On and off since Easter 2026 - with periodic other forays, as well - my heart has been aflame with interest in both the Mothers and Fathers of the desert as well as the Holy Fools of the Eastern Orthodox realm. Seeing the God Beyond by J.P. Williams is an excellent introduction to Christian apophatic spirituality, while Tricia Harrison Warren's What Grows in Weary Lands: On Christian Resilience offers a 21st-century take on the mothers and fathers of the desert. I'm finding that Ian Crone's reissue of Chasing Francis supplements these other two resources as I take another step into the mysterious absurdity of trusting Jesus.
Most of my adult life has been a balancing act between a passion for Christ's foolishness and the "trust but verify" Christian Realism of Reinhold Niebuhr, Douglas John Hall, and Paul Tillich. After more than forty years of walking this self-imposed tightrope, however, it's time to fall off into the mystical embrace of the God beyond. Long ago, I gave up on Catholic scholasticism and never resonated with the delicately crafted theology of Reformed believers like Calvin or Zwingli. No, the poetry of St. Paul in I Corinthians has long energized my faith: he instructs the new believers in Corinth to consider themselves servants of Christ's mysteries(I Cor. 4) after articulating the essence of the Paschal Mystery like this in I Corinthians 1:
The message of the cross is foolishness to those who are perishing, but to us who are being formed by the Cross, it is the power of God. For it is written, “I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart.” So, where is the one who is wise? Where is the scholar? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since, in the wisdom of God, the world did not know God through wisdom, God decided, through the foolishness of the proclamation, to save those who believe. Jews ask for signs and Greeks desire reason, but we proclaim Christ crucified, a stumbling block to some and foolishness to others, but for those who are the called (from any realm) Christ can be the power of God and the wisdom of the sacred. For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength. Consider your own call, brothers and sisters: not many of you were wise by human standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, things that are not, to abolish things that are, so that no one might boast in the presence of God.
As I am coming to trust, there are at least three outward implications to choosing - or accepting - life as a fool for Christ: a) I must let go of my desire to be effective; b) I must let love rather than success be my guide; and c) I must rest in God's power rather than my own initiative. Looking for effectiveness causes me to hedge my bets. Striving to be successful pushes me to compromise and/or withhold love. Acting like peace, justice, or hope depends on me is both arrogant and exhausting. "Come unto me, all ye who are tired and heavy laden... and I shall give thee rest... Learn what this means: the Lord your God desires mercy, not empty ritual." (Jesus in St. Matthew's gospel)
St. Francis has been quoted as saying: "Start by doing what is necessary; then do what is possible; and suddenly you are doing the impossible." The early advocates for the intellectually and physically challenged at L'Arche taught that "life by the 10 foot rule" could be salvific: "we can only truly touch, change, assist those who are near us; so stay connected there and leave the rest to the Lord." Or as rabbi Joshua Abraham Heschel insisted: "Honor the sabbath and leave it to God's care, and you might learn to trust the Lord more deeply on Monday as well." This is, of course, sacred foolishness. It is also the key to living with equanimity in a harsh and judgmental world. Radical trust is the essence of Christ's foolishness. Perhaps that is why I have appropriated Psalm 131 as foundational:
Lord, my heart is not haughty, nor mine eyes lofty: neither do I concern myself in great matters, or in things too high for me. Rather, I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child.
Writer and wisdom-keeper, Anne Lamott, said much the same thing in today's reflection.
The same rules apply whether you are trying to help a sick friend or our country or the earth. As above, so below. You show up. You take the next right action and the insight follows, not vice versa. The insight is that caring and giving are what fill us up. The insight is that the greatest blessing is to be able to be a blessing for others. The insight is the title of that beautiful Raymond Carver story, “A Small Good Thing.” Help a little. Suck it up and let others help you. Be blessed.
... and become a blessing, too. This is the foolish, cruciform shape of the outward journey that continues to call to my heart.
As our quiet time away winds down, I came upon an insight from Thomas Merton that is worth sharing: "The geographical pilgrimage is the symbolic acting out of an inner journey." I've known this intellectually for decades, having been a pilgrim intentionally and unintentionally for years. This time around, however, I have a visceral awareness of why this matters to me; the word pilgrimage comes from the Latin peregrinus, meaning "a person wandering the earth in exile, or someone in search of a spiritual homeland." (Ian Morgan Cron, Chasing Francis: A Pilgrim's Tale." And cuts to the chase.
When we left the USA three weeks ago, what was swimming around inside at first was inchoate: a vague feeling that, like Bob Dylan's Mr. Jones, something was going on all around me, but I didn't really know what it was. Dylan's "Ballad of a Thin Man" feels ominous. He's an angry, young poet with sneering stanza after accusatory stanza falling out into the world about clueless and withered arbiters of a stagnant status quo. My disequilibrium was equally disorienting, but not as menacing as the bard's barbs. It was more muddled than sinister; like driving through fog engulfing a mountaintop that will, in time, unavoidably be burned off by the persistent presence of the sun, who is for some unknown reason currently just meandering to work. My haziness carried the inevitability of fate, minus the current apocalyptic gloom of popular culture.
