Concerning
Gospel Contemplation
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Almost methodless when one uses the method -- Except for the 'history' which usually comes first both naturally and practically, all the other aspects of Gospel Contemplation usually take place in any order. Giving oneself to a passage by using one's imagination, a person finds that all of the other aspects can happen automatically. A person may move to the Composition or Second Prelude and that becomes the whole prayer. Or one may focus on the Grace to pray for and a dialogue with Jesus becomes the whole prayer. Or one may start to imagine the place and look into the cave and one is just there with Jesus for the whole prayer. Or one may move through the three first phases and then focus on the words and is there for the whole time as one of the participants in the story.
Not as a spectator, but as an active participant -- In using this method, it is important to allow oneself to become part of the story-event. In other words, it is not like watching a movie screen; nor is it like remembering an historical event; nor is it like reading a novel with an involving plot. With each of these examples, one is there as a participant in an event that always remains the same. There is a kind of objectivity to it. The involvement that Gospel Contemplation intends, however, goes beyond all these examples. With Gospel Contemplation, the details of the event shift each time one "contemplates" the event. I am invited to project into the story my present and subjective self, with its ups and downs, with the here-and-now struggles of my real life. I allow myself to become involved in the story, to interact with my unique style.
This is the experience that Ignatius expresses in the First Point of the Nativity exercise [114]: "I will make myself a poor little unworthy slave, and as though present, look upon them ... and serve them in their needs...." Once again, the "I will make myself" is not a voluntaristic "I will make myself."(23) Rather, it means something like this: I will allow myself to become so involved in the gospel story (now present in the mystery of Jesus, the risen Lord) that the story becomes present to me and I to it. The story touches my mystery, and my mystery affects the story. In the process, I become involved in the mystery of Jesus. It may happen that I become a little unworthy slave, or that I become one of the shepherds, or that I become myself as a small child, or that I remain myself at my present age. The key is to let the event of Jesus' life take hold of me so much through my imagination that I am actively part of the event. If I find that this is not happening, then I should ask Jesus to show me why.
Entering ever more deeply into the mystery -- With Gospel Contemplation, there are many levels of entering into prayer. One usually experiences these deepening levels through Repetition -- by repeating or returning, in later prayer periods, to the same part of the scripture text and to the same images through which one has been moved. There are times when all of these levels can be experienced in the one period of prayer as in the example about the donkey.
Typically I begin by reading the scripture text with pauses. Perhaps I need to read the text several times as I settle into prayer. During the pauses, I muse with my imagination the persons, the words, the actions. Then, right away or somewhat later, this begins to involve me a little more deeply; that is, there are certain moments, here and there, when I hear and/or see and/or feel. During these moments, I am more deeply involved, but there still may be some pondering elements. Then as I enter the mystery of the story more deeply, I begin to see and/or to hear and/or to touch; there is much interaction, with conversation, with activity, etc. At this level, I am totally present to the mystery and the mystery is totally present to me. It is at this level that I am open to being affected deeply by Jesus' Spirit at both the conscious and less-than-conscious levels of my being.
For some directees, this deep involvement, which often results from Repetitions, moves through deepening levels to stillness. The great amount of activity and interaction that took place in the initial prayer exercises begins to move towards less activity and less dialogue. One is just there, totally involved -- seeing, hearing, touching, smelling, tasting. It is almost as if the experience has gone into slow motion, and time passes as one is present to the Beloved and the Beloved to oneself. One is there; Jesus is there. The mystery is there. No words are necessary, and no great thoughts need surface. This is the experience of "O taste and see the goodness of our God." In the Second Week, Ignatius assumes that this experience "should" occur by the Fifth Exercise and names this experience the Application of Senses [121]-[126]. To a beginner, this would appear to be a separate activity of prayer. Rather, it is the expected outcome of the series of Repetitions.(24) As suggested above, it can occur at any time during the earlier Gospel Contemplations, and a director ought to encourage this natural occurrence. I might summarize these levels in this way:
- Initially -- imaginatively consider persons, words, actions, etc.
