Study Guide: The Cloud of Unknowing, Chapter 47

Chapter 47, “Wise words teaching purity of spirit in contemplative prayer and the difference between show our desire to God and to others” (107-108)

In this chapter our Teacher knows that some may think his advice is “’childish,’ foolish, and lacking in sense.” Some adults may find it puzzling that he encourages us to “hide the longing of [our] heart[s] from God.” But Anonymous is convinced that “there’s no better way of ‘showing’ Him what you want want” than by properly “hiding” your desire.  When we hide our desire for God, that’s a good way of not showing off how much we love God. Not showing off fends off pride about our convictions. Moreover, when we “show off” our desire for God, there’s a strong tendency for us to depend on our “fragile, fickle human emotions” that so often overtake us as we show off and puff ourselves up. By hiding and understating our desire for God, we avoid drawing so much attention to ourselves that we become and enjoy being the center of attention. So no pretence and grand-standing. God knows who you are and there’s no need to being overly emotional to impress others. God, says Anonymous, “has an affinity with our souls, so when we panic and get stressed, straining our emotions and our bodies, we are not close to God. We’re much better off when we devote ourselves to finding joy in the work of contemplative prayer and practicing it serenely, with purity and deep wisdom” (108).

So Anonymous warns us not to be overly declarative in showing off who we are Christians. Of course, that doesn’t mean he wants us to hide our longing for God completely.  “Only an idiot would ask you to do that, because it’s impossible. But I’m still saying try your best—do all you can to hide it from God.” Why?  So you don’t let your longing become entangled in “anything corrupt.” As we grow in “purity of spirit,” we’ll find that [our] desires become less emotional and [our] soul draws nearer to God . . . . [our] soul resembles God more when it is pure in spirit because God is spirit.”

Finally, there is one more reason why we best understate things, hiding our longings for God from any sensationalistic self-promotion. You and I, says Anonymous, and many others like us, are so inclined to conceive of the spiritual in a tangible way that perhaps if I had directed you to show to God the movement of your heart, you may be tempted to be ostentatious, either by an obvious expression on your face or an exclamation or some other chest-thumping action as you are inclined to do when speaking to other people.  ou know how dramatic and excited you can get.  But remember: in certain ways we show things to people, and in other ways things are shown to God.
                                     

In summary, Anonymous again cautions us against spiritual pride, especially when we want to make ourselves look good and pious.  There is indeed considerable insight in this

wisdom-saying: “A fool gives full vent to his spirit, but a wise man quietly holds it back” (NIV, Proverbs 29.11) or as The Message puts it, “A fool lets it all hang out; a sage quietly mulls it over.”

A year or so ago I received a note from Richard Rohr. Grateful for its arrival, I think it complements what Anonymous is saying in Chapter 47:

Mary’s understanding of her nothingness is also saying something about all of us. Our worthiness is also and always given. It is not attained. It is God in you searching for God. It is God in you that believes and hopes and cares and loves. The same is true of prayer and all spiritual initiatives. Eventually you realize that you don’t just say a prayer by yourself. Rather, you recognize that prayer is happening, and you just happen to be the channel and instrument. When your mind, your heart and your body are all present, which is always a gift, that full presence is prayer. At that moment God is able to use you, because you are out of the way and God is leading the way. 

John Collier's “The Annunciation” reinforces what Rohr is saying. It brings some of the ancient conventions of iconography to a street in American suburbia, with Mary as a schoolgirl lost in her book until greeted by a winged messenger. Painted for St Gabriel’s parish in McKinney, Texas, Collier’s “Annunciation” took some getting used to by parishioners. Perhaps, like me, you too like the way the biblical and the ordinary are woven together in this work. I like the natural symbols in the picture. The door that only she can open, the window, the classical design of the architecture hinting that she who is to be God's "temple" stands by a temple. Is she standing on a welcome mat?

Just so, how do we present ourselves as contemplatives to others?  How do they see us?