THE WATCH

RESEARCH ASSEMBLY

SUMMER '72

­

SUMMER '72 THE HATCH

RESEARCH ASSEMBLY THE PREPARATION CONTEXT Second Week­Neek II

FRIDAY BREAKFAST­

. .

I. Thia ia the awmner of corporate tiacipline. We are experimenting with the wearing of the crosa as a sign of chastity. We would like to have a period of fasting/feasting to symbolize our corporate poverty, and celebrate the Movement's Great Turn with a grand ball. To rehoarae our commc~n engagement, we have been discussing the practice of the watch night service.

II. The night of wakeful watching is dramatically presented in the scriptures as the Garden of Gethsemane, with a three­part vigil. On numerous occasions Je~us went aside to pray, or to watch through the night.

III. The Church participated in the watch night service on the occasion of some concrete i~istori al event. Perhaps we could say that our event is the Great Turn. But the Church has alv ays said that the night is not just for sleeping, but for keeping the lamps burning as a sign of life.

IV. The Night Watch dramatizes the paradox of engagement or obedience. One must look into the dark where things seem still or dead, and perceive the moving of the spirit. We watch for the coming of the spirit. In the New Testament and in the early Church, the watch is for the Second Coming. Watching for the eternal call and return of the Word is our obedience.

A. At this point, pull back with a statement like "this is exciting, but I lonrt kno~ whether we shall do this," or "I'm always a little afraid of these kinds of things."

B. Wbole mood is to be tantalizing, humorous, and teasing.

C. Avoid phrases like "staying up all night" or "going without sleep."

D. Do not encourage questions or ooDments at this point, but receive a few comments if they are forthcoeing.

SUMNER '72 THE ~ rchi 5

RESEARCH ASSEMBLY THE PREPARATIM; CONiEXT Secon~ We~ ~- It

FRIDAY LUNCH:

Now I don't kno~r about thia wa~a}~. busin-~. I kep ~et~nE pictures in nsr mind of shepher~ and s~lore. How {s lt T oculd 3~wp watch? Whvr?

1. Inner auffering­ wat~ ing ~ :; wacing h~s to do with inner suffering­­the suffering of ~he world. That's wrhat ~ watm would be for in the Church. Duean'+ have anything to do with phyaSc suffering, but it'a the interior sufferlug. It'~ inner suffering that sustains the spirit of these on a watch. Yhe experieno. of having one's whole life utter agany is wnat's pointed to. That whi~h sustains and nurtures the sptrit is the insight that comee in recovery of spirittul exercises.

II. Awareness intenai­icd Is what's going on in a watch nigbt. The activity of engagement, utter engagement, releases the self in awareness of the situation and of his relation$hip to the s­ntfering. The intensity is what allo~ him to ne ready to pGUnCe On the ~ ~ that's struggling to surface within~ The struggle will be there, the self that wants to block out t5{a ­ ~ar~De~8 Will be then, but th~ Other World stance­­inteuxified in the nigh.t warcn­­enablea on. to hold in check the ene~y.

Wel~ , now­­I don't know­­do you auppase we ought to try this? ~hat would happen to ua in a watch Dight? ~hat would we be do$~?

CONVERSATION:

­

a. What experience have you had with watch Dight ser~icea?

b. What ia shore in the h ~toYy of the Church *hat infor~a us about the night watch?

Looks like m~ybe we wi~ be having this watch nisht. r th~k we will keep it experi~ntal~ ~ou~ih, and pid5~1e around with it. You piddle and have ftm wi~ ~hese rhings ~o keep your ob~acti~ty ~and detachment, while at tne s='e ­~ you're seriou~s ~ibout what goutre doing.

Wo can be nonchalau' n;!~r~n=~ ~! you libert,Des­­~;at doesn't mean you opt out in the =dd~ie os thi~ge. I s~ean {f gou decide to ply around wil:h ~:is wat~, you ta.lce the piddling seriawly. You decide ahead of time to ju:~r a~Y, '`Shoo, de~nt" tc, all the ones that are going to be knocking an the door ~nd lurking in your eare. You get that all straightened out before you st~rt. And us pkAria.~­a word to you, too­­there ta no glory in thiu­­r~l, try it one night, and talk about it, and that will ne the end of it. No ra~ards in heaven, no need to put on your st¢ic's hat and eu~rch through. Let'. Just do it and ace what happens.

~ ~n

Id:S£J~I ~!

