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Brother Lawrence of the Resurrection and the Practice of the Presence of God
Fr. Robert Hale, O.S.B. Cam. The following paper was presented to the third annual Chan/Zen-Catholic Dialogue in January of 2004 at the San Francisco Zen Center Fr !ale "s a Ca#aldolese $enedictine #on% and &d'unct professor of Spirituality at the Jesuit School of Theology of the (raduate Theological )nion* $er%eley

Regarding the first part of the theme of this meeting, Transformation of Hearts and Minds, Brother La ren!e of the Res"rre!tion o"ld propose that, for a Christian, nothing !an more transform o"r li#es than the #er$ presen!e of %od, if !ons!io"sl$ a!&no ledged and re#eren!ed b$ "s in an e#er more !ontin"o"s a$ thro"gh abiding in %od's presen!e in faith and lo#e. The simple $et profo"nd tea!hing of this se#enteenth !ent"r$ (is!al!ed Carmelite brother has been embra!ed b$ !o"ntless Christians thro"gh the s"bse)"ent !ent"ries, and his pra!ti!e !ontin"es to en*o$ a ide appre!iation toda$. +hat he tea!hes is also being dis!o#ered as a reso"r!e for the inter, religio"s dialog"e.Regarding the simpli!it$ of Brother La ren!e's tea!hing, the reno ned Catholi! spirit"al riter Fr. Henri .o" en has ritten in his introd"!tion to the /mage edition of The +ractice of the +resence of (od 0hereafter ++(12 +hen / as e3posed to his tho"ghts for the first time the$ seemed simple, e#en some hat na4#e and "nrealisti!5 b"t the deeper / entered into them and the longer / refle!ted on them, the more / be!ame a are that Brother La ren!e's ad#i!e to al& !onstantl$ in the presen!e of %od is not *"st a ni!e idea for a se#enteenth,!ent"r$ mon& b"t a most important !hallenge to o"r present,da$ life sit"ation.6 .o" en himself goes on to s"ggest the transformati#e po er of this pra!ti!e2 One of the most stim"lating aspe!ts of this pre!io"s boo& is Brother La ren!e's deep !on#i!tion that pra$er is not sa$ing pra$ers b"t a a$ of li#ing in hi!h all e do be!omes pra$er7This simple b"t diffi!"lt a$ of Brother La ren!e is indeed a great !hallenge for "s toda$. /t is a hard a$ b"t a a$ orth follo ing. /t is the a$ to %od.8

.o" en also notes that La ren!e's pra!ti!e doesn't hinder o"r personal relations or red"!e the effi!a!$ of o"r or&, b"t rather deepens both. 9 (oroth$ (a$, on the front line of so!ial *"sti!e !ommitments, rites in her #er$ appre!iati#e introd"!tion to another edition of ++(2 This boo&7is a !lassi!, and !arries a message, points a a$. /t tells of a spirit"alit$ hi!h is ithin the rea!h of all7+e need this boo& toda$ hen e are o#er helmed b$ the #astness of toda$'s problems. +e need to ret"rn to the simpli!it$ of a Brother La ren!e, hose :little a$' ma&es o"r b"rdens light and re*oi!es the heart. ; The spirit"al riter and ps$!hiatrist %erald Ma$, in his For ard to the Criti!al <dition of ++(* also #er$ m"!h stresses the simpli!it$, and th"s the a"thenti!it$ and "ni#ersalit$ of Brother La ren!e's pra!ti!e2 =t its !ore, the spirit"al life is #er$ simple. >es"s told his dis!iples the$ needed to be!ome li&e little !hildren to enter the reign of hea#en 0Mt. -?281. Moses told the people of /srael that the +ord as not far from them, that it as alread$ in their mo"ths and hearts 0(t. 8@2-91. Life ith %od, then, does not re)"ire great theologi!al sophisti!ation5 it is for e#er$one. .or is o"r spirit"al life restri!ted to hallo ed pla!es and mo"ntaintop moments. /t is the simple essen!e of li#ing, mo#ing, and ha#ing o"r being in %od in e#er$ present moment, here#er e find o"rsel#es, hate#er e are doing 0=!ts -A26?1. S"!h is the a$ of Brother La ren!e of the Res"rre!tion. For three !ent"ries his simple isdom has !rossed denominational bo"ndaries and theologi!al differen!es to inspire spirit"al see&ers thro"gho"t the orld. The "ni#ersalit$ of his appeal is e3traordinar$, b"t it is d"e in large part to the #er$ ordinariness he ta"ght.B The pra!ti!e, this ps$!hiatrist arg"es, ants to fo!"s o"r minds and hearts in a liberating a$, and th"s transform o"r li#es2 There is a ro"gh, e#en to"gh )"alit$ in his single,minded dedi!ation to the pra!ti!e of the presen!e of %od. There is no time to aste, either in distra!tion or in regrets. There is no time for fear or orr$, no pla!e for despair. There is hardl$ e#en time for thin&ing. /n e#er$ present moment e m"st get on ith li#ing in the dire!t, immediate lo#e of %od. .othing is more important than this, nothing more orth$ of o"r serio"s intent. A

