We Would Love
to Keep in Touch!
Editor: In Fr. Barrette’s extensive work on the La Salette Rule in the 1980s, he summarized the fascinating and ever-changing relationship in Catholic spirituality between our prayer and our ministry (or work). Enjoy his insightful summary.
The conflict and tension involved here between prayer and ministry have been put in very sharp relief over the past few decades. From one extreme we have swung to the other extreme and in the last decade have arrived at a more balanced position.
In the 1950s—beware of the danger of activism
In 1950s most spiritual writings were by monks It was commonly held that the most important and holiest activity for most Christians was prayer.
Spiritual life consisted primarily of those moments of spiritual exercises, those acts directed specifically to God. Spiritual life was when we filled up with the Lord; [ministry] was when we were emptied. The Lord was found during those moments of withdrawal; the times of involvement were distractions and we were warned to be careful lest we become too caught up in our ministry.
Ministerial activity was seldom treated as sanctifying in itself; the emphasis was much more on the dangers of activism, the heresy of action. Some claim that this form of spirituality was due to a great extent to the fact that most spiritual writings were being done by monks.
In the 1960s—Ministry in the world on behalf of the Kingdom of God
The 60s reacted to the 50s by proclaiming ‘My work is my prayer.’
“Work in the world on behalf of the kingdom of God became the most important and holiest activity for the Christians. Vatican II and the promotion of a more incarnational spirituality gave great impetus to this mentality. Since this revolutionized or at least greatly [confused]) our view of spirituality, it is worth trying to grasp some of its basic elements. Fr. Schleck gives a good summary:
“A horizontal instead of a vertical spirituality was suggested: ‘It suggested a spirituality of action, or involvement, a spirituality that would emphasize human values, use them rather than renounce the use of them. For too long a time, many are arguing, we have tended to look upon spirituality with a kind of monastic framework as found only in moments of withdrawal, or disengagement, or standing back from the current of events. For too long we have seen spirituality in terms of the vertical rather than in terms of the horizontal. We should, however, see spirituality, especially that of the active congregations, as something entirely possible within the context of our daily life and activity in the Church and the city of man.
“We should define spirituality in terms of penetration through the world to God. For surely God can and is to be found in our work and the world around us since the world is [God’s] and since it is a sacramental expression of his perfection and riches (Colossians 1:15-8).
In the 70s and 80s—Involvement in the world with a contemplative stance
Members of the United States Navy serve the homeless at Dorothy's Soup Kitchen, Salinas, California in 2009The arguments sound very convincing and there is a great deal of truth in the above. But it is not the whole truth and the 70s came along to prove it. With the 70s more balanced view began to emerge. Prayer, contemplation, eastern trends, charismatics, mysticism – all this once again stirred real interest. Schools of Spirituality began to spring up everywhere.
At the same time, however, a Bishops' Synod proclaimed that “to be a Christian means to work for justice in the world.” Now the tension was faced squarely and no attempt was made to resolve it by stressing one and denying the other. True Christian spirituality implies involvement in the world with a contemplative stance.
For the 70s, and it is just now beginning to become clearer and clearer, it was no longer prayer that was the holiest activity; no longer apostolic involvement that was the holiest activity. Rather the holiest activity was and is one's attentiveness and response to the gifts and promptings of the Holy Spirit within us which call us to fulfill God's loving plan. The most important and holiest acts, therefore, will be those done under the influence of the Spirit and there is no reason to think that these acts will be limited merely to times of prayer, or merely to times of work. There will be both – as there was in Christ's own life.
The unifying force, therefore, consists in being given to God's plan as perceived under the gift and direction of the Holy Spirit. An authentic response to the Spirit will lead us equally to the Lord in prayer as well as to him and others in our loving service to others. (1) Fifth La Salette Dossier by Fr. Eugene Barrette, M.S., pgs. 40-41.
Reflection Questions:
• What spirituality were you taught as a child? Was it one of the above?
• Which of the above spiritualities concerning prayer and ministry appeals to you most? Why?
• Other comments …