by writing information into books. They have been kept from antiquity, and were kept particularly during the Renaissance and in the nineteenth century. Such books are similar to scrapbooks filled with items of many kinds: sententiae (often with the compiler’s responses), notes, proverbs, adages, aphorisms, maxims, quotes, letters, poems, tables of weights and measures, prayers, legal formulas, and recipes. Entries are most often organized under systematic subject headings and differ functionally from journals or diaries, which are chronological and introspective.” Source in Wikipedia

I’ve read various explanations for why the word “commonplace” is used this way. The simplest is that hereby you gather all your reading notes into a single location – a common place – rather than spreading them out over several locations.

But, wait! There’s more!!

A little over a century ago, beginning in 1916, Professor Theodore Graebner (of Concordia Seminary, Saint Louis, MO) began a series of lectures to the seminarians on the topic of their self-directed continuing education after they entered parish ministry. Mainly at the students’ request, his lectures were published in 1921 under the title The Pastor as Student and Literary Worker. I came across the 2nd edition (1925) around the time I graduated from seminary. Graebner’s system for capturing useful information really caught my eye.

But as the personal computer era was dawning, I never really used his paper-based system in any sustained way. I’ve recently begun using a free app called “Obsidian” to organize reading notes on my laptop. It seems to provide me with the things Graebner laid out all those years ago, with the addition of hyperlinks between notes. Obsidian also brings all the advantages and disadvantages of working in digital media that we’ve learned to enjoy or struggle with. As this post isn’t about Obsidian, but about Commonplaces I want to copy out some of Graebner’s words. I think they’re fundamental to any note-taking system, even in the digital age.

"Wide and diversified reading, continued through many years of application, is the essential thing. There is no royal road to literary accomplishment, as little as there is a royal road to knowledge. …

“How to gather, classify and dispose the matter which goes into composition and how to make such matter readily available for elaboration into literary form,–be it a newspaper article, a sermon, a conference paper, a Synodical essay, a treatise, or a book,–and how to perform this work with a minimum of wasted time and fruitless effort, requires, first of all, the application of certain mechanics of authorship, and the keystone to this preliminary work is the commonplace book.” (page 98)

Well, there it is: the reason for the commonplace book is to help you organize notes from your “wide and diversified reading” so you can create your own wide variety of literary works.

real knowing

“The life of increasing interiority has as its hallmark what I call contemplative knowing. This knowing comes about only by sitting with, and working through, the various experiences of our lives. Both the sitting with and working through are essential to the process, allowing for the development of resilient, open vulnerability, so necessary for our way of life.”

Bede Healey. “Psychological Investigations and Implications for Living Together Alone.” in Belisle, Peter-Damian, editor. The Privilege of Love: Camaldolese Benedictine Spirituality. (Collegeville, Minn.: Liturgical Press, 2002), page 121.

spiritual role models

“Great spiritual men are often speechless and spend their days in silence. They live in the revelation of the mystery. They live in what takes them out of themselves so as to make them enter into the mystery of God.” Thought 92. (p. 60)

Sarah, Robert Cardinal. The Power of Silence Against the Dictatorship of Noise. (San Francisco: Ignatius Press, 2017), page 60.

true self and contemplation

“When we give ourselves to contemplative practices marked by solitude, silence, and stillness, our souls are nurtured, our Virtues blossom, and our True Self comes forward. Contemplative spirituality calms the body, stills the emotions, and quiets the mind. And in so doing, it liberates us from ego addictions, thereby giving us the freedom to make major corrections to our behaviors informed by our True Self.”

Heuertz, Christopher L. The Sacred Enneagram: Finding Your Unique Path to Spiritual Growth. (Grand Rapids, Mich.: Zondervan, 2017), p. 183.

not just break time

“Two classic practices spiritual seekers have used through the ages to open themselves to knowing and hearing God more deeply. Solitude and silence are not self-indulgent exercises for when an overcrowded soul needs a little time to itself. Rather, they are concrete ways of opening to the presence of God beyond human effort and beyond the human constructs that cannot fully contain the Divine.” (p. 31)

Barton, Ruth Haley. Invitation to Solitude and Silence: Experiencing God’s Transforming Presence. (Downers Grove, Ill.: InterVarsity Press, 2004) page 31.

just doing it

“The most important thing about solitude and silence is, at some point, to stop talking about it and reading about and thinking about [it] and ‘just do it!’ as the Nike commercial admonishes. But a little guidance can be helpful….”

Barton, Ruth Haley. Invitation to Solitude and Silence: Experiencing God’s Transforming Presence. (Downers Grove, Ill.: InterVarsity Press, 2004) page 37.

Elijah’s solitude of refreshment

“God’s intention was not for Elijah to stay in solitude forever; it was that he return to his prophetic ministry rested and recalibrated through the wisdom he had received. Now Elijah had guidance for how to go back more wisely with consideration for his true limitations. He was able to reenter life in the company of others with staying power that sustained him until the end of his life on earth.” (p. 118)

Barton, Ruth Haley. Invitation to Solitude and Silence: Experiencing God’s Transforming Presence. (Downers Grove, Ill.: InterVarsity Press, 2004) page 118.

smile, but avoid the crowds

“Therefore, be slow to speak and slow to go to those places where people speak, because in many words the spirit is poured out like water; by your amiability to all, purchase the right to frequent only a few whose society is profitable; avoid, even with these, the excessive familiarity which drags one down and away from one’s purpose; do not run after news that occupies the mind to no purpose; do not busy yourself with the sayings and doings of the world, that is with such as have no moral or intellectual bearing; avoid useless comings and goings which waste hours and fill the mind with wandering thoughts. These are the conditions of that sacred thing, quiet recollection.”

Sertillanges, Antonin G., O.P. The Intellectual Life: its Spirit, Conditions, Methods. (Washington, DC: The Catholic University of America Press, 1987) page 47