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Oct 21, 2016 1821 Nathan Gibbard
Encounter

Gossamer Threads

I was born in El Salvador to Protestant Missionary parents, who worked in that country planting Protestant churches for over twenty years. Growing up we understood what our parents were doing down there: they were there converting the Catholics, whose status as ‘saved’ was gravely suspect. In the view of my father in particular, only a Protestant, personal confession of faith, preferably through something akin to the “Jesus Prayer,” could guarantee that someone was actually Christian. The specifics of the prayer were left to the individual even if the content was not—the acceptance of Jesus as one’s Lord and personal Savior. That a Catholic country needed Protestant missionaries tells the basic view of Catholicism I inherited.

When I was four we moved to Canada, settling into a small duplex in Calgary with my parents, and older brother and two older sisters. My life until I was eighteen was filled with God, the Bible, and Christianity. Every day after dinner until I was eighteen, we read a chapter of the Bible, with my father quizzing us on its contents if he thought we had not paid attention. Until I was twelve, every day my mom and I would read a chapter from the Picture Bible, instilling in me both a profound love of the stories and characters of the Bible, as well as a fondness for comics. Until I was nineteen, every Sunday involved going to Church. This was not Mass-n-go, but was an hour of Sunday School where we learned about the Bible and the Christian Faith, and an hour of service consisting of a half-hour of worship, and an half-hour sermon.

The sermon was left up to the pastor to decide what to talk about, but usually involved a detailed use of the Bible in order to examine something about Christian life or culture. The summers until I was thirteen consisted of me accompanying my father to at least one, if not more, Christian camps for which he had been asked to speak. This was a regular part of my father’s life as a missionary, and my participation was seen within the context of bonding with my father and my own Christian development. Such was my formation and knowledge in the Bible and Christianity that it was not unusual in high school Sunday School or youth group for an adult to look to me when they did not know the answer to a question. But what happens when the person answering the question has questions of their own?

When I was sixteen I remember asking my Youth Minister a question. I do not remember the question, but I do remember the answer. The question was likely on the issue of evil and suffering, which was to occupy much of my undergraduate thought. I asked him a question and he gave a pat answer, one that was likely given to the youth minister as the basic answer to the question if it ever came up, one that would likely have sufficed for most others of my age.

When it came to theology and matters of God, though, I was beyond most others of my age. I showed where those pat answers failed, but also my earnest desire and hunger for a deeper answer. He grew agitated. I asked the question again. He provided a second answer, but one clearly spoken by rote rather than a serious contemplation of the matter. I probed deeper, yearning, aching for something more.

How different my world might be if that Youth Pastor had answered with a simple, “Those are good questions. I don’t know, but I’ll find out”! Instead, he angrily retorted, “You just have to have faith. If you had faith you wouldn’t ask those kind of questions!” In that moment, my Christianity died within me. My sense of God did not die, but rather my connection to Christianity.

If that was Christianity’s answer, represented by the Youth Pastor who was the duly appointed spokesperson to help me in my faith, then I knew Christianity could not be true. For I always knew that God was at least one thing: He was Truth, and if someone was afraid of questions, afraid of truth, and spoke of God as a God whose wrath was awakened by the sincere seeker, then I knew I could not follow their religion. I went to Sunday School and church, but only out of obligation and sympathy for my mother, leaving when the opportunity presented itself.

At the same time, and throughout my life, I have been given the grace of a particular awareness of the presence of God. When I was sixteen I contemplated the non-existence of God for thirty seconds, and then quickly apologized to Him for imagining the possibility of denying a presence that has been an almost always constant part of my life. I still today, even working within campus ministry and knowing well the arguments for the existence of God, sometimes have difficulty answering the atheist.

Not because their arguments are hard or challenging, but because my first instinct is always to say, “Look around you, can’t you see God everywhere?” Atheists frustrate me the same way someone who says to you, “you don’t have parents but were born in a pod and all your memories implanted” might be irritating. God’s existence is as real to me as my mother’s existence, though she died five years ago. She is gone, is not present in the flesh, but I know she existed, just as I know God exists even if I cannot see him.

Yet, when I was sixteen, that same fateful year, I asked a question to God: to show me His presence again, to feel His closeness. For that year, for reasons that only made sense almost two decades later, God’s presence was hidden from me. I could not feel His love, did not feel His presence; I knew that He was there, somewhere, but when I prayed and entreated Him there was only cold silence. I do not mean like in the famous “Footprints” poem where God carries the person, but that God was not there as I journeyed forward. He had hid Himself from me, and it felt distinctly as if He had turned His back. I did not know why. I did not care. I just wanted Him back, to feel His warm embrace again. God trusted me enough to take me on a longer journey.

