The Little Way of Poverty
(This essay was previously published in The Catholic Radical, a publication of the Maurin House. You can listen to our interview with Tyler Hambley from the Maurin House here.)
Contrary to popular belief, the Gospel calls us to embrace voluntary poverty. This external, material poverty is only valuable, however, insofar as it leads to or flows from the poverty of spirit that gives access to the Kingdom of God. (Mathew 5:3)
The “Little Way” of St. Therese can guide us as we seek true interior detachment. The poor in spirit are those who have surrendered themselves completely to God’s loving mercy. We are all totally dependent on God, whether we like it or not; but the poor in spirit have enthusiastically embraced their dependence. According to St. Therese, what God loves about us is precisely our weakness and littleness. If we let him, he can work in and through our weakness; by contrast, prideful insistence on our own strength will lead to failure.
Jesus said that the sick rather than the healthy need a physician’s care. This doesn’t mean that only some of us need God’s help; we are all weak and sinful before God. Instead, it means that God can only help those who realize that they are weak. In this way, the realization of one’s weakness can become a hidden strength, while those who see themselves as strong remain trapped in their own weakness.
In describing our dependence on God, St. Therese used the analogy of a parent who carries a child up a steep set of stairs. Our goal is to climb the “stairway of perfection”, but aren’t able to do so on our own. Striving for virtue is an integral part of the Christian life. Our focus, however, should be on God’s mercy rather than on our own efforts. A focus on our own efforts turns our religion into a contest of bourgeois respectability rather than an ardent relationship with God.
Dependence on the mercy of God also helps us to avoid the trap of scrupulosity and despair. Scrupulosity leads people to become overly focused on their personal spiritual struggles. They think they have to achieve sanctity through their own efforts; when they fail in this impossible quest, they become discouraged. This discouragement, in turn, makes further progress almost impossible. No amount of introspection can help those trapped in this situation; the problem can only be solved by turning outward in loving surrender.
The presumptuous, self-righteous Christian and the scrupulous Christian are actually examples of the same spiritual problem: excessive interest in personal salvation and a desire for control. The Little Way’s surrender of personal control highlights one of the many similarities between material voluntary poverty and spiritual detachment. The accumulation of material wealth is an attempt to achieve personal security in this life. The wealthy buy expensive insurance policies and build up saving accounts to protect themselves against future disasters.
The problem with such attempts is that no amount of money is sufficient; there’s always the possibility of an unforeseen event. Even more disastrously, this pursuit of personal security through wealth leads to social isolation. To the hoarder of personal wealth, connections are simply liabilities; they might lead to demands upon one’s precious and limited resources. The miser is a classical and extreme example of the isolating effects of wealth, but examples of this isolation can be seen everywhere in our affluent, lonely society.
By contrast, voluntary poverty moves the focus from our own personal security to the well-being of the wider community. Building up a strong community provides a different kind of security, one based on mutual self-giving.
Traditional communities have always practiced this sort of mutual “insurance” by caring for those who fall on hard times. Building on and expanding these traditional practices, the followers of Christ built up a community in which nobody was in need. (Acts 4:32-35) When everyone shares, no one is hungry.
In the spiritual life, poverty and surrender also have communal implications. Self-righteous Christians tend to pass harsh judgments on their neighbors, while the scrupulous are too obsessed with their own spiritual state to care about others. But when we truly put God first in the spiritual life, we can reach out in love to assist our brothers and sisters. We are called to “Seek first the kingdom of Heaven”—and the kingdom of Heaven is Christ himself, along with his mystical body, the Church. Casting aside worldly wealth makes room in our lives for others, and spiritual poverty cuts through the engulfing fog of our own concerns. It allows us to accept God’s mercy, and in turn to bestow on others the merciful love we have received.
Cover Image: photo of St. Therese from the public domain
Is the “Morning Offering” still Valid in the Modern World?
Perhaps the greatest teaching of the Second Vatican Council is the universal call to holiness. It is, at least, the key to properly understanding the Council, according to Fr. Gaitley’s book The One Thing is Three. What does following this call look like in the modern world? Is it really possible to be a saint in suburbia?
The Little Way of the Morning Offering
Holiness does not consist in grand gestures or extraordinary deeds. Instead, for most of us holiness consists in quiet fidelity to the duties of our state in life. We are called to follow what St. Therese called her “little way”: doing small things with great love. Feeding one’s children, the performance of daily tasks, and casual interactions with others can all become transformed if we do them through, in, with, and for Christ. This is the meaning of the Offertory of the Mass. We offer ourselves along with the bread and wine, to become transformed through God’s grace. In popular Christian piety, this is reflected in the beautiful practice of the Morning Offering prayer.
