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Maria, madre dei sacerdoti

Item consists of a booklet featuring a homily by Nouwen on Mary for the Feast of the Visitation of the Blessed Virgin Mary at the Cathedral Church of St. Michael, Toronto, during Marian year 1988.

Met open handen: notities over het gebed

Item consists of a book which Nouwen wrote about prayer; the translated title is: With Open Hands. The book has been divided into the following (English translation): Foreword; Introduction, With Clenched Fists; Chapter 1, Prayer and Silence; Chapter 2, Prayer and Acceptance; Chapter 3, Prayer and Hope; Chapter 4, Prayer and Compassion; Chapter 5, Prayer and Revolution; Conclusion, With Open Hands.

Reaching out: the three movements of the spiritual life

Item consists of a book which Nouwen wrote about the spiritual life. The book has been divided into the following: Foreword; Introduction; Reaching Out to our Innermost Self, The First Movement: From Loneliness to Solitude, Chapter 1: A Suffocating Loneliness, Chapter 2: A Receptive Solitude, Chapter 3: A Creative Response; Reaching Out to our Fellow Human Beings, The Second Movement: From Hostility to Hospitality, Chapter 4: Creating Space for the Stranger, Chapter 5: Forms of Hospitality, Chapter 6: Hospitality and the Host; Reaching Out to our God, The Third Movement: From Illusion to Prayer, Chapter 7: Prayer and Mortality, Chapter 8: The Prayer of the Heart, Chapter 9: Community and Prayer; Conclusion; Notes.
As is stated in the front flap: "In Reaching Out, [Nouwen] . . . lays out an incomparable plan for living a life in and with the Spirit and achieving the ultimate goal of that life: union with God."

A critical analysis

This item consists of a 4 page article by Henri Nouwen entitled ‘A Critical Analysis’ published in Ave Maria National Catholic Weekly, 3 June 1967, p. 11-13, 30. Nouwen discusses the rise and popularity of the Pentecostal movement at Notre Dame University in Indiana and states that the article ‘is an attempt to clarify certain issues and to be of some help in an honest evaluation’. Nouwen looks at the phenomenon from three perspectives: 1) A Historical Perspective: He writes of the past and current religious atmosphere at Notre Dame. Here he credits an article by Killian McDonnell. O.S.B. (The Ecumenical Significance of the Pentecostal Movement) where there is a discussion of the ‘sobriety’ and ‘objectivity’ of Roman Catholic liturgy in contrast to the more emotional freedom and sense of belonging in the Pentecostal services. Nouwen suggests that this latter may answer a need in the new more ambitious and competitive atmosphere at the university. 2) A Psychological Perspective. Here Nouwen asks how we can evaluate this new movement by asking several questions: Does it heal or hurt? He suggests that evidence leads to a conclusion that while there may be a short term benefit ‘it is very doubtful that it will cure deep mental suffering’. He also asks ‘Can it be dangerous’? He states that ‘for those who are not prepared every inducement of a strong emotion can break and do serious harm. He also suggests that for those who do not receive the ‘gifts’ such as tongues or joy there then may be the question ‘what is wrong with me’. This leads to the need for direction, guidance and care. Finally he asks: Does it create community? Nouwen suggests that the powerful emotions of belonging and sharing, may risk creating a community that is inward and elitist. ‘the Pentecostal movement creates a situation of oneness and togetherness, which makes the community highly self-centered and hinders the development of the autonomous Christian…’. 3) A Theological Perspective: here Nouwen is asking if the Pentecostal movement is reflecting the theological developments of Vatican II and suggests that it may not meet the new stress on incarnational theology. He concludes the article by stating: ‘the new wave of Pentecostalism at Notre Dame University obviously answers a burning need in many students. It worries many who are concerned about the effects on the mental health of some…It places heavy responsibility on the leaders of the movement, and it disturbs many theologians’ but it also offers a chance to come to a new realization of the crucial importance of the valid religious experience – as an authentic part of the Christian life’.

From magic to faith: religious growth in psychological perspective

This item consists of a one page article by Henri Nouwen entitled: From Magic to Faith: religious growth in psychological perspective, published in National Catholic Reporter, 27 September, 1967, p. 7. In this article Nouwen examines the growth or not, of religious maturity beginning with the new baby and ending with the adult man (sic). A. In the section covering the first five years the author identifies several stages: becoming aware that we are not the center of our world and that there are objective realities outside us that we cannot control; the formation of language in which we discover that our first words ‘give us a mysterious power over things which can in later life be part of our use of religious prayer in a magical and not mature way; a ‘third step out of the magical world is the formation of our conscience. This is formed in our contact with others and here the author relates some questions from Freud about our identification of God with our father. B. In the section covering school years 6 – 12 Nouwen identifies this time as one in which the child is exposed to a larger world, new and different values and new interests. The mature religion resulting from this he suggests will be ‘integral in nature…flexible enough to integrate all new knowledge within its frame of reference. …essential for a mature religion is the constant willingness to shift gears’. C. Here are discussed the adolescent years. These the author describes as a time of a more complicated inner and outer world with many conflicts; a time of facing and accepting or not, the shadow part of each person and the effect on the maturity of religious growth. D. This is the stage of the young adult. This is the time of leaving the family atmosphere and going away to study. ‘As we enter college we take with us many religious concepts and ideas which seemed obvious, and which we never questioned. The question is, whether or not we have the courage to put question marks behind many things; if we can allow ourselves to doubt without losing all ground.’ E. In this final section Nouwen discusses the adult man (sic). ‘One facet of adulthood which has special significance for our religious attitude is that the mature adult mind is characterized by a unifying philosophy of life’. Without this unifying philosophy Nouwen suggests that boredom may characterize life. He describes boredom as ‘the isolation of experience’…’every day seems to be just another day, indifferent, colorless and bleak’. Mature religion’s unifying power fulfills here a creative function. Nouwen states finally, ‘We started folded in our mother’s womb, one with the world in which we lived. We slowly unfolded out of the magical unity into autonomous existence in which we discovered that we were not alone but stood in a constant dialogue with our surroundings.

