Archive for March, 2009

Palm Sunday: The Temple by Night

March 29, 2009

Image: The Temple by Night © Jan Richardson

Reading from the Gospels, Palm Sunday: Mark 11.1-11

After sending for the colt.
After the procession.
After the palms.
After the cloak-strewn road.
After the hosannas.
After blessed is he who comes
in the name of the Lord.

After all this, Mark—alone of all the gospels—tells us that Jesus goes into the temple and looks around at everything.

He does not teach. He does not preach. He does not heal. He does not confront or challenge. He does not even speak; neither does he cross the path of anyone who requires his attention. Mark conveys the impression that here, in this sacred space that lies at the heart of his people, Jesus is quite alone, and that it is night.

Jesus simply looks around. What is it that he sees in the temple by night?

The gospels vary in their account of Jesus’ relationship with the temple, and how much time he has spent there. Taking together their accounts, we know Mary and Joseph took him there as an infant for the rituals that occurred forty days after a birth. He made the journey to the temple every year with his family for Passover, most memorably at the age of twelve, when his parents, missing him on the way home, went back and discovered him in conversation with the teachers. Matthew tells us that the devil took Jesus to the pinnacle of the temple, urging him to jump, that angels would catch him. John in particular emphasizes Jesus’ presence at the temple earlier in his ministry, where the temple features in such stories as Jesus’ encounter with a woman caught in adultery. It is at the temple, according to John, that Jesus proclaims himself as the river of life and as the light of the world, beginning to take into his own self, as Richard Hays has pointed out, the purpose of the temple as the focal point of the liturgy and life of the people of Israel.

This is the place that holds the memories of Jesus and the collective memory of his people. And it is to this place that Jesus returns, after the palms, after the procession, after the shouts of proclamation have vanished into the air. He will come back tomorrow, Mark tells us, and he will turn over the tables and drive out the buyers and sellers and castigate the people for turning this house of prayer into a robbers’ den. He will return yet again over the next few days to teach, to provoke, to watch a widow drop two precious coins into the offering box. And soon he will die.

But for now, for tonight, in this holy place at the heart of his people, Jesus merely looks. He peers into this sacred space that is inhabited and haunted by his own story. And perhaps it is this story he sees again this night. Perhaps he sees Mary and Joseph coming out of the shadows, carrying their infant son. Perhaps he sees Simeon gathering his young self into his arms, singing about salvation and a light for revelation, joined by the old prophet Anna, who raises her voice in praise. Perhaps Jesus sees again the twelve-year-old who conversed with the temple teachers, and the tempter who tried to lure him to fling himself from the pinnacle of this place. Perhaps a woman, once trapped and terrified, stands before him again, this time with the light of forgiveness and healing shining through her eyes.

And perhaps in this place, where Jesus is alone-but-not-alone, they gather about him, reminding him why he has come, calling him to remember, offering their blessing for the days ahead. Perhaps in this space, after the palms and before the passion, Jesus is able simply to rest. To remember. To breathe. To be between.

And you? What are you between? Where is the space that invites you to be alone but not alone, to allow the memories to gather and bless you, to offer strength for the days ahead? What is the place that beckons you to breathe, to rest, to look? What is it that you see in that space? What stirs in the shadows?

Blessings to you in the spaces between.

Resources for the Season: Looking toward Lent

[To use the image “The Temple by Night,” please visit this page at janrichardsonimages.com. Your use of janrichardsonimages.com helps make the ministry of The Painted Prayerbook possible. Thank you!]

Posted in art, Gospel of Mark, lectionary, Lent, mystery, sacred time | 6 Comments »

Lent 5: Into the Seed

March 24, 2009

Image: Into the Seed © Jan Richardson

Reading from the Gospels, Lent 5, Year B: John 12.20-33

So do you remember that kerfuffle back in the 90s when Mattel brought out a new Barbie doll called Teen Speak Barbie? The Barbies were programmed to say what the company considered typical adolescent girl phrases. Some of the dolls were heard to utter, “Math class is tough!” A protest ensued, and Mattel excised that phrase. The story still circulates, with the troublesome phrase often (mis)quoted as “Math is hard!”

