One always learns one’s mystery at the price of one’s innocence. –Fr. Richard Rohr
Pulling out the chair
Beneath your mind
And watching you fall upon God–
There is nothing else for Hafiz to do
That is any fun in this world!
–Shams-ud-din Mohammed Hafiz, Muslim mystic (1320-89)
First there is the fall, and then there is the recovery from the fall. But both are the mercy of God. –Julian of Norwich, Christian mystic (1342-1416)
It seems that we Christians have been worshiping Jesus’ journey instead of doing his journey. . . . If your prayer is not enticing you outside your comfort zones, if your Christ is not an occasional “threat,” you probably need to do some growing up and learning to love. . . . God is always bigger than the boxes we build for God, so we should not waste too much time protecting the boxes. –Fr. Richard Rohr
Only when we rest in God can we find the safety, the spaciousness, and the scary freedom to be who we are, all that we are, more than we are, and less than we are. Only when we live and see through God can “everything belong.” All other systems exclude, expel, punish, and protect to find identity for their members in ideological perfection or some kind of “purity.” The contaminating element always has to be searched out and scolded. Apart from taking up so much useless energy, this effort keeps us from the one and only task of love and union. –Fr. Richard Rohr
I started Richard Rohr’s Everything Belongs today (and all the above quotes come from its pages).
Father Richard Rohr (a Franciscan friar) is one of my father’s favorite authors, and someone I’ve been intending to read for a long time. Winning Rohr’s book in our extended family’s Christmas book exchange seemed like a good reason to stop putting it off. I’m only one chapter in, but there’s already a lot to wrestle with and meditate on. There’s certainly a lot here that resonates with my recent exploration of Thich Nhat Hanh’s work. The mystics in every tradition seem to echo the same message — a message that often leaves the rest of us feeling rather unsteady on our feet, desperately trying to redraw the lines.
Probably the most challenging statement in Rohr’s book thus far is this one:
We do not know what it means to be human unless we know God. And, in turn, we do not really know God except through our own broken and rejoicing humanity. In Jesus, God tells us that God is not different from humanity. Thus Jesus’ most common and almost exclusive self-name is “The Human One,” or “Son of Humanity.” He uses the term seventy-nine times in the four Gospels. Jesus’ reality, his cross, is to say a free “yes” to what his humanity finally asks of him. It seems that we Christians have been worshiping Jesus’ journey instead of doing his journey. The first feels very religious; the second just feels human, and not glorious at all.
This is a message I can imagine Thich Nhat Hanh, a Buddhist monk, embracing. But a Catholic priest? No matter what our dogma (“fully God and fully human”) we are so wary of Jesus’ humanity. So uncertain of what it means to reconcile those truths, that paradox. Surely, Jesus’ incarnation can’t mean that we, too, are meant to embrace our humanity, are meant to find our salvation there.
Will “liv[ing] and fully accept[ing] our reality” really bring us into the presence of God, as Rohr suggests? Will “the edges of our lives — fully experienced, suffered, and enjoyed — lead us back to the center and the essence”?
The saints say, yes, and I’m inclined to believe them.
So may this year, 2019, be a year of “bearing the mystery of God’s suffering and joy” in the midst of our holy, ordinary moments. May we be fully human, as Christ was, embracing this life we have been given, even as we submit it to the One who made it, and us, and called it good.
May we find God right where we are.