Nuclear man: in search for liberation

This item is a 7 page article by Henri Nouwen entitled: Nuclear Man: In search for Liberation, included in Reflection, Volume 70, No. 1, the quarterly journal of Yale Divinity School and the Berkeley Divinity School, New Haven, Connecticut, 1972. Nouwen opens the article by describing nuclear man as someone who “does not look forward to the fulfillment of a great desire, nor does he expect that something great or important is going to happen. He looks into empty space and he is only sure that if there is anything worthwhile in life it must be here and now”. Nouwen then states that the purpose of his article is “1. to come to a deeper understanding of our human predicament and 2) to hope to discover in the midst of our present ferment new ways to liberation and freedom”. 1) In the first section Nouwen describes nuclear man as “one who realizes that his creative powers hold the potential for self-destruction and can be characterized by Robert Jay Lifton’s 3 categories of a)’ historical dislocation’ which include the realization that “symbols used by his parents cannot possibly have the unifying and integrating power which they have for people with a pre-nuclear mentality”. There is a lack of continuity with the past. In b) ‘Fragmented Ideology’, there is a condition of “fast-shifting value systems” and nuclear man finds that he “does not believe in anything that is always and everywhere true and valid”. In c) ‘A search for new Immortality’ Nouwen states, “ When man is not able anymore to look beyond his own death and to establish for himself means to relate to what extends beyond the time and space of his own life, he loses his desire to create and with that the excitement of being human”.2) In the second section entitled Nuclear Man’s way to Liberation Nouwen outlines “two main ways by which [nuclear man] tries to break out of his cocoon and fly: the mystical way and the revolutionary way”. a) “The mystical way is the inward way. Man tries to find in the center of his own inwardness, a connection with the ‘reality of the unseen’, with ‘the source of being’, with ‘the point of silence’. b) In The revolutionary Way Nouwen describes someone who “is tired of pruning the trees and clipping branches and wants to pull out the roots of a sick society”. Nouwen concludes this article by asking “Is there a third way, which we can call a Christian way?”. In this third way Nouwen describes Jesus as bringing together in himself both mystic and revolutionary and so “in this sense he remains also for nuclear man the way to liberation and freedom”.

Finding the friendly space

This item is a 3 page article by Henri Nouwen entitled ‘Find the Friendly Space: Post Easter probing into the heart of worship’, published in ‘The Episcopalian” June 1973, P. 9 – 10 & 44. Nouwen opens the article by relating the story of the meeting of the two disciples on the road to Emmaus with the risen Jesus. Following the breaking of bread the two disciples recognize Jesus and return to Jerusalem with joy to tell the others. Nouwen states that this story is important because ‘it helps us realize that liturgy is hospitality’. He then goes on to say that ‘We need to look at our liturgical ministry as a way to create a friendly space’. After discussing what liturgy is not Nouwen states, ‘ liturgy is the indication of simple boundaries, a book, a table, a small piece of bread and a small cup of wine, within which the God of power and might can appear to us as…the God with us, the humble servant, the son of man. In the space created by these simple, basic human symbols, we can be touched by what is deeper that our own self-understanding and wider than our own life experience and can lift our hearts above the immediacy of our daily pains and sorrows.’ Nouwen then goes on to look at this in more detail. He concludes by drawing attention to several things: He states that ‘every liturgy must be highly flexible in terms of closeness and distance…that we especially today, should be open to a variety of liturgical celebrations’. All of this, he suggests requires ‘flexible and sensitive priests’. He reminds the reader that ‘Any celebration that does not move us outward is in constant danger of degenerating into a cozy, self-feeding, stuffy clique’.

Hospitality

This item is a 28 page article by Henri Nouwen entitled ‘ Hospitality’ published in Monastic Studies, Number 10, by Mount Savior Monastery, Pine City, New York, Easter 1974. Nouwen has divided his article into 3 major divisions 1. From Hostility to Hospitality 2) Forms of Hospitality and 3) The Dynamics of Hospitality. Nouwen begins 1. By saying ‘it is God who reveals to us the movement of our lives. It is not a movement from weakness to power, but a movement in which we can become less and less fearful and defensive, and more and more open to the other and his world. This movement allowing us to receive instead of to conquer is the movement from hostility to hospitality’. Nouwen follows with some examples of difficulties arising from the presence of hostility which prevents hospitality. He then describes hospitality as meaning ‘primarily the creation of a space where the stranger can enter and become a friend instead of an enemy. It is not an attempt to change people, but to offer the free space where change can take place.’ Nouwen discusses the difficulties in our society of creating this hospitable space and ends the section by saying ‘To convert hostility into hospitality, to change the stranger from hostis to hospes, from enemy to friend, asks for a persistent attempt to create the free space where such a conversion can take place. In section 2. Nouwen indicates his intention as ‘to show how different forms of service can be seen as hospitality. He identifies the forms of service as: teaching, preaching, counseling, organizing and liturgical celebration. In his conclusion to this section Nouwen says, ‘ …they are all forms of ministry by which we create space for the stranger, space where he can enter into deeper contact with himself, his fellowman and his God’. In a short third section 3.The Dynamics of Hospitality, Nouwen speaks of ‘receiving and confronting’ by which he means by the latter, setting boundaries. The second heading is entitled ‘participation in a certain plenitude’. Here, Nouwen states, ‘ The people who have had the most influence on me in my life…are men and women who never tried to convert me, change me, or make me do or not do certain things. …They were people who were so much in touch with themselves, were so self-possessed and eradiated so much inner freedom, that they became a point of orientation for my own search’.

