Got news? Prayers and poetry in the Ukraine standoff

The daily march of the headlines from Kiev continues.

The other day, I offered up a post linked to an amazing Associated Press photo of a quarter of Orthodox Christians, including at least one priest and one monk, who put themselves in the line of fire in between a wall of riot police and the brick-tossing demonstrators. Click here to catch up on that.

I want to return to that subject for a moment (also watch for an upcoming Crossroads podcast with George Conger on Ukraine coverage), because several Orthodox readers of this site have sent me links to additional information about what is happening with those priests and monks. It appears that their public witness for peace is continuing?

As George has been stressing in his posts, it’s important to realize that — in part due to the complexities of post-Soviet life in this region — there are two major Eastern Orthodox bodies and hierarchies in Ukraine, one aligned with Russia and the other is an autonomous Ukrainian church.

The photograph featured above, and the following information, comes from a website in Russia. Keep that Russia link in mind.

Yesterday morning, monks from the Kiev-Caves Lavra Fr. Gabriel, Fr. Melchisedek, and Fr. Ephraim stood on Grushevsky Street in Kiev with a cross and icons, between the demonstrators and the Ukrainian special police force “Berkut”, and stopped the conflict. They entered the arena as peace-makers, and not in support of one side or the other.

Although they were invited to join the “people”, the fathers only prayed and sang the Paschal troparion: “Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life,” wrote the Ramensky deanery of Moscow on its Facebook page. The conflict ceased.

As the website Pravoslavie v Ukraine (“Orthodoxy in the Ukraine”) learned, at around 9:00 a.m., clergy of the Ukrainian Orthodox Church came to Grushevsky Street, placed themselves between the warring sides, and began to pray, calling both sides to stop their fighting and repent.

The monks have no intention of leaving until the situation has completely stabilized. The clergymen are currently continuing their prayer on Grushevsky Street in shifts.

By all means, read it all. And has anyone seen coverage of these acts of witness in the American mainstream press? By the way, there is an option to translate the text into English, when I open the full Pravoslavie.ru report using the Chrome browser. Here is a link to a related story in the English version of the site.

Now, there is one point about this piece of the Russian site report that I want to emphasize. Note that the monks and priest-monks are from one of the most famous monastery complexes in all of Christianity — the monastery of the Kiev caves. I have prayed inside the Lavra during two trips to Kiev and it’s hard to understand what is happening with Orthodox faith in that land without learning about the amazing recovery of that institution, with its growing ranks of monks, in the post-Soviet era.

However, it is also crucial to note that this monastery serves as the base of operations for the leader of the autonomous Orthodox Church of Ukraine. The Orthodox readers of a site based in Russia would probably know that.

So what does that mean?

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Dancing alone in that D.C. Franciscan hermitage?

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Back in my Rocky Mountain News days, I covered an ecumenical gathering in Boulder, Colo., focusing on contemplative prayer and meditation. One of the main speakers was a leader at the Nada Carmelite monastic community — part of the Spiritual Life Institute — located in Crestone, Colo., at on the western face of the Sangre de Christo mountains.

During the question-and-answer session, the mother abbess was asked why she kept insisting that her prayers and meditations were focused on the person of Jesus Christ, and not on her own spirit, her own soul, her own personality. Why, she asked, did she keep insisting that the Divine was outside of herself.

For starters, she said, the reality of the Holy Trinity and a transcendent God is at the heart of Christian theology. Deny that and you have denied the faith. Plus, she added, “I have never enjoyed dancing alone.”

I will help to keep that quote in mind while reading the recent Washington Post Style section feature about the urban hermitage that has been opened by the Franciscan brothers of urban Washington, D.C. Here’s the top of the story, which sets the tone for this three-pronged news feature:

The headline in the monthly Ward 5 newspaper described what sounded like an antidote to the nonstop iPhone-checking, list-making, ladder-climbing, goal-setting, Washington mind-set: “Refuge for the Metropolitan Hermit.”

The article described a postage stamp of a cabin, urbanely designed and gloriously sunlit, standing alone amid four acres of maples and white oaks on a protected hilltop you’ve probably never seen, although it’s in the middle of the city. Dubbed “the hermitage” by the brothers of the Franciscan Monastery of the Holy Land in Northeast Washington, the space has no WiFi, TV or radio, and its occupancy limit is one.

It’s been booked nearly solid since it opened in October.

Now, I called this a three-pronged story for a simple reason. On one level, it’s a story about this unique and interesting hermitage. On another level, it’s also about the noisy crush of urban life and the challenges faced by those trying to flee it, even for a brief period of time.