Like many Americans trying to sort out this moment in time, my reflections at the start of this sojourn were intuitive. Tentative. Trusting but incomplete. But last night the light broke through the darkness as I realized that not only are we collectively experiencing the end of an epoch - with all the vagaries this implies - but I, too, am entering the closing years of my life's work in pastoral ministry - with all its uncertainties as well. I knew something was percolating within when I read David Bentley Hart's introduction to his revised translation of the New Testament. The first followers of Jesus, he reminds us, were certain that, within a generation, the world as they knew it would end with God's Messiah ushering in the heavenly banquet of the beloved community. The kingdom of God would finally be realized on earth as it was in heaven. Two thousand years later, local pastor Maggie Helwig published a collection of sermons, now widely available in independent bookstores across Canada, titled Instructions for the End of the World. I bought them both as well as two new reflections from First Nations elders living above the 40th parallel unpacking their experiences of living into decolonization. Something, indeed, was going on all around me. But it took Cron's Chasing Francisto connect the dots for me:
The era Francis lived in and the one we live in today are very different, but... there are a few interesting parallels. First, Francis lived in the gap between two historical periods - the Middle Ages and the pre-Renaissance days that opened modernity. We're living in the synapse between two moments in history as well: modernity and postmodernity. (NOTE: I will qualify this observation written in 2006 later.) People in Francis's time felt the anxiety that comes from living in a rapidly changing society that we do today. Another similarity...has to do with the state of Christendom. In Francis's day, the church was hemorrhaging credibility. It was seen as hypocritical, untrustworthy, and irrelevant. Some people even wondered if it would survive. Clergy were at the center of all kinds of sexual scandals. It had commercialized Jesus - selling pardons, ecclesiastical offices, and relics. Sermons were either so academic that people couldn't understand them, or they were canned. Popular songs ridiculing the church and clergy could be heard all over Europe. The laity felt used by the professional clergy, as if they were to serve the institution, not the other way around. The church had become dangerously entangled in the world of power politics and war. Some fringe groups were beginning to say you couldn't be a Catholic and a Christian at the same time. Disillusionment... inspired many to turn to astrologers and other alternative spiritualities. The demise of feudalism and the return of a money economy brought the rise of the merchant class and a ferocious spirit of aggressive capitalism. Greed ran riot in the culture. And to top it all off, Christians were at war with Muslims. (Kron, p. 50)
We, too, each and all of us, socially and personally, are living into the end of an epoch: Fifty years of liberal government, culture, and religion are being challenged and dismantled in the United States - and the chaos is rippling all over the world. What once seemed like the natural, gradual expansion of human rights, freedom, and social tolerance is no longer a shared national commitment. Canada's Prime Minister, Mark Carney, recently articulated what this end of the epoch means in clear, sober, and realistic terms. Kron then adds what I have been stumbling into and towards: living boldly as a fool for Jesus and his love. St. Francis:
...didn't criticize the institutions of his day, nor did he settle for doing church the way it had always been done. He rose above the obvious alternatives and decided that the best way to overhaul something was to keep your mouth shut and simply do it better.
He simply trusted love. He sang to flowers. He befriended wolves. He offered healing to beggars without pauperizing or enabling them. He embraced the sun, the moon, and the stars. And loved others like Jesus loved him - and that is where I find myself all these years later.
Slowly wandering each day through another small area of les Cantons-de-l'Este (the Eastern Townships of Quebec to the East of Montreal) is good for my soul. The weather has been spectacular - mid 70sF - with periodic cloud bursts late in the evening. Our current domicile for the next week sits atop a small mountain surrounded by trees, wildflowers, and golden rod where it is drop dead silent, thanks be to God, and oh so restorative. Yesterday we hunted down some fresh corn and also scored the best tasting cherry tomatoes I've eaten in years.
Each day offers a chance for writing and reflection, guitar practice, naps, and wandering. A former colleague in Tucson told us the French have a word for this: flâneur. Apparently, the poet Charles Baudelaire popularized it as he strolled about the city without any apparent goals or destinations. This is clearly how we treat our time away. The ancient Celtic monks took this one step deeper in their approach to pilgrimage: they, too, would wander without a clear destination until they found a locale that touched their heart with the spirit of resurrection - and then they would rest, listen, and wait.
Last night and this morning, I came across these words during my very slow reading of a few selected insights by Fr. Teilhard de Chardin that evoked a resurrection feeling in my heart:
No longer simply a religion of individuals and of heaven, but a religion of humankind and the earth: that is what we are looking for at this moment - the oxygen without which we cannot breathe.
