The relationship between the language we use to describe what we see, and the way in which we see things is an ages old topic of study. Think about the sentence you just read. When I used the word ‘see‘ you hopefully understand I mean more that just ‘visually observe‘. Sight is a very important sense for humans, so much so that when someone says “I see your point now” we understand that they understand. However we do not intend to imply that those who have visual impairments are unable to understand. Or that those who are unable to tell you what colour the horse they are imagining is, do not know what a horse is.
Consider then the importance of liturgy. If the use of words to describe everyday things is prone to misunderstanding, how much more so when we are thinking about divinity? Imagine the words used are like a scaffolding to help people hold together while we build each other up, constructing a house of prayer, what happens if there is a wrongness in our use of language? Simple mistakes might be quick to observe and remedy. Long term systematic wrongness might be more difficult to identify, and like the famous leaning tower, still hold together but be wonky. The building still holds together, but would you want to move there?
This video is a discussion that takes time to step back and think about ways in which language has been used. Recorded during lockdown it is an example of how stepping back to reflect helps us transform our experiences.
We will gather as usual at 2pm outside the Crichton Memorial chapel. More info about what will be happening will hopefully be posted closer to the time, but it the experience is meant to be a little wild! Please dress for the weather.
Meanwhile, here is something to think about.
Spirituality, much like environment and society has been excessively commodified and domesticated often as a result of a colonial straightjacket. It has led to a dogmatic approach to faith ensnared by a regulatory impulse that loses the powerful connection with tradition, the living faith of the dead becoming imprisoned by traditionalism, the dead faith of the living. Rewilding the soul is about returning to a state of knowing and doing that refounds our story and leads us home to ourselves, to our place in the world and the creative work we are called to do.
Johnny Sertin, Pioneer Practice, getsidetracked.co 2021, p76
When does our experience of being part of the Christian community become “the living faith of the dead becoming imprisoned by traditionalism, the dead faith of the living” ?
Forest Church is in part a response to sitting in a service and feeling the overwhelming need to leave the building and get out. To walk somewhere, anywhere, but in that place at that time. A childish response to this urge would be to make aloud noise, to act in frustration that pours out before the words to frame it can be formed. A childlike response is to calmly accept that somethings are unlikely to change and seek the presence of God elsewhere. Actively seeking out Jesus in unexpected places and the transformation of the ordinary when coffee shops become thin spaces and parks become gardens where God still walks and provides fruit.
The experiences of those who have gathered to share this at Sensing Spirituality walks, or forest church meetings, are positive. They show that these activities help people return to “a state of knowing”. Perhaps by leaving the comfort of the mainstream Sunday morning experience we will rediscover lost treasures of Christian spirituality. Hopefully in doing this and reflecting on the experience we will discover the words to understand the frustration which started us walking.
As we walk we are finding new ways to relate with God, through reading, prayer, ritual, reflection and action. The Quartz experience of rediscovering #SensingSpirituality is being recorded on this website. We are far from alone though and so here is something else to think about from “Pioneer Practice“
the sacred bean eucharist – (after all when two or three are gathered in the UK they are more likely to share a mug of coffee and biscuit than bread and wine…)
This post continues the theme from the last post, and builds on conversations the summer season has given time to nurture.
Some people find it easy to become aware of the presence of God in a forest. Or to feel closer to the person of Jesus by taking time out to walk in a wood. Others will prefer the structure of a liturgical church service.
Perhaps the robes worn by the priest allow them to become aware of the presence of Jesus with his disciples the night before he was betrayed. The wafers and wine become the broken body, and the tingling of life flowing to fulfil creation and connect with the present day. Repeating the pattern of words provides strength to live in a rapidly changing world. The seasonal changes of readings and collects remind them of the breadth of the Gospel story and link new theology with a heritage of bronze age stories. The sharing of common words amongst a global communion can help them tune in and feel the buzz of belonging.
On a silent retreat a lady saw a dead tree. It had been dead for decades. When she looked at it though she began to see the life supported by it. A thing that was once seen as dead now supported life in generous abundance.
People taking part in a #SensingSpirituality walk feel peace. Walking outdoors in an attitude of awareness they feel better. They are reminded of a truth which is very difficult to describe using words. It is a truth of being, and experience, rather than head knowledge or understanding.
Fresh Expressions or Attractional Mission?
Jesus took on human flesh becoming present in human life. He, ate, slept, wept, and laughed. The presence of God was present in a particular place, and is present in everyplace. Gathering as Forest Church helps recognise the importance and truth of experiencing the presence of Jesus in forests and parks – or on the high street. If God is broadcasting on all frequencies, then gathering together at the Crichton each month is a way to amplify the signal and witness on this particular channel.
Now we know in part, tune in on a crackling wireless to half heard signals, but one day we will hear clearly and know, as we are fully known.