At this point in the Lenten journey, I find myself getting in touch with my Inner Barbie. Call her Ecclesiastical Barbie, perhaps, or Exegetical Barbie. (Ooooh, can’t you see her now, complete with the Barbie Dream Church and Deacon Ken?) These days, when someone pulls the string on my Inner Barbie, she’s likely to say, “Lent is tough!” or “These lections are hard!”

The scripture passages that this season presents to us are intense, dense, and complex. They are laden with metaphor and meaning, swirl with constellations of symbols and images, and shimmer with vivid emotion and crucial teaching. These texts challenge us to look with honesty at our lives, they confront us with our attachments, and—in a phrase I recently encountered—they urge us to sit with our own mirrors.

Lent is not for sissies.

In these past few weeks, we have traveled with Jesus into the wilderness, listened to his challenge to discern between the things of heaven and the things of earth, witnessed his outraged and outrageous cleansing of the temple, and overheard him liken himself to the serpent that Moses raised in the wilderness. Now he comes along, in this week’s gospel reading, speaking of grain and dying, losing one’s life and keeping it, hating and loving. We hear a thundering voice from heaven speaking of glory, and Jesus talking of being raised up from the earth.

The import of these Lenten texts is all the more intense for the surety of Jesus’ violent death that looms ahead. As we walk with Jesus through these weeks, we know what we are walking toward. And so his words carry extra weight, and we bend closer to capture them, as we do with someone we know is not long for this world—but who is already beginning to see things we cannot see, and speaking a language we do not yet understand.

Unlike others loosing the tethers that have held them to this life, however, Jesus retains a passionate interest in this world. Despite any impression he may give to the contrary (“those who hate their life in this world will keep it,” he says this week), Jesus does not perceive this world, this life, merely as a prelude to heaven or as a stockyard for weeding out the blessed from the damned. He seeks, rather, to train our eyes to perceive the kingdom of heaven tucked into the midst of this very world.

Teaching us to see the kingdom requires symbol, myth, metaphor, story. It requires the visual poetry that Jesus repeatedly uses as he turns to the things of earth to describe the things of heaven: yeast, seeds, dirt, water, fish, lilies of the field, birds of the air. Again and again he employs the ephemeral as he seeks to explain what is eternal. His doing so both comforts and unsettles; taking what is familiar to us, he turns it on its head, and us as well. How will we ever come to understand such a language?

We may feel daunted at this point in the season. I do. So suffused with meaning and messages, not to mention impending murder, these passages can overwhelm with their density and intensity and with their challenge to us to hold their paradoxes and untangle their meanings. Their lines somehow intertwine with the stuff of my days, drawing me deeper into the questions they pose about what my life is really about. There is so much to discern, to sort through, to sift.

In the midst of feeling daunted, I find myself thinking of the mystic poet who asked, “What is the cure for love? More love.” The formula holds true elsewhere. The cure for mystery? More mystery. The cure for paradox? More paradox. Last week’s readings from Numbers and the gospel of John reminded us that the cure for snakebite lay in looking upon a serpent. And in such a way this season beckons us to consider that we find our cure not by shrinking from what besets and befuddles and daunts us but by looking deeper into those very places, and finding the treasure that God has placed within them.

Go into the things you shrink from, Jesus tells his hearers—and us—in this passage. Go into the questions, the mysteries, the paradoxes, the seeming contradictions. Go into the Lenten dying that is not dying after all. We work so very hard at letting go, sometimes, trying to train ourselves to release our grip on all that is not God. But what if it is not about giving up but giving in? Falling into dirt, as Jesus says here. Going where grain is supposed to go. Following the spiral within the seed that takes us deeper into the dark but also—finally, fruitfully—out of it.