I am going to sit and later walk around with this in my head and heart today. It strikes me as in invitation to consciously and carefully connect my faith with acts of compassion that nurture myself and others rather than diminish any of us, yes? More an inclusive spirituality of welcome, radical hospitality, and possibilities instead of the shame, judgement, and locked doors of the past. St. Mary Oliver of Provincetown put it like this:
You do not have to be good. You do not have to walk on your knees for a hundred miles through the desert, repenting. You only have to let the soft animal of your body love what it loves. Tell me about despair, yours, and I will tell you mine. Meanwhile the world goes on. Meanwhile the sun and the clear pebbles of the rain are moving across the landscapes, over the prairies and the deep trees, the mountains and the rivers. Meanwhile the wild geese, high in the clean blue air, are heading home again. Whoever you are, no matter how lonely, the world offers itself to your imagination, calls to you like the wild geese, harsh and exciting– over and over announcing your place in the family of things.
For the past three days of this retreat I've been inwardly focused. Specifically, I've been listening to, remembering, praying over, and connecting key insights, ideas, hunches, and commitments made over the past 40+ years of ministry. I felt like I needed to be able to clearly describe the small strand of synchronicity woven through my years that I've tried to hold on to as I begin a new phase of ministry. You see, at some point during the next few months I'll need to make my case to those who don't really know me why going deeper with my current faith community is right. And if I can't describe why this is so to my self, how in the world can I make the case to others?
Thankfully, we claimed the time and space to make this happen. I've given multiple hours to this reflection with dozens of edits and revisions. Suffice it to say, stumbling upon this poster this morning cut to the chase. My introduction outlines perspective like this:
One of the most satisfying surprises of becoming a septuagenarian is recognizing how God’s grace has consistently given shape and form in my life. Author and Prioress of the Abbey of the Arts, Christine Valters Paintner, creatively links our awareness of God’s call in our lives to both the path of pilgrimage adapted by the ancient Celtic monks and the wisdom expressed in William Stafford’s poem: “The Way It Is.” Recognizing, observing, and then following the thin strand of synchronicity woven throughout our existence is, she suggests how our days are filled with sacred fidelity.
There’s a thread you
follow. It goes among
things that change. But it doesn’t change.
People wonder about what you are pursuing.
You have to explain about the thread.
But it is hard for others to see.
While you hold it you can’t get lost.
Tragedies happen; people get hurt
or die; and you suffer and get old.
Nothing you do can stop time’s unfolding.
You don’t ever let go of the thread.
My unique strand of synchronicity is the way music has mystically opened my heart to the transformative mysteries of Jesus that incline me towards compassion. Through various stages of time, geography, culture, and theological awareness, music has been sacramental for me. It doesn’t matter whether I’m creating, sharing, studying, praying, playing, or simply listening to songs of the heart: my soul is refreshed and compels me towards living eucharistically....Over time, I have learn to describe this spirituality as the Paschal Mystery filling my ordinary existence with extraordinary meaning. I’ve found precious little solace or support for this in the linear and all too limited certainties of Reformed Christianity. But have been energized and enlightened by the apophatic aspects of Eastern Orthodoxy that are poetic rather than linear; that are grounded in silence and beauty more than the convoluted catechisms of the Western Church; that recognize chant and song as an authentic incarnational spiritual practice.
Yesterday, we took a long walk through a wooded bog alongside a gentle river that was displaying a variety of bird houses. It was a quiet way to let go of my thinking and simply let ideas and feelings bubble up as they may. Later we stopped by Lac Brome Books and and unobtrusively stumbled upon author Louise Penny just before she sat down for an interview. Ms. Penny's Inspector Gamache books were our first introduction to the Eastern Townships of Quebec almost 20 years ago. They are carefully crafted character studies of complex individuals in the small, imaginary Quebecois town of Three Pines. Once, without knowing, we wander into an early book signing event; in later years, we intentionally attended a few others. Afterwards, we headed down to Penny's new cafe for a Gamache sandwich (jambon, fromage, pomme sur un croissant.)
Twice as yesterday unfolded, friendly and helpful locals approached us to welcome us to their village, offer kind suggestions concerning the upcoming town festival, and ask if they might be of assistance in any way. It was another small sign of grace embedded in our souls - and I was grateful.
After four full days of family connections, including marking the ninth birthday of our granddaughter Anna along with a week of wandering and exploring Montreal ...
...we've settled into the Eastern Township of Quebec village of Mansonville for 10 days of relative silence and solitude. The contrast couldn't be more profound.
I find that I need to regroup for another year of ministry and reclaim my daily time of quiet contemplation. For while I cherish this practice and have made it my own for over 40 years, I still regularly forsake it two or three times a year before stepping away from the busyness to recommit. Small wonder I'm an aficionado of Leonard Cohen, yes?
