Posted on by Kurt Bodling

unmoored from the old

“Even where the contemplative is not expressly forbidden to follow what he believes to be the inspiration of God (and this not rarely happens), he may feel himself continually and completely at odds with the accepted ideals of those around him. Their spiritual exercises may seem to him to be a bore and waste of time. Their sermons and their conversation may leave him exhausted with a sense of futility: as if he had been pelted with words without meaning. Their choral offices, their excitement over liturgical ceremony and chant may rob him of the delicate taste of an interior manna that is not found in formulas of prayers and exterior rites. If only he could be alone and quiet, and remain in the emptiness, darkness, and purposelessness in which God speaks with such overwhelming effect! But no, spiritual lights and nosegays are forced upon his mind, he must think and say words, he must sing ‘Alleluias’ that somebody else wants him to feel. He must strive to smack his lips on a sweetness which seems to be unutterably coarse and foul: not because of what it aspires to say, but simply because it is secondhand.” (p. 77)

Merton, Thomas. The Inner Experience: Notes on Contemplation. Edited and with an Introduction by William H. Shannon. NY: HarperOne, 2003, page 77. (NOTE: Merton wrote this text in 1959)

Posted on by Kurt Bodling

changes in solitude

"It is even possible that in solitude I shall return to my beginning and rediscover the value and perfection of simple vocal prayer–and take greater joy in this than in contemplation.

“So that the cenobite may have high contemplation, while the hermit has only his Pater and Ave Maria. In that event I choose the life of a hermit in which I live in God always, speaking to Him with simplicity, rather than a life of disjointed activity sublimated by a few moments of fire and exaltation.”

Merton, Thomas. Thoughts in Solitude. NY: Farrar, Straus and Giroux, 1958. (pbk ed 1999), p.110.

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true character of silence

“Silence does not mean dumbness, as speech does not mean chatter. Dumbness does not create solitude and chatter does not create fellowship.”

Bonhoeffer, Dietrich. Life Together. San Francisco: HarperSanFrancisco, 1954, p. 78. (original German pub in 1939)

Posted on by Kurt Bodling

solitude is a place (or several)

“Solitude is a place. It is a place in time that is set apart for God and God alone, a time when we unplug and withdraw from the noise of interpersonal interactions, from the noise, busyness and constant stimulation associated with life in the company of others. Solitude can also be associated with a physical place that has been set apart for times alone with God, a place that is not cluttered with work, noise, technology, other relationships, or any of those things that call us back into doing mode. Most important, solitude is a place inside myself where God’s Spirit and my spirit dwell together in union. This place within me is private and reserved for the intimacies that God and I share. What happens between the two of us in that place is not meant for pubic consumption. It is a place where I can give myself with abandon to the Lover of my soul, knowing that I am completely safe from anyone else’s curious gaze or judgmental glance.”

Barton, Ruth Haley. Sacred Rhythms: Arranging our Lives for Spiritual Transformation. Downers Grove, IL: IVP Books, 2006, p. 32.

Posted on by Kurt Bodling

a view of prayer

“The final dynamic of spiritual disciplines is prayer. Prayer is the outgrowth of both silence and solitude. In silence we let go of our manipulative control. In solitude we face up to what we are in the depths of our being. Prayer then becomes the offering of who we are to God: the giving of that broken, unclean, grasping, manipulative self to God for the work of God’s grace in our lives.”

Mulholland, M. Robert, Jr. Invitation to a Journey: A Road Map for Spiritual Formation. Foreword, Practices and Study Guide by Ruth Haley Barton. Expanded edition. Downers Grove, IL: InterVarsity Press, 2016, p. 161.

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maturing from chatty to silent

"The beginner’s dryness in prayer is actually God’s grace and invitation to simpler prayer. John of the Cross offers some signs that the beginner is called to a simpler form of prayer: discursive meditation becomes hard and wearisome; our interior and exterior images of God no longer inspire devotion; we find pleasure in being alone and feel the attraction to wait with ‘loving awareness of God,’ without any particular meditation and inner peace, rest and quietness.

