Book review of The Language of Silence

One of the deep themes in Celtic spirituality is the desert tradition from Egypt which includes such towering figures as Antony and the desert fathers and mothers. Follow this rustic path and envitably one discovers the Camaldolese tradition, a strict form of the Benedictines which emphasizes solitude and separation. Peter-Damian Belisle's The Language of Silence (2003) provides an excellent starting point for anyone interested in learning more about the Camaldonese tradition. The book is part of the Traditions of Chrisitan Spirituality Series, a series which has a wonderful volume on Celtic Spirituality entitled Journeys on the Edges: The Celtic Tradition featured earlier on this blog. A warning. These books are like candy. Eat one, and you will want to devour them all. These are well written and provide wonderful snapshots of great Christian spiritual traditions. To my surprize, I've already read five other volumes including ones on the Dominicans, Franciscans, Benedictines and Cistercians. 

Belisle's book is focused around the theme of "the monk within", a theme I might add that we also encountered in Ed Sellner's book Finding the Monk Within (2008). Belisle writes: "We are all drawn inward, towards the centre of existence. We come to know ourselves as drawn into a presence. Solitude ushers us into presence, towards which the language of silence is most attentive. If we find ourselves in relation that presence at the centre of our being, we will move our hearts, indeed, our lives, outwardly in solidarity with all our brothers and sisters througout the world" (pgs. 171-2.)

The book outlines how solitude is a longstanding theme in God's holy history-since forever. Solitude has always been an important ingredient of the spiritual  life, featured in Old and New Testaments and throughout the history of the Christian Church. Belisle seems to be tapping the modern reader on the shoulder saying "listen up to this ancient Christian practice, you might just learn something"!

A survey of Old and New Testament figures includes Moses, Elijah, John the Baptist, Jesus and Mary and stresses the solitary in each. A pivital chapter on Athanasius's Life of Anthony is a must for all Protestant leaning readers, followed by a section on the desert solitaries. The tour of solitude moves then to several of the great Patristic writers including Basil the Great and John Cassian. There are also chapters on Benedict of Nursia and notably writers in the Camaldolese, Carthusian and Cistercian traditions. A final chapter includes fascinating portrayals of contemporary solitudes including Charles de Foucauld, Dorothy Day and others. This is an impressive list of folks, all weaned in the school of silence. We would do well to listen.

The Language of Silence provides an excellent starting point for anyone interested in contemplation, and monastic solitude. Lets face it, we live in an age which features a noisy, wordy world, and noisy, wordy Christianity. And with all this noise, when does one really have the time to listen for that still, small voice? This book makes the convincing case that a different way, perhaps even a better way can be found within the walls of quiet reflection and solitude. This is how God has worked in the past, and this is how God works today. It is a compelling challenge to our noisy and gadgety culture. Another case of addition by subtraction.

On the negative side, The Language of Silence may try to cover too much ground in one swoop-there are a ton of personalities presented here, too many in fact. I think it would have been more effective to have longer chapters on fewer individuals. Yet even so, along the way, one may find a hermit that one can relate to.

We all have a "monk within" and this book helps us to answer how we can nurture and develop that important side to our spiritual personality.

Thomas Merton's Wisdom of the Desert

Thomas Merton, that great Trappist monk, is an American treasure. Merton is a creative and wonderful writer, who wrote many important books on monasticism and spirituality. Today, I'd like to briefly discuss Merton's The Wisdom of the Desert (1960), one of Merton's shortest books, a collection really, and explain why the book is important from a Celtic perspective.

As I have discussed in other blog articles, Celtic Christianity derived part of its unique blend of spirituality from the Desert Fathers and Mothers, a group of monastics who had fled the "society" of Europe for the stern quietude of mid East. Men and women went there by the thousands. they must have been seen as unique centers of learning at the time. There were large monastic communities in Egypt, modern day Israel, and Arabia. These places offered an alternative to the popular Christianity of the day. Their stories circulated in the writings of Cassian and others and generated much interest. And herein demonstrates the breadth and adaptability of the Celtic view: blending the wisdom of the East with the Druidic vision on the home front as well. How difficult is that?

Merton's Wisdom of the Desert begins with a wonderful essay which sets the writings of the Desert Fathers in context. There Father Merton shares with us, that the Desert writers have always been one of his favorite group of writers, and that what follows is a collection of  his favorite "sayings". I went through the book this morning (it's only 81 pages long) and selected some of my favorite "sayings". These Zen like quotes tell us something about the spiritual experience of the Fathers and their desire to live authentic spiritual lives. For me, this is feature is the magnet of the book, which keeps me coming back for more.