Our time away at the end of the summer has become a regular reset for me: this year, as the month started, I began savoring a "pray the hours" resource focusing on the insights of Fr. Teilhard de Chardin. Tomorrow, I'll supplement that with a quiet centering prayer and the daily liturgy of the Community of Northumbria.
Sitting in the darkness last night, it became clear that our current retreat center is absolutely silent - every bit as quiet as the Sonoran Desert House of Prayer that I used to visit - with the added bonus of autumn's early colors breaking open. I know all too well that when I abandon nourishing my inner life, I outwardly run out of gas. Staying connected to the source helps me push back when despair knocks and encourages me to let go of my all-too-shallow judgments. For unless I step away from the fray from time to time, I am devoured by it. Rumi's poem, "The Song of the Reed Flute," gets it so right.
Listen
Listen to the story told by the reed, of being separated.
“Since I was cut from the reedbed, I have made this crying sound.
Anyone apart from someone he loves understands what I say.
Anyone pulled from a source longs to go back.
At any gathering I am there, mingling in the laughing and grieving,
a friend to each, but few will hear the secrets hidden
within the notes. No ears for that. Body flowing out of spirit,
spirit up from body: no concealing that mixing. But it’s not given us
to see the soul. The reed flute is fire, not wind. Be that empty.”
Hear the love fire tangled in the reed notes, as bewilderment
melts into wine. The reed is a friend to all who want the fabric torn
and drawn away. The reed is hurt and salve combining. Intimacy
and longing for intimacy, one song. A disastrous surrender
and a fine love, together. The one who secretly hears this is senseless.
A tongue has one customer, the ear. A sugarcane flute has such effect
because it was able to make sugar in the reedbed. The sound it makes
is for everyone. Days full of wanting, let them go by without worrying
that they do. Stay where you are inside such a pure, hollow note.
Every thirst gets satisfied except that of these fish, the mystics,
who swim a vast ocean of grace still somehow longing for it!
No one lives in that without being nourished every day.
But if someone doesn’t want to hear the song of the reed flute,
it’s best to cut conversation short, say good-bye, and leave.
Today, in Western Christianity, is the Feast of the Assumption of Mary into Heaven, and in the Eastern Church, the Dormition of the Theotokos (Mother of God) is celebrated. In my tradition, the so-called realm of rational Reformed Christianity, such feasts are either ignored completely or else ridiculed as ignorant superstition. Such is the legacy of what I continue to consider to be the adolescent arrogance of the Reformation. To be sure, significant changes to the medieval church were in order, but so many spiritual babies and traditions were thrown out in the fury of dumping the bath waters of institutional change - and the whole realm of quiet contemplation, mysticism, and the practices of 3,000 years tossed into the dustbin of history - that the collective spiritual wisdom of the West was distorted for millennia in ways that still plague us today. (Icon by Gertrude Nelson)
Carl Jung, however, presciently recognized that the "corporeal assumption of Mary (into the heavens was) the most significant Christian religious event since the Reformation. If the Assumption means anything, he wrote, it means “the integration of the female principle into the Christian conception of the Godhead." Before the Blessed Virgin was officially recognized as a part of the Creator's commitment to sacred balance, she was honored in folk tradition for generations throughout East and West: think of Lourdes, Guadalupe, Fatima, the Black Madonnas, and even the unity of male and female celebrated by Jesus and St. Maryi Magdalene. Christine Valters Paintner goes on to note that:
For the Christian church to teach that the feminine principle as embodied by Mary was taken fully into heaven breaks open the old patriarchal structures and male-dominated systems. Mary’s Assumption not only infuses the heavenly realm with the feminine, but because she is assumed both body and soul, it also becomes a marriage between heaven and earth as in the incarnation. The physical, earthly principle is integrated into the ethereal and spiritual.
Gertrude Nelson amplifies this blessing saying: "When Gaea was honored as the primal Mother Earth goddess, the fertile fields, the grains, the fruits were gathered in her honor. We EVOLVED out of the goddess to the Mother of God (Theotokos) and the mother of us all who is, in fact, that HUMAN person, Mary!"
(Now) she is not goddess but one better: the bearer, as a human like ourselves, of our very Redeemer. Today, as the earth is bursting with flowers and produce, we might gather blooming grasses (remembering wheat?) and bring them to her image in honor of her place as the one who brings Earth to Heaven in this feast of her dormition (Eastern Church) or Assumption (Western Church.) In parts of Europe, wild herbs are gathered, brought to church for a special blessing, and brought home again to be placed in little bundles over the doorways of home, barn and shed.
What a joy, therefore, to celebrate our granddaughter Anna's 9th birthday today as we feast and sojourn in Montreal. She incarnates the blessings of the sacred feminine in countless ways. She fills my heart with joy as I see her mature. And she offers my soul a measure of hope, knowing that, God willing, she will continue to bring her unique charism to birth wherever she goes. God has blessed us with Anna.