Concentration Camps, Arms Manufacturing, and the Local Grocery Store
What if one’s daily duties, however, were totally incompatible with the Christian life? As a friend of mine put it, what if one worked as a guard for a Nazi concentration camp? Obviously, it would be absurd to attempt the consecration of such a life by offering it to God.
None of us are engaged in such blatant evil. And yet, there is good reason to wonder if our daily lives can truly be consecrated to the honor of God. What if one works for Northrop Grumman or Lockheed Martin building drones and missiles that our military will use in ways that contradict Catholic Just War theory? What if one works for an insurance company that provides coverage for abortions, or a government agency that advocates for abortion? What if one works for a credit card company or bank that lends money at usurious interest? What if one works for a fossil fuel company that contributes to climate change and the flooding of villages on the other side of the world? Or a so-called “Green” energy company whose lithium and cobalt mines are destroying lives in the Global South?
Quite apart from the dubious nature of so many jobs in the modern world, what if one’s daily routine includes buying produce harvested by exploited migrant workers? Their cries reach the Lord of Hosts, as St. James tells us. What if the clothes one buys cost the life of a sweatshop worker in Bangladesh?
Indeed, all of our work, all of our lives are to some extent destructive. I’m just as much trapped in this as anyone else. I work in graphic design, producing periodicals that make a quick journey from printing press to landfill. What a trivial and irresponsible use of the world’s finite resources, when so many people are going hungry! I contribute to the “great symbol drain”: the over-utilization and consequent misuse of religious imagery. Try as I might, I can’t always avoid funding evil through my purchases. What are we to do with our terribly flawed lives?
The Kingdom of God in our Daily Lives
For most of us, the answer is not to drop everything and “flee to the fields” or “head for the hills”. We have families and commitments that we can not break. We are trapped: in a certain sense, we are prisoners of the systems of evil we can’t escape. And yet we can’t give way to complacency. We can’t surrender to the systems which have imprisoned us. I think the answer must be threefold.
If we feel trapped, we can offer that up for all the other people who are trapped in worse positions. We shouldn’t fall into the mistake of thinking that just because we are trapped we are somehow unable to follow Christ. Christ himself was “trapped” in unjust situations throughout his life. Our situation does not absolve us from doing the small things with great love. The Morning Offering is still relevant, along with all the works of unpretentious virtue that it implies. We should see our offering not as a consecration of the social evil in our lives, but rather as a share in the sorrow of Christ weeping over the evil and ruin of his city.
As Father Simon Tugwell writes in The Beatitudes:
That is often the way it is in life. Life in this world is a trap. Over and over again we find ourselves in situations which constrain us, and there is no true escape. We daydream of ideal choices, but we have to live with and in the trap. We are trapped in working conditions or personal relationships which bring out the worst in us, we are trapped in the consequences of our own or others’ past misdeeds or follies, we are trapped in the social and economic systems in which we live. We have only the mammon of unrighteousness with which to invest for eternal life.
The resulting sense of powerlessness is one of the major psychological pains of our time, and it can easily lead us to despair.
The answer that the Gospel gives is an austere one … It is not by fretting and flapping, but by bearing the cross of our helplessness and frustration, in union with Christ bearing his cross, that we shall find any genuine power for a more satisfying life.
To offer our situation up in solidarity with others who are oppressed by modernity, we need to stay aware of what is happening and not shrink back. It can be more comfortable to ignore the evil in our world, but we can’t give in to that temptation. If this is our cross to bear, as Father Tugwell says, we should experience the pain of it. We have to think about the sweatshop workers, the migrant laborers, the peasants starving after their crops were destroyed by climate change, and the victims of our unjust wars. We should spend time in prayer for and with the suffering and oppressed of the world.
Part of this remembering can consist in small but concrete practices that put us in solidarity with others. Voluntary poverty can play a part in this. So can practices such as refusing to buy items made in China or other countries that lack labor protections. To the extent possible, such practices should be used to distance ourselves from the benefits of oppression. Our “101 Ways to Change Your Life” list provides a range of suggestions for such small changes in lifestyle.