- A little deeper -- moments in which I see, I hear, etc.
- Deeper yet -- prolonged moments of involved imagination, much activity
- More deeply -- prolonged moments of involved imagination, little activity, plenty of passivity
- Deepest -- moments of involved 'spiritual senses' -- an experience of "O taste and see the goodness of our God."
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Figure 8: Repetition Deepens Into Application Of Senses
It seems to me that it is more helpful not to teach the Application of Senses as a separate method but to encourage its reality by encouraging greater and greater passivity during the Repetitions of the Gospel Contemplation: "When you return to that moment of being with Jesus at prayer, drink in his silence.... Taste the anguish of his concern...." or "Stay with the awe you experienced...." If such suggestions do not seem to help your directee be disposed for the experience of the Application of Senses, you will have to decide whether or not it would be helpful to suggest the method as a separate method.
In Gospel Contemplation, a directee attempts to grasp something of Jesus' human existence; as she does this, the Spirit begins to grasp her in her existence. The more time she spends in attempting to grasp something of Jesus' human existence, the more she is engaged in Gospel Contemplation; the more the Spirit grasps her in her existence, the more she is engaged in the Application of Senses!
An excellent help in discerning -- The Exercises text is written from the perspective of discerning a decision involving a life commitment. Gospel Contemplation is an excellent instrument for this in the Exercises journey or for any prayerful decision-making, discernment process in other contexts. It definitely helps a directee to put on the mind and heart of Christ Jesus because through it she learns to think and feel with the attitude of Jesus. In addition, through Gospel Contemplation, as her hidden thoughts and feelings are surfaced, the level of her freedom is revealed and she comes to recognize her deepest desires.
Gospel Contemplation puts a directee in a position in which discernment becomes possible because the very method enables the "spirits" to act. It leads a directee into that kind of passivity whereby she can be affected by various interior movements. Fantasy and imagination are linked to our deeper feelings and Affectivity and to the less-than-conscious realms of our psyches. From these areas, spring desires, attachments, hopes, dreams, myths, unfreedoms, inspirations, motivations, intentions, love, energy, etc. -- all of which coalesce in our choices. Thus, Gospel Contemplation makes a better instrument for decision-making than more reflective and meditative methods.
Gospel Contemplation is also better for decision-making than Contemplative Prayer Forms which are characterized by the absence of thoughts and images and by very little feeling. Because there is an absence of interior and affective fluctuations, it is more difficult to judge any movements that are present. It is hard to discern the quality of the Consolation from one prayer period to another and its relationship to the matter of the decision-making.
In Summary
Gospel Contemplation is one of the essential instruments used in the Exercises.
This prayer method is basically the use of the imagination on a gospel
event in Jesus' life.
Our imagination is linked to our deeper feelings and values which influence our choices and decisions. The imagination is rational, and it is often more valuable for arriving at our inner truth than are our analytical powers. It is through the imagination, particularly as affected by the story, that the whole person becomes involved. For this reason, the scriptures communicate God's revelation in story form. When one uses this method, one is in contact with the memory of the risen Lord Jesus now and one's whole being is affected by the life of Jesus. No doubt, Ignatius' model, which probably outlines his own experience of Gospel Contemplation, captures the various facets of anyone praying with one's imagination on a gospel event.
But what naturally happens in prayer when one uses the imagination can also be explained in less mechanical ways. Through the use of Repetition, one enters into the mystery of Jesus at ever-deepening levels. Because Gospel Contemplation facilitates the movement of spirits to take place and opens one to the mind and heart of Jesus, it is a particularly good instrument for decision-making, discernment processes.
Some
material for your study, reflection, discussion .....
Here are three hypothetical examples of a Review
of the same prayer exercise on the Presentation in the Temple (Lk 2:22-39).
Our hypothetical directee is a forty-five-year-old single lawyer who, earlier
in the Exercises journey, had become aware of burnout because she volunteered
her skills in a variety of good tasks particularly with refugees.
What
aspects dealt with in this chapter are reflected in these examples?