The lectionary interrupts this passage before its end; Jesus’ conversation with the crowd actually extends to verse 36. After Jesus finishes his discourse, here’s what John tells us Jesus did: he hid from them. And perhaps that’s what Jesus means for us to do at this point on the Lenten path: to hide. To not be set on figuring everything out but rather to let at least some part of ourselves, for some space of time, withdraw. To cease from wrestling with the questions and mysteries and simply rest with them and give in to them. To secret our souls like a seed in the earth. To see what grows.

How is it with your soul at this point on the Lenten path? As you work with these texts, how are these texts working on you? What questions have they stirred for you in these days? How do you respond to the mysteries and paradoxes they hold? Can you rest with those questions and mysteries? What do you need?

May you fall into, rest into, a place that will tend and nourish you in these days. Blessings.

Resources for the Season: Looking toward Lent

P.S. Happy Eve of the Feast of the Annunciation! Falling on March 25, this feast celebrates the radical yes that Mary said to Gabriel when the angel beckoned her to become the mother of Christ. For some of my artwork and reflections on the Annunciation, visit Getting the Message and The Hour of Matins: Annunciation.

[To use the image “Into the Seed,” please visit this page at janrichardsonimages.com. Your use of janrichardsonimages.com helps make the ministry of The Painted Prayerbook possible. Thank you!]

Posted in art, Gospel of John, lectionary, Lent, mystery | 18 Comments »

Lent 4: The Serpent in the Text

March 15, 2009

Image: The Serpent in the Text © Jan Richardson

Reading from the Gospels, Lent 4, Year B: John 3.14-21

One evening a bunch of years ago, I found myself in a New Zealand coffeehouse with some friends I was traveling with. We were there with a friend whose presence in New Zealand had occasioned our trip, plus that friend’s flatmates. It was a wonderfully funky coffeehouse, and as we settled into the couches and chairs with cups in hand, I commented, “Hey, it’s just like Friends!” One of my companions commented that she’d recently read that one of the indicators of contemporary culture was the rising frequency with which we compared our lives to television shows. And this was the 90’s; so-called reality TV, with its further blurring between life onscreen and off, had barely made its appearance.

The comment didn’t cause me to stop watching Friends, but it did set me to noticing the referents I use when I tell something of my life, or hear others use in telling about theirs. Ever since that New Zealand coffeehouse evening, I’ve found myself watchful of what we hook our stories onto, and how we locate ourselves within our cultural landscape.

So I could hardly get past the way that Jesus does this from the opening sentence of the gospel lection for next Sunday. The passage begins in the midst of Jesus’ nighttime conversation with Nicodemus. “And just as Moses lifted up the serpent in the wilderness,” Jesus says to Nicodemus, “so must the Son of Man be lifted up, that whoever believes in him might have eternal life.”

Jesus, like a serpent in the wilderness? Hunh?

That’s quite the referent that Jesus inserts into their chat, a potent image that he brings into a conversation already drenched with symbolism and metaphor. Jesus and Nicodemus have been talking, after all, about being born again, with its attendant imagery of birthing, water, womb, spirit, and wind.

Being a good Pharisee, however, Nicodemus would have known the snaky reference. It comes from Numbers 21.4-9, which serves as the lection from the Hebrew Scriptures for Sunday. Frankly, it’s a right bizarre tale, and steeped in a few layers of magical lore. In it, we find the people of Israel in the wilderness. They have been delivered from their captivity. And they are complaining. “Why have you brought us up out of Egypt,” they cry to Moses, “to die in the wilderness? For there is no food and no water, and we detest this miserable food.”

On a similar occasion in the book of Exodus, God hears the complaints of the people and rains down manna upon them.

This time, God sends fiery serpents. Or, depending on the translation of the Hebrew word seraphim, God sends poisonous serpents. Or winged serpents.

Whatever they are, they aren’t good.

And the serpents bite the people.

And many of the people die.

And the people are very, very sorry.

They come to Moses, full of remorse for being grumbly, and they beg him to pray to God to take the serpents away. Moses prays. In a curious move, God does not take the serpents away. Instead God sends a strange remedy. God tells Moses to make a fiery serpent—or a poisonous serpent, or a winged serpent; whatever it is, Moses makes one out of bronze. As God has told Moses, whenever a serpent bit someone, that person could look at the bronze serpent and live.