Loneliness contagious

This item is a half-page article by Henri Nouwen entitled: Loneliness Contagious, published in the National Catholic Reporter, May 31, 1974. In this article Nouwen speaks of loneliness as a pervasive experience in modern life. He speaks first of his own loneliness and then states “ Loneliness is one of the most universal human experiences but our contemporary western society has heightened the awareness of our loneliness to an unusual degree”. He describes the loneliness people feel in crowded subways or at parties even though the images or words of welcome seem to imply warmth and closeness. “The language with which we are surrounded suggests anything but loneliness… it is a language which reveals the desire to be close and receptive to the stranger, but which in our society sadly fails to heal the pains of our loneliness, because the real pain is felt where we can hardly allow anyone to enter”. Nouwen concludes “The roots of loneliness are very deep and cannot be touched by optimistic advertisement, substitute love images or social togetherness”.

Marriage as ministry

This item is a 6 page article by Henri Nouwen entitled ‘Marriage as Ministry’, published in Notre Dame Journal of Education, Vol. 5, No. 2, Summer 1974, p. 101 – 106. Nouwen has divided this article into two parts: 1) Marriage as the binding of each other’s wounds and 2) Marriage as the healing of the suffering guest. Nouwen begins the first part by stating, ‘ What is man’s wound?...Words such as alienation, separation, isolation and loneliness have been used to indicate man’s wounded condition. I like to use the word loneliness in this context and try to understand our loneliness in the context of marriage’. Nouwen asks if ‘we are not trying to avoid a confrontation with our basic human loneliness ‘ by looking for another to fill all the loneliness of human life. He suggests that a marriage relationship is healing when the ‘love between husband and wife means a deep respect for the holy center where they are different, where they cannot reach each other, but must remain strangers’. He goes on to say that ‘many marriages are ruined because neither partner was able to fulfill the hidden hope that the other would take his or her loneliness away’. In part 2, Nouwen writes of how marriage, ‘can become a form of ministry not only to each other, but to strangers as well’, but that this is most healing when the stranger can enter into the space on their own terms, where the relationship between the couple creates ‘room for the other and…a friendly space where he can feel free to come and go, to be close and to take distance, to rest and to play, to talk and to be silent, to eat and to fast’. Nouwen suggests that in such a space each is free to recognize and own the loneliness and pain of the other which is a reality of human life. Nouwen concludes the article by saying, ‘Marriage is a ministry because marriage is where we can bind each other’s wounds with care and heal with our carefully protected wounds the many who pass us on their way. Loneliness is man’s wound.’

Love protects aloneness

This item is a half-page article by Henri Nouwen entitled ‘Love protects aloneness’ published in the National Catholic Reporter, undated but possibly July or Sep. 1974. Nouwen is continuing his focus on the importance of solitude for the spiritual development of the individual. He begins, ‘By slowly converting my loneliness into a deep solitude, I create that precious space where I can distinguish the voice telling me about my inner necessity- that is, my vocation’. He follows this point by raising the question, ’How many people can claim their ideas, opinions and viewpoints as their own?’. He states that ‘frequently, we are restlessly looking for answers, going from door to door, from book to book, or from school to school, without having really listened carefully to the questions’. Nouwen points out that our society tends to pull us away from fruitful solitude and encourages seeking answers instead of listening to the questions. He suggests that in solitude we can become present to ourselves and from this we become closer to others. ‘In this solitude we encourage each other to enter into the silence of our innermost being and discover there the voice which calls us beyond the limits of human togetherness to a new communion.’

Listen to pain with heart

This item is a half-page article by Henri Nouwen entitled, ‘Listen to pain with heart’, published in the National Catholic Reporter, September 6, 1974, p. 15. Nouwen begins this article by stating that ‘when my response to the world remains hanging between my mind and my hands, it remains weak and superficial….Only when my mind has descended into my heart can I expect a lasting response welling up from my innermost self’. Nouwen speaks of the solitude of the heart as the place from which effective and meaningful actions flow. ‘It is in the solitude of the heart that we can truly listen to the pains of the world because there we can recognize them as strange and unfamiliar pains but as pains which are indeed our own’. Nouwen suggests that it is from being in touch with out inner solitude that we can avoid self-righteousness and grow in compassion. Nouwen quotes several passages from the Trappist monk Thomas Merton, who speaks of the fruitfulness of solitude as a school for compassion. Nouwen concludes the article by stating ‘The paradox indeed is that the beginning of healing is in the solidarity with the pain. And in our solution-oriented society it is more important than ever to realize that wanting to alleviate pain without sharing it is like wanting to save a child from a burning house without the risk of being hurt’.

Wisdom of emptiness

This item is a half-page article by Henri Nouwen entitled, ‘Wisdom in Emptiness’ published in the National Catholic Reporter, October 4, 1974, p. 11. Nouwen begins the article by stating that most people need constant occupation and without it are restless and feel useless. He says ‘Being busy, active and on the move has nearly become part of our constitution’. Nouwen goes on to state ‘this is why silence is such a difficult task’. He suggests that occupation and preoccupation are our ’fearful ways to keep things the same’…’we hold on to the familiar life items which we have collected in the past’. Nouwen uses as an example of this a story by Carlos Castaneda and the story of Jesus’ exhortation that we should ‘not worry …your heavenly father knows what you need’. Nouwen concludes by saying, ‘ Conversion is an inner event that cannot be planned or organized, but needs to develop from within. Just as you cannot force a plant to grow, but can take away the weeds and stones which prevent its development, so you can… offer the space where such a conversion can take place’.