First Hypothetical Review:
I
entered into this period of prayer much as I did the other Repetitions.
I was conscious of allowing myself to be more passive. I went back to the
points where I experienced Consolation in the other Repetitions of the
week. I let them take hold of me. I asked that I could be wise and faithful
like Simeon. I spent much time being absorbed by Simeon's faithfulness.
His face looked so wise, I sensed God's presence in Simeon's wisdom as
I drank it in. Time passed by quickly. Desires surfaced in my heart. I
told Jesus how I want to be more intentional and careful about prioritizing
my responsibilities in my volunteer work. I continued to be impressed by
Joseph's constancy in doing ordinary tasks without fanfare.
Second Hypothetical Review:
I
entered into this period of prayer much as I did the other Repetitions.
I was a friend of Mary and Joseph and felt privileged to carry the two
turtle doves. This reminded me of my work with the refugees in Toronto.
As we went into the temple and stood in line, I prayed for them. Simeon
came out and held Jesus. I became silent and I experienced a sense of awe
before this offering of Jesus to his Father. I remembered that ultimately
this offering would lead to the cross. I was filled with gratitude. I asked
that I could be wise and faithful like Simeon. Simeon gave the baby Jesus
back to Mary who let me carry him for a while. Time passed by quickly.
I sensed God's presence. I told Jesus how I want to be more intentional
and careful about prioritizing my responsibilities in my volunteer work.
I recalled how impressed I was by Joseph's constancy in doing ordinary
tasks without fanfare.
Third Hypothetical Review:
I entered into this period of prayer much as I did the other Repetitions. I was a friend of Mary and Joseph and felt privileged to carry the two turtle doves. This reminded me of my work with the refugees in Toronto. As we went into the temple and stood in line, I prayed for them. I began to figure out ways by which I could not fall into burnout and still work with the refugees. I watched Simeon come forward and take the baby. He offered Jesus and I was moved to offer my work with the refugees even if God called me to give it up. I would find this very difficult at this time. I asked that I could be wise and faithful like Simeon. Simeon gave the baby Jesus back to Mary who let me carry Jesus as we went back home. I dialogued with them about the issues of my over-involvement with refugees and my experience of burnout. I knew that the offering they had made in the temple would culminate in Jesus' offering on the cross. I wondered how the cross would be involved in my decision around the volunteer work. I ended by saying the prayer of Simeon and offering my uncertainty to God.
- Are they examples of Gospel Contemplation? of the Application of Senses? or of both?
- Are there moments of the Application of Senses in them?
- What are the differences between them?
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Endnotes
1. 1. Teresa of Avila and John of the Cross, both of the 16th century, represent this tradition. They were outstanding members of the Roman Catholic religious order called the Order of Carmel.
2. 2. Heb 4:12-13, from the first English translation of the Jerusalem Bible.
3. 3. This is certainly true with the disciplines that belong under the category of transcendental meditation. The altered states of consciousness that are achieved in these disciplines have characteristics similar to what happens in those using some Contemplative Prayer Forms. However, transcendental meditation has little to do with the personal relationship with a personal God which is fundamental to Contemplative Prayer Forms.
4. 4. Lectio Divina (Latin, lek-see-o de-vee-na) is the one method of prayer fostered by all traditions of Christian spirituality. Sometimes this method is translated as 'meditative reading' or as 'spiritual reading.' This method would better be called 'Prayer of the Listening Heart' because many people, including the monks who first used this method in early Christian times, could not read! The Lectio of Lectio Divina is a listening with the heart, as one does quite naturally and spontaneously while appreciating a sunset, or when pondering with fondness any touching human experience. One also listens with the heart when one reads slowly, with pauses, and relishes or drinks in the words of scripture or any other special writing. Thus, by listening with the heart, one is led automatically to reflection upon the experience, or writing, or event. From this reflection, one is led automatically to respond, and in time, one becomes more and more open to the influence of God's Spirit.