We are now in Montreal's Petite Italie neighborhood with our children and grandchildren. We've loved it for almost 20 years and have often shared it with our loved ones, too. After an earthy and robust lunch at a local brasserie, Vices and Versa on Boul. Saint-Laurent, the wider family went to the Old Port for some wandering while we elders chilled, rested, and regrouped. We've walked almost every section of this splendid city for two decades but sensed we needed a bit of a break this afternoon. It was the right call.
As the afternoon ripened, I read two essays that spoke to my maturing sense of call both as a pastor and an apostle of rock'n'roll. The first by Anglican priest Jon Swales connects a commitment to the way of Jesus with embodied compassion. He writes:
The call of the Kingdom, the summons of every genuine disciple, is not simply to study Jesus through Scripture, but to follow His way with our lives. We are called to incarnate something of His life in our own time and place, allowing the Kingdom to take flesh within our own story. And so, among the dispossessed, the forgotten, and the traumatized, we seek to make visible both the King and His Kingdom. In following Him there, we are ourselves slowly shaped into His image — cruciformly formed by the One whose Kingdom comes not through power over others, but through self-giving love.(Jon Swales, FB, August 13, 2026)
The second by Rowland Smith makes the case that the fundamental reason why more and more North Americans have quit religion is NOT their disdain for Jesus but their lived experience with church. When fidelity and faith have been reduced to merely attending worship instead of incarnating compassion, it's no wonder bored people bolt! Add to this a harsh, cruel, and judgmental mixture of bigotry, fear, shame, jingoism, and anti-science elitism, and church life bears no resemblance to the One sent into the world to make God's love flesh. Smith suggests that it's long past due to ask:
In light of John 20:21 (where Jesus greets his friends in the resurrection, saying: Peace be with you. As the Father has sent me, so I now send you!), isn't it long past due to ask how Jesus was sent by the Father?” If we survey the Gospels and look at the rhythms of Jesus’s sent life and ministry, we see Him walking dusty roads and loving people who had messy lives. The people he spent time with were often criticized by religious leaders (see Matthew 9:11). Jesus’ actions, highlighted by Gospel writers, involved many healings, encounters with the sick and broken, and compassion on those who were considered outcasts by the religious culture of the day. There were times when Christ verbally communicated information about God and His kingdom. But it’s worth noting that, primarily, He displayed the kingdom through actions and encounters with others. By traveling with Jesus, the disciples learned firsthand just how Jesus was sent by the Father.(Missio Alliance, August 3, 2026)
In an era that is hyper-polarized, saturated with fear and hate, overstimulated in every way imaginable, and disgusted with politics of every variety, my experience is that most of us ache to encounter these five realities in discipleship.
1) A community that insists that God's love is both real and available to us all.
2) A worship experience that cherishes tradition as well as innovation in a contemplative mix of song, sound, silence, and solace.
3) A grounded liturgy that is safe, welcoming, engaging, inclusive, accessible while also satisfying us spiritually, emotionally, and intellectually.
4) A cadre of ordinary people who humbly refuse to judge another's journey and boldly seek one another's welfare.
5) A teaching ministry that helps busy and often weary adults practice an inward journey of faith that both empowers their souls and encourages them to let their outward lives bring tenderness and trust to those in need.
Fr. Jon Swales describes this incarnational wildness with bold strokes that resonate with me in his: Gospel of the Wounded Church.
The wild Messiah is not done walking. But now he limps in the Body. Here is the Church— the Body of Christ, broken. She is the Bride— covenanted, called, blessed to be a blessing, light of the world, a city on a hill. But this Bride has scars. Some wounds are holy— from washing feet, bearing burdens, serving the unseen, kneeling where no king kneels. But not all wounds are holy. Some are self-inflicted— scars from crusades, stains from scandals, the sword grasped when the cross was forgotten. And sometimes— these seasons of faithfulness and failure happen at the same time. She breathes in mercy and inhales empire. She touches the untouchable and yet turns away. A complicated Bride. A Bride in need of healing. Yet even now, this broken Body is still His Body. Christ is not ashamed to wear her wounds. Even the scandalous scars are gathered into grace. For this is the wounded Church sent into a wounded world— a world unravelled by greed, choked by climate breakdown, teetering on the edge of collapse. She is cross-cultural, multi-lingual, a global mosaic of mercy. Here is a village chapel— wooden benches, a fragile choir singing with hearts on fire. Here is a grand cathedral— stone arches, candles lit, ancient prayers echoing in stained glass light. Here is a corrugated iron hut— the Spirit moves as hands are laid on the sick and the suffering. Here is a city storefront— where addicts and artists gather to sing psalms that break in unexpected hallelujahs. Here is a protest march— banners raised, tears in the streets, as songs of justice rise into the tear-gas air. Here is a quiet home— an elder’s hands cradling scripture, as grandchildren learn the stories that shape the soul. One Body, many wounds. One Gospel, many accents. The Church’s fractures may yet become the cracks through which light gets in. At her best, she weeps with those who weep, names the silenced, stands interruptible in the crowd, interrupting the machinery of death. At her worst, she forgets the Wild Messiah, and the blessing becomes a blight. But still— the Spirit broods over the waters. Still— mercy rises from the margins. Still— the Lamb who was slain leads her home. Let the Church be like this— honest about her fractures, humble in her witness, wild in her mercy. Not a museum of saints, but a field hospital of grace. Not a fortress of certainty, but a covenant people, wounded yet sent. The Gospel was never clean. It still smells of sweat and sorrow, rupture and resurrection. It will not be televised. It will be whispered at the edges. It will be sung by the ones who stayed. Let the Church be like this— wounded, wild, and faithful. Amen. And amen again.