Here are a few:

VII
A brother asked one of the elders, How does far of the Lord get into a man? And the elder said; If a man have humility and poverty, and judge not another, that is how fear of the Lord gets into him.

XIII
A certain brother went to Abbot Moses in Scete, and asked him for a good word. And the elder said to him; Go, sit in your cell, and your cell will teach you everything.

XXV
Abbot Pastor said: The virtue of a monk is made manifest by temptations.

XXVIII
An Elder said: Just as a tree cannot bear frut if it is often transplanted, so neither can a monk bear fruit if he frequently changes his abode.

XCIV
Once some robbers came into the monastery and said to one of the elders; We have come to take away everything that is in your cell. And he said: My sons, take all you want. So they took everything they could find in the cell and started off. But they left behind a little bad that was hidden in the cell. The elder picked it up and followed after them, crying out: My sons, take this, you forgot it in the cell! Amazed at the patience of the elder, they brought everything back into his cell and did penance, saying: This one really is a man of God!

These "sayings" invite us to an inner-directed Christianity which I think is needed today. "Go sit in your cell, and your cell will teach you everything"! In other words, you already possess in you, all that you need. One just has to ruminate! And it is my experience, this is what drives folks to be part of monastic communities today. To be more "real".

I love these "sayings" and reading them often sets off other thoughts. Check saying XXVIII, on the principle of stablity. St. Benedict later made this the backbone of his religious order, and helped to transform Europe. And how about saying XCIV? Ever seen that one before? Reminds me of that great scene in  Hugo's Les Miserables when Bishop Myriel gives his silver candlesticks to Jean Valigean. Who knows, maybe Hugo got his idea for that scene from here.

If you want more about the Desert Fathers and Mothers, check out Benedicta Ward's The Desert Fathers (2003).

Blog interview with Ed Sellner

Today, we are pleased to spend a few moments with a leading American writer and scholar of Celtic Spirituality, Ed Sellner, who is a professor of Theology at St. Catherine's University in Saint Paul, Minnesota. Ed has written ten books on different aspects of theology and spirituality. I've read several of Ed's books-they are excellent-and already reviewed one on this blog. They are an excellent starting point for anyone interested in learning something about Celtic Spirituality. As stated earlier, the first fifty-four pages of Wisdom of the Celtic Saints (2006), is the clearest and most succient introduction to Celtic Christianity ever. I won't say much about Finding the Monk Within (2008) which I reveiwed earlier on the blog, except to go out and buy it.

I've also had the pleasure of knowning Ed for five years, and consider him a friend. He's been to Hawaii twice, and led a one day workshop on Celtic Spirituality at St. Andrew's Cathedral here in Honolulu. We spoke today over the phone, sipped coffee, caught up with each other's lives, and in between, I slipped in a few questions.

How did you get interested in Celtic Spirituality?
"Funny but I was raised without any awareness of my Irish ancestoral background. It was through my interest in JFK and in attending the University of Notre Dame, where I took some classes on spirituality, that I became aware of the Celtic notion of soul friendship. I eventually did a Ph.d on the concept of penance, and included many references to the soulfriend. As I moved into teaching, my interest increased, and I continued my research. My early books were on the subject of mentoring, and included Soulmaking (1991), Father and Son (1995), and Mentoring (2002). As I continued to teach, and travel to Ireland, I also visited the holy and historic sites such as Iona and Lindisfarne. This sparked a deeper interest in the Celtic notion of the soulfriend. The result was a 600 page manuscript which I had a hard time trying to publish. The reason was, it was actually two books in one. At the suggestion of my wife, I split it into two, and this resulted in The Celtic Soul Friend (2002), and Stories of the Celtic Soul Friend (2003)".

Who is your favorite Celtic saint?
"That's a good question. Well, as I first think of it, I am reminded of the Celtic trinity of saints, Patrick, Bridit of Kildare, and Columcille. However, my favorite Celtic saint is Cuthbert. I recall reading Bede's Ecclesiastic History at a difficult time of my life. I identified with how Bede depicted Cuthbert. At that time, I was doing lots of administrative work both at the University and with some Church community programs. Cuthbert desired to be a hermit, and have a more quiet and focused life, and moved to Farne Island, off the coast of Lindisfarne. Cuthbert's example resonated with me, and as a result I gave up many of my administrative duties to focus on my writing and teaching. It was the right move".