We made these to accompany taking our worship outdoors. The aim was to find ways to help make #SensingSpirituality while walking more accessible that just asking people to “Find Jesus in the Trees” and hoping for the best.
They contain information and questions which the authors have found helpful when they want to become aware of the presence of God, understand the experience, or connect their current experiences with other experiences they have had.
We call them “doors to #SensingSpirituality. Some might resonate more with you than others. The place where you are might also suit some more than others. Start with the one which appeals most to you, but don’t let yourself get typecast! Some doors don’t open as easily as other on the first try.
You are welcome to use them. If you have ideas about new cards we can make, please send them in.
23 Some went down to the sea in ships, doing business on the mighty waters; they saw the deeds of the Lord, his wondrous works in the deep. For he commanded and raised the stormy wind, which lifted up the waves of the sea. They mounted up to heaven, they went down to the depths; their courage melted away in their calamity; they reeled and staggered like drunkards, and were at their wits’ end. Then they cried to the Lord in their trouble, and he brought them out from their distress; he made the storm be still, and the waves of the sea were hushed. Then they were glad because they had quiet, and he brought them to their desired haven. 31 Let them thank the Lord for his steadfast love, for his wonderful works to humankind.
Psalm 107:23-31 New Revised Standard Version, Anglicised
Give yourself time to be aware of the vast range there is in the human experience of water. From resting beside calm pools in leafy burns to vast expanses of ocean.
Jesus teaches that God is both creator of the cosmos, and comforter. Examine your life story so far. Where do you sense the cosmic presence of God in awesome things? Where do you sense God close with you?
It’s the summer, but just in case you are unable to take time out to stand on a bridge and watch the water, here is some light to bathe in.
There is something important about the way in which just experiencing somethings builds us up. Or simply brings a smile to our faces and a good feeling. If you fancy some more thought though, then ways in which we can use and learn from water are discussed further here (#SensingSpirituality).
Whilst researching making an early medieval bell (to use at Caerlaverock on Saturday) I stumbled on the Latin for ‘bell’ used in Irish/Scottish texts, which is Clocca. The similarity with “clock” struck me, and I went back to working metal.
I then started wondering about ways of telling the time, as in letting everyone know what hour it was rather than measuring the length of day. In monasteries bells tolled the hour. Some buildings with bell/clock towers still provide that service. We still ‘tell’ the time with ‘clocks’ even if they don’t ring or chime as much. On a ship bells ring to change watch.
Are the watches on our phones echoing the practice of an ordered day, inherited from monastic living?
and…
In what ways can we use the marking of hours to live our lives more intentionally?
Or even to become aware of sensing the presence of the divine in our daily lives.
References to the presence and use of bells can be found in Adamnan’s “Life of Columba” It is used to summon the community so that they can pray for a king fighting a battle far off and for the crew of a ship which is in trouble sailing into what is now called Belfast lough. It marks the hours in the monastery, and the account of Columba’s last moments on earth begin with the sounding of the bell at midnight.
Even earlier is is reported that they (campana) are used to summon monks to prayer by Ferrandus writing to Eugippius, and in the writings of Benedict of Nursia. Other words for bell like objects include: Signum, campana, and glogga
On Saturday the 24th of June Quartz will be presenting the opportunity for people to walk a Labyrinth. We will also interpret information about the first recorded farmers of the land. These were monks from Holme Cultrum Abbey across the Solway, which was at that time part of Scotland.
We will be doing this from 13.00 to 16.00 as part of the Creative Caerlaverock project which is exploring ways in which the community can engage with the castle and its grounds. The Castle itself is closed for safety reasons, but the grounds are open and access is free. If you are in the area, drop in. If you are reading this online and can’t travel hopefully you can try things out where you are.
The Labyrinth
We will be laying out a rope labyrinth which will hopefully be around 10m in diameter. Walking outdoors where the wind, birdsong and feel of the ground immerse you in the landscape is a special experience. We will encourage people to become aware of two of their abilities to sense which we think this activity is particularly suited to.
Some experiences are special. Life is more than just it’s physical components. There can be moments where we sense something that can be described as sublime. Mystics experience transcendence, and then spend the rest of their lives trying to explain it in a way which avoids disrespecting the experience. Whatever metaphysics you use to understand these experiences, taking time out to become mindful of the otherness of where you are, the specialness of this particular moment, can help enrich your ordinary experience of everyday life.
On this day it might be helpful to think about the length of time this site has been used (This land was once below the waves, could a roman soldier have walked here?)
The Monks at Holme Cultrum lived a lifestyle which cultured an awareness of otherness. This contemplative life was balanced with an active life though, where the presence of God is experienced in daily life. The Practice of the Presence of God is an account by the C17th monk known as Brother Lawrence. You can find a copy here.
