I have neglected you, O blog of mine. I’m writing a synthesis paper for the class I’m taking right now…here are some bits of it, kind of a look at what’s been moving around in my heart over the past eight weeks…
How am I letting you be real with me?
The idea of authenticity has become big for me in this class. If regaining a capacity for love is the way toward real and lasting transformation, it is important that I experience God (who is love) as fully God in my life. That means vulnerability.
I have given thought to learning to be real with others so they can be real with me. But what if I am not allowing God to be fully him/herself with me? Translating this to a relationship with God presses me into an intimacy and vulnerability that I have not often experienced in my life. Saying that I can, by my own defensiveness, prevent God from ‘being himself’ with me is a humbling thought. It places God in a rather vulnerable light. It gives me room to accept or reject the omnipotent, omniscient, omni-present Creator of the universe. It also draws attention to areas of resistance deep within my soul.
“He shares himself with us even when we do not know that he is doing so. Life itself communicates him to us” (Barry and Connolly, The Practice of Spiritual Direction). God is continuously present to us, “lowly and meek, yet all powerful” (Celtic Daily Prayer, morning prayer). The idea that life itself is an implicit communication of God (explicit on God’s end…implicit, potentially explicit, on mine) means that every experience of life – whether we perceive it to be good, bad, or anything between or beyond – holds immense value. But “conscious relationship begins when I choose to listen or to look at what the other is doing” (Barry and Conolly). Here it is again – I have the ability to accept God as fully God in my life…or reject him. It is my responsibility to allow the Presence of God, implicit in all of life, to become explicit in my experience. This only happens through intentional exercises in listening and awareness. Spiritual direction. In this practice we learn to let God be fully God to us by engaging with all our experiences (the good the bad and the ugly) so as to let implicit communication become explicit. Not just in choice moments. “How is God leading and loving me in all aspects of my life?…Nothing is outside of God’s breath” (Moon and Benner, Spiritual Direction and the Care of Souls). We learn to live in conscious relationship. Stepping into such mutually vulnerable ground is not easy. There is pain in it because something has to die. But there is also life – abundant, deep, rich, real life.
We need “…a relaxed, humble attitude in which we let go of ourselves and renounce our unconscious efforts to maintain a façade” (Thomas Merton, Spiritual Direction and Meditation). This attitude is what develops as we receive spiritual direction, and it is a process that must be experienced by directors as well as directees. When the director is willing to engage this grace, it more easily seeps into the life of the directee.
Through my devotional reading of Nouwen’s The Return of the Prodigal Son and listening times with my spiritual director, I am coming to realize that there is a deep-seated resistance to this kind of vulnerability. In meditation on the story of the prodigal son in Luke 5, I found myself deeply relating to the plight of the elder son. I could see the love of the father for the younger son, but when he claims love for the elder I could only ask, “Where is it?” The elder son is the dutiful one who stays home, covering up any inclination to leave, any envy of the younger son’s apparent freedom. His brother comes home, warmly welcomed, and when the elder son protests, feeling more than a little overlooked, his father says, “My son, you are with me always and all I have is yours”(Nouwen 2). The elder son is loved, but he is unable to see it. He has, in perhaps a deeper way than his brother, left home. He expects the love of his father to take a particular shape. He is not allowing his father to be real with him and in that resistance, the elder son is unable to fully inhabit his place as son, beloved of the father. And there are walls that hold him inside this place of limitation, inauthentic presence, and skewed perceptions. Walls that need to be torn down. As this takes place, we begin living into the reality that “we are created and in-breathed to life by the Spirit and recognize God’s love as ‘home’” (Jeannette Bakke, Holy Invitations).
If the supposed certainty we cling to is a skewed perception of God (more than likely it is), ambiguity is a key (the only?) way to allowing God to be fully God with us – allowing walls to be torn down. Not only do we not loose Jesus, we finally find him. This clinging to certainty could easily be a form of resistance to allowing God to tear down the walls that hold us inside (away from a more real and authentic existence). We lose our life…to find it.
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