~NE PI~JUU rION CONTEXT

l~lE WATCH 6

Second Heek­N'eek II

~OIIVERSATION (Oooti~d):

_

That Chriat~ ato~­­ahe pherd3 keeping wat~h over their floc~s bq al8ht-all the ChrIet_ pl~ra I'~e seen­­bathrabes, towel turbana­11611, what would that #" ~ the Other World­­to have a watch~

FRIDAY SUPPER:

;, I. You In~­­the thing that eakes w able to have an authenric watch "d udco, to k~p ~igll in the night, i8 that we know we are

·~ no~ bli-l than other poople. He are the cnes who close our eyes to ll£t around ua. Ile h~ ~ DO ~ vision than others. But it is in the lc~r­Ing, the Ic~rl~ uhlch ondblea ua to decide to open our eyes and watch.

Il. Tne watch "11 expose our oontingenc~r. Now we kriow 3ibout o~r cantlngan-, a~o~t th~ fact of our teeth, and then we will know, lll reallY ln~ o ~onti~gen ~r. mus, as with all the religious murcia ­ , the watch la out to enable miasion as the church. I7le trdnt" here 18 ~pirltual trdning, the kind Joseph was talking ahout Su~.

JU1 of thia researd~, and future researth, and carrying oua the NSV, la depeDd~t oo the apirit training we tmdergo.

i . .~ So "t us ·~ria~nt with a watc~h and wake. Mpybe at 9:00 td~t.

N ­ D our P~ICIPh~lT LOGS

COIIVERl;ATI011:

.;i 1. Ct ­ #o ~ occ~sion or event for your watch. (What are you, your~alf, I'doiDg~ a watch about?)

2. Choose a short book ~ select~on of read~ngs fer yo~ watdl.

3. llaLlc through Log aDd E Low chart for pezrticipante.

`.: 4. ~ q~tia#? In~tructioDa for g~hering at 9:00 p.m.

SUMMER '72

RESEARCH ASSEMPLY

THE WATCH

NINT HOUR FIRST VIGIL

"SUBMISSIVE OBEDIENCE" Second Week­lleek II

OFFI ¢

OF

CO ~ LINE

(TO BE DONE BY ECCLESIOLA)

Compline is night reflection or the hour of the evening prayer. All of us have bedtime prayers. Compline is the time of our corporate reflection.

THE

CONTEXTUAL

RTATE ~NT

LIFE IN ITSELF:

Watching is an on :ological reality. All of our life we are on a watch. Even in our sleep we see dreams and visions. Watching has nothing in the first instance to do with piety, morality, or Christianity. It is a spirit reality grounded in the way life is.

By means of fire, tools, and syTr~ols, primitive man was able to keep watch at all times for natural dangers. But more than a practical use, the watch by the fire was for sheer fascination. The dancing flames and their capture was the syTrbo of the adventure that seP~ rated mankind from the heAn­~

Our contingency today is not in the natural dangers primarily, but in the historical vissisitudes. We watch historical phenomena. But the meaning is not apparent; there is more than the occurrence. We look deeply into life itself. We must watch for the spirit. This is our call to obedience. This is our adventure into new humanness. Tonight we watch for all of history.

THE

LOG

RLFLLCTIONS

NAMING THE VIGIL:

It is extremely important to create the categories of time in the night. By naming each vigil, one builds his journey and relates self­consciously to the watch. Name each vigil sometime during the three hours. What name would you give to the vigil to start your reflection?

INDIVIDUAL OCCAS1 ON FOR WATCHING?

Remerrber in the Journey to the Last, there was both the corporate and the individual "goal" for the Journey. In your reflection on the watch, jot down: What is your individual reason for watching? Or, what is the occasion for your watch?

S~;ER ~ 7n

=ARCH AS SEI'~B LY

THE WAT CH

TENTH HOUR. FIRST VIGIL Second '~eek­lleek II

"IN lilE TOl~"

OFFI CE;

OF

COMP LINE

I~IE

ca~ ~ XrUAL

~TATE MENT

THE

LOG

RC Fl£ CTIONS

(IWO OR FOUR PEOPI~; SHOULD BE APPOINTED TO SAY l~lE OFFICE REPRE;SENTATIONAr LY .

INNER SUFFERING:

Inner suffering cannot be compared with any physical suffering. For it is the experience of one's whole life as constant agony.

The experience of lostness, fogginess, floating is the eternal rack of objecr.ess douDt. Now is the time of uncert~inty; yet' do you not now feel a sense driving onward?