One part of our time away for reflection and rest comes to a close tonight - and we are both so grateful. It has been slow and reasonably easy. Yes, there have been a few unexpected and challenging walks that have taken their toll. But we've come to almost expect nothing less in Montreal. And given age and health concerns, we've adjusted our outings accordingly - and used our ancient Subaru rather than public transportation. Today we wandered through another bookstore where I scored the new novel by Liz Moore, The God of the Woods, a spiritual reflection, A Pilgrim's Tale by Ian Morgan Cron, grounded in the experience of a burned-out Anglican priest who finds new purpose with the Franciscans of Assisi, and another Can-Lit treasure by Esi Edugyan about a jazz musician in pre-WWII Berlin, Half-Blood Blues.
In the morning, we'll close our first stop in the neighborhood of McGill University that rests on the slopes of Mount Royal and head to la Petite Italie to be with our children and grandchildren for Anna's 9th birthday. We'll feast and chill, and go to Marche Jean Talon daily to savor the flavors, sights, and sounds of this sweet area. The Brooklyn crew will greet each day at their favorite Italian cafe; we'll join them later for tea and croissants before treating Anna and Lou to the beauty of Le Vieux Montréal, the old city, and retiring in the late afternoon for naps, more feasting, and eventually cake and presents. It is a privilege to spend vacation time with family, and this is one of our favorite places to gather.
I've been carrying around this poem I stumbled upon before leaving home that was written by the late John O'Donohue.
As our time away in Montreal ripens, giving me a chance to slow down and look inward, I am grateful. For the next few weeks, there will be time for both deep rest and solitude to read, think, and pray more fully. Already, I am learning not only what is going on with Di's health, but also how to better support her as she makes sense of it all. The mystery of her maladies can be a sacred invitation into deeper tenderness if I am willing to get out of the way. The words I read earlier this week from Fr. Teilhard de Chardin continue to be helpful:
Like an artist who is able to make use of a fault or an impurity in the stone they are sculpting or the bronze they are casting so as to produce more exquisite lines or a more beautiful tone, God, without sparing us the partial deaths, nor the final death, which form an essential part of our lives, transfigures them by integrating them in a better plan - provided we lovingly trust in God. Not only our unavoidable ills but our faults, even our most deliberate ones, can be embraced in that transformation, provided always we repent of them. Not everything is immediately good to those who seek God: but everything is capable of becoming good.
This is, yet again, the wisdom of the Paschal Mystery embracing reality. As de Chardin notes elsewhere: Life, as a whole, makes no mistakes. This reminds me of the way Fr. Matthew Fox once restated an insight from the 13th-century mystic, Meister Eckhart: Reality is the will of God; it can always be better, but we must start with what is real. No place for magical thinking, denial, or fatalistic passivity in the authentic faith journey. Yes, there is surrender as the Serenity Prayer calls acceptance (and some contemporary feminists call relinquishing): God grant me the serenity to accept the things I cannot change; courage to change the things I can; and wisdom to know the difference. There is transcendence, too, as we connect to a love greater than anything our imagination can grasp. But transformative spirituality is always more of a dance than a destination where our volition as a partner welcomes the embrace of Divine grace. It is incarnational. Embodied. Real. And we can always say "no."