Compassion: solidarity, consolation and comfort

This item is a 5 and a half page article by Henri Nouwen, entitled, ‘Compassion: Solidarity, Consolation and Comfort, published in America magazine, America Press Inc., New York, March 13, 1976, pp. 195 – 200. In this article Nouwen uses the letters to his brother Theo and the paintings of the Dutch painter, Vincent Van Gogh to write of the expression of compassion in a human life. Nouwen states as the aspects of compassion he wishes to look at in the following way: ‘When we read Vincent’s letters and contemplate his paintings and drawings, three aspects of compassion come into focus: solidarity, consolation and comfort’. He then goes on with regard to these aspects to say, ‘When we say, “Blessed are the compassionate,” we do so because the compassionate manifest their human solidarity by crying out with those who suffer. They console by feeling deeply the wounds of life, and they offer comfort by pointing beyond the human pains to glimpses of strength and hope. 1) Solidarity: Nouwen suggests that although a sense of human solidarity might seem obvious that capacity has receded in our society. But he describes Vincent’s sense of it: ‘He realized that the road to human solidarity is painful and lined by weeping willows, but once Vincent found his aim in life, nothing, absolutely nothing, could hold him back’. 2) Consolation: Nouwen begins this aspect ‘when we have given up our desire to be different and have recognized our intimate solidarity with the human condition, then consolation can manifest itself. In Vincent Van Gogh, Nouwen sees consolation growing out of the artists desire to ‘come in touch with the heart of life as he saw it in the poor of spirit… for him, to draw meant to draw out of his fellow human beings that which binds them together’. Nouwen concludes this section by stating, ‘Consolation indeed asks for the sincere struggle to reach into the center of human brokenness; out of its common depths compassion can be expressed’. 3) Comfort: ‘Comfort…is the great human gift that creates community. Those who come together in mutual vulnerability are bound together by a new strength that makes them into one body’. Nouwen goes on to describe how Van Gogh especially in his later life tried to comfort by ‘drawing out of the dirtiest corners of life a ray of light’. Van Gogh’s own suffering of loneliness, obscurity and mental anguish, did not obscure the reality that ‘it is the sun that has made Vincent famous’.

Does the news destroy compassion?

This item is a 3 page article by Henri Nouwen entitled, ‘Does the News Destroy Compassion?, published in The Sign, September, 1976, pp.25 -27. Nouwen begins this article by making reference to the monk, Thomas Merton who read no newspapers, nor watched television, nor listened to the radio but who had a strong sense of solidarity with humanity. Nouwen quotes Merton ‘ My first duty is to start to live as a member of a human race that is no more and no less ridiculous than I am myself’. This, Nouwen suggests, lead Merton to compassion. ‘It was because of this compassionate solidarity that Merton was able to speak out and to offer criticism…to distinguish illusions from reality’. Nouwen then speaks about our modern exposure daily to images and descriptions of deep human suffering that we can do nothing about. He says, ‘ I am wondering, more and more, if day-to-day confrontation with human suffering with which identification is impossible does not, in fact, create more anger than love and more disgust than compassion’. He then asks, ‘How can I become a compassionate person?. Nouwen indicates that most of Merton’s information came from personal sources, letters, from individuals rather than collectivities. “In these letters Merton saw the world with its pains and joys; these letters brought him in contact with a living community of people who had real faces, real tears, and real smiles’. Nouwen concludes the article ‘A compassionate person has an eye for small things and is able to trust in the simple response. The great temptation is to make things so complex that any response seems inadequate and meaningless’.

The minister as the wounded healer: pastoral care and counseling

This item is a 6 page article by Henri Nouwen entitled, ‘ The Minister as the Wounded Healer’ published in Pulpit Digest, November-December 1976. Nouwen’ s first heading in this article is ‘The Wounded Minister’ and he opens by stating, ‘ This means that he who wants to announce the liberation is not just called to care for his own wounds but even to make them into the main source of his healing power’. Nouwen asks which wounds these might be and suggests the words alienation, separation, isolation and loneliness. He finds the word ‘loneliness is closest to our immediate experience and therefore most fit to make us aware of our broken condition’. Nouwen finds loneliness to be one of modern humanity’s deepest wounds, one which we make painful attempts to break through. However, he goes on to say ‘the Christian way of life is not to take away our loneliness but to protect and to cherish it as a precious gift’. Nouwen believes that the minister’s gift is to embrace this loneliness in his own life and use it to share his own broken humanity with those he serves. The next heading entitled, ‘The Healing Minister” asks the question, ‘how does healing take place?’ Nouwen speaks here of care and compassion but develops the theme of hospitality. ‘Hospitality is the virtue which allows man to speak through the narrowness of his own fears and to open his house for the stranger with the intuition that salvation comes to us in the form of a tired traveler’. In this way the minister who has come to terms with his own loneliness can offer a healing hospitality. Nouwen concludes by stating ‘No minister can save anyone. He can only offer himself as a guide to fearful people…because a shared pain is no longer paralyzing but mobilizing when it is understood as a way to liberation’.