Ma$ notes that this pra!ti!e is something that we are to do, $et it opens o"t to /nfinitel$ greater reso"r!es that embra!e "s and !arr$ "s for ard2 Brother La ren!e maintains that the pra!ti!e of the presen!e of %od is both simple and eas$. =meri!ans ma$ agree that it is simple, b"t most of "s ill not find it so eas$. +e ill tend, as ith e#er$thing, to loo& at it as something to a!hie#e. +e ill see it in terms of s"!!ess or fail"re. +ith this #ie e ill find o"rsel#es fail"res and the pra!ti!e nearl$ impossible. +e need to loo& at it in Brother La ren!e's a$, as an endea#or re)"iring o"r sin!ere desire and earnest dedi!ation, b"t holl$ dependent "pon %od's gra!e. Then, e#en in o"r fail"res, e !ome ba!& to %od's presen!e, to %od's mer!$. +ith Brother La ren!e, e !an sa$ to %od2 :/t's "p to $o".'
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Brother Lawrences Sources Born in Fren!h Lorraine in the earl$ $ears of the se#enteenth !ent"r$, .i!olas Herman learned Christian prin!iples from his simple parents, b"t re!ei#ed little or no formal ed"!ation. He ent on to militar$ ser#i!e, then li#ed a period in solit"de. =t the age of t ent$,si3 he entered the (is!al!ed Carmelite monaster$ in Caris as la$ brother, !oo&ing and later repairing shoes for the large !omm"nit$. Regarding his intelle!t"al and spirit"al formation there, Conrad (e Meester, O.C.(., editor of the Criti!al <dition of ++(, notes2 ("ring the no#itiate the la$ brothers attended !ertain formation !lasses ith the $o"ng !leri!s7La ren!e possessed a !ertain intelle!t"al training. He sometimes spo&e of the boo&s he had read or e3amined. He had the opport"nit$ to hear man$ fine sermons in the monaster$ !h"r!h or those of Caris. =nd then there ere his !onfreres and the #isiting e3pertsD E (e Meester stresses the infl"en!e on La ren!e of the t o giant fo"nders of the (is!al!ed Carmelites2 Teresa of =#ila and >ohn of the Cross. Certainl$ La ren!e o"ld ha#e felt his pra!ti!e as !onfirmed b$ Teresa's tea!hings, for instan!e her en!o"raging ords2 /f $o" spea&, stri#e to remember that the One ith hom $o" are spea&ing is present ithin. /f $o" listen, remember that $o" are going to hear the One