Fr. Jon Swales opens his new poem, "Three Sisters," describing some of what it means to live into a spirit-less era:
We live in a disenchanted age. A secular age where meaning is reduced, mystery explained away, and the world becomes what can be measured, priced, consumed. We forsake the living water and drink from broken cisterns. And wounded, reduced humanity forgets what it is. Not image, but animal. Not creature, but consumer. Not soul, but matter. We stumble east of Eden, exiled from a home we can barely remember. Lost.
de Chardin put it like this:The only thing that matters in our existence is to live more and more intensely from the inside. And this is possible always and everywhere.That is, to be in the world in ways that release our truest self from shame, fear, and deceit. To nurture what Merton calls the eternal diamond within - that can never be defiled - so that it might shine more fully outward. As Jesus teaches in the Sermon on the Mount:
Let me tell you why you are here. You’re here to be salt-seasoning that brings out the God-flavors of this earth. If you lose your saltiness, how will people taste godliness? You’ve lost your usefulness and will end up in the garbage. Here’s another way to put it: You’re here to be light, bringing out the God-colors in the world. God is not a secret to be kept. We’re going public with this, as public as a city on a hill. If I make you light-bearers, you don’t think I’m going to hide you under a bucket, do you? I’m putting you on a light stand. Now that I’ve put you there on a hilltop, on a light stand—shine! Keep open house; be generous with your lives. By opening up to others, you’ll prompt people to open up with God, this generous Father in heaven.
Today is an extra slow day: a storm with potentially dangerous winds is brewing, so we'll wait it out and see what arrives later. Besides, I woke up feeling a bit run-down and headachy like something I ate recently was rebelling. Yesterday was pretty slow, too, given Di's CAD (Cold Agglutinin Disease) that kicked in after downing an iced tea on a steamy, humid day. We're still learning the unpredictable consequences of this one-in-a-million blood disease and will probably continue to be in a learning mode for the foreseeable future. This pause, however, gives me time to explore an idea that has been slowly percolating within for at least the past year - and maybe longer.
I'm not sure what to call it, exactly, except to say that the words radical, mystical trust in God as revealed in Jesus as Christ comes the closest. St. Paul spoke of learning to see by faith, not sight (II Corinthians 5:7), as well as the invitation to live as fools in the eyes of the powerful elite (I Corinthians 4:10), and that is part of it. Jesus is reported to have taught followers to "seek ye first the kingdom of God" (Matthew 6:33) in the Sermon on the Mount, and that's another piece of the puzzle as well. Add to the mix my gradual disdain for the polemics and politics of both left and right - especially the self-righteous vilification of one another that exaggerates our opponent's failures without owning our own toxic hubris - and I have come to trust the mystical revolution of sacrificial and sacramental love as made flesh by Jesus to be a creative yet paradoxical alternative to the cynical despair of our era.
A few years back, Fr. Richard Rohr clarified this for me when he wrote: "Jesus does not directly attack the religious and institutional sin systems of his time until his final action against the money changers in the temple:
Because of this, Jesus’ primary social justice critique and action are often a disappointment to most radicals and social activists. Jesus’ social program, as far as I can see, is a quiet refusal to participate in almost all external power structures or domination systems. His primary action is a very simple lifestyle, which kept him from being constantly co-opted by those very structures, which I (and Paul) would call the “sin system.”
Currently, the political and religious Left seems to be saturated with a selfish and hate-filled anger that demonizes those they disagree with and dismisses them as either blatantly stupid or totally demonic; while the political and religious Right cherry-picks the most vile, isolated Biblical proof texts to pursue their crusade of judgment, fear-mongering, cruelty, and death that ignores and desecrates the sacrificial witness of Jesus. Both, albeit with degrees of nuance, appear hell-bent on destroying one another with their apocalyptic fury.
+ Those I cherish on the Left justify their so-called "righteous anger" by appealing to the time Jesus brandished a whip to overturn the tables of money changers in the Jerusalem Temple who collaborated with both the priests and the army of occupation to fleece pious peasants and working people. But let's be honest: this took place ONCE in the Lord's three-year public ministry. Look at the texts and the context: Matthew 21:12-13, Mark 11:15-17, Luke 19:45-46, and John 2:14-16. To be sure, Jesus embraced and incarnated more of the prophetic witness of ancient Israel's prophets - see Rohr's recent The Tears of Things for a popular introduction of this truth - but NEVER self-righteous and ugly anger dedicated to denigrating another. Most of the time Jesus simply engages real people where they live.
+ And those I love and value on the Right, either ignore Jesus completely - talk about heresy - or else willfully misinterpret his words about always having the poor with us to ignore the suffering of our marginalized sisters and brothers or else excuse their own selfishness or fear. Biblical scholar David Bentley Hart makes it abundantly clear in his translation of the New Testament that both the gospels and letters of St. Paul are wildly binary in their unconditional support of radical justice and compassion for the poor and marginalized. Hart also takes on the ideological misinterpretation of grace vs. law by documenting that when St. Paul celebrated grace over works, his argument was one of following the minutiae of Torah literally rather than figuratively. For in the early church there was never a moratorium on feeding the hungry, visiting the prisoner, caring for the outcast, or welcoming the stranger - including immigrants.