When you do Lectio Divina while reading, read the material slowly, pausing periodically to allow the words and phrases to enter your heart. When a thought resonates deeply, stay with it, allowing the fullness of it to penetrate your being. Relish the word received. Respond authentically and spontaneously as in a dialogue.
When you do Lectio Divina while remembering a special event, recall the experience and stay with it before God. Let the feelings and thoughts associated with the experience well up in your heart as you ponder to find deeper meaning or understanding or a different way of seeing things. Respond authentically and spontaneously as in a dialogue.
5. 5. In the 1970s, I began to use the phrase "method of contemplation" in order to distinguish this method from the classical use of the word contemplation. I have always disliked the phrase "Ignatian contemplation" because it may give some people the idea that Ignatius did not believe in or know about the classical meaning of contemplation. However, the phrase, "method of contemplation," never caught on. Hopefully, the phrase, Gospel Contemplation, may have more chance of being used to denote what Ignatius means.
6. 6. A long time ago, during one of our team meetings in Guelph, John English, S.J., shared this insight.
7. 7. Consult John Wickham, S.J., The Communal Spiritual Exercises, Volume B, Directory (Montreal: The Ignatian Centre, 1988), p.21ff.
8. 8. The relationship between passivity and the active keeping of oneself within the ambience of the gospel event is sometimes confusing for directees who are just beginning to learn Gospel Contemplation.
9. 9. I am grateful to Marc Muldoon, Ph.D., for many conversations around how our powers of imagination are enmeshed with our powers of intellect.
10. 10. The quotation is taken from Godfrey O'Donnell, "Contemplation," The Way Supplement 27 (Spring 1976), p.28.
11. 11. John Grinder and Richard Bandler, The Structure Of Magic, Vol. 2 (Palo Alto: Science and Behavior Books Inc., 1976), "Part 1 -- Representational Systems," pp.3-26.
12. 12. I am grateful to John English, S.J., for this insight.
13. 13. Thus, metaphorically or by analogy, they may be thought of as "seeing" the event.
14. 14. All this -- seeing, hearing, feeling -- coincides with the experiences flowing from the guided imagery techniques used in many psychological approaches such as Gestalt, Jungian Dream Therapy, Psychosynthesis, etc.
15. 15. This story is adapted slightly from Robert Ochs, S.J., God Is More Present Than You Think: Experiments For Closing The Gap In Prayer (New York: Paulist Press, 1970), p.62.
16. 16. Hence the need for the Guidelines for Discerning Spirits.
17. 17. Historians finally admit that every rendition of history, however scientific, is an interpretation, and thus, dependent on the cooperation of the imagination.
18. 18. Sorry, but I cannot remember the source of this story.
19. 19. Consult John English, S.J., Spiritual Freedom (Chicago: Loyola University Press, 1995), pp.135-137.
20. 20. Ignatius had a medieval worldview. In that culture, "three" as a number, was used frequently in expressing a series of examples. Even in our present culture when people tell each other jokes and give examples, we often do so with units of three. Note the importance that Ignatius gives to the Triple Colloquies [63], [147], [156], [159], [168].
21. 21. This is adapted from an article entitled "Prayer Of Christ's Memories" by David Hassel, S.J., from Sisters Today (October 1977) where the article first appeared. It appeared later, in a very summary form, in Catholic Digest. Later again, this article appeared in David Hassel's Radical Prayer (New York: Paulist Press, 1983), p.38ff.
22. 22. This interpretation of the Composition -- the Second Prelude of Gospel Contemplation -- comes from the late William Peters, S.J., who introduced this in the 1960s.
23. 23. For years, particularly in the nineteenth and the first half of this century when the classicist worldview was present, this literal, rationalistic interpretation was in vogue.
24. 24. As corroborative evidence for this statement, consider how, in the Third and the Fourth Weeks, the suggestion is that a prayer guide could omit the Application of Senses for various reasons [209], [226]. Why are these directives consistent with the suggestion that the Application of Senses represents a normal outcome of Repetition?
Also note the last sentences of the directives in notation [227] which concern the Application of Senses. The instructions given are very similar to those for making a Repetition [2], [63].