ho is #er$ !lose to $o" hen He spea&s. /n s"m, bear in mind that $o" !an, if $o" ant, a#oid e#er ithdra ing from s"!h good !ompan$7/f $o" !an, pra!ti!e this re!olle!tion often d"ring the da$7=s $o" be!ome a!!"stomed to it $o" ill e3perien!e the benefit, either sooner or later. On!e this re!olle!tion is gi#en b$ the Lord, $o" ill not e3!hange it for an$ treas"re. -@ La ren!e's des!ription of his so"l, after a dar& night period, as e3perien!ing a deep inner pea!e, as if it had fo"nd its !enter and pla!e of rest, -- #er$ m"!h e!hoes the lang"age of >ohn of the Cross, as (e Meester points o"t5 -6 so also there are dire!t e!hoes of >ohn of the Cross in the basi! a$ La ren!e des!ribes his o n pra!ti!e2 / &eep m$self in his presen!e b$ simple attenti#eness and a general lo#ing a areness of %od that / !all :a!t"al presen!e of %od' or better, a )"iet and se!ret !on#ersation of the so"l ith %od that is lasting. -8 That phrase general lo#ing a areness of %od, indi!ates that altho"gh La ren!e ill ha#e a!!ess to parti!"lar images and models of %od in his attempt to arti!"late his e3perien!e, he lo!&s himself into no parti!"lar a$ of "nderstanding %od, sin!e his e3perien!e, li&e that of >ohn of the Cross, is at its heart so radi!all$ apophati!. =nd this is the primar$ so"r!e of La ren!e's spirit"alit$2 his o n ineffable e3perien!e. Th"s La ren!e is not *"st ma&ing things "p5 the pra!ti!e he proposes he also has li#ed, o#er the de!ades, and in an e#er more ongoing a$. =nd it is also s"stained and !onfirmed b$ the e3perien!e and tea!hing of the t o fo"nders of his order, both do!tors of the Ch"r!h. Thro"gh them espe!iall$, his pra!ti!e is rooted in the earlier !ontemplati#e heritage of Christianit$, ba!& to S!ript"re itself. Th"s it is not s"rprising that indire!t referen!es to S!ript"re !an be fo"nd thro"gho"t ++(. Certainl$ the themes of abiding in %od, of !onstant pra$er, and of see&ing %od's presen!e in an ongoing a$ o!!"r reg"larl$ in S!ript"re. -9

The Editing of Lawrences Writings and Conversations /t needs to be noted that Brother La ren!e did not dire!tl$ rite the boo& ++( Rather his biographer and editor, Mons. >oseph de Bea"fort, #i!ar general and theologian to the ar!hbishop of Caris, gathered si3teen of La ren!e's letters, and some of his ma3ims, along ith the s"mmaries Bea"fort had ritten of fo"r of his o n !on#ersations ith La ren!e. Bea"ford also added his o n e"log$ and biograph$ and other se!tions to fill o"t ++(. Th"s o"r !onta!t ith La ren!e is mediated b$ the or& of this theologian of the ar!hbishop. To hat e3tent might Bea"fort ha#e polished or modified the tho"ght of the simple la$ brotherF (e Meester a!&no ledges that there might ha#e been some theologi!al embellishing and personal elaborations, b"t he notes that Bea"fort had fre)"ent !onta!ts ith Brother La ren!e o#er a period of thirt$,fi#e $ears. -; (e Meester !on!l"des2 /n an$ !ase, there is no reason to do"bt that he GBea"fortH maintained La ren!e's line of tho"ght. <#en if !hronolog$ or te3t"al !riti!ism are not his strong points, Bea"fort is, nonetheless, an "pright dis!reet and faithf"l man7 S"Ianne Bo"!hera"3 said it ell2 the biograph$ is :of too p"re a #ein and the tone of the a!!o"nts too sin!ere for "s to do"bt the fidelit$ of a itness less !on!erned ith des!ribing the man than ith !on#e$ing the ords of a saint.'-B The Approach of this Paper This paper ill ass"me that the letters, !on#ersations and ma3ims in ++( s"bstantiall$ represent Brother La ren!e's tea!hing. B"t / shall e3er!ise a !ertain preferential option for the less theologi!all$ sophisti!ated passages.

=!&no ledging the spe!ifi! a"dien!e of o"r ChanJKen,Catholi! (ialog"e gro"p, / shall periodi!all$ and briefl$ raise a fe )"estions abo"t possible

resonan!es and !ontrasts bet een La ren!e's pra!ti!e and ChanJKen pra!ti!es, b"t lea#e an$ f"rther e3ploration of possible parallels, differen!es et!. to the real e3perts present.