I often wonder whether the bellicosity of liberals is more about our loss of influence and privilege than a true burden for the suffering of this era. And it seems likely that the propaganda of fear used by so many conservatives is more about maintaining the chaos of the status quo than truly upsetting a culture of greed. Could it be that Frank Zappa was right when he told us that: Politics is the entertainment division of the military-industrial (and now information) complex?
So, rather than give in to cynicism (as Joni Mitchell so wisely named in "The Last Time I Saw Richard"), the despair of Nietzsche, or the absurdity of Sartre, I choose the paradoxical blessing of trust in God's guidance that Jesus articulated in the Sermon on the Mount. Small wonder dear Leonard Cohen told us that:
It's coming through a crack in the wall, a visionary flood of alcohol, from the staggering account of the Sermon on the Mount, which I don't pretend to understand at all.
In true Zen humility - and apophatic wisdom - Brother Len doesn't pretend to understand. Rather, he trusts - and the difference is both life-changing and salvific for me.
Whenever we travel throughout Montreal and the Eastern Townships, I find myself journaling here often. It has become my spiritual discipline for wandering. Not only does intentionally sitting down to write give me a container to explore thoughts, feelings, and experiences, but it also affords me a way to insert quotes and wisdom from the various sources that fill my days. Along with a highly fluid use of A Book of Hours that summarizes some of Fr. Teilhard de Chardin's insights into bite-sized morsels that I can digest, this practice encourages me to synthesize each day's encounters in pursuit of what poet William Stafford calls those "small strands of synchronicity woven through my life."
Yesterday we strolled down Mount Royal from our current digs to the always lively and never serene Avenue Ste. Catherine. If you have read any of Louise Penny's Inspector Gamache novels, you know that Ste. Catherine is where the wild side exists in all its splendor and sadness. It's currently enduring a six-year renovation and renewal project that has turned the center of the avenue into an open pit filled with jackhammers, hydraulic drills, and brain-breaking metallic screams as concrete and piping are destroyed and replaced. By 2030, city officials promise a return to its former "walk on the wild side" ambiance, but currently it's a mess. Still, Ste. Catherine's sidewalks are filled with all types of hard souls.
We were out to find Montreal's oldest Anglophone book shop: Argo. Our journeys are defined by a quest to find a city's best independent bookstores, jazz clubs, and old churches. Argo is a gem surrounded by an eclectic morass of Vietnamese soup shops, hair salons, doner kebob vendors, and weary children of God sleeping rough on benches, in doorways, or discarded mats. I came away with a Can-Lit mystery (always a fav) and a collection of homilies by the Rev. Maggie Helwig, which she calls Instructions for the End of the World.
Holy synchronicity, Batman! On this sojourn, I also brought with me David Bentley Hart's retranslation of the New Testament, in which he strives to literally return the koine Greek of Christ's first disciples into the fury and angst of the original fractured syntax of men and women who also found themselves teetering on the edge of the apocalypse. Hart writes that after finding himself retranslating passages of the New Testament for students in lecture halls... because whatever translations they were using:
... obscured aspects of the original text I thought extremely important... I have come to believe that all the standard English translations render a great many of the concepts and presuppositions upon which the books of the New Testament are built largely impenetrable, and that most of them effectively hide (sometimes forcibly) things of absolutely vital significance for understanding how the texts' authors thought... what perhaps (impressed me most) with an unexpected force was a new sense of the utter strangeness of the Christian vision of life in its first dawning - by which I mean, precisely, its strangeness in respect to the Christianity of later centuries,. When one truly ventures into the world of the first Christians, one enters a company of "radicals" (for want of a better word), an association of men and women guided by faith in a world-altering revelation, and hence in values almost absolutely inverse to the recognized social, political, economic, and religious truths not only of their own age, but of almost every age of human culture.(The New Testament: A Translation, second edition, David Bentley Hart, revised introduction)
In other words, believers crafting instructions for how to live into the way of Jesus at the end of the world. Candidly, this simple truth knocked me on my butt. For while knowing this abstractly and accepting that my faith has long been shaped by the wisdom and biases of bourgeois, white, male Reformed theology, I never fully grasped that my ancestors in faith believed their end was imminent. I've been aided by various liberation insights, including second-wave feminists, people of color, the sociological analysis of Latin American believers, the wisdom of the indigenous people of the Americas, and those accompanying people with intellectual and physical disabilities, only to discover that once again, "I once was blind, but now I see." Or more accurately, "only when the student is ready does the Buddha appear." Perhaps the ever encroaching wildfires, political corruption, cultural chaos, and jarring dualities of this era woke me up. All I know this morning is that that still small strand of silent synchronicity once again emerges, yes?
After Easter this year, I started spending time with the apophatic wisdom-keepers of Christianity. Seeking the God Beyond by J.P. Williams continues to be a useful guide. He writes: "The goal of the spiritual life is to meet God and to keep meeting god, walking together as friend with friend. Knowing about God isn't the goal." And so the journey continues just as Rumi said:
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