The monastic idea is to
devote one’s entire attention to God. Doing so during the Middle Ages meant
turning against the frivolous distractions of the world and concentrating fully
on God, writes Jamie Kreiner in The
Wandering Mind: What Medieval Monks Tell Us About Distraction (Liveright,
2023).
Various
monasteries and individual monks (women and men) used multiple techniques for
achieving singular attention. Some practices were extreme. Plenty of monastic
types, like most of us, had some amount of attention disorder. The common monastic
practice of a daily regimen of prayer, chores and sleep could be helpful. It
was often adopted, with modification, among lay people within and around the
monastery. In fact, the monastic model of spirituality in part guides many
Christians to this day.
The
premise of other-worldly monasticism, however, needs to be challenged.
(Contemporary monks have, by the way, long recognized the need to adapt.)
Is God
really found away from the hustle-and bustle? Scripture does not depict a
remote God. Think about it. The entire saga of salvation history could have
ended when Eve and Adam took their easterly walk away from the garden. Had God
not followed them into the imperfect world, the story would have been quite
brief. Soon enough though, God was involved in family discord, matchmaking,
territory decisions, military strategy, animal husbandry and lots more.
The
entire Incarnation, to read what Christians call the New Testament, is the
story of God within our broken world. Scripture tells us about Joseph
neglecting motel reservations in Bethlehem on a holiday weekend, about newlywed
friends of the Holy Couple miscalculating their wine order, about fishing
expeditions, about struggles with chronic illness, about political oppression
and many other elements common to daily life.
Yes, sometimes
Scripture reveals God breaking through normal routines and expectations. God is
miraculous. Yes, Scripture often suggests a short retreat from the world—often
to a mountain. But God is here, right now, Tuesday afternoon, lurking within
the mundane emails, the crabby co-workers, the wonder of a child, the poor near
the train station, the hectic pace in the hospital and the neighborly encounter.
But how?
Tasks must be completed, dinner prepared, children picked up, bus to catch,
call to make, note to type. The word spirituality
can be rendered discipline. Anything
done regularly that puts one in contact with the transcendent is spirituality.
Just as in the Middle Ages, attuning to God requires practice. In our day and
age, as St. John Paul II (1920-2005) recommends, a “Christian spirituality of
work should be a heritage shared by all.” A contemporary spirituality means alertness
to the extraordinary amid the ordinary. It means to sharpen one’s analogical or
sacramental imagination.
Keep in
mind that a spirituality of work does not mean that people are consciously
aware of God at every single minute. A busy person correctly makes God one’s
intention in the morning and then spends some moments late in the day recalling
when and how God was on the scene unawares.
Keep in mind too that confident holiness is
not needed before one starts the day or the month. As the monasteries
understood, holiness is a by-product of action. Simply be alert during one’s
commute, stay tuned-in during class, double-check the email before hitting send, and apologize to the co-worker
with whom you have been brusque. If you are on a picket line, keep walking. You
might become holy. If your presentation is weak, keep researching. You might
become holy. If your office is dysfunctional, stop the gossip and gather others
for reform. You might become holy.
Are
there specific elements to a spirituality of work? To be continued…
Droel edits a printed newsletter on
faith and work, INITIATIVES (PO Box 291102, Chicago, IL 60629)