The Practicalit of Lawrences Teaching La ren!e did not rite his letters, or engage in !on#ersations ith Bea"fort and others, in order to promote a!ademi! dis)"isitions or theoreti!al debates. Rather, his sole !on!ern as itnessing to a pra!ti!e that he ished others tr"l$ to pra!ti!e. The eminent Msgr. and theologian Bea"fort, #i!ar of the ar!hbishop of Caris, re!ords ith admirable fidelit$ and h"milit$ La ren!e's almost gr"ff and r"de !omments to him in their #er$ first !on#ersation2 GHe saidH that in order to arri#e at self,abandonment to %od to the e3tent that he illed, e m"st at!h o#er all the mo#ements of the so"l, sin!e it !an be!ome entangled in spirit"al things as ell as in the most base. %od gi#es the ne!essar$ light to those ho ha#e the tr"e desire to be ith him, and that if / had this intention / !o"ld as& to see him hene#er / anted itho"t fear of bothering him, and if not, / o"ght not !ome to see him at all. -A

& possi,le reflection -uestion for this #eeting. "s there a resonance ,etween the /ery practical approach of $rother 0awrence and that of currents of Chan/Zen1

The Pri!ac of This "ethodless "ethod La ren!e does not hold ba!& in proposing the spirit"al effi!a!$ and po er of his pra!ti!e, as ell as its simpli!it$2 The holiest, most ordinar$, and most ne!essar$ pra!ti!e of the spirit"al life is that of the presen!e of %od. /t is to ta&e delight in and be!ome a!!"stomed to his di#ine !ompan$, spea&ing h"mbl$ and !on#ersing ith him all the time, at e#er$ moment, itho"t r"le or meas"re, espe!iall$ in times of temptation, s"ffering, aridit$, eariness, e#en infidelit$ and sin. +e m"st !ontin"all$ appl$ o"rsel#es so that all o"r a!tions, itho"t e3!eption, be!ome a &ind of brief !on#ersation ith %od, not in a !ontri#ed manner b"t !oming from the p"rit$ and simpli!it$ of o"r hearts.-? /t is e#ident from the abo#e, emphati! passage that La ren!e does not fa#or a hole series of !ompli!ated spirit"al pra!ti!es5 rather, he "rges a dis!iplined fo!"sing on the one pra!ti!e, or more immediatel$, on the abiding presen!e of %od. La ren!e's pra!ti!e is th"s radi!all$ simple5 (e Meester !hara!teriIes it as the methodless method.
-E

La ren!e himself "rges that the ongoing

6@

!omm"nion ith %od be itho"t r"le or meas"re not in a !ontri#ed manner.

2hat #ight ,e Chan/Zen reactions to the si#plicity and focus of this practice1

Precepts and the Pri!ac of Love The topi! of o"r ChanJKen,Catholi! meeting this $ear in!l"des the theme of the pre!epts. These !an m"ltipl$ in some of o"r traditions, and generate pra!ti!es

that !an be!ome rather !ompli!ated. B"t >es"s s"mmed "p all the la

and the

prophets in the t ofold !ommandment of lo#e. 6- For Brother La ren!e, in a similar a$, e#er$thing in the spirit"al life ants to be s"mmed "p in lo#e. =nd this lo#e is en!o"ntered in m"t"al presen!eL%od's lo#ing presen!e to "s, o"r responding presen!e to %od. Th"s La ren!e states in a !on#ersation re!orded b$ Bea"fort2 =ll penan!es and other e3er!ises ser#e onl$ as a means to rea!h "nion ith %od b$ lo#e. On!e he had !onsidered this !aref"ll$, he realiIed it as shorter to go straight there b$ an e3er!ise of !ontin"al lo#e, b$ doing e#er$thing for the lo#e of %odD GHe saidH that the a!tions of the "nderstanding are #er$ different from those of the ill, for the former amo"nted to little, hile the latter ere e#er$thing. Onl$ lo#ing and re*oi!ing ith %od tr"l$ matter. <#en if e did all the penan!es possible, the$ o"ld not so m"!h as ta&e a a$ one single sin if the$ ere separated from lo#e. +itho"t orr$ing, e m"st loo& to the blood of Christ for the remission of sin, or&ing onl$ at lo#ing %od ith o"r hole heart7GHe saidH that he tho"ght neither of death, nor of his sins, nor of paradise, nor of hell, b"t onl$ of doing little things for the lo#e of %od, sin!e he as not !apable of doing great things. 66 This !entral theme of lo#e is one that ret"rns thro"gho"t ++(, re#ealing a remar&abl$ simplified and e#angeli!al approa!h to spirit"alit$, e#en in an age hen fear of damnation tended to generate a"stere and !omple3 pra!ti!es2 GHe saidH that he had al a$s been go#erned b$ lo#e ith no other interest and ha#ing on!e de!ided to perform all his a!tions for the lo#e of %od, he as at pea!e7he reasoned in this a$2 :/ entered religio"s life solel$ for the lo#e of %od and ha#e tried to a!t for him alone. +hether / be damned or sa#ed, / al a$s ant to a!t p"rel$ for his lo#e5 at least / !an sa$ that, "ntil / die, / ill do hate#er / !an to lo#e him.7' 68 2hat would Chan/Zen traditions say to this intense focus on 3lo/e14 2hat would 5ther Catholic spiritual traditions say1

