"Oh, Wonder of Wonders" by Sister Joan Chittister
Category:Sister Joan Chittister
The Sufi tell stories that say all I think I'll ever know about finding God.
The first story is a disarming and compelling one. It is also, I think, a troublesome one, a fascinating one, a chastening one: “Help us to find God,” the seeker begged the Elder. “No one can help you there,” the Elder answered. “But why not?” the seeker insisted. “For the same reason that no one can help a fish to find the ocean.” The answer is clear: There is no one who can help us find what we already have.
The second story is even more challenging. “Once upon a time," the Sufi say, “a seeker ran through the streets shouting over and over again, We must put God into our lives. We must put God into our lives. "Ah, poor soul,” an Elder smiled wanly. “If only we realized the truth: God is always in our lives. The spiritual task is simply to recognize that.”
As a Benedictine, a disciple of an order historically devoted to the Sacrament of the Ordinary, I know how disappointing, how exhilarating that kind of advice can be. The neophyte seeks to pass the test of spiritual heroics; the wise seek to accomplish only the testimony of integrity. The young think the task is to buy God by their good efforts; the insightful know that the task is to want God beyond the lure of lesser ends, including even the trappings of spirituality.
For my own part, I entered religious life intent on being spiritually intrepid. I wanted something far more romantic than the Sacrament of the Ordinary. I expected to find formulas tried and true, ideas that were esoteric, a life that was mystical, a regimen that was at least duly demanding, if not momentously ascetic. What I found were spiritual manuals that were convoluted and academic, at best, and a community that was simple and centered in God always. The writers had missed the mark; the women were living the life. It was very disappointing. And it was very right.
God is not in the whirlwind, not in blustering and show, Scripture teaches us. God is in the breeze, in the very atmosphere around us, in the little things that shape our lives. God is in the contradictions that assail us, in the circumstances that challenge us, in the attitudes that impel us, in the motives that drive us, in the life goals that demonstrate our real aspirations, in the burdens that wear us down, in the actions that give witness to the values in our hearts. God is in the stuff of life, not in the airy-fairy of fertile imaginations bent on the pursuit of the preternatural. God is where we are, including in the very weaknesses that vie for our souls.
Benedictine spirituality attends to those things, not to tricks and trials designed to make spiritual athletes out of spiritual weaklings. Finding God depends on finding what determines our own lives and realizing in them the power and transcendence that is God.
I learned from holy women before me that finding God depends on four things: a conscious awareness of the presence of God; the sacralization of life; an atunement to the Holy Spirit and a sense of place in the universe.
A conscious awareness of the presence of God requires the development of a sincere and serious prayer life that is more reflective, thoughtful, and contemplative than it is mere rote and ritual. “Going to church’" is not a substitute for putting myself in the presence of God. Turning our minds and hearts over to the God of the universe puts us in the place of That Which we seek. The purpose of prayer is not to make God conscious of us; it is to make us conscious of God. It is to attend to the God in whom we live and whose presence we either ignore or expect to find somewhere else.
The sacralization of life requires us, in the words of Benedict of Nursia’s fifteen- century-old Rule, to “treat all things as vessels of the altar”–to hold every isolated thing in high regard whatever their use, to treat them gently, to take care of them well whatever their age. It leads us to become part of the holiness of the universe by recognizing each and every element of it as a spark of the Divine. It nurtures in us that sense of the sacred in all things so that the presence of God becomes a fact of life, not a myth to be fabricated. It leads us to save and care and preserve and respect the goods of material creation so that we can come to respect the spiritual energy that underlies each of them. It is learning to live in sacred space again so that we can be surprised by God. We are part of a holy universe, not its creators and not its rulers. God has done the creating, God does the judging and God waits for us to realize that.
An atunement to the Holy Spirit enables us to hear the Word of God in those around us and in the circumstances of our lives–in our culture, in our sexuality, and in the racial makeup that is the raw material of our being. It lies in bringing each of those things to fulfillment--whatever the obstacles to each. Everything we are, everything that is said to us, everything that happens to us is some kind of call from God. In fact, everything that happens is God’s call to us either to accept what we should not change or to change what we should not accept so that the Presence of God can flourish where we are. Until we learn to listen to these manifestations of divine presence all around us in life, we need not expect visions.
A sense of our place in the universe is what Chapter Seven of the Rule of Benedict calls “The Twelve Degrees of Humility.” In one of the earliest pieces of Western spiritual literature, Benedict is very clear that the beginning of a spiritual life depends on the realization that we live in the womb of God, that we need to admit our struggles, that we need to accept the inconsequential circumstances of life with equanimity and that we need to cultivate the kind of internal peace that leads us to live gently with the rest of creation, to tread lightly through the universe and to deal tenderly with both ourselves and others.
Finding God is a matter of seeing God where God is, of seeing the God who is in us to sustain us, around us to touch us, before us to beckon us onward in life. Finding God is a matter, not of learning to become something we are not but of learning to see what we already know, to touch what we already contain, to recognize what we already have. Finding God is a matter of living every minute of life to its ultimate. “Oh, wonder of wonders,” the Zen teacher teaches, “I chop wood. I draw water from the well.” Finding God has little to do with church and more to do with becoming the best of everything we are every moment we breathe.
God is not a mystery to be sought in strange places and arcane ways. God is a mystery to be discovered within us and around us. And savored.
—from How Can I Find God? ed. James Martin, SJ, Triumph Books, 1997