Some years back Karl Rahner spoke of the dearth of real spirituality in the Church. To his mind “we are to a terrifying extent a spiritually lifeless people. Even today we are dominated to a terrifying extent by ritualism, legalism, administration and a boring and resigned spiritual mediocrity continuing along familiar lines.” Is this not true also of our religious communities?
Spirituality is not a special way of life promoted in special places like ashrams or monasteries. It is simply the way that people should live in the world. One has to see God in all things and all things in God. For this one must have a contemplative outlook. Practices like the liturgy, prayer, etc, must start from life and lead back to life. Every ritual must become an expression of life. Ascetical practices and methods of prayer can be useful to help one to live well. Our Vows, prayer exercises and community are supposed to help us to grow and to walk along the spiritual path. For me, ‘prayer is the beginning of action.’ Not everything is over in prayer. My responsibility begins afterwards.
My own observation is that there is a lot of piety among us, but not enough spirituality. A person is considered pious if she/he is faithful to a number of external exercises of piety. This fidelity may or may not affect the quality of a person’s life. That is why one wonders why there is a multiplicity of devotional practices in some religious communities. Spirituality has to do with the quality of one’s life. One cannot claim to be truly spiritual if the fruits of the Spirit are not visible in one’s life (Gal.5:22-23). Only a person who has been touched and transformed by the Spirit is truly spiritual. Such a person will sincerely try to live by the values of the Gospel.
Mark defines the first three characteristics of the call of disciples in Mk.3:13-15. They were called to be with him, to be sent out to proclaim the message and to have authority to cast out demons. The first of these three pertains to their intimate rapport with Jesus (Passion for Jesus) and the next two to their ministry of service to the people (Passion for humanity). Jesus sends them out to peach. But on their return, he was very particular that they should go back to his company in all earnestness (6.31). Jesus did not seem to consider their achievements during their mission more important than their company with him. Logical priority should be given to being with him (Lk.24.29). Then the other things will follow. To be with Him means to be like Him: to be humble, poor and simple and to serve! (James: 2: 14-17), to have the same attitude like Jesus, to take the same stand, to do His works and to give one’s life for a cause like him.
Betrayals and denials were caused by non-adherence to this basic principle. In the case of Judas, he was a zealot, interested in social work. He gave priority to the social dimension without being united with Jesus. That was the tragedy. He was constantly seeking the company of the chief priests. The day he betrayed Jesus, he was in their company and that’s how he lost his vocation (cf. Mk 14.10,43).
A contemplative experience is important for all religious. Even the most active persons seek this and get the depth and dignity of work. Contemplative prayer is not only for contemplative congregations. It is very important for active religious to get the depth and dignity of work. Personal prayer shapes us and our mission. Work is a part of spirituality, but work cannot be prayer. We need to seek time to discern God’s will. We are not NGOs or social activists; we are religious activists. Our mission flows from our union with Jesus.
The spirituality of Jesus is founded on his experience of God as ABBA. For Jesus, God was the unconditionally loving parent. This experience was the source of his supreme freedom and the driving force of his radical commitment to the people. We need to recapture Jesus’ ABBA experience. Only such an experience can free us for and sustain us in our prophetic mission. One of the characteristics of Jesus’ spirituality was his identification with the poor and the marginalised. The incarnation is the powerful symbol of this identification. Prayer also helps us see the failures in our faith. Otherwise there will be hopelessness leading to mental break downs and even suicides.
I am impressed by the prayer life of our Holy Father Francis. When he is in the Vatican, the Pope wakes up at 4:45 am. He then prays for over an hour, preparing his homily. He prays again in the afternoon and in the evening. We have to develop a rhythm of withdrawal and return. Moses is drawn into the desert, and then led to leave the desert and become leader of the people. Jesus goes to pray in the wilderness and goes to the mountain top and the deserts. But all these withdrawals are temporary. There is a return to a fuller and greater service to God’s people
Points for Reflection and Sharing:
1) Do you agree with Rahner’s statement on the spiritual health of Christians?
2) How far is this true of religious and priests as well?
3) Are we “contemplatives in action” who seek and find God in all things, or simply NGOs doing social work?
4) Would most people who associate with us see us as women and men of God deeply in touch with the Lord?
5) What helps you to be a spiritual person—in touch with the Lord in work, decisions, relationships—and not simply someone who has some cultic practices?
– Sr. Inigo SSA was Superior General of her congregation for two terms, and also secretary of the Women’s Section of National CRI. She represented the religious of South Asia at the Synod of Bishops on Religious Life, and is a sought-after resource person for Chapters and seminars. She spent years ministering to prisoner in Tihar Jail, Delhi.
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