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#ar$ %ight& Then 'o %i#en those s!r"p"lo"s, an3io"s times, Brother La ren!e had beg"n his spirit"al *o"rne$ in pain and dar&ness, and ith a more dis!"rsi#e form of pra$er !on!erned ith the last things2 ("ring the first $ears / ordinaril$ tho"ght abo"t death, *"dgement, hell, paradise, and m$ sins hen / pra$ed. / !ontin"ed in this fashion for a fe $ears. 69 His meditation periods spent in this a$ did not bring him great serenit$ or transformation of heart and mind. Th"s Bea"fort reports of one !on#ersation ith La ren!e2 /n the beginning he had often spent the hole period of mental pra$er fighting off tho"ghts and falling into them again. He as ne#er able to pra$ b$ r"les li&e others, he o"ld meditate Gdis!"rsi#el$H for a hile in the beginning b"t after ards he did not &no ho it ent, and it o"ld be impossible for him to e3plain it.68 La ren!e himself rites of this period of ang"ish2 / ill admit that d"ring the first ten $ears / s"ffered a great deal. The apprehension that / did not belong to %od as / ished, m$ past sins al a$s before m$ e$es, and the la#ish gra!es %od ga#e me, ere the s"m and s"bstan!e of all m$ oes7/t seemed to me that all !reat"res, reason, and %od himself ere against me, and that faith alone as on m$ side. 69 (e Meester notes regarding this abo#e passage that it e!hoes dire!tl$ some of the things that >ohn of the Cross rites abo"t the dar& night of the senses and of the spirit.6; +illiam >ohnston, S.>., ho has ritten e3tensi#el$ regarding the Ken,Christian dialog"e,6B arg"es that a Christian conte#plati/e is one ho e3perien!es a deep sense of (i#ine Cresen!e5 b"t be$ond that, a Christian #ystic is one ho has also *o"rne$ed thro"gh the p"rifi!ation of the dar& nights. 6A /n terms of >ohnston's definitions, La ren!e as both a !ontemplati#e and a m$sti!.