Compassion: the core of spiritual leadership

This item is a 6 page article by Henri Nouwen entitled ‘Compassion, The Core of Spiritual Leadership’, published in Occasional Papers by the Institute for Ecumenical and Cultural Research, Collegeville, Minnesota, March 1977, No. 2. Nouwen begins the article by stating that his discussion of compassion as the core of spiritual leadership can be looked at in three areas: 1) The phenomenology of compassion. How does compassion manifest itself? Answer: In solidarity.2) The ascesis of compassion. How is compassion disciplined? By voluntary displacement. 3) The theology of compassion. How is compassion lived out in the light of the gospel? In discipleship. Nouwen then goes on to discuss each of these areas. 1) Solidarity. ‘Solidarity, as the manifestation of compassion, does not mean resignation to the sad fact that we are about the same as other human beings, but it means desire to participate in our human sameness as fully and deeply as possible’. Nouwen discusses the implications of solidarity for the spiritual leader and states ‘ Not critical observation, but compassionate participation; that is the vital source of all authority.’ He suggests Jesus as the divine manifestation of compassionate authority. 2) Displacement. Nouwen identifies compassion as a gift rather than something that can be learned. Nouwen suggests that displacement is the discipline of compassion and uses a dictionary definition to define it: ‘to move or to shift from the ordinary or proper place’. In the concrete this means, according to Nouwen, moving away from ‘what is ordinary and proper’ and getting in touch with our own ‘inner brokenness as well as with the brokenness of our fellow human beings’. He concludes the section by stating, ‘ And so, the discipline of displacement is the mysterious way by which the expression of compassionate solidarity becomes possible. 3) Discipleship. Nouwen’s principle point here is described by him, ‘Every human attempt to be compassionate independent of Christ is doomed to failure. The discipline of compassion only makes sense as an expression of discipleship’. He further clarifies, ‘ In Christ we can do a little thing while doing much, we can show care without being crushed and we can face the pains of the world without becoming gloomy, depressed or doomsday prophets’. Nouwen concludes the article by stating that the school in which all this is taught is the school of prayer.

Coping with the seven o'clock news: compassion in a callous world

This item is a 2 page article by Henri Nouwen entitled, ‘Coping with the Seven O’Clock News: Compassion in a callous world’, published in Sojourners, September 1977, Vol. 6, No. 10, pp. 15 & 18. Within the article is a separate article by Henri Nouwen called, ‘Portrait of Compassion” about his friend Joel Filartiga, which includes a full page illustration by Dr Filartiga, pp 16 & 17. In the first article Nouwen describes how hard it is for most people to feel a sense of compassion when inundated nightly by ‘pictures of starving babies, dying soldiers, burning houses, flooded villages and wrecked cars’. He attributes this difficulty in feeling compassion to the sense of being overwhelmed by the massiveness of it and our inability to feel we can do anything. Nouwen then says ‘When information about human suffering comes to us through a person who can be embraced, it is humanized’. He uses Thomas Merton as an example of one who received letters from all over the world speaking about human suffering and says, ‘ In these letters Merton saw the world with its pains and joys; they drew him into a real community of living people with real faces, real tears and real smiles’. Nouwen uses this as an example to suggest that compassion must be rooted in solidarity and community. Nouwen suggests that in our world which tends to value difference, uniqueness, it is our sense of community and our common humanity which will bring about compassion.
In the article about Paraguayan Doctor Joel Filartiga Nouwen speaks of the doctor’s life serving the very poor of his area, of his defense of the poor and his sharp criticism of the regime. He suggests that because the government could not hurt Joel, they kidnapped, tortured and killed his 17 year old son. Nouwen believes that through the father’s suffering for his people and his son, came very powerful drawings which Nouwen and his fellow authors wanted to use in their writings on compassion.

Not without confrontation

This item is a one page article by Henri Nouwen entitled, ‘Not Without Confrontation’, published in Sojourners, October 1977, Vol. 6, No. 10, p. 9. This is identified as the second in a series on compassion. Nouwen begins the article by stating that ‘compassion does not exclude confrontation’. Nouwen points to the prophets and to Jesus to make this point and suggests as an example that ‘we cannot suffer with the poor when we are not willing to confront those who cause poverty’. He goes on to state that the confrontation must be a humble one or in risks being self-righteous or self-serving. Nouwen then goes on to discuss the place of anger in confrontation and suggests that, for instance, anger is an appropriate response to injustice. Nouwen concludes the article by stating that ‘confrontation always includes self-confrontation. This self- confrontation prevents us from becoming alienated from the world which we must confront’.

Solitude and community

This item is a 15 page article by Henri Nouwen entitled, Solitude and Community, published in the UISG Bulletin (International Union of Superiors General), Rome, 1978. The article is described as a conference given by Henri Nouwen as part of the program of monthly meetings arranged by the English-speaking councilors of generalates in Rome. Nouwen begins by describing a number of world events occurring in the weeks before, which he concludes leaves our world in ‘a state of emergency’. He goes on to say, ‘while we approach the end of the second millennium of the Christian era, our world is clouded with an all-pervading fear, a growing sense of despair and the paralyzing awareness that indeed humanity has come on the verge of suicide’. Nouwen then asks how or if, the christian (sic) community can or will respond and says he wishes ‘to try to explain how the emergency situation …in which we live can open for us a new understanding of the indispensability of solitude in the life of the christian community’. Nouwen writes under three major headings: 1) Solitude and Intimacy, 2) Solitude and Ministry and 3) Solitude and Prayer, as they relate to communities of religious. 1) After an introduction in which Nouwen states, ‘ a community in which no real intimacy can be experienced cannot be a creative witness for very long in our fearful and angry world’. Nouwen then moves to discuss further under two major headings. The first,’ solitude: grounds for community growth’ suggests solitude is necessary for the growth of a loving community and for increasing fruitful intimacy among the members. The second sub-heading is ‘solitude: where we learn dependence upon God’. Nouwen says here, ‘with solitude, we learn to depend on God by whom we are called together in love, in whom we can rest, and through whom we can enjoy and trust one another…’ 2) Under the heading Solitude and Ministry Nouwen speaks of the new varieties of ministry available but also of the loss of communal character and therefore, common witness. Under the sub-heading ‘solitude: place where common vocation becomes visible’ Nouwen states, ‘We should never forget that God calls us as a people, and that our individual religious vocation should always be seen as a part of the larger vocation of the community. A further heading in this section is, ‘solitude: a place of communal obedience’. 3) In this section headed Solitude and Prayer, Nouwen begins by stating ‘It is very simplistic to say that emergencies make people pay more attention to God and re-awaken religious feelings’. He wonders if in fact, the opposite is not true. He goes on to remind religious to be aware of how much secularism has permeated religious life and how prayer is ‘has lost its central place’. There are two sub-headings:’ solitude: the place of the great encounter and conversion’ in which Nouwen says,’ In solitude we leave behind us our many activities, concerns, plans and projects, opinions and convictions, and enter into the presence of our loving God , totally naked, totally vulnerable, totally open, totally receptive’. In the second sub-heading entitled, ‘solitude: unlimited space for others’ Nouwen says ‘…through prayer and especially through intercessory prayer, the religious community stands open to the whole world. By their prayers, the members of a religious community form an open square in which there is space for any and everyone’. Nouwen concludes by saying ‘I hope that I have been able to convince you to some degree of the indispensability of solitude in the life of the religious community’.

