Silence: availability & penance; Peace: gift of vulnerability & prayer

On Thurs., Sept. 11, we enjoyed the gift of a communal Day of Reflection provided by Fr. John Paul Kuzma, OFM Cap, who works in formation at Borromeo Seminary in Wickliffe, Ohio.  We have been blessed by his friendship since his coming to the seminary five years ago.  He gave us two conferences, the first on “Silence” and the second on “Peace.”  

During the first conference, Fr. John Paul led us in an exploration of the many facets of silence and its significance in the spiritual life.  He described the fruits of silence (healing, service, deeper understanding), emphasizing that silence is not necessarily exterior quiet or the absence of sound (in fact, the Divine Liturgy leaves virtually no space for such an absence, being an effulgence of song), but rather is an interior availability, a disposition that enables us to receive the Word.  Ultimately, silence is about listening to the One present within us.  Finally, we examined the penitential aspects of silence: silence can be a form of penance, the curbing of the tongue a remedy to Eve’s original sin of the tongue which drew Adam into her temptation.  Silence is a form of fasting that is accessible to everyone, regardless of whether one has the physical health to abstain from food or stand in vigils.

Fr. John Paul opened the conference on “Peace” by leading us in a meditation on the peace Christ gave to His Apostles in the upper room following His Resurrection, particularly focusing on St. Thomas, and the relationship between peace and vulnerably making our needs known in prayer: it isn’t that the Lord doesn’t know our needs, but in opening them to Him in prayer, we create a door by which the Lord (who entirely respects our freedom and will never force His way in) can enter our wounds.  Thomas cried out, upon hearing from the other disciples that Jesus was risen, “Unless I see the nail prints in His hands and put my hand into the wound in His side, I will not believe!”  Fr. John Paul posited that, perhaps, the experience of being left out was a broader theme in Thomas’s life.  The Lord’s response to Thomas’s declaration of need was to come and allow him to place his “restless hand”—all his frustration and pain—into His own “life-giving side,” as our Kontakion for Thomas Sunday says.  Peace, ultimately, only comes from prayer, and our willingness to be vulnerable in our poverty and need is an essential part of prayer.  

What is Exciting About Truth?

A reflection by Mother Cecilia for the Sunday of the Fathers of the 7th Ecumenical Council & for the 1700th Anniversary of the 1st Ecumenical Council

I will admit that, as an artist, of the three transcendentals—truth, goodness and beauty—I am most attracted by beauty, and least by truth! I'm not saying I like untrue things, but I don't get as excited about truth as I do about beauty! However, in coming to understand that truth is not just about facts and information, but that Truth is a Person, I started to have a passion for truth too.

There are various ways in which we are tempted to choose what is not true, and some of them are quite subtle. A lustful thought (or act) may involve a real person and a real act, but it of itself is not true, meaning: it is not about a person given to me by God to love in a real way, with a true gift of self. To imagine something (or to act in a way) that is not true love, will never satisfy! Again, a thought (or act) of acedia may involve a real desire (to "look out my window" and desire a situation or life that is not mine), but it is not true; it is not what God has lovingly placed before me. It will never satisfy! And also, a self-condemning thought is not true. For a person oriented to God, His correction only comes in gentle, encouraging ways, not disturbing, accusatory, condemning ones. So, thoughts that come in this disturbing way do not come from Truth, even if there is something about them that is technically accurate. We are not to listen to these thoughts; we are to look at the Lord who encourages and strengthens us rather than tearing us down. We will never be satisfied or healed by listening to the accusatory thoughts and trying to "correct" ourselves.

What does satisfy and heal? Loving the real person in front of us, given to us by God, in the real way He is calling us; loving God in the real situation in which we find ourselves, by accepting the situation with our will; loving ourselves with God's own love, with patience and humility, courageously ignoring the disturbing voices and trusting in the gaze of the One who is looking at us with love.

Truth is a Person. "I am the way, the truth and the life" (Jn 14:6). He loves us, He fills us. He loves us in and through what is true. And He calls us to share in His love by loving what is real, in real ways. Jesus prayed for us in His great prayer to the Father, "Consecrate them in the truth. Your word is truth" (Jn 17:17).

