Sounds a big word to utter. A huge concept to ponder upon. But when you are in it, it is one of the simplest things you do everyday. Even without being aware of it. If this is so, what is then contemplation?
One of the most renowned spiritual writers, Henri Nouwen, in his book Clowning in Rome, provides the Thomas Merton’s description of contemplation: “The contemplative life is a life in which we constantly move from opaqueness to transparency, from the place where things are dark, thick, impenetrable, and closed – to the place where these same things are translucent, open, and offer vision far beyond themselves,” eventually heading to God. After using Merton’s definition, Nouwen continues “to show the need to move continuously from opaqueness to transparency in three central relationships: our relationship with nature, with time and with people”.
It is unfortunate when we consider nature merely as a force to be exploited. In this way, our relationship with nature becomes blurred. On the other hand, when nature is regarded as a gift, then it becomes transparent and points to its Creator. When time is seen merely as a series of happenings over which we do not have any control (chronos) time looses its meaning. When the same happenings become opportunities for change and conversion, then these incidents become transparent (kairos), heading to God, who is over and above time. When we engage ourselves with people just because they are “interesting characters,” they essentially remain obscure. Nonetheless, when we let them point to us to a greater reality than we ourselves can ever know they become transparent.
Contemplation is part and parcel of being human. Nature, time and people help us understand that contemplation is our daily bread as human persons. We just cannot do without it. Perhaps the secret of being a contemplative is the capacity to taste these life events. The first official biographer of Saint Francis, Thomas of Celano, in The Second Life of Saint Francis, brings out this point extremely well when he wrote: “He would often ruminate inwardly with unmoving lips, and drawing outward things inward, he raised his spirit to the heights. Thus he would direct all his attention and affection toward the one thing he asked of the Lord, not so much praying as becoming totally prayer”. Franciscanly speaking, to become a contemplative, one needs to undertake a tripartite journey: (i) God looks upon me in love; (ii) I answer in love to God’s loving gaze; and (iii) I see the face of God everywhere, in everyone, everything and at all times.
In contemplation prayer becomes a listening activity whereby the praying person treasures, reflects and repeats words. The word is taken up, tasted in one’s heart and integrated in one’s life. Repetitive prayers, like the Rosary, become vehicles through which one dwells in the mystery of God “in spirit and in truth”. The end result of such contemplative prayer is peace.
If you are interested in meeting God through contemplation chew a prayer over and over again. Saint Francis prayed in the same manner before the Crucifix of San Damiano when he chewed the following prayer: Most High, glorious God, enlighten the darkness of my heart, and give me true faith, certain hope, and perfect charity, sense and knowledge, Lord, that I may carry out Your holy and true command. You can remain silent at the end of your prayer. If you wish during your day you can hum or sing a short refrain from Taizé chants, for example, or a phrase from the Bible. You can also write down how you experience the Lord in nature, your time or in the persons you encounter. All in all, the most important thing is that you meet your God, your Creator, and your sole Saviour. Contemplation makes this encounter possible.
Fr Mario Attard OFM Cap
San Gwann