Contemplation and ministry: making the clouded clear

This item is a 3 page article by Henri Nouwen entitled ‘Contemplation and Ministry’ published in Sojourners, June 1978, pp. 9,11-12. Nouwen begins the article by asking what is the relationship between contemplation and ministry?. He answers by stating ‘The contemplative life is a life with a vision and life of ministry is the life in which this vision is revealed to others’. He speaks then of a spiritual discipline which leads to movement in life from opacity to transparency. Nouwen uses three examples to discuss this: Nature, Time and People. With regard to Nature Nouwen believes that we are no longer able to let nature minister to us; rather we use and abuse it. With regard to Time, Nouwen suggests that time has become almost an enemy rather than a present moment full of God; a kairos. He suggests that ‘the contemplative life is the life in which time slowly loses its opaqueness and becomes transparent’. With regard to People, Nouwen states ‘ contemplation as seeing what is really there has a very significant meaning in the context of interpersonal relationships…here we can begin to see the intimate connection between contemplation and ministry’. Nouwen concludes by discussing briefly two other important aspects of contemplative prayer for ministry: simplicity and obedience.

The hell of mercy: confronting Merton's spirituality

This item is a 1 page article by Henri Nouwen entitled ‘The Hell of Mercy’, published in the journal, Sojourners, December 1978, p.19. Nouwen writes of his interpretation of Thomas Merton's "small, but very penetrating book," 'Contemplative Prayer'. Nouwen discusses how, rather than Merton leading us into morbidity, Merton is actually illustrating how entirely dependent we are on God's mercy.

The desert counsel to flee the world

This item is a 5 page article by Henri Nouwen entitled, ‘The Desert Counsel to Flee the World’ which is part one of a 3 part series published in Sojourners, pp. 14, 15 – 18, June 1980. Nouwen introduces the article by speaking of the desert fathers and mothers, in particular he writes briefly of the life of St. Anthony ‘the father of monks’. Nouwen identifies in the life of Anthony the profound importance of solitude and states, ‘When he emerged from his solitude, people recognized in him the real “healthy” man, whole in body, mind and soul’. Under the heading ‘The compulsive minister’ Nouwen expresses concern that the lives of many ministers are ‘horrendously secular’ busy with meetings, people, agendas, services. He suggests the very busyness of this life can be a way to avoid solitude, being alone with God. In the next section entitled, ‘The furnace of transformation’ Nouwen identifies solitude as the furnace of transformation. ‘Solitude is the place of the great struggle and the great encounter’. Here, the minister encounters himself or herself in the struggle to die to the false self, to meet God and ‘to be with him and him alone’. In the final heading entitled ‘A Compassionate Ministry’ Nouwen suggests that the life of prayer in solitude is the source of the quality of compassion for the minister. He concludes by stating, ‘In a world that victimizes us by its compulsions, we are called to solitude where we can struggle against our anger and greed and let our new self be born in the loving encounter with Jesus Christ. It is in this solitude that we become compassionate people…’

Reflections on compassion: convention keynote address

This item is a 6 page article by Henri Nouwen entitled,’ Reflections on Compassion’ which was the Keynote address at the annual assembly of the Catholic Health Association of Canada, published in the C.H.A.C. Review, July/August, 1980. Nouwen opens his talk with a quotation from the Letter to the Philippians 2: 1 – 11. In his introduction he begins by asking the people if they think they are compassionate which he suggests means ‘ to enter, with other people, where it hurts; to enter places of pain; to be there where people are suffering’. He suggests that we do not of our own accord do this and that it is God only who is compassionate. Nouwen suggests that one reason we are not compassionate is that we are too competitive. He goes on to state that God who is in no way in competition with us nevertheless became like us but not to take ’our pains away but to share them, to enter them and to become fully part of them. Nouwen asks his audience to think of those people who are most meaningful to us. Are they not the people who remain alongside us in our need? Nouwen speaks of Jesus’ powerful response of caring as described in the scriptures; a caring that comes from his ‘gut’. ‘Jesus felt the pain so deeply, he trembled so deeply that he trembled people to new life. He was moved, and out of that inner divine movement new health, cure and change came about’. Nouwen then speaks of the distinction between cure and care. Cure without care can be harmful, even violent. ‘Care broadens your vision; care makes you see around you; care makes you aware of possibilities’. Finally, Nouwen speaks of the possibility of being compassionate both in presence and absence.

