The Pilgrim Desires to Flee from the World

John Amos Komensky was born in 1592 in Moravia.  Well educated at several European universities, he became minister of a church at Fulneck, Moravia.  War caused him to flee to Brandeis but his wife and children died along the way.  In a hut in Brandeis he wrote the spiritual masterpiece from which our selections are taken, The Labyrinth of the World and the Paradise of the Heart.  

The wars in Europe continued to harass Komensky all his life.  He lived in Silesia, then England, where the civil war in 1642 forced him to move to Sweden.  He was appointed Moravian (Unity) Bishop of Lissa in 1648. Poland and Sweden began to fight, resulting in Komensky’s home and library being destroyed by fire.  He moved to Amsterdam. He died there and his buried at the church of the French Protestants.  Following the scholarly custom of the day, Komensky took a Latin name, Comenius, by which he is found in most historical writings.

According to the Encyclopedia of World Biography, Komensky is considered the father of modern education. He advised Protestant governments all over Europe.  He was the first to promote universal education, picture books for children written in their native tongues not Latin, and other innovations.  His life belies the notion that those who believe in heaven and hell do not focus on improving life on earth. 

This selection is one of those that is not happy and bright.  But, to paraphrase C. S. Lewis, the “good news” of Christ does not begin with comfort and affirmation. Hang on; our next installment continues with Komensky’s vision of Christ.

John Amos Kemensky, from The Labyrinth of the World, Chapter 26

(The Pilgrim beholds the Dying and Dead. The Bottomless Abyss beyond the World.)

3. Looking now about me, I behold the ways of the dying, of whom there were many; and I see a mournful thing–to wit, that all gave up the ghost with horror, lamentation, fear and trembling, knowing now what would befall them and whither they would go. Although I was afraid, yet wishing to ever acquire more knowledge, I walked through the rows of the dead to the limits of the world and of light. Here, where others, shutting their eyes, blindly cast forth their dead, I threw off the glasses of Falsehood, rubbed my eyes, and leaned forward as far as I dared. And I behold awful darkness and gloom, of which the mind of man can find neither the end nor the ground; and there was here naught but worms, frogs, serpents, scorpions, rottenness, stench, the smell of brimstone and pitch that overwhelmed body and soul, generally unspeakable horror. 

(The Pilgrim falls to the Ground terrified.)

4. Then My bowels quaked, my whole body trembled, and, terrified, I fell swooning to the ground, and cried mournfully: “Oh, most miserable, wretched, unhappy mankind! This then, is your last glory! This the conclusion of your many splendid deeds! This the term of your learning and much wisdom over which you glory so greatly! This the rest and repose that you crave after countless labors and struggles! This the immortality for which you ever hope! Oh, that I had never been born, never passed through the gate of life! For after the many vanities of the world, nothing but darkness and horror are my part! O God, God, God! God, if you are a God, have mercy on wretched me!”

 

 

 

Undiscovered continents of spiritual living

Frank Laubach

Frank Laubach suffered intense loneliness and deprivation as a missionary among the Moslems of the southern Philippines.  He wrote letters home to his father and described his “experiment” of living every moment in the presence of God. “I determine not to get out of bed until that mind set up on the Lord is settled.”  Things began to change. By the end of his long life he was among the best known and loved men of the world. For one thing, he had been instrumental in teaching millions of people to read. 

Frank Laubach, Letters from a Modern Mystic

January 29, 1930

I feel simply carried along each hour, doing my part in a plan which is far beyond myself. This sense of cooperation with God in little things is what so astonishes me, for I never have felt it this way before. I need something, and turn round to find it waIting for me. I must work, to be sure, but there is God working along with me. God takes care of all the rest. My part is to live this hour in continuous inner conversation with God and in perfect responsiveness to his will, to make this hour gloriously rich. This seems to be all I need think about. 

March 1, 1930

…Perhaps a man who has been an ordained minister since 1914 ought to be be ashamed to confess that he never before felt the joy of complete hourly, minute by minute—now what shall I call it?—more than surrender. I had that before. More than listening to God. I tried that before. I cannot find the word that will mean to you or to me what I am now experiencing. It is a will act. I compel my mind to open straight out toward God. I wait and listen with determined sensitiveness….

rainier-ridao-600681-unsplashBut why do I constantly harp upon this inner experience? Because I feel convinced that for me, and for you who read, there lie ahead undiscovered continents of spiritual living compared with which we are infants in arms. 