The experience or puppcselessness, unclarity, and no vision is the ete m al rack of objectless blindness. Now is the time of fainting on the way 9 yet this is a corporate exercise and do you not now grasp a strong feeling of belonging~

The experience of rage, fire, and antagonism is the time of apostasy and our very irritation is the motivation for turning matter into spirit as we wet ~ for the word.

Jesus had no ~ns­wer or authority for the prchlem of having to deal with his ~ sp rit struggle and sialu~aneously with the individuals who intruded and occasion his struggle. This period of external calm and quiet is also the time OIC intense inner suffering.

MEDITATIONS ON lliE PEOPLE OF GOD:

As you now move to reading or reflection, jot down what figures have been coming to mind relative to dialogue with the People of God. With whom have you ecnvl3rsed that catapulted you in to the communi on o f sain ts ?

Sli~f~iER. '72

Ri;SEARCH ASSEMBLY

ELEVENTH HOUR: FIRST VIGIL q­~Orla T,TQQ~_r~lQQ~ TT

"THE SIGN OF LIFE" ~

OFFIC£

OF

rnMPrTNF

(TO BE DCNE BY TEAMS)

Cornpline is the time when day's events are examined and events are evaluated so that solitary sorting takes place out of which the future is forged and promises are claimed.

CONTEXTUAL

STATEMENT

INTENTIONAL ENGAGEMENT:

This is the awareness that to live is to be involved. Involvement is a life dynamic. Participation in the watch is the self­conscious rehearsal of one's engagement. It is a symbolic act of traveling the distance. Unless you engage in ~he watch, one does not know what obedience is about. Being clear about a life dynamic comes from intentional experimentation, not ideas about it. Watching is a discipline for obedient doing; it is a spirit exercise for corporate engagement.

It is not just action, do­goodism, or business. But it is work. This is the work for sustaining spirit. Everyman works. Everyman works for sustenance. The watch transparentizes your effort. Sleep is the symbol for transparent work. In it, you rest while you work. Yet you are not oblivious to what is going on, you completely allow your conscious and unconscious dimensions to participate in the act of sleep. You now intend your sleep. You possess it. You do something to it by watchin~.

This is your power of invesrment of life. But this is not just any investment of time and energy. This action is built on concern for the spiritual care of mankind. All participate through you in the Great Turn.

THE

LOG

REFLECTIONS

INSTRUCTIONS FOR WRITING A HOMILY

Thus far in the vigil we have been preparing for the activity of writing a homily. You will find in your guide instructions for this. You will want to find a place where undisturbed you can complete your homily by midnight. Do you have any questions about the instructions?

SUMMER '72

RESEAR­ClLiA~3DyLY

OFFICE

OF

MAIINS

THE

CONTEXTUAL

STA=~

THE WATCH 10

TWELFTH H OUR: SE~ND VIGIL Second Week­Week II

"WATCHFUL WAITING.'

(TO BE 1)CNE BY ECCLESIOLA)

Matins holds the thema of the Holy Mystery. Reflactions on the Second Coming is imaged by the Virgins wat~hing for the R ri de z~room's return.

INTENSIFIED ATTENTIUENESS:

The intensification that ocours is relati~e to your sensitivity to the situation. one's selr­consciousness of his relatedness is increased. Phys~ cally and spiritually things seem mere real and there the unrelate1 and tangential seem to comP together.

One is aware of the s~n of inadvertence or thoughtlessness. One realizes how unaware he has been to the situation. One is overwhelmed by the things he has missed or not paid attention to. One is conscious of things he has been unconscious about.

This consciousness of consciousness is the action that is inaction that is attentiveness. This is life within itself. This is spiritual awareness which is all that God requires of you. He doesn't require that you get on top of it; only that you are in it, and you must not let a second out of this 24 hours deliver you. Then one more omission arises and you think it's ha~e but it's love and you are it. Then the discontinuity.

THE

LOG

REFLECTIONS

CONSCIOUS STATES:

1. What was on your mind whiie you worked?

2. What state of being do you experience?

(Have most of Eccle~iola respond by "Ding around)

SUMMER '72

RFn~AReH A~sEMsrY

TTIF! 14ATOU 1 1

FIRST HOUR: SECOND VIGIL Second Week­Week II

"FLUSHING OUT LUCIFER"

OFFICE

OF

MATINS

(TWO OR FOUR PEOPLE SHOULD BE APPOINTED TO SA" T';E OFFICF REPRfRF~JTATTnNAT,T.Y ~

TkIF

....

CO``TE,­'TUAL

STATF:7!~ ­ T

ULTIMATE BETRAYAL:

­ Jesus went to watch three hours. In the first hour his response was "Let this hour nass....Not mv will but shine be done."