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B"t La ren!e's resol"te fo!"s on %od's presen!e bro"ght him o"t of ang"ish and dar&ness into a *o$ that as perd"ring, and reg"larl$ of great intensit$2 / ga#e "p all de#otions and pra$ers that ere not re)"ired and / de#oted m$self e3!l"si#el$ to remaining al a$s in his hol$ presen!e. / &eep m$self in his presen!e b$ simple attenti#eness and a general lo#ing a areness of %od that / !all :a!t"al presen!e of %od' or better, a )"iet and se!ret !on#ersation of the so"l ith %od that is lasting. This sometimes res"lts in interior, and often e3terior, !ontentment and *o$s so great that / ha#e to perform !hildish a!ts, appearing more li&e foll$ than de#otion, to !ontrol them and &eep them from sho ing o"t ardl$. 6? Certainl$ his fo!"sed pra!ti!e effe!ted an amaIing transformation of his o n mind and heart, dra ing him o"t of deep ang"ish and fear into s"perab"ndant happiness. He e3pressed his e3perien!e of %od as of a trans!endent &ing, b"t also of a tender lo#er, indeed, of a no"rishing mother2 / as& him pardon and abandon m$self into his hands so he !an do ith me as he pleases. Far from !hastising me, this Ming, f"ll of goodness and mer!$, lo#ingl$ embra!es me, seats me at his table, aits on me himself, gi#es me the &e$s to his treas"res, and treats me in all things as his fa#orite5 he !on#erses ith me and ta&es delight in me in !o"ntless a$s, itho"t e#er spea&ing of forgi#eness or ta&ing a a$ m$ pre#io"s fa"lts. =ltho"gh / beg him to fashion me a!!ording to his heart, / see m$self still ea&er and miserable, $et e#er more !aressed b$ %od7M$ most t$pi!al approa!h is this simple attenti#eness and general lo#ing a areness of %od, from hi!h / deri#e greater s eetness and satisfa!tion than an infant re!ei#es from his mother's breast. Therefore, if / ma$ dare "se the e3pression, / o"ld gladl$ !all this state the :breasts of %od' be!a"se of the indes!ribable s eetness / taste and e3perien!e there.6E =nd else here he rites e#identl$ of himself to a re#ered n"n2 No" ill see that his prin!iple !on!ern thro"gho"t the more than fort$ $ears he has been in religio"s life has been al a$s to be ith %od, and to do, sa$, or thin& nothing that !o"ld displease him. He has no other interest than the p"re lo#e of %od ho deser#es infinitel$ more besides. He is no so a!!"stomed to this di#ine presen!e that he re!ei#es !onstant help in e#er$ sit"ation. His so"l has been en*o$ing !ontin"al inner !onsolations for abo"t thirt$ $ears. Sometimes the$ are so intense he is for!ed to do !hildish things in order to !ontrol them and &eep them from sho ing o"t ardl$7These

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e3perien!es ma&e him so !ertain that %od is al a$s in the depths of his so"l, that he has no do"bts abo"t it, no matter hat he ma$ do or hat ma$ happen. >"dge for $o"rself, Re#erend Mother, ho great is the !ontentment and satisfa!tion he en*o$s. Constantl$ per!ei#ing so great a treas"re ithin himself, he has no an3iet$ abo"t finding nor an$ abo"t see&ing it5 it is !ompletel$ a!!essible, and he is free to ma&e "se of it as he pleases7Let "s profit from the e3ample and sentiments of this friar, little &no n in the orld b"t &no n and !aressed b$ %od.8@

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!ow does 0awrence6s e7perience resonate with so#e Chan/Zen descriptions of enlighten#ent1

A Practice for All Brother La ren!e as a simple la$ brother, and he rote also for the lait$ in the orld. He ne#er !on!ei#ed of his pra!ti!e as e3!l"si#el$ the domain of an$ spirit"al elite, for an$ spe!ial !loister. He rites to a la$ oman2 +e do not al a$s ha#e to be in !h"r!h to be ith %od. +e !an ma&e of o"r hearts an orator$.8- .or does the pra!ti!e pres"ppose great san!tit$, f"ll master$ of all the pre!epts. La ren!e notes2 %od seems to !hoose the orst sinners to gi#e the greatest gra!es, rather than those ho remain inno!ent, be!a"se that sho s his mer!$ more. 86 %erald Ma$, as e ha#e noted earlier, praises this simpli!it$ and "ni#ersalit$ of La ren!e's spirit"alit$, of Christian spirit"alit$ as s"!h2 /t is the simple essen!e of li#ing, mo#ing, and ha#ing o"r being in %od in e#er$ present moment, here#er e find o"rsel#es, hate#er e are doing7 The "ni#ersalit$ of his appeal is e3traordinar$, b"t it is d"e in large part to the #er$ ordinariness he ta"ght. %od is a#ailable in ordinar$ life, in the !ommonest pla!es and most m"ndane a!ti#ities. 88 Similarl$ (e Meesters notes that La ren!e proposes a demo!ratiIation and "ni#ersaliIation of the sear!h for %od.
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hi!h !orresponds, Ma$ feels, to the heart

