WHERE IS GOD? – Richard Rohr

When I was on retreat at Thomas Merton’s hermitage at Gethsemani Abbey in 1985, I had a chance encounter that has stayed with me all these years. I was walking down a little trail when I recognized a recluse, what you might call a hermit’s hermit, coming toward me. Not wanting to intrude on his deep silence, I bowed my head and moved to the side of the path, intending to walk past him. But as we neared each other, he said, “Richard!” That surprised me. He was supposed to be silent. How did he know who I was? “Richard, you get chances to preach and I don’t. Tell the people one thing.” Pointing to the sky, he said, “God is not ‘out there’!” Then he said, “God bless you,” and abruptly continued down the path.

The belief that God is “out there” is the basic dualism that is tearing us all apart. Our view of God as separate and distant has harmed our relationships with sexuality, food, possessions, money, animals, nature, politics, and our own incarnate selves. This loss explains why we live such distraught and divided lives. Jesus came to put it all together for us and in us. He was saying, in effect, “To be human is good! The material and the physical can be trusted and enjoyed. This physical world is the hiding place of God and the revelation place of God!”

Far too much of religion has been about defining where God is and where God isn’t, picking and choosing who and what has God’s image and who and what doesn’t. In reality, it’s not up to us. We have no choice in the matter. All are beloved. Everyone—Catholic and Protestant, Christian and Muslim, black and white, gay and straight, able-bodied and disabled, male and female, Republican and Democrat—all are children of God. We are all members of the Body of Christ, made in God’s image, indwelled by the Holy Spirit, whether or not we are aware of this gift.

Can you see the image of Christ in the least of your brothers and sisters? This is Jesus’ only description of the final judgment (Matthew 25). But some say, “They smell. They’re a nuisance. They’re on welfare. They are a drain on our tax money.” Can we see Christ in all people, even the so-called “nobodies” who can’t or won’t play our game of success? When we can see the image of God where we don’t want to see the image of God, then we see with eyes not our own.

Jesus says we have to love and recognize the divine image even in our enemies. Either we see the divine image in all created things, or we don’t see it at all. Once we see God’s image in one place, the circle keeps widening. It doesn’t stop with human beings and enemies and the least of our brothers and sisters. It moves to frogs and pansies and weeds. Everything becomes enchanting with true sight. We cannot not live in the presence of God. We are totally surrounded and infused by God. All we can do is allow, trust, and finally rest in it, which is indeed why we are “saved” by faith—faith that this could be true.

Gateway to Presence:
If you want to go deeper with today’s meditation, take note of what word or phrase stands out to you. Come back to that word or phrase throughout the day, being present to its impact and invitation.

Life as Participation

After conversion, you don’t look out at reality; you look out from reality. In other words, God is not “out there”: you are in God and God is in you. You are in the middle of Reality! You’re a part of it. It’s a mystery of participation. After his conversion experience, Paul is obsessed with the idea that “I’m participating in something that’s bigger than me.” In fact, he uses the phrase “in Christ” 164 times to describe this organic unity and participation in Christ. “I live no longer, not I; but Christ lives in me” (Galatians 2:20). “In Christ” is his code phrase for this new participatory life.

This is a completely different experience of life. I don’t have to fully write my private story. It’s being written with me and in me. I am already a character on the stage. I am being used, I am being chosen, I am being led. After conversion, you will know that your life is not about you; you are about life. You are about God. You’re an instance of both the agony and the ecstasy of God that is happening inside of you, and all you can do is say yes to it. After transformation, it’s not about doing it right; it’s about being in right relationship. It’s not about being correct; it’s about being connected.

After conversion, you don’t experience self-consciousness so much as what the mystics call pure consciousness. Self-consciousness implies a dualistic split, with me over here thinking about that over there. The mind remains dualistic until you have a mystical experience. Then the subject/object split is overcome. You can’t maintain it forever, but you’ll know it once in a while, and you’ll never be satisfied with anything less. In unitive experience, you’re freed from the burden of self-consciousness; you are living in, through, and with another. That’s the same as the experience of truly being in love. Falling and being in love, like unitive experience, cannot be sustained at the ecstatic level, but it can be touched upon and then integrated within the rest of your life.

True union does not absorb distinctions, but actually intensifies them. The more one gives one’s self in creative union with another, the more one becomes one’s self. This is mirrored in the Trinity: perfect giving and perfect receiving between three who are all still completely themselves. The more one becomes one’s True Self, the more capable one is of not overprotecting the boundaries of one’s false self. You have nothing to protect after transformation, and that’s the great freedom and the great happiness we see in converted people. There’s no “little richard” here that I need to protect because it’s precisely that little richard that got in the way and has now passed away—with no noticeable losses. Or as Paul puts it, “Because of Christ, I now consider my former advantages as disadvantages . . . all of it is mere rubbish if only I can have a place in him” (Philippians 3:7-8).

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‘Gateway to Silence: I am God’s dwelling place’
(Richard Rohr: Adapted from Great Themes of Paul: Life as Participation

ABSOLUTE VULNERABILITY – Richard Rohr’s Meditation: March 8th, 2017

Image credit: Three Russian Dancers (detail), Edgar Degas, 1895, National Museum, Stockholm Sweden.

Vulnerability is the birthplace of love, belonging, joy, courage, empathy, and creativity. It is the source of hope, empathy, accountability, and authenticity. If we want greater clarity in our purpose or deeper and more meaningful spiritual lives, vulnerability is the path. —Brené Brown [1]

“Weakness” isn’t a trait any of us wish to be associated with, and yet the apostle Paul describes no less than God having weakness! Paul says, “God’s weakness is stronger than human strength” (1 Corinthians 1:25). How could God be weak?

We are in a new ballpark here. Let’s admit that we admire strength and importance. We admire self-sufficiency, autonomy, the self-made person. This is surely the American way. This weakness of God, as Paul calls it, is not something we admire or want to imitate. Maybe this has been part of our resistance to this mystery of Trinity.

Human strength I would describe as self-sufficiency. God’s weakness I would describe as inter-being. Human strength admires autonomy and holding on. There is something positive about this; it’s not all wrong. But the irony is, the mystery of Trinity is much more about letting go, which looks like weakness.

We’re almost embarrassed by this mystery of Trinity; maybe that’s why we haven’t unpackaged it. God’s mystery rests in mutuality: three “persons” perfectly handing over, emptying themselves out, and then fully receiving what has been handed over.

We like control; God, it seems, loves vulnerability. In fact, if Jesus is the image of God, then God is much better described as “Absolute Vulnerability Between Three” than “All-mighty One.” Yet how many Christian prayers begin with some form of “Almighty God”? If you’re immersed in the Trinitarian mystery, you must equally say “All-Vulnerable God,” too!

Vulnerability isn’t admired in our culture. If we haven’t touched and united with the vulnerable place within us, we’re normally projecting seeming invulnerability outside and judging others for their weakness. This seems particularly true of men, as many years of leading male initiation rites taught me.

Human strength wants to promote, project, and protect a clear sense of self-identity and autonomy rather than inter-being or interface.

“I know who I am,” we love to say. And yet we have this Father, Son, and Holy Spirit operating out of a received identity given by another. “I am Son only in relationship to Father, and he gives me my who-ness, my being.”

References:

[1] Brené Brown, Daring Greatly: How the Courage to Be Vulnerable Transforms the Way We Live, Love, Parent, and Lead (Avery: 2015), 34.

Adapted from Richard Rohr with Mike Morrell, The Divine Dance: The Trinity and Your Transformation (Whitaker House: 2016), 57, 59-60.