­ Then he thought he would go back to the disciples, hut found them sleeping. "The spirit truly is ready but the flesh is weak," was his reply.

­ Then he thought he would JUst go and march on into the betrayer's hand, ''Take your rest, I must go on."

Then Jesus decided I am the man and proceeded with the vision of the "Son of man sitting on the right hand of power and coming in the clouds of heaven."

Watching flushes the real tempter out into the open. It takes all of one'c struggles and focuses them before the Lord. The only betrayal is to refuse to be the Son of Man. Only have one temptation before the Lord. You can really handle all other temptations. The only struggle is with being the son of God, being the called one.

THE

LOG

REFLECTIONS

THE PEOPLE OF GOD:

What has the watch done to Summer '72? What does it objectively mean,relative to the Great Turn?

r~eflect .

Jot down notes to yourself in the log as you read and

S,T~ ,~R '72

W~­AR­h AScrMBlY

THE WATCH 12

SECOND HOUR: SECOND VIGIL Second 11eek­rrleek II

" FLOWIN, RIVER"

OFFICE

OF

MA TTNC

(TO BE DONE BY TEAM S )

Matins is the first hour of the morning as preparation for rising as the new day is anticipated, the spiritual theme is set for it

ThE

CONTEXTUAL

~TAT~M~NT

RELEASING CONSCIOUSNESS:

Do you feel like you could go on for the remainder of the night? Watching is a sustained push against the mYstery, allowing conscious responses to flow from within. It is now one can grasp a single focus, including and encompassing all your images. Then one is orepared as the wise virgins for the great occasion.

In the watch the awareness of the tomb is exposed. One could go on or do anything but for the fact of the grave. One could go on for 24 hours except for the habit of sleeping or resting 8 hours. In the watch the tomb is there, but is the reality overagainst which authentic participation in life is possible.

Now one can con­centrate and centralize his life. One realizes he can move out. One can forge the singleness of vocation. Everything you need is at hand. The nif~ht is transformed.

THE

..

LOG

R~ FI.E CT T ~N~

INSTRUCTIONS FOR WRITING A SELF­STORY:

We will participate in the excitinc adventure of writin~, a "self­story" or legend. Instructions are included in the participants' manual for this activity. You will want to turn to this now and work tOil~1 'd the completion 1,y ~ a.m. Tf ',tou t~ave any questions, I would receive them at tl,i~. t­im~

SUMMER '72

RESEARCH ASSEMbLY

TR~ UATrH

13

THIRD HOUR: T'HIRD VIGIL Second Week­Heek II

"EMRRA~TNr THF: N~W OT2FATTnMT'

OFFICE

OF

LArlT)~

(TO BE DONE BY ECCLESIOLA)

Lauds is the hour of the divine imperative, the time of awakening ourselves to the wonder of the new day.

THE

CONTEXTUAL

STATEMENT

REVLALED SITUATIOIl:

It's the middle of the night; it's dark and ~tou ~u­t ~tanr' in the deDth of darkness, watching. One ex?eriences nim:se' r at ~ ­ic Lottom. It's still: stars, trees, and vraters are as i r standir~ still. You tre quiet. And that's the way it is. And this is 3i~ e the darkness, and the darkness an~ auietness of this close~­~;~ ~Gnb. Elere the turmoil of day has died away and everything is at rest.

But look, things have not stopped. Things are at rest, I>ut life is going on. Things are vibrating; things are pulsating; things are alive. Life has not ceased. They looked dead ~ bu­t that's no. the case.

The church is on watch: she remembers the night­time watch her Bride­:grocm. She thinks of the night vigils of the early Christians in the catacombs. The church insists that n g.t is not ust for sleep. Might is a symbol of life on the earth. e are like the virgins in the Dar ~ble, preparing for the brideproor.

'About midnight, there comes a call. Look! here comes the bridegroom! GP out to meet him! Keep watch then, for vou do not know either the day or the hour in vrhich the Son o~ Man is coming.

TTrTr

LOG

REFLECTIONS

SPIRITUAL MEAI'lING:

.

1. t~lhat Is a watch? (Push ~entlv, but thoroughly.)

2. Have you been aware of creativity? of freedom?

SUMMER ' 72

RESEARCH ASSEMBLY

FOURTH HOUR: THIRD vln~T

~CREAT ADVENT''

THE HATCH

Second Week­Week II t

OFFICE

OF

LAtiDS

(T';7O OR FOUR PEOPLE SHOULD BE APPOINTED TO SAY THE OFFICE REPRESENTATIONALLY.)