Descend with the mind into the heart: the call to unceasing prayer

This item is a five page article by Henri Nouwen entitled, ‘Descend with the Mind into the Heart; the call to unceasing prayer’, published in Sojourners, August 20, 1980, pp: 20 – 24. This is the third part of a series which included articles on solitude and silence. Nouwen begins by stating ‘solitude and silence can never be separated from the call to unceasing prayer’. He also, once again uses stories from the desert fathers beginning with Arsenius to point to the importance of prayer. Nouwen, in his first part of this article headed, Prayer of the Mind, suggests that most ministers would say that prayer is of the utmost importance but that in fact, they don’t do it. ‘The contrast between the great support for the idea of prayer and the lack of support for the practice of it is so blatantly visible that it becomes quite easy to believe in the ruses of the evil one which Amma Theodora describes with such vivid detail. These ruses are identified as: 1) to make us think of prayer as an activity of the mind 2) a viewpoint that restricts the meaning of prayer to thinking about God. Nouwen states that ‘both these views of prayer are the products of a culture in which high value is place on mastering the world through the intellect’. Nouwen then goes on to discuss what he identifies as the prayer of the heart ‘which leads to that rest where the soul can dwell with God’. Nouwen identifies in his concluding section entitled ‘Prayer and Ministry’ three disciplines of prayer: 1) Nurtured by short prayers 2) unceasing and 3) all-inclusive. Nouwen concludes this third article by stating: ‘When we have been remodeled into living witnesses of Christ through solitude, silence and prayer, we will no longer have to worry about whether we are saying the right thing or making the right gesture, because then Christ will make his presence known even when we are not aware of it’.

Encounter in solitude

This item is a 6 page article by Henri Nouwen entitled, ‘Encounter in Solitude’ and is an excerpt from his book ‘The Way of the Heart’ published in The Sign, February, 1981, pp. 12 - 17. Nouwen introduces the article by speaking of the desert fathers and mothers, in particular he writes of the life of St. Anthony ‘the father of monks’. Nouwen identifies in the life of Anthony the profound importance of solitude and states, ‘When he emerged from his solitude, people recognized in him the real “healthy” man, whole in body, mind and soul’. Nouwen expresses concern that the lives of many people are ‘horrendously secular’. Nouwen identifies ‘the two main enemies of the spiritual life: anger and greed. He also suggests that the very busyness of life can be a way to avoid solitude, being alone with God. Nouwen describes solitude as ‘the furnace of transformation’. ‘Solitude is the place of the great struggle and the great encounter – the struggle against the compulsions of the false self, and the encounter with the loving God who offers himself as the substance of the new self’. Nouwen speaks then of the fruit of solitude, ‘ it is compassion’. He concludes by stating, ‘In a world that victimizes us by its compulsions, we are called to solitude where we can struggle against our anger and greed and let our new self be born in the loving encounter with Jesus Christ. It is in this solitude that we become compassionate people…’

A cry for mercy: prayers from the Genesee

Item consists of a book of prayers which Nouwen wrote during his six-month stay, February to August 1979, with the Trappist Monks of the Abbey of the Genesee in upstate New York. The book has been divided into the following: Prologue; I February-March: A fearful heart; II March-April: A cry for mercy; III April-May: Rays of hope; IV May-June: The power of the Spirit; V June-July: The needs of the world; VI July-August: A grateful heart; Epilogue.
As is stated on the back cover: "These contemporary prayers speak powerfully of one man's search for a closer relationship with his God and of his struggle to confront his own inner turmoil."

Heart speaks to heart: three prayers to Jesus

Item consists of a book containing three prayers which Nouwen wrote during Holy Week while staying with the Trappists in Holland, Manitoba. Nouwen had been encouraged to write about the Sacred Heart by Madame Pauline Vanier during his stay at L'Arche in Trosly, France in 1985 and 1986.
As is stated on the front flap: ". . .Instead of writing about the Sacred Heart [Nouwen] 'began to discern in [his] own heart a real desire to speak to the heart of Jesus and be heard.'"

Seeds of hope: a Henri Nouwen Reader

Item consists of a book containing passages from Nouwen's best published work. The book has been divided into the following: Acknowledgments; Introduction--Preparing the Ground, Henri Nouwen, The Person, Henri Nouwen, The Writer; Part One Seeds of Hope: Human Hungers, Breaking Ground, Our Restless, Busy Society, Words and Silence, Loneliness, Solitude, On the Possibility and Desirability of Love, Intimacy and Sexuality, Celebrating Humanness, Celebrating Children, Celebrating Life; Part Two Springs of Hope: Holiness and Humanness, Who is the Lord to Whom I Pray?, From Magic to Faith, The Search for God, Preaching and Ministry, Holiness, Humanness, and Prayer, How Can I Pray?--Three Rules, God's Presence and God's Absence, The Spirit of St. Francis, Displacement, Career and Vocation; Part Three The Roots of Hope: Human Destiny, Nature as Revelation, Advent: Waiting, Christmas at the Abbey, The Mother of Christ, The Face of Christ, The Body of Christ, The Agony of Christ, The Human Journey: Aging and Dying, The Last Hours of Christ, The Glory of Christ; Part Four Hope in a Nuclear Age, The Predicament of Humanity in a Nuclear Age; Apocalypse Now; Mysticism in a Nuclear Age, Thomas Merton on Gandhi and Nonviolence, Ecstasy in a Nuclear Age, A Parable, The Task of Peacemaking, Resistance, Second Coming, Last Judgment; Epilogue--Adam's Story: The Peace That is Not of This World; Bibliography; Index; Printing History.