Such small changes and such awareness will help to keep the longing for a better world alive in our hearts. Faithfulness in small things will pave the way for the ability to be faithful in greater things if God wills it so. Ultimately, we long for the coming of Christ, but also for the coming of his reign of peace in the here and now. We need to keep such longing alive so that when the chance comes, we are ready to change our lives to better reflect the Gospel.
Such chances revolve around the power of community. An isolated family is only able to do so much. But if we gather with others who share similar longings, we can begin to escape the reign of sin in our modern world. Together, we can start taking concrete steps toward establishing the reign of Christ in our lives.
Image of downtown Denver by R0uge; CC BY-SA 4.0
Attention as Prayer
In Simone Weil’s beautiful essay “Reflections on the Right Use of School Studies with a View to the Love of God”, she explains that prayer is simply the turning of one’s attention to God. It isn’t a busy activity, but rather a peaceful practice of being present before God and attentive to him.
Attentiveness can only be gained through practice. According to Weil, the development of this capacity for attention is the real purpose of school work. Each particular subject has a “useful” purpose, but any subject serves to build the capacity for attention, and this deeper purpose is more important. Even if someone has no natural aptitude for their studies, the attempt to concentrate is still beneficial for building attention.
This means that a student should strive to do the work well (otherwise they would not be truly attentive) but without worrying too much about goals or ends. Instead, they should strive to do each thing for itself and as a preparation for prayer.
Weil explains that every time we pay attention, we “destroy the evil in ourselves.” Evil divides and dissipates. This can be seen in the division between God and humanity, in conflicts between individual human beings, and in the internal battles we each fight against our lower tendencies. By concentrating, we “pull ourselves together”, overcoming the evil impulse to dissipation.
What is Attention?
To pay attention well, we need to know what attention is. Weil writes that attention is a negative effort, the act of holding the mind open in the presence of something. “Jumping” on a concept or idea too quickly is not attention, and can close the mind to the truth. At the same time, we can’t “jump” away from the idea or person before us. Weil describes attention while writing as waiting “for the right word to come of itself at the end of the pen, while we merely reject all inadequate words.”
This negative effort of attention is hard for us. We’re very busy, and we want to stay that way: it makes us feel important and protects us from ourselves. We don’t like to be “re-collected” with ourselves and passively present before God in prayer, or before another human being or even an idea. Yet this is what Christ asks us to do. In the Gospel, the servants who were found patiently and attentively waiting are called blessed.
This virtue of attention is necessary for community, and also fostered by it. Weil points out this connection:
“Not only does the love of God have attention for its substance; the love of our neighbor, which we know to be the same love, is made of this same substance. Those who are unhappy have no need for anything in this world but people capable of giving them their attention. The capacity to give one’s attention to a sufferer is a very rare and difficult thing; it is almost a miracle; it is a miracle.”
Community is all about giving others our attention, emptying our souls of self so we can take the other in; so we can, as Weil put it, say to the other “What are you going through?” Without this attention, community becomes soulless and sterile. “Companions” are literally those who share bread with one another; in a more extensive sense, they are those who share their lives, share their attention.
In doing so, we’re imitating Christ, who emptied himself for our sake. Not only will we imitate him, but in imitating him through attention we will truly find him. It does not matter what we are doing, whether studying, working, or serving our neighbor: if we are open and attentive to the things around us, we will find him there before us. For “in him we live and move and have our being”. All things are kept in being by the loving attention of God, so that when we look on anything with love and attention, our gaze meets his.
“Prayer is a surge of the heart, it is a simple look turned toward heaven, it is a cry of recognition and of love, embracing both trial and joy.”—St. Thérèse of Lisieux
Podcast 6: Consoling the Heart of Jesus
A Spirituality of Trust
In podcast 6, Peter Land and Malcolm Schluenderfritz discuss the Fr. Gaitley’s book Consoling the Heart of Jesus and the spirituality that underlies it: the great love that Jesus has for each of us, despite our sins and failings, and the great importance of absolute trust in his mercy. We also discuss The Little Way of St. Therese of Lisieux and Pope Francis’ call to go to the peripheries. Other topics mentioned include: scrupulosity; an outward focus; pride; “performance orientation;” Pelagianism; the Good Thief; St. Paul; attachments and addictions; the danger of self-sufficiency; the danger of agendas; the Prodigal Son; C. S. Lewis; detachment; A.A.; St. Faustina; St. Margaret Mary; Eucharistic Adoration; Pharisees; Jansenism; and St. Benedict Joseph Labre.
(All transcripts edited for clarity and readability.)