~ . . ~

'­,­;?' ­ , , I A T,

STATEMENT

I50MEIlT OF LIFE:

We've discovered that in the obJectivity of awe, there is both fear and fascination. The fascination of the night watch has driven us to the deen fears of life that we all have. Tle come to the wake or the walk or the march. Th; s we meet in the real dread of the 20­year march, fearing whether we will malce it, stand, or prevail in the wy.

This is also seen as our darkest hour, just before 5yrnbolically the dawn. Now as the march to battle approaches, real terror occurs. We know the cost; we have seen the fut'ure. we have made the march symbolically and are afraid.

Ifow we must not stoically march; we must process, war'; into life, real life with a style. This is more like a parade, a celebration, a festive rehearsal of the 20­year march. This becomes a Holy­day, a holiday of mirth, gaiety, and ecstasy as we fit this march into the plan of redem.rftion.

THE

Lr)n~

~'~ E FLE~CTI Of rl ~,

TWENTY­YEAR RESOLUTIONS:

1. What are your resolutions for the new man?

2. What are the resolutions for the new church,?

3. What are the resolutions for the new world?

,Jot down in your Icfr~ ,lr; you .:ont inlle to rc­lrl ,fn.l rr fleet.

SUMMER '72

RESEARCH ASSEKBLY

WAKE CONTEXT

THE HATCH

Second Week­Heek II

The watch is concluded with a celebration known as a "wake" which reflects the joy of fulfillment or completion. This festival comes as the struggle is over. The back of spiritual lethargy, apathy and neutrality is broken. It is now a time of joy which demands a stylistic procession , much like a parade in medieval history or a pageant in the Eastern Church. We will celebrate with a processional and the Daily Office.

1. Each Congregation gathers on its floor by Ecclesiola and Teams at 6:00 a.m.

2. The gong wi ~ ring the number of your Congregation when it is to start down the stairway two­abreast.

3. Congregations will take their places in the assenbly room for Dailv Office.

4. Congregations wiL1 leave the assembly following Daily Office Dy floors in this congregational order: III, I. VI. V. IV. II.

5. Breakfast will be served in Con~re~ations.

SUMMER '72

RESEAPCH ASSEMBLY

THE WATCH 15

FIFTH HOUR: THIRD VIGIL Second Week­Heek II

"FINAL DESTINY"

OFFICE

QF

LAUDS

(TO BE DONE BY TEAMS)

Awakening brings one to the realization of all that new day is, its tasks and its wonder.

1 _

STATE ~NT

MY ELECTION:

Your own trial and tribulation are not the external problem. Watch for the fact that you are the guy who has closed his eves to the quivering, pulsating life all around you; you are blinder t­an ar.vone­­you are as visionless as the next guy. Afraid vou ~_A not going to make it through the night, not going to }:ee. ~­e vision, not make the march.

Watching and waking reveals that from birthII have had my eyes closed, experienced myself as blind, but then I see too, see the need and hear the call. My whole life has been a rhythm of watchin~r and waXin~r.

­­But any suffering l~rought to you is not for your own sake, but for the sake of the unsvnonymous­­vour suffering is not given for you but for the sake of history. For instance, you see one man taken, another not taken; that addresses you­­BUT YOU PASS IT ON BY­­THEN THE INSIGFTT COMES: THIS IS A HORRIBLE WORLD­­NEVERTHELESS, IT IS GOOD: HUMANNESS IS IMPOSSIBLE WITHOUT SUFFERING.

"SOW TO THE WIND, YOU REAP THE WHIRLWIND." If you don't keep the lamps lighted, history is erupted! One realizes you must keep the oil in the lamr)c.

THE

LOG

REFLEnTTnN.R

INSTRUCTIONS FOR WRITING, A PRAYER:

All of us pray. Our activity for this vigil is to write a prayer using the classical format which you will find outlined in your manual which you will turn to now. Iookinr, at the instructions, do you r!ave anv oue,tions?

SUMMER ' 72

ltESEARCH ASSEMBLY

POS T­WAKE RC FLE CTION

THE NATCH

Secand Neek­Veelc

SATURDAY CON VE RSATI ON

B PE;AKFAS T:

a. What reflections have you had since the Watch?

b. What is the meanin.z of a Watch?

L[N (11:

a. What is the practical cansequence of having participated in the Watch?

b. What is the relatianship between watching and waking?

SUPPER:

a. What ki,ld of role could the Watch/Wake play in the life or the renewed local church?

b. What kind of role could the Watch/Wake play in the life of the Movement?