Did I mention it’s a strange tale? It’s a little tempting to wade a bit further into the mythological waters that gave rise to this piece of the story. For now, however, let’s just say that part of its point is this: the people are saved by seeing. When the fiery/poisonous/winged serpents come among them, those who succumb to snakebite know where to turn their attention, and thereby live.

In his conversation with Nicodemus, Jesus accrues this meaning to himself. Look on me and live, he says. Turn your gaze, your attention, your focus to me, and you will be saved by the hand of the God who sent me, not for the punishment of the world but for the utter love of it.

The imagery that Jesus offers Nicodemus could hardly be more potent in our own time. Amid the perils of the present, amid the terrors and dangers, God in the main chooses not to remove the hazards from us but continues to provide a remedy for us. In the person of Jesus, God put on flesh and came not only to walk among the dangers with us but also to help make a way through them.

Jesus’ words in this passage prompt me to ponder, where am I turning my attention these days? How do I seek to do what Jesus invited Nicodemus to do: to turn my attention, to turn my gaze toward him—not merely to escape punishment, but as my response to the love that impelled God to send us Christ?

Those questions alone would be enough to carry me through the rest of Lent, a season designed to help us discern what we’re giving our attention to. Yet Jesus’ reference to the snaky tale in Numbers prompts me to ponder, too, where I’m turning not only my attention but also my imagination these days. The presence of the serpent in the text beckons us to attend to the mythic matrix out of which the story of Jesus arises.

If we know Jesus only from reading the New Testament, we’re missing entire layers of meaning. The early hearers of the Jesus story—those who were familiar with the Hebrew scriptures—encountered and understood him in the context of the symbols, images, and metaphors upon which he drew. As we find in next Sunday’s text, those images can take us down some strange paths, to be sure. But they tug at and feed our imagination in crucial ways, telling us what words alone cannot convey.

The metaphors, images, and symbols that slither through our sacred texts beckon us also to consider what we steep our imaginations in—not only within the scriptures but also beyond them. In a culture in which our conversational referents tend to fit within a fairly narrow patch of common ground that’s dominated largely by television and other electronic media, how do we feed our imaginations—and our souls—with the things that will bring richness and depth?

I’m not going to give up the occasional episode of Friends, or the other shows that provide a break for a brain that spends probably way too much time pondering and processing and thinking about stuff. In these Lenten days, though, I’m going to give some thought to where I’m turning my attention and imagination, and to how Jesus calls me not only to turn them toward him, but also to the widespread wonders in which he can be found.

Where are you turning your gaze these days? What are you steeping your imagination in? What are you giving your eyeballs, your mind, your soul to? Stories, images, metaphors, poetry, art: what is the culture that you are creating and participating in, or long to be? How does this help you encounter the incarnate presence of the God who came solely for love of you?

A blessing upon your eyes this week, that you will find wonders along the way.

[To use the image “The Serpent in the Text,” please visit this page at janrichardsonimages.com. Your use of janrichardsonimages.com helps make the ministry of The Painted Prayerbook possible. Thank you!]

Resources for the Season: Looking toward Lent

Posted in art, Gospel of John, lectionary, Lent | 6 Comments »

Coming Attractions

March 15, 2009

We have a richness of special days coming up this week, so I wanted to give a quick nod to them and offer some resources for their contemplation and celebration.

March 17, of course, marks the Feast of St. Patrick, patron saint of Ireland. For my reflection from last year, visit Feast of Saint Patrick.

blog-nativity1

March 19 gives us the Feast of Saint Joseph, the remarkable man who listened to angels and took both Mary and Jesus into his care. Joseph has made a number of appearances in my artwork; I invite you to stop by and see him at The Advent Hours and The Advent and Christmas Series.

blog2008-autumnal-equinox

This year, the vernal equinox (also called the spring equinox—in the Northern Hemisphere—or the March equinox) falls on March 20. I posted a reflection on the autumnal equinox here last year; the sentiments apply in springtime as well. Just turn the image upside down for the vernal version!