More fully this is described as “Sensing a changed quality in Awareness”. If you can walk the labyrinth laid out on the grass then you might sense a change in the quality of your awareness of yourself and surroundings. The labyrinth restricts the path you walk, but perhaps this can free your mind to wander. By walking the labyrinth your experience of the lawn at the castle is changed. Perhaps you will experience inner change from walking.
Perhaps it will be as simple as having the opportunity to experience a moment of peace in what would otherwise be a busy day.
If attending a church service or singing beautiful chantshelped the monks experience the transcendence of God, perhaps working in the fields, healing a sick person, or walking simply along a leafy lane, gave them moments where they sensed “Uncommonly good days” or the kingdom of God like salt in food or yeast in bread.
Walking
The days have been getting longer, now they become shorter. The sun stands still. It can be recognised as a time to pause, rest, and mark the change in the year. A labyrinth can help you do this.
Place your finger at the entrance to the Labyrinth.
As you follow the path to the centre, let your mind wander. If something worries you, acknowledge it and lay it to the side for just now. Unwind.
In the Centre, take time out to rest in the light of creation. Light shines in the darkness. You are loved. You have the potential to do what is needed and are free to choose not to reject that which is laid on you.
Follow the path out again. If you meet something you let go of on the way in, aknowledge it with peace. Choose to pick it up – or not!
Return whenever it might be helpful!
Why not save this to your phone or print this and go outside? Follow the path with your finger.
At one time Labyrinths were used by people as mini pilgrimages. Some were drawn on the floors of cathedrals, and may have represented a journey to Rome, or Jerusalem. They are much older though and have been a game played by children leaving winter and greeting the spring. This one is drawn by Simon Lidwell and is inspired by Iron age mirrors and wild geese swimming on the water.
Monastic life
As well as the labyrinth, we will also be presenting a collection of chants, prayers and readings from the history of monastic life in the area, from the 4th century to recent compositions. Monasteries used to regulate their pattern of life with special activities at certain hours. We will draw on this tradition by following a pattern throughout the time we are there. There will be a bell, the readings, some chanting and the opportunity to walk the labyrinth.
A very brief introduction…
Around the time that legal protection was extended to cover Christians in the roman empire, Christians also started to leave ‘normal’ society and seek the wilderness. Desert dwelling hermits and communities like those established by St Martin at Tours inspired Christian monasticism. The first example of this in Scotland is represented by St Ninian at Whithorn. This was probably followed by Portmahomac and Iona and then Lindisfarne. The way of life in a monastery was regulated by a rule, usually attributed to the founder, and these helped the community find a single-hearted focus on seeking God. Monks from the skelligs in the west helped rebuild culture after the destructive migration period, taking their customs and rules with them. Traces can be found in medieval manuscripts in the Italian alps.
The Benedictine rule then washed back into these island, and it is still the basis many communities of monks live by. Cistercians were the ones recorded as owning the lands around Caerlaverock and you can read more about how this continues to this day.
If you are interested, then community of Pluscarden abbey in the north of Scotland is a living example of monastic life in a building originally founded only a century or so after Holm Cultram.
This is the page of the Iona community. The combination of spiritual seeking and hard labour rebuilt the monastery there with trainee ministers and unemployed workers working alongside each other.
And here is where you can find out more about another contemporary approach which draws inspiration from early communities on the Farne islands of Northumbria.
We will be holding a Midsummer Forest Church service on Sunday the 25th of June. We will meet at the castle road end car park near Caerlaverock castle at 3pm. (54.97845046765338, -3.5229645328674453)
We will walk up the hill to Wardlaw iron age fort. This is a farm track with steps. There are no facilities at the top, so please dress appropriately and bring a snack!
TA mi lubadh mo ghlun An suil an Athar a chruthaich mi, An suil a Mhic a cheannaich mi, An suil a Spioraid a ghlanaich mi, Le gradh agus run.
Doirt a nuas oirnn a flathas Trocair shuairce do mhathas; Fhir tha ’n uachdar na Cathair, Dean-sa fathamas ruinn.
Tabhair duinn, a Shlan’ear Aigh, Eagal De, gaol De, agus gradh, Is toil De dheanamh air talamh gach re, Mar ni ainghlich is naoimhich air neamh; Gach la agus oidhche thoir duinn do sheimh, Gach la agus oidhche thoir duinn do sheimh.
I AM bending my knee In the eye of the Father who created me, In the eye of the Son who died for me, In the eye of the Spirit who cleansed me, In love and desire.
Pour down upon us from heaven The rich blessing of Thy forgiveness; Thou who art uppermost in the City, Be Thou patient with us.
Grant to us, Thou Saviour of Glory, The fear of God, the love of God, and His affection, And the will of God to do on earth at all times As angels and saints do in heaven; Each day and night give us Thy peace. Each day and night give us Thy peace.