–Photo by Rainier Ridao on Unsplash

And I must witness that people outside are treating me differently. Obstacles which I once would have regarded as insurmountable are melting away like a mirage. People are becoming friendly who suspected or neglected me. I feel, I feel like one who has had his violin out of tune with the orchestra and at last is in harmony with the universe. ivan-torres-376149-unsplash

Photo by ivan Torres on Unsplash

As for me, I never lived, I was half, dead, I was a rotting tree, until I reached the place where I wholly, with utter honesty, F Laubachresolved and re-resolved that I would find God’s will and I would do that will though every fibre in me said no, and I would win the battle in my thoughts. I do not claim success even for a day yet, not complete success all day, but some days are close to success, and every day is tingling with the joy of a glorious discovery. That thing is eternal. That thing is undefeatable. You and I shall soon blow away from our bodies. Money, praise, poverty, opposition, these make no difference, for they will all alike be forgotten in a thousand years. But this spirit which comes to a mind set upon continuous surrender, this spirit is timeless life.

From Frank Laubach, Letters from a Modern Mystic.

 

“Their mind is changed and passes into lasting melody”

Another entry from Richard Rolle’s 14th century Christian classic, The Fire of Love.  A glimpse of the afterlife. There is no greater image of heavenly joy and flourishing than music. 

The Fire of Love, chapter 5

Therefore all those who are filled with love and joy, the seekers after inextinguishable heat, unite to sing in one glorious choir of rich melody; and now this company of friends has the shade of heaven to protect them against the scorching of lustful flattery and ill will. The very fervour of their sweet love ravishes them with the sight of their Beloved. Flowering through this loving flame into all virtue they rejoice in their Maker. Their mind is changed and passes into lasting melody. From now on their meditations become song. Melancholy has been driven out of the mansion of their spirit, and it now resounds with wondrous melody. The one-time torment of their soul has vanished, and now in glowing health they dwell in the heights of harmony, in the wonderful rhythm of sweet and melodious meditation. 

–Translation and copyright 1972 by Clifton Wolters. Penguin Classics.

A Prison, A Paradise: Time Travel

Fountains_Abbey_view_crop1_2005-08-27

Finishing up our selection from Gay Taylor’s pseudonymous memoir. Not long after the previous events, she and a friend visit the ruins of an Abbey and have one of the most astonishing experiences anyone has ever had. 

January 5th, 1948. The highlight of my visit, and one of the occasions of our lives, came on New year’s Eve. Alison and I went by a variety of buses to Ripon, and set off on a cloudy winter afternoon, in a taxi to the gates of Fountains Abbey.  I had clamoured for years to revisit it, for I had loved it as a child and had never seen it since. Fountains2-49We dismissed the taxi at the gates, walked by frost-whitened paths between silvery evergreens, then down towards the roar of the Skell [river] and the dim lovely ruins.

Repair-work was going on and scaffolding towered above the Chapel of the Nine Altars. As dusk fell, we stood together on the south side of the cloister-garth, looking north, towards the cedar and the great grass-grown walls and the tower. As as we stood silently watching, they began to change. 

fountains-abbey

A soft, silvery-amber and quite unearthly light like warm moonlight lay over them.  But there was no moon; it was not due to rise for hours yet. In utter silence—where was the roar of the Skell?—the whole ruin changed, rebuilt itself: the walls were intact, the church and the Chapel of the Nine Altars became roofed and perfect. The pinnacled tower stood out newly finished, a deeper amber than the rest. The entire structure was silver-gilt in colour, and this colour seemed to be struck out of it by the silvery light in which it was bathed. We both stood awestruck, wordless, not moving, for what seemed a long time. “There’s no scaffolding,” breathed Alison at last in a soft amazed tone. I didn’t answer, for I thought, “Why should there by scaffolding? We’re seeing it as it was about 1520, when Huby’s tower was finished, and they’ve only just removed the scaffolding.” But then I realized that we were both seeing the same thing. She said later that she had meant the scaffolding that showed above the Chapel of the Nine Altars, where (certainly from the time and place in which we now were) there was no scaffolding.

We saw no Cistercian monks, brought back no useful information whatever, we merely stood for a timeless moment, for eternities or for ten minutes, seeing Fountains as it was a few years before the Reformation.

Fountains Abbey N950001

Last night, as usual, I sat and composed myself. It was about a quarter to eleven by my very wrong clock. And almost at once, something akin to the “sun flower” came back—that indescribably sense of the inflooding, enfolding, brimful-filling of God’s burning love, and the knowledge that the material universe, the atmosphere, world, body are screens of mercy, which in our fallen state are there as a protection. That God’s love meeting only foulness would destroy and disintegrate it; that the screen is our shelter and our opportunity. But it is no more than a screen; there is no least corner of the universe where God’s love is not.

And for the first time I began to understand this strange idea: the spatial location of the Heavenly Heart. It was like “the fifth month, when the child moves.”