May you have a festive week!

Posted in Celtic, Lent, monastic stuff, sacred time | Leave a Comment »

Lent 3: The Temple in His Bones

March 11, 2009

Image: The Temple in His Bones © Jan Richardson

Reading from the Gospels, Lent 3, Year B: John 2.13-22

On my first afternoon in Rome a few years ago, I climbed on the back of my friend Eric’s motorcycle and set off with him to begin my acquaintance with the Eternal City. A few minutes down the road, he told me to close my eyes. When we came to a stop and I opened them, my field of vision was filled with one of the most impressive sights in a city of impressive sights: the Pantheon. Built in the second century AD, the Pantheon replaced the original Pantheon that Marcus Agrippa constructed fewer than three decades before the birth of Christ. A temple dedicated to “all the gods” (hence its name), the Pantheon became a church in the seventh century when Pope Boniface IV consecrated it as the Church of Santa Maria ad Martyres. It’s said that at the moment of the consecration, all the spirits inhabiting the former temple escaped through the oculus—the hole in the Pantheon’s remarkable dome that leaves it perpetually open to the heavens.

As churches go, it’s hard to top the Pantheon for its physical beauty and power. It was perhaps risky to see it on my first day, so high did it set the bar for the rest of my trip. Yet Rome, of course, brims with delights for the eyes, and the next two weeks offered plenty of stunning visual fare. Amid the calculated grandeur, I found that it was the details that charmed me: the intricate pattern of a Cosmatesque marble floor, the shimmer of light on a centuries-old mosaic, the inscribed marble fragments that had been unearthed and plastered to the walls. It was staggering to contemplate the countless hours and years that went into the construction of these spaces, or to fathom the vast wells of talent and skill that generations of architects, artisans, and laborers lavished upon them.

The Roman churches that most linger in my memory are those that possessed a clear congruence between the physical environment and its purpose—those places of worship that were not primarily tourist destinations but true sanctuaries. I felt this congruence keenly, for instance, in the Church of Santa Maria in Trastevere. The space intrigued me from my first moments in it, on the first evening of my trip. I would return several times, learning along the way that one of the many ways the church serves the surrounding Trastevere neighborhood is as a place of prayer for the Community of Sant’Egidio, a lay movement of people who work for reconciliation, peace, solidarity with the poor, and hospitality to pilgrims.

On the day that Jesus sweeps into the temple, it’s this kind of congruence that is pressing on his mind. We don’t know precisely what has him so riled up; after all, particularly with Passover drawing near, there are transactions that need to take place in the temple. As Jesus enters, he sees those who are attending to the business involved in the necessary ritual sacrifices, but he seems to feel it has become simply that: a business. Commercial transaction has overtaken divine interaction. Time for a clearing out, a return to congruence between form and function, to the integrity of the purpose for which the temple was created: to serve as a place of meeting between God and God’s people.

To those who challenge his turning over of the temple, Jesus makes a remarkable claim: that he himself is the temple. “Destroy this temple,” he says to them, “and in three days I will raise it up.” His claim stuns his listeners, who know that the sacred space in which they are standing—the Second Temple, which was in the midst of a massive renovation and expansion started by Herod the Great—has been under construction for forty-six years. John clues us in on the secret that the disciples will later recall: “He was speaking of the temple of his body.”

This scene underscores a particular concern that John carries throughout his gospel: to present Jesus as one who takes into himself, into his own body and being, the purpose of the temple. Richard B. Hays writes that in making the link between Jesus’ body and the temple, this passage provides “a key for much that follows” in John’s gospel. “Jesus now takes over the Temple’s function,” Hays observes, “as a place of mediation between God and human beings.” Hays goes on to point out how Jesus’ sometimes enigmatic sayings about himself in John’s gospel—for instance, “Let anyone who is thirsty come to me, and let the one who believes in me drink” and “I am the light of the world”—are references to religious festivals whose symbolism Jesus takes into himself.

