Clowning in Rome: Reflections on Solitude, Celibacy,
Prayer, and Contemplation
Henri J. M. Nouwen
New York, NY: Image Books, 2000
109 pages
Who might this book
interest? I think that most
Christians, who are serving Christ in some way, would benefit from reading
Nouwen’s book, Clowning in Rome. It will
especially appeal to those who are not serving in the spotlight, and help them
to bring greater depth and understanding to their service to God and people.
My Rating: 9 out of 10
Quick Summary: Before his passing in 1996, Nouwen was a Catholic priest, pastoral theologian and psychologist as well as a spiritual writer. In his teaching career, he taught at Norte Dame, Yale Divinity School, and Harvard Divinity School. After serving as a university professor for many years, Nouwen went on to serve the L’Arche Daybreak community in Toronto, Canada until his death. He had an immense literary output of over 40 books! Thus, Nouwen’s influence has continued well after his death.
Initially,
I equated Nouwen’s title, “Clowning in Rome,” with something like “Goofing Off
in Rome.” So, I did not really feel that
it was a book that I wanted to read, but then, I read the Introduction, and I
quickly became captivated by it. The
idea is that clowns are in the peripheral and not a part of the main show, but
they serve in so many ways out of the spotlight. Nouwen originally gave these as lectures
to various religious communities in Rome.
Chapter 1: Solitude and
Community seems even more relevant today than when it was originally written in
1978. We live in an “emergency-oriented society”
where “fear and anger” are prominent features.
Fear and anger may produce togetherness but not love for your
neighbor. Solitude show us that community
grows us with others. It teaches us
dependence on God, which enables us to love others in spite of themselves. In solitude, we find our true identity and
calling as part of our community and common call. If we do not structure time for solitude, we
live in and of the emergency-oriented world, where we do not love our neighbors
as ourselves. Solitude allows us to
connect with our Creator and Redeemer.
It strips away all of our false self-identity, and exposes our true self
before the One who loves and guides us into community. In our day of false unity through fear and
anger, we need true solitude and community more than ever.
Chapter 2: Celibacy and
the Holy originally made me wonder if this chapter really had anything to say
to me as a married person. We each have an inner sacred
space which witnesses to God. Celibacy
is a visible witness to that sacred space in all of us. Interpersonal relationships are important,
but may overrun our sacred space in our desperation for intimacy. The meaning of celibacy is important for all
states of life: marriage, friendship, etc.
Celibacy witnesses that God is the source of love for all of us. The two pillars of celibacy are contemplative
prayer and poverty. God comes to meet us
in this prayer, and voluntary poverty is an outer expression of one’s inner
poverty, which hopes and depends on God to fulfill. Sexual abstinence, contemplative prayer, and
voluntary poverty witness to the inner vacancy “where we encounter Love, listen
to the voice of Love, and celebrate the presence of Love in our midst.” Celibacy is a reminder not to attempt to fill
one’s need for love completely in others, but in the true Source, God. Then, our interpersonal relationships can be
energized with His love.
Chapter 3: Prayer and
Thought challenges us in our prayer and thoughts. Many time, people want to make prayer a “part”
of their life, but St. Paul makes prayer his whole life and encourages us to do
the same. Pray is like breathing or our
heart beating; ceaseless until physical death.
What does it mean “to pray without ceasing”? The Jesus Prayer is one example. Nouwen continues to explore, “How can
thinking become praying?” First, we need
to stop thinking. Second, unceasing
prayer is not unceasingly thinking about God, but thinking all of our thoughts
in God’s presence. This is not
introspection, but conversation and communion.
This is a slow process.
Surrendering all of our thoughts to God is difficult, especially when
our thoughts feel inappropriate or embarrassing. Discipline provides support for constant
communion. Attempt to be open to God in
all circumstances. Nouwen suggests
contemplative prayer as a means of waiting on God.
Finally, Chapter 4:
Contemplation and Caring shows us the connection between these. Nouwen says, “To contemplate is to see, and
to minister is to make visible, the contemplative life is a life with a vision,
and the life of caring for others a life revealing the vision to others.” According to Nouwen, the contemplative life
is moving from opaqueness to transparency in three areas: nature, time, and
people. The contemplative life allows us
to see beneath the outward and makes the world a sacrament which reveals God’s
love. Nouwen comments, “The practice of
the contemplative prayer is the discipline by which we begin to ‘see’ the
living God dwelling in our own hearts.”
God within us reveals God in nature, time, and people.
Evangelical
Assessment: Nouwen seamlessly integrates psychology, theology and
spirituality. There is a depth in his
approach that is so often lacking in the evangelical perspective. His approach to solitude as a basis for true
community. The discussion of celibacy in
a context which highlights the centrality of God, while affirming marriage,
gives a unique and needed perspective.
The encouragement and challenge to make prayer your life, instead of a
part of your life. The interconnection
of contemplation to care in our relationship with God.
Nouwen was a Catholic priest and draws on the history of Christian spirituality,
but he is also broad in his thinking. While
there is occasional Catholic speak, it is not prominent, nor a distraction for
the evangelically-minded reader. Once
again, there is great depth in Nouwen’s writing.
He interacts with some current religious-based psychology, quotes
philosophy, refers to Scripture as well as draws from the history of Christian
spirituality. It is obvious that he has
meditated and internalized much of what he teaches in this book. He is a thoughtful academic, who knows these
writings, but he is also a contemplative, who has meditated upon them. If there is any draw back, it is the implicit
use of Scripture when an explicit use could be helpful.
Inevitably, I end up reading the chapters multiple times before I feel
like I understand what he is saying. On
a purely surface level, Nouwen is accessible, but it really takes multiple
readings to plunge the depth of his thought.
Generally, I find myself reading the chapters three times each before I
feel that I have a sufficient grasp on the content.
I believe that this book would be good reading for any Christian who is
serving Him. It will especially be
helpful for those who are not in the limelight.
They serve in a way that is not noticed by others. They are the normal people that give us hope
in our service to Christ. This book will
nurture their inner life with God and outward service to Him.
Sources:
, and more recently, 
.
by Basil Pennington and 
by Thomas Merton. I am purposely reading both of them slowly (sometimes a few pages; sometimes a chapter) before praying. Often, they provide a valuable insight that I need for that time as I approach God in prayer.
and 
. Yes, I have already revued these books here, but now, using texts from my daily quite time, I am working on writing my own narrative sermons based upon my imperfect use of his method. It has been both fun and trying. Hopefully, I will have an opportunity to preach them in the near future!
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