This past Sunday we commemorated the Fathers of the 7th Ecumenical Council. There are several times throughout the liturgical year that we commemorate the Fathers of the Ecumenical Councils, and this year we celebrate the 1700th anniversary of the 1st Ecumenical Council. Why is this important? The Fathers were not just defining and clarifying pieces of information, they were the defending the truth of the Persons of the Trinity. They were honoring God and helping the people of God to understand who He is and how to live the Christian life. So, we frequently remember them and what they taught us. We always need to renew our faith and love.

Holy Fathers of the Ecumenical Councils, pray to God for us!—that we may love Truth Himself and know ourselves to be loved by Him. 

If you live in NE Ohio, join us for the Eastern Churches Seminar, Nov. 14-15, commemorating the 1700th anniversary of the 1st Ecumenical Council.

A Question from a Parish Priest

As the Byzantine Catholic Church in the United States begins a time of prayer for vocations, we share our thoughts in response to a question we recently received from a young Byzantine priest, in case it would be helpful to other parish priests or even parishioners or those discerning.

Q: Is there anything that you’ve found especially helpful that a parish priest can do to nurture monastic vocations?

A: This is a good question! Here are several thoughts:

1. Pray and seek holiness yourself. Pray the liturgical prayers of the Church and make time each day for private prayer. Those whom the Lord is calling to a life of prayer are aided by seeing it modeled in others. They will especially look up to their parish priest. But more importantly, the transformation that comes about in you through prayer affects everyone around you, even if you're not aware of it. Be with the Lord and let Him love you, because this is why He made you. When you are living as He made you to be, that is what is most important in every matter!

2. Offer plenty of opportunities for prayer at the parish, including services such as Vespers and Matins which round out the liturgical life and provide opportunities for discovering a thirst for liturgical prayer which is an important component of the daily monastic rhythm. Don't be discouraged if few people (or none) join you. Just keep doing it.

3. Work on making your parish a place where the Christian life is lived to the full. This begins with the Liturgy, and flows out from there. Try to live the Byzantine Tradition authentically, reverently, joyfully and richly. It is so attractive; let it be that. But to be truly attractive, it cannot be comprised of empty actions and rituals; it must be fueled by love.

4. Teach your people about praying with Scripture and contemplative prayer, and encourage them to spend time each day in private prayer. In order to teach it, you have to know it; so make sure you know it first! (You don't have to be an expert, just a doer of it!) Time in silence and stillness, in relationship with the Lord, greatly helps a person to hear His quiet, beckoning voice. Also, without a profound relationship with the Lord, a person cannot persevere in a monastic vocation, for only love can compel a person to make such a gift of self in response to an even greater love (God's). You may also want to consider keeping your church open for quiet prayer at certain times if you are able.

5. Encourage your people to participate regularly in the Mystery of Holy Repentance (Confession). The gifts of self-knowledge, repentance, healing, spiritual guidance and obedience that come through regular Confession are essential for the monastic life.

6. Take note of who is frequently attending services at your parish, and ask the Lord if He is calling you to invite any of the single people to consider monastic life. Several (if not all) nuns in our monastery were invited by their parish priest or other priests, and this invitation had a profound effect on us. If you do suggest the idea and someone is open to it, accompany this person in the discernment journey if he or she desires your help: pray for the person, offer to help research monasteries for visiting (byzantinecatholicvocation.com can help), and offer other spiritual support as needed. Here are some online resources we recommend for getting a little view into the monastic life: 

• The film: Mysteries of the Jesus Prayer
• The short film: From the Little Mountain: Reflections on Orthodox Christian Monasticism
• Short films produced by our monastery on our YouTube channel, such as Be Poor With Me: Reflections on Poverty, Receive the Gift: Reflections on Chastity, and Be it Done Unto Me: Reflections on Obedience.

7. Remember that monastic life is an option for men as well as women. Men are often immediately encouraged to pray about the priesthood, but it is important to remember that a man could also be called to be a monk (whether a priest-monk or a monk who is not a priest).