Perhaps, then, it all comes down to architecture. The decades of work that have gone into the physical place of worship, the skill of the artisans, the labors of the workers; the role of the temple as a locus of sacrifice, of celebration, of identity as a community; the power and beauty of the holy place: Jesus says, I am this. Jesus carries the temple in his bones. Within the space of his own body that will die, that will rise, that he will offer to us, a living liturgy unfolds.

We will yet see the ways that Jesus uses his body to evoke and provoke, how he will offer his body with all its significations and possibilities as a habitation, a place of meeting, a site of worship. Calling his disciples, at the Last Supper, to abide in him; opening his body on the cross; re-forming his flesh in the resurrection; offering his wounds to Thomas like a portal, a passageway: Jesus presents a body that is radically physical yet also wildly multivalent in its meanings.

The wonder and the mystery of this gospel lection, and of Jesus’ life, lie not only in how he gives his body as a sacred space but also in how he calls us to be his body in this world. Christ’s deep desire, so evident on that day in the temple, is that we pursue the congruence he embodied in himself: that as his body, as his living temple in the world, we take on the forms that will most clearly welcome and mediate his presence. In our bodies, in our lives, in our communities; by our hospitality, by our witness, by our life of prayer: Christ calls us to be a place of meeting between God and God’s people, a living sanctuary for the healing of the world.

The season of Lent beckons us to consider, are there things we need to clear out in order to have the congruence to which Christ invites us? Who helps you recognize what you need to let go of in order to be more present to the God who seeks a sanctuary in you? How is it with your body—your own flesh in which Christ dwells, and the community with which you seek to be the body of Christ in the world? What kind of community do you long for—do you have that? What would it take to find or create it?

In these Lenten days, may we be a place of hospitality to all that is holy. Blessings.

[Richard B. Hays quote from his chapter “The canonical matrix of the gospels” in The Cambridge Companion to the Gospels, ed. Stephen C. Barton.]

Resources for the Season: Looking toward Lent

[To use the image “The Temple in His Bones,” please visit this page at janrichardsonimages.com. Your use of janrichardsonimages.com helps make the ministry of The Painted Prayerbook possible. Thank you!]

Posted in art, Gospel of John, lectionary, Lent, medieval | 13 Comments »

Lent 2: In Which We Set Our Minds Somewhere

March 3, 2009

Finding the FocusImage: Finding the Focus © Jan Richardson

Gospel reading for Lent 2, Year B: Mark 8.31-38

This past weekend, those of us connected with Saint Brigid of Kildare Monastery experienced a first in our history: a community-wide conversation. Given that we extend from California to the Dominican Republic, the conversation took place by phone. I’ve written previously here that Saint Brigid’s draws from both Benedictine and Methodist traditions. Our community thus has ancient roots, while at the same time being a new expression of monasticism within a Protestant context. This combination of ancient and new makes for a rich mix as we continue both to explore our heritage and also to discern the shape that our community will take as we grow. Our weekend conversation was part of that ongoing discernment, and though we didn’t come away with many answers, some of the necessary questions came into clearer focus.

Being part of the Saint Brigid’s community involves following the Rule of Saint Benedict, the way of life that the founder of the Benedictine order laid out for his followers in sixth-century Italy. The Rule is elegant in the way that it seeks to order a community for the purpose of growing in its love of God. Though it embodies austerities that seem strange to many of us today (as a mild example, the Rule forbids a monk to “exchange letters, blessed tokens or small gifts of any kind, with his parents or anyone else, or with a fellow monk”), and which modern-day Benedictine communities interpret with contemporary sensibilities, the Rule offers a path notable for its wise marriage of discipline and grace. As many have noted, Benedict possessed keen insight into the workings of the human heart. The way of life that he established, and which has endured for more than a millennium and a half, recognizes and addresses our tendencies toward chaos, and it sets out a path that calls us to move through all that would deter us from God.