"In light of John of the Cross’s signs, we must never become a slave to any prayer technique and allow it to get in the way of our relationship with God. …

“As in any other relationship, as we grow and become more and more comfortable with God, we become more and more comfortable with silence. The silence is not empty or dead in any way whatsoever; it is a silence pregnant with a loving history between lover and beloved. And so we should always follow the silence whenever God’s grace offers the invitation.”

Haase, Albert. Coming Home to Your True Self: Leaving the Emptiness of False Attractions. Foreword by M. Robert Mulholland, Jr. Downers Grove, IL: IVP Books, 2008, pp. 158-159.

Comment: to quote another theologian, “this is most certainly true.”

Posted on by Kurt Bodling

Camaldolese place in Benedictine tradition

“This movement joined the spirit of the early desert monastic tradition to the Benedictine way of life. ‘Based on greater solitude, silence and fasting, the Romualdian system of life imitated the ancient Egyptian anchoritism in the penitential ascetical sphere; for the rest, if faithfully referred to the observance of the Benedictine Rule. It was organized eremitism.’ ‘This reform movement within the Benedictine world was not antagonistic to Benedictinism, but it wanted to extend the influence of the Rule of Saint Benedict to those drawn to solitude’.”

Belisle, Peter-Damian. “Overview of Camaldolese History and Spirituality” in Belisle, Peter-Damian, editor. The Privilege of Love: Camaldolese Benedictine Spirituality. Collegeville, Minn.: Liturgical Press, 2002, p. 9.

Comment: if ‘herding cats’ sounds hard, try organizing hermits! But that’s what the Camaldolese order does. Men with the vocation of solitude gather together, train for some years in spiritual disciplines and what it means to be a monk, and then can move into solitary living while still under the protective and organizing wing of the monastic order. Of course, the Carthusian order moves men into their hermitages more quickly, as I understand it.

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the flight

“Paradoxical as it may seem, for Christians the flight of the alone to the Alone must also be understood as a flight of the community to the Trinity.”

McColman, Carl. The New Big Book of Christian Mysticism : an Essential Guide to Contemplative Spirituality. Minneapolis : Broadleaf Books, 2023, p. 139

Comment: I think what this means is that he considers the ancient description of the contemplative life (‘flight of the alone to the Alone’) still to be true. Plus, it is also true that the same contemplative life can be described as a flight of the community of believers to the community of the three persons of the Holy Trinity.

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the contemplative life

“Contemplative life, a life characterized by solitude and prayer, which dispose one toward contemplation. Ancient and especially medieval monasticism perceived its way of life as contemplative; nuns and monks were called contemplatives. Medieval interest in the mystical life perceived the contemplative life as mystical in orientation. For some men and usually women the enclosure was seen as a necessary safeguard of the contemplative life. Post-Vatican II developments have shown an interest in a broader conception of the contemplative life for laity and religious yet one that retains the solitude necessary for living in the presence of God.”

McBrien, Richard P., ed. The HarperCollins Encyclopedia of Catholicism. San Francisco: HarperSanFrancisco, 1995, page 364.

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the Camaldolese “three-fold good”

“The classical text of the threefold good, or threefold advantage (tripla commoda), is found where Bruno gives an account of Otto III’s project of choosing some of the more fervent disciples of Romuald as missionaries to Poland. There they were to build a monasterium in Christian territory near an area where pagans dwelt, secluded and surrounded by woods: ‘This would offer a threefold advantage: the cœnobium, which is what novices want; golden solitude, for those who are mature and who thirst for the living God; and the preaching of the gospel to the pagans, for those who long to be freed from this life in order to be with Christ’.”

Wong, Joseph. “The Threefold Good: Romualdian Charism and Monastic Tradition.” in Belisle, Peter-Damian, editor. The Privilege of Love: Camaldolese Benedictine Spirituality. Collegeville, Minn.: Liturgical Press, 2002, p. 82.