(Photo by Charles Chapman)
I want to pass on an article (See website: Center for Action and Contemplation) from Richard Rohr, a Francisan Priest, who the quotes the work of Cynthia Bourgeault. Bourgeault was influenced greatly by the late Benedictine monk, Thomas Keating. Both of these individuals have deeply influenced my life in the way of contemplative prayer. I was privileged enough to attend two meetings with Fr. Keating.
The Church today by in large has followed the culture into the realm of social justice, some of which is driven by political forces, forgetting its roots. It’s not that we forget to “strive for justice and peace,” which is the fifth of five vows of our Baptismal Covenant. It’s that we attend to the priority of the first four of our Baptismal Vows centering on a Christ centered relationship and repentance, else our “justice” forgets the peacemaking required to balance it. Justice without Christ at the center most often turns to injustice under the guise of deception and manipulation for alternative ends.
I hope you enjoy the article below from Fr. Rohr.
Peace be with you in the surest of all Hope,
Mystical Hope by Father Richard Rohr
Hope is the main impulse of life. —Ilia Delio, OSF 
Because we are so quickly led to despair, most of us cannot endure suffering for long without some sliver of hope or meaning. However, it is worth asking ourselves about where our hope lies. My friend and colleague Cynthia Bourgeault makes a powerful distinction between what she calls ordinary hope, “tied to outcome . . . . an optimistic feeling . . . because we sense that things will get better in the future” and mystical hope “that is a complete reversal of our usual way of looking at things. Beneath the ‘upbeat’ kind of hope that parts the seas and pulls rabbits out of hats, this other hope weaves its way as a quiet, even ironic counterpoint.” She writes,
We might make the following observations about this other kind of hope, which we will call mystical hope. In contrast to our usual notions of hope:
- Mystical hope is not tied to a good outcome, to the future. It lives a life of its own, seemingly without reference to external circumstances and conditions.
- It has something to do with presence—not a future good outcome, but the immediate experience of being met, held in communion, by something intimately at hand.
- It bears fruit within us at the psychological level in the sensations of strength, joy, and satisfaction: an “unbearable lightness of being.” But mysteriously, rather than deriving these gifts from outward expectations being met, it seems to produce them from within. . .
[It] is all too easy to understate and miss that hope is not intended to be an extraordinary infusion, but an abiding state of being. We lose sight of the invitation—and in fact, our responsibility, as stewards of creation—to develop a conscious and permanent connection to this wellspring. We miss the call to become a vessel, to become a chalice into which this divine energy can pour; a lamp through which it can shine. . . .
We ourselves are not the source of that hope; we do not manufacture it. But the source dwells deeply within us and flows to us with an unstinting abundance, so much so that in fact it might be more accurate to say we dwell within it. . . .
The good news is that this deeper current does exist and you actually can find it. . . . For me the journey to the source of hope is ultimately a theological journey: up and over the mountain to the sources of hope in the headwaters of the Christian Mystery. This journey to the wellsprings of hope is not something that will change your life in the short range, in the externals. Rather, it is something that will change your innermost way of seeing. From there, inevitably, the externals will rearrange. . . .
The journey to the wellsprings of hope is really a journey toward the center, toward the innermost ground of our being where we meet and are met by God.