Here and now: living in the spirit

Item consists of a book written by Nouwen featuring meditations about the spiritual life. The book has been divided into the following: Acknowledgments; Preface; Chapter I Living in the Present, One: A New Beginning, Two: Without "Oughts" and "Ifs", Three: Birthdays, Four: Here and Now, Five: Our Inner Room, Six: With Others, Seven: The Hub of Life; Chapter II Joy, One: Joy and Sorrow, Two: The Choice, Three: Speaking about the Sun, Four: Surprised by Joy, Five: Joy and Laughter, Six: No Victims, Seven: The Fruit of Hope, Eight: Beyond Wishes; Chapter III Suffering, One: Embracing the Pain, Two: A Meal on a Tombstone, Three: A Fellowship of the Weak, Four: Beyond Individualism, Five: Our Desire for Communion, Six: Stepping Over Our Wounds, Seven: Faithful to Our Vocation, Eight: The Way of the Dalai Lama, Nine: The Hurts of Love; Chapter IV Conversion, One: The Spirit of Love, Two: Turn Around, Three: Answer from Above, Four: Invitation to Conversion, Five: Why AIDS?, Six: The Reverse Mission, Seven: God's Questions, Eight: The Burden of Judgment, Nine: Claiming God's Love; Chapter V Disciplined Living, One: Living for the Gold, Two: A Clear Goal, Three: Eternal Life, Four: Spiritual Reading, Five: Reading Spiritually, Six: In Search of Meaning; Chapter VI The Spiritual Life, One: The Still Small Voice, Two: Do You Love Me?, Three: From Fatalism to Faith, Four: Under the Cross, Five: The Grateful Life, Six: The Blessings from the Poor, Seven: Adam's Gift, Eight: Two by Two; Chapter VII Prayer, One: Mother Teresa's Answer, Two: From Worrying to Prayer, Three: From Mind to Heart, Four: Nothing is Wanting!, Five: Contemplating the Gospel, Six: Pictures on Our Inner Walls, Seven: A Spiritual Milieu; Chapter VIII Compassion, One: From Competition to Compassion, Two : Being the Beloved, Three: Downward Mobility, Four: The Secret Gift of Compassion, Five: Right Where We Are, Six: Suffering with Others, Seven: Together in Silence, Eight: Giving and Receiving, Nine: The Gift of Self-Confrontation, Ten: God's Heart; Chapter IV Family, One: Leaving Father and Mother, Two: Free to Follow Jesus, Three: Forgiveness and Gratitude, Four: Many Mothers and Fathers, Five: To Be Forgiven, Six: Children Are Gifts, Seven: The Pain of Love, Eight: Our Worrying Minds; Chapter X Relationships, One: Complexity of Intimacy, Two: To Be Called Together, Three: Living Witnesses of God's Love, Four: Revealing God's Faithfulness, Five: Living Discipleship Together, Six: Choosing Our Friends; Chapter XI Who We Are, One: We Are God's Beloved Children, Two: Claiming Our Belovedness, Three: The Discipline of Prayer, Four: No Victims of Clock-Time, Five: Preparing for Death, Six: Going Home; Afterword.

Ministry and spirituality

Item consists of a book containing three of Nouwen's previously published books: Creative Ministry, The Wounded Healer, and Reaching Out. The book has been divided into the following: Introduction: Beyond Professionalism; 1 Beyond the Transference of Knowledge, Teaching; 2 Beyond the Retelling of the Story, Preaching; 3 Beyond the Skillful Response, Individual Pastoral Care; 4 Beyond the Manipulation of Structures, Organizing; 5 Beyond the Protective Ritual, Celebrating; Conclusion; Epilogue.

Compassion: a reflection on the Christian life

Item consists of a book which Nouwen co-wrote with McNeill and Morrison about compassion. The book has been divided into the following: Preface; Acknowledgments; Introduction; Part One: The Compassionate God, 1 God-with-Us, 2 Servant God, 3 Obedient God; Part Two: The Compassionate Life, 4 Community, 5 Displacement, 6 Togetherness; Part Three: The Compassionate Way, 7 Patience, 8 Prayer, 9 Action; Conclusion; Epilogue; Notes.
As is stated on the front jacket flap: "In this provocative book of meditations, three teachers of pastoral theology challenge us to make God's compassion manifest through the disciplines of prayer and action."

Desert wisdom: sayings from the desert fathers

Item consists of a photocopy of an introduction which Nouwen wrote while in Peru and in which he stated in part: ". . .this book is a work of love, the fruit of a deep friendship and a way of whispering into your ears what Abba Bessarion whispered into the ears of Abba Doulas: 'God is here, and God is everywhere.'"

Space for God: the study and practice of prayer and spirituality

Item consists of a book in which Nouwen has written the preface, stating in part that the book "creates space for God." Nouwen also states that it "is a hopeful sign of this mystery of gratitude." As well, within the chapter "An Invitation" the author expresses his appreciation for Nouwen's inspiring words and thoughts which he was sure had crept into what he has written.

The Church is all of you: thoughts of Archbishop Oscar Romero

Item consists of a book in which Nouwen has written the foreword, stating in part: "I pray that those who will read this book and allow the words of Oscar Romero to enter into their innermost being will also sense that something new is happening in them."

Modern spirituality: an anthology

Item consists of a book in which Nouwen, Donald P. McNeill, and Douglas A. Morrison have written Chapter 12, beginning on p. 106, titled: "Action" which is a selection from their book Compassion.

Dictionary of pastoral care and counselling

Item consists of a photocopy of the title page and a definition Nouwen co-wrote with J. Imbach for "God's Will, Acceptance of." He included a section titled: "1. A Life According to God's Will" and "2. Pastoral Implications."

Is God deaf?: a meditation on prayer

Item consists of a book in which a quote from Nouwen appears on the cover: "By a man who has guided many men and women in their spiritual journeys, and has acquired keen insights into the fears, hesitations, and inhibitions that prevent us from tasting and seeing the goodness of the Lord."

The taste of new wine

Item consists of a book in which Nouwen has written the foreword, stating in part: "The Taste of New Wine is today as important as it was when it was first published. . . .Indeed God's spirit blows where it wants, and the renewal of the church in large part, comes from the people of God who trust in their own spiritual gifts. . . ."

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