If you strive here to deny that real part of my experience in the silence of God in an attempt at well-intentioned piety, what you are in danger of saying is that God does not know each of us as individuals, that He does not have a heart, love, and plan for each of us as unique persons. He does. The story of the life of each person, the story of each proto-saint, is different. It is God who takes those differences, the pain, the joy, the very heart of the person, and sees the richness of colors and threads that course through each embodied soul. From those threads, He weaves His tapestry. The silence, the distance God kept, was necessary–in hindsight–in a providence that I can only now see. What I sought was a feeling, and not God. I had wanted to pin God down, make an idol of Him, even if based on love, comfort, and long familiarity. A static love that loves the love and not the person, is not really love. As C.S. Lewis noted, He is not a tame lion. All the same, I would not wish that distance and silence on anyone, especially for one as young as I.

So at sixteen, and which only grew throughout my high school and university years, Christianity was no longer an option. Yet, at the same time, I knew God existed, even if I was not sure I was thrilled about that fact. Still, the particularities of my life also fostered my interest in the field of religious studies, where I was free to explore the truth in the big questions of life wherever the answer took me. In this way, I was open to the journey and possibility of using a variety of tools in my search for God and meaning.

A moment of Providence occurred in my fourth year of university, a moment God created to nudge me along.

I was enrolled in a class on “Modern Catholic Thought.” Less than a month before the class was to start, the professor that had been teaching it for the last thirty years had to go on emergency sick leave. There was less than twelve people registered for the class, and nobody in the department with either a background specializing in theology or Catholic thought. By all rights and reasons they should have cancelled the class, and I should not be writing this.

Instead, a long-time Instructor in Religious Studies decided to take the class on. Not having a background in theology, nor the time to develop one to satisfy an upper-level course, she took a different approach. As she put it, Catholicism is one of the only major religions that has a definitive hierarchy that publishes documents that state for the faithful official positions of the religion. Rather than study theologians, we studied the official documents of the Holy See: documents from Vatican I and II, encyclicals from various popes, statements from various departments in the Curia—these were the texts we studied.

Undoubtedly, this approach would have turned off many others from an interest in the Catholic Church. For me, though, the documents were fascinating. I was certainly not a Catholic yet, had no interest in being a Catholic, but there was a complexity and intricacy within those texts that enthralled me. I would pour over the documents, entranced by word choices that suggested a subtle exclusion of certain thoughts while emphasizing others. The care and nuance made me dig further, all the while, unbeknownst to me, one prejudice was falling. I could disagree with Catholic teaching, on contraception for instance, but I could not simply dismiss the arguments made for those positions. The people writing those documents were smart; I could disagree with them, but I could not disparage or caricature the rationality of their arguments.

I continued to pursue my quest for knowledge and understanding, continuing my studies at the Masters level. The subject of my M.A. utilized my fascination with documents from the Holy See, where I explained the use and development of the brother metaphor to describe our relations with the Jewish people. We did not always think of the Jewish people, as Saint John Paul II articulated it most fully, as our older brothers. Approaching it systematically, and wanting to be thorough, I read all of the documents published by the Holy See from 1958 until 2004. I loved it!

I was still not Catholic, the thought still had not crossed my mind, but I found myself increasingly defending Catholic teachings to my fellow graduate students. Pope Paul VI was on to something in “Humanae Vitae,” for instance, seeing a larger picture that we might have missed. It was during my M.A. that I met my first Catholic who made me think that there might be something more for me, too, in this whole ‘Catholic’ thing. His name was Angelo Guiseppe Roncalli, otherwise known as Pope John XXIII, now a saint.

Religion was always something presented to me as grave and serious, something contrary to my passionate and joyful nature, and yet here was someone who loved humor and was full of joy, seemingly with a near constant twinkle in his eye and ready wink. He became one of my dear friends, as he softened the walls further between myself and what I had constructed of God. To this day, when times are tough and my commitment to the Church and its people waver, I ask for his intercession, saying, “You got me into all this; you had better be praying for me!” And I know he does–what else would you expect from a friend.

It was not until another friend, a malcontented agnostic, challenged me that I had to confront a deeper truth. One day he asked me, out of the blue, “So, when are you going to become Catholic? We all know you are going to become Catholic, so when are you going to just do it?” In complete honesty, the reality of that possibility had not crossed my mind in any concrete way until that moment. Somebody had to ask me to make a choice, even if that someone had little interest in God. When the possibility of becoming Catholic did enter my mind in a concrete way, I was struck by something far more profound and worrisome.

Presented simplistically, in Greek philosophy the Transcendentals of Truth, Beauty, and the Good are closely linked, serving to orient ourselves to something beyond us. For some of the Church Fathers, and Aquinas after them, the Transcendentals were seen as particular ways that God calls to us. As finite creatures made in the image of an infinite God, we yearn for infinity, we yearn for something more than our own finite existence can give. That yearning for infinity finds expression in the orientation towards seeking one or more of those Transcendentals. God is Truth. God is Good. God is altogether Beautiful. As Jesus said, “I am the Way, the Truth, and the Life.” He is the Way, showing us how to act within the world to others and to the world. He is the Truth, as God embodies Truth within Himself. And He is the Life, and