(oroth$ (a$ ma&es the same point,

lin&ing the pra!ti!e in a spe!ial a$ to or&ers, and dra ing the parallel ith simple mindf"lness2

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This boo&7tells of a spirit"alit$ hi!h is ithin the rea!h of all. Most men and omen ha#e to or& for a li#ing. = philosopher on!e said :(o hat $o" are doing'Lthat is, pa$ attention to hat $o" are doing. Brother La ren!e ob#io"sl$ had no boo&s in his &it!hen, to st"d$ a$s of finding %od7 Certainl$ there as little time for the delightf"l o!!"pation of reading abo"t pra$er7there is no mention of boo&s in Brother La ren!e's reported !on#ersations and letters. His serenit$, his simpli!it$ is that of the pra$er >es"s Christ ta"ght "s. :=s& and $o" shall re!ei#e. See& and $o" shall find.' 8; 2hat would currents of Chan/Zen respond to the a,o/e passage ,y Dorothy Day1 Does it resonate in any way with Chan/Zen #indfulness1 2hat would Chan/Zen currents say regarding the references to (od in the a,o/e passage* in other Christian co##entaries on ++(* and in $rother 0awrence6s writings and con/ersations1
89

Conclusion Brother La ren!e proposes a #er$ basi! spirit"al pra!ti!e that he feels fo!"ses all the pre!epts into the simple, ongoing !ommitment to lo#e %od, lo#ingl$ present e#er$ here and in e#er$ moment, and in m$sterio"s a$s, a pra!ti!e that !an tr"l$ transform o"r minds and hearts. Brother La ren!e's approa!h perhaps offers parti!"lar reso"r!es and !hallenges for the ChanJKen,Christian dialog"e.

15

%otes

See for instance Conrad De Meester, OCD, General ntrod!ction" in #rot$er %a&rence of t$e 'es!rrection, The Practice of the Presence of God, Critical (dition, trans) Sal*atore Sci!r+a, OCD ,-as$in.ton D)C)/ nstit!te of Car0elite St!dies, 19941, 222iiff) 3$is 4a4er &ill !tili5e for all its 6!otations fro0 #rot$er %a&rence t$is edition of The Practice of the Presence of God ,$ereafter PPG1) So0e feel t$at t$e star7 si04licit8 of PPG reco00ends it for t$e inter9reli.io!s dialo.!e) See, for instance t$e notes of (l0er :) Do!.las in $is The Kitchen Saint and the Heritage of Islam ,;e& <erse8/ =rinceton 3$eolo.ical Mono.ra4$ Series, 19891) 3$is last se0ester t&o of 08 .rad!ate st!dents c$ose inde4endentl8 for t$eir ter0 4a4er to4ics a co04arison +et&een PPG and a >en so!rce?one &or7in. &it$ Do.en, t$e ot$er &it$ Visuddhimagga: The Path of Purification.
2

:enri ;o!&en, @or&ard" in #rot$er %a&rence of t$e 'es!rrection, The Practice of the Presence of God ,;e& Aor7/ 0a.e, 19771, 4) 10)
3

+id), 4) 12) +id), 4) 11)

Dorot$8 Da8, ntrod!ction, #rot$er %a&rence of t$e 'es!rrection, The Practice of the Presence of God, , llinois/ 3e04le.ate, 19741, 44) 7, 19)
6

Gerald Ma8, @or&ard," to t$e PPG Critical (dition, i2) +id), 2) +id), 2i) De Meester, o4) cit), 2i2, 22ii) 3eresa of B*ila, The Collected Works, *ol) #rot$er %a&rence, PPG Critical (dition, 4) 53 De Meester, PPG, Critical (dition, n) 5, 44) 55956) #rot$er %a&rence, o4) cit) @or t$e references to <o$n of t$e Cross, see De Meester, n) 6, 4) 56) -as$in.ton D)C)/ nstit!te of Car0elite St!dies, 19801, 44) 148949)