Who are some of your favorite authors?
"I would have to say there are three. The first is Esther deWaal, who has written some excellent books on the Celtic idea of prayer. Next would be Donald Allchin, who became a mentor to me, while I was studying and doing research at the University of Oxford. His book on Welsh spirituality is terrific! Third, I'd have to say Benedicta Ward, who was a tutor for me when I was at Oxford. She wrote an excellent  book on St. Cuthbert, and The Desert Fathers: Sayings of the Early Christian Monks (2003)".

What books are you working on now?
"I've been working on a book called The Double. The book focuses on the spirituality of male relationships such as father to son, brother to brother, and friend to friend. I do so in a historical sense, and it begins with the Gilgamesh epic and goes through the Twentieth Century, ending with Jack Kerouac. Some examples of chapters include the relationship of St. Augustine with his son, Adodatus, who died at the young age of seventeen. I'm excited about this, as very little has been written about this relationship. There is also a chapter on Aelred of Rievaulx, that great Cistercian monk, where I discuss his notion of spiritual friendship, and it's implications for today.  I also have the benefit of coming to these topics as both a father and son".

Thanks Ed, for your time, and we look forward to The Double hitting the bookshops. If you'd like to contact Ed, you can find him on Facebook.

The uniqueness of Celtic Monasticism

One of the best features of the World Wide Web is access to materials. The hardest decision, as anyone knows who uses the Web, is deciding what to focus on. Recently I chanced upon the website of All Saints of North America Orthodox Church, and to my delight found some excellent resources on Celtic Christianity. The site has several resources, included an interesting audiofile lecture by Fr. Young on The Uniqueness of Celtic Monasticism, and also a useful essay on Celtic Monasticism: A Model of Sanctity. There are also some handsome brochures on the Life of St. Patrick and St. Brigid, but the real gems are the first two items mentioned.

You should take the time to listen to the lecture, and read the essay. I listened with great interest to The Uniqueness of Celtic Monasticism this morning. There, Fr. Aleksey Young emphasises the only way to properly understand Celtic Monasticism, is remembering the close connection between Celtic and Orthodox spiritual traditions. The Celtic Christians were more like the Byzantine or Slavic Orthodox Christians that the Latin or Northern European Christians. More specifically, it was through the Desert Fathers, and writers like John Cassian, who helped shape the Celtic "brand". 

What is most interesting, is what Young pinpoints as the "unique contribution" of Celtic Monasticism. And that was the emphasis on peregrinatio, or pilgrimage, or as we might say today, "our faith journey". Pilgrimage-at least in its broadest sense-included the willingness to wander for the love of God, the willingness to place oneself in exile (and the unfamiliar) with the belief that such detachment brings with it, a deeper intimacy with God. Moreover, these faith journeys were taken for the main purpose of achieving personal salvation (St. Paul had said to "work out one's salvation"), and were outer manifestations of the inner search. Preaching, and the spreading the Gospel were a secondary by product of this search. Such a bold and daring notion of faith led many Celtic monks to cast everything to the wind, and it was common for the monks to embark on journeys in their coracles without oars, rudders, relying upon God alone to take them wherever He willed; Scotland, England, and to other parts in Europe.  

Many Celtic saints demonstrate this wild abandon to God, and to the Spirit. But perhaps the most famous example comes from St. Brendan's mountain prayer:

Shall I abandon the comforts and benefits of my home,
seeking the island of promise our fathers knew long ago,
sail on the face of the deep where no riches or fame
or weapons protect you, and nobody honors your name?
Shall I take leave of my friends
and my beautiful native land,
tears in my eyes
as my knees mark my final prayer in the sand?
King of the mysteries, can I trust You on the sea?

Christ of the heavens,
and Christ of the ravenous ocean wave,
I will hold fast to my course
through the dangers I must brave.
King of the mysteries, angels will watch over me,
Christ of the mysteries, when I trust You on the sea.