The recent Saint Brigid’s conversation and our ongoing study of the Rule have been present with me as I’ve pondered this Sunday’s gospel lection. In his response to Jesus’ teaching about his forthcoming suffering, death, and resurrection, Peter embodies the very qualities that Benedict recognized in those around him and sought to address in his Rule. Peter longs for divine things, yet he grapples with human things. And understandably so: this is hard and harsh teaching that Jesus is engaged in as he speaks of what is to come. How can Peter, who just moments ago declared Jesus to be the Messiah, think of letting go of Jesus, now that he knows who he is? So Peter rebukes Jesus, and Jesus rebukes him right back, calling him Satan and chastising him for setting his mind on human things rather than divine things. One might wonder whether the intense energy that Jesus puts into his response indicates that he is not merely upbraiding Peter but also reminding himself where his own focus must lie.

The Rule of Benedict intrigues me for the way that it addresses the tension that surfaces in Peter and in all who seek to follow God: how do we integrate the realities of our human lives—including our fears and shortcomings—with our desire for the divine? Benedict knew that the members of a community, even a community seeking complete devotion to God, could not spend all their time engaged in prayer and other divine things to the exclusion of everyday, human activities. And so with his Rule he crafted a path that continues to inspire Benedictines to order our lives in a way that both frees us to focus our attention on divine things and also to notice the presence of God in the midst of the human things to which we must give our attention.

Some of the portions of the Rule that are the most telling about Benedictine spirituality are those that have to do with daily life and its physical aspects in the monastery. In the chapter that describes the qualities of the cellarer (the one who takes care of the monastery’s supplies, including food and drink), Benedict writes that the cellarer “will regard all utensils and goods of the monastery as sacred vessels of the altar, aware that nothing is to be neglected.” In the chapter “The Tools and Goods of the Monastery,” Benedict makes clear that the monastery should entrust its possessions only to those members in whom the abbot has confidence. All are to take part in kitchen service, for, as Benedict says, “the brothers should serve one another.” In arising for their prayers, the community members “will quietly encourage each other, for the sleepy like to make excuses.” The rhythm of daily labor and rest is built around the Liturgy of the Hours, which Benedict calls the “Work of God.”

Time and again, Benedict links the tasks of the monastery—the details of daily living that keep us from dissolving into smelly heaps—with our divine work in the world. How would our relationship with our own possessions shift if we understood them as “sacred vessels of the altar”? How might the mundane aspects of our work serve not as a distraction from God but as a window onto the Divine who is present with us in every moment? How would it be to build the rhythm of our life around prayer, instead of the other way around?

Not all are called into a Benedictine way of life—and that’s one of the things that Benedict is very clear about. Yet Christ calls each of us to a path that enables us to find and follow the presence of the holy in the midst of being human, not in spite of being human. The God who became incarnate and wore flesh beckons us to go into the deeps of our humanity, to meet the God who dwells there, and to reckon with all that would keep us from relationship with that God.

Perhaps this is what Jesus means when he talks, in this same passage, about saving our lives and losing them. Following Jesus and denying ourselves doesn’t mean giving up our humanness; rather, it means learning to see what it is within our humanity that hinders us from God, and letting that go. It means not clinging to our human desires at the expense of seeking to know God’s desires for our human lives. It means finding the path that will best enable us, in all the particularities and peculiarities of our lives, to find that intersection—that crossing, that cross that Christ invites us to take up—where the human and the divine meet in fullness.

Where is that intersection for you? Have you found a way, a path, a practice that frees you to find the divine in the particularities of human living? What is your mind set on these days? How does the season of Lent invite you to refocus and reorient yourself amid the ongoing competition between human things and divine things? Who can help you in this?

May this season free you to focus on the divine in the details of your daily life. Blessings.

[Quotes from the Rule of Benedict are taken from The Rule of St. Benedict in English, ed. Timothy Fry, OSB (Collegeville: The Liturgical Press, 1981).]

Resources for the Season: Looking toward Lent

[To use the image “Finding the Focus,” please visit this page at janrichardsonimages.com. Your use of janrichardsonimages.com helps make the ministry of The Painted Prayerbook possible. Thank you!]

Posted in art, Gospel of Mark, lectionary, medieval, monastic stuff | 5 Comments »