10

11 1 12

1 3

14

See for instance t$e ;'SC, =sal0 16/8D =sal0 25/15D =sal0 61/8D =sal0 71/15D see %!7e 18/1/ 3$en <es!s ta!.$t t$e0 a 4ara+le a+o!t t$eir need to 4ra8 al&a8sE" See also <o$n 15/4ff)/ B+ide in 0e as a+ide in 8o!) <!st as t$e +ranc$ cannot +ear fr!it +8 itself !nless it a+ide in t$e *ine, neit$er can 8o! !nless 8o! a+ide in 0e) a0 t$e *ine, 8o! are t$e +ranc$es) 3$ose &$o a+ide in 0e and in t$e0 +ear 0!c$ fr!itEBs t$e @at$er $as lo*ed 0e, so $a*e lo*ed 8o!D a+ide in 08 lo*e)" See also 1 3$es) 5/16f)/ 'eFoice al&a8s, 4ra8 &it$o!t ceasin., .i*e t$an7s in all circ!0stancesD for t$is is t$e &ill of God in C$rist <es!s for 8o!," etc) etc) 'e.ardin. t$e =sal0 te2ts, see t$e stri7in. renderin. of t&o of t$e0 +8 ;or0an @isc$er, !"ening to #ou: $en%Ins"ired Translations of the Psalms ,;e& Aor7/ Ci7in./ 20021, 44) 19, 38/ Ao!r 4resence is al&a8s +efore 0eEM8 e8es al&a8s loo7 on 8o!E" 3$is t$e0e contin!es t$ro!.$ t$e 4atristic and 0edie*al 4eriods) @or instance, a te2t fro0 an earl8 fat$er, Cle0ent of Ble2andria ,c) 1509c)2151, !tili5ed toda8 in collections of lit!r.ical readin.s, stresses/ ;or 0!st &e confine o!r &ors$i4 to s4ecial da8s, +!t offer it 4er4et!all8 t$ro!.$o!t o!r li*es and in e*er8 &a8E so $e &$o 4ossesses tr!e 7no&led.e $onors GodEin no s4ecific 4lace or a44ro4riate sanct!ar8, still less at certain feasts or on definite da8s, +!t e*er8&$ere and all $is lifeEs!rel8 one &$o is al&a8s in t$e 4resence of God, t$ro!.$ s4irit!al 7no&led.e and a life of ceaseless t$an7s.i*in., cannot $el4 +!t +eco0e a +etter 4erson in e*er8 &a8, in deed, &ord, and t$o!.$t) S!c$ is t$e 0an &$o is con*inced of GodGs 4resence e*er8&$ere, ref!sin. to +elie*e t$at $e is enclosed in an8 s4ecific 4lace) 3$en +eca!se of t$is con*iction of o!rs t$at God is 4resent e*er8&$ere, o!r &$ole life +eco0es a cele+ration)" Cle0ent of Ble2andria, &' li() Stromatum 7, 7) n ) Word in Season: *eadings for the +iturgical Hours) Col C ) Cillano*a, =B/ B!.!stinian =ress, 1999 4) 228)
1 15

De Meester, o4) cit), 22iiiD see also 2li, n) 31) +id), 4) 32) PPG, Critical (dition, 4) 90)

16

17

1 18 2 20 2 22 2 23 2 25 2 26

PPG, Critical (dition, 4) 36) PPG, 4) 36) PPG, 4) 94) +id), 4) 91) +id, 4) 55, n) 4)

See for instance $is The ,irror ,ind: $en%Christian -ialogue ,;e& Aor7/ @ord$a0, 19901D also $is The Still Point: *eflections on $en and Christian ,.sticism ,;e& Aor7/ :ar4er, 19701D also $is Christian $en ,;e& Aor7/ :ar4er, 19711)
2 27 2 28 2 29

-illia0 <o$nston, )rise, ,. +o/e: ,.sticism for a 0e1 &ra ,Mar87noll, ;)A)/ Or+is, 20001, 44) 118919) #rot$er %a&rence, o4) cit), 4) 53) +id), 4) 54) +id), 44) 49951) +id), 4) 69) +id), 4) 94) Gerald Ma8, o4) cit), i2) De Meesters, o4) cit), 222*) Dorot$8 Da8, o4) cit), 44) 799) See t$e dee4 and irenic reflections on God lan.!a.e in ;or0an @isc$er, o4) cit), 2*iiiff)

30 3 31 3 32 3 33 3 34 3 35

36