In Celtic Monasticism: A Model of Sanctity Young argues as other authors have done, that the Celtic model is one which can help to revive the church, through an emphasis on simplicity of faith and lifestyle. "For the Celts, simplicity wasn't so much a question of externals-like furniture, architecture, and so forth. It was something internal, an it was founded upon the phrase, "Thy will be done". This meant placing absolute trust in God's will, not our own, with every decision in life, including one's health, finances, and career. It also meant, dying to oneself, and one's own plans and desires. Understandably, the Cross of Christ was central to the Celtic thinking, and reminded them, that they needed to die to self. Perhaps this was one reason the high Celtic crosses were became so prominent as holy sites. The monks understood, that the Christian faith demands one's life, one's all. This is incarnational Christianity at it's best; a faith which changes hearts, lives and  behaviors. Such an understanding offers us a fuller view of Celtic Christianity, one which over emphasizes the scholastic, and intellectual aspect of the tradition, focusing on the copying and transmission of Greek and Latin manuscripts, as well the Old and New Testament. A countering stress on personal sanctification provides a fresh new dimension, and perspective as to what may have motivated many of the monks.

A Celtic Rule of Life

The community of Aidan and Hilda is a dispersed, ecumenical body of Christians who seek to cradle a Christian spirituality for today that renews the church and heals the land. It welcomes people of all backgrounds and countries who wish to be wholly available to the Holy Trinity, and to the way of Jesus as revealed to us in the Bible. In the earthing of that commitment, members draw inspiration from Celtic saints such as Aidan and Hilda. Members follow a Way of Life, with a soul friend, based on a rhythm of prayer and study, simplicity, care for creation and mission; and they seek to weave together the separated strans of Christianity. The work of the Community is the work of each member. There is no ready-made community on one's doorstep. Co-unity with other members is rooted in the knowledge that they follow the Community's Way and that this reflects their deepest calling.

                     Introducing The Community of Aidan and Hilda

So opens the Rule of the Community of Aidan and Hilda. I have been rereading and reflecting over the Rule for the past few days. In my opinion, this document is one that every Celtic Christian should read, refer to regularly throughout the year, and attempt to one's best to put into practice. For these reasons, I have created a link to this Community on the front page of this blog and also here.

Rules of life are not a new thing, especially with the history of the Church. And in the long history of the church there have been dozens, and some are more famous than others. As I write this entry, I recall several famous Rules of life including the Benedictine (the most famous Rule of all), as well as the Franciscan, Domincan, and Augustinian. The Celts, true to form, developed a Rule of life themselves, and the most famous Celtic Monastic Rule was that of St. Columbanus (c. 550-615) who wrote the Regula Monachorum and Regula coenobialis. You can read translations of these in Celtic Spirituality (1999) from the Classics of Western Spirituality series, or through the links on the front page. These are worthwhile from a historical and theological perspective, however they seem very extreme for today's world.  That is not to say that a Rule of life is invaluable. On the contrary, a Rule is valuable because it helps keeps one focused in one's Christian experience. A rule helps to keep one "centered" on what is really important as the secular world and culture in which we live, seek to distract, and in truth, entertain. A Rule provides "rules" in the best sense of that term, and helps remind us of "first things", and of what is really important in life. I have experienced this truth in another setting. As a substance abuse counselor, I have noted how those who genuinely follow "the program" and seek to apply its principles, are those who typically remain sober. What to have a positive spiritual experience? Begin practicing one of the great Christian Rules of life!

Let me recommend the Rule of the Community of Aidan and Hilda. What else would you expect from a Celtic blog?  First, let me provide a brief overview of the Rule, which includes ten elements. These themes include; study and application of the Celtic Christian Way; the Anamchara or "Soul Friend"; a daily rhythm of prayer, work, and rest; intercessory Prayer; simplicity of Lifestyle; care for and affirmation of Creation; wholeness not fagmentation; opnness to the Wind of the Spirit; unty and Community; and mission.

The danger to any religious practice is to become overfocused on one element or persepctive. A Rule is a gentle reminder that spirituality is multi-demensional and affects every aspect of life's experience. A Rule helps to keep us whole, as well as holy. And perhaps most importantly in our culture of instant gratification, we are reminded that the "good things" in life such as true love or spiritual depth neither happen overnight or quickly. Rather, as one of my spiritual directors used to remind me, "the mill of God grinds exceedingly slow, but they grind exceedingly fine". True spirituality does not take place overnight. Rather, it is something which requires practice and experimentation, and is a goal, a destination which takes all of one's life. What else would you expect from a relationship with God?

We live in a time of spiritual fads and counterfits, replete with all kinds of false promises.One of the helpful things of the Celtic spiritual experience, is it's time tested ways. People have been practicing it's Rule of life for centuries, and with successful results. Today too, we need a Rule of life, which helps give shape and wholeness to our Christian experience, preventing us from being one dimensional Christians. Each of us would do well to begin following the Rule from Aidan and Hilda.