So far so good. The problem, from my perspective as an orthodox and Orthodox Christian, is that the story also seems to have assumed that all theories, doctrines and methods of contemplative prayer are one and the same or, at the very least, they are all seeking the same end.

The journalistic question this story raised for me is whether that this story accurately represents the beliefs and ministry of this hermitage and the brothers who operate it. More on that in a moment.

The strength of the story focuses on that second point, with the Style team reaching out to its core readers, those urban folks trapped in their noisy ruts. This is the “we” in the story, the assumed point of view.

What do we complain about more these days than the tyranny of constant stimulation? Our attempts to tune out the outside world — the occasional radio-less drive to work, the concerted decision to leave the phone at home for a few hours — are often ineffectual. It has come to this: True solitude is such a rarity in our modern lives that we have to buy it — or, in this case, rent it for $70 a night.

But it turns out solitude isn’t that simple. Although participation in silent retreats is on the rise, many of those preparing to spend time at the hermitage said they were so unaccustomed to unstructured time alone that they made to-do lists — then feared they were doing “solitude” wrong and scrapped them. They agonized over what to bring and wear and eat, as if they were traveling to an exotic land.

Michelle Harris-Love, a neuroscience researcher, wife and mother who lives near the monastery, was happy to pay $140 for two nights at the hermitage. But as the days drew closer, a stressful question surfaced. “I thought: ‘How am I going to fill my time?’”

This is a serious question.

The Catholic University architecture students who designed the RV-size space worked to envision the needs and rhythms of tenants who were unplugged. They were asked to turn off all their own devices and spend an hour alone and silent. Of the 12, only three were able to do it.

This explicitly Catholic context is then linked to a larger trend in American culture, broadly defined, which is the interfaith quest for silence and peace, as represented by the rising numbers of people attempting spiritual retreats of various kinds.

Various expert voices are marshaled to help flesh out this perfectly valid story. However, things get interesting — some would say distressing — when we jump into the history of the Franciscans.

The 350-square-foot hermitage was the idea of brothers whose order is named for Saint Francis, the legendary Catholic preacher who ditched his wealthy upbringing in pursuit of a material-free life of contemplation. Typically hermitages — the word means a place for someone who wants to live in seclusion, usually for spiritual reasons — are in remote areas, but the Franciscans wanted to create one in the middle of the city.

The 42-acre monastery grounds lent themselves to the project; the property sits on one of Washington’s rare hilltops and feels almost Mediterranean. Its main building is a huge Byzantine-style church built in the late 1800s and modeled after Istanbul’s 4th-century Hagia Sofia. Its grounds include sprawling rose gardens tended by a 100-volunteer guild and the four-acre wooded hillside that is home to the hermitage. Although 20 friars live in the monastery, the property emphasizes aloneness, its design intended to facilitate contemplation of the inner self. (For the Franciscans, such contemplation ideally deepens one’s relationship with God.)

This website has many informed Catholic readers of various stripes. Thus, I would like to ask them to chime in as I ask one or two basic questions.

First and foremost, which description best describes St. Francis? Was he a “preacher” or was he someone whose ministry primarily focused on “contemplation”? I know some Franciscans and I have written about members of contemplative orders, such as the Carmelites. These are not the same ministries. The brothers in D.C., for example, describe their work this way, stressing that:

… 800 years ago, the Roman Catholic Church entrusted the guardianship of the Holy Land and other shrines of the Christian religion to the Order of St. Francis. This work has grown to include support of schools and missions in the Holy Land, as well as care for refugees and other needy people throughout the region.

The Franciscan Monastery in Washington, D.C., sustains this 800-year mission of the Franciscan Friars in the Holy Land through education, fundraising, recruiting vocations, promoting pilgrimages and providing pastoral ministry locally to religious and lay Catholics and to all of good will.

Also, it is rather strange to say that their spirituality focuses on the “contemplation of the inner self,” even if — the Post hastens to note the order’s narrow Christian vision — the purpose is to deepen “one’s relationship with God.” I thought that the primary purpose of self examination, in Franciscan and Catholic thought, was to lead to repentance of sin and, ultimately, to a state of thankfulness and union with a forgiving God. The goal, as the Carmelite abbess said, is the opposite of dancing alone.

In the end, I was left wondering about the purpose of this beautiful urban hermitage. This is a fascinating news story about a fascinating and timely subject. Still, I was left asking: Did the Post team get this right or not? Were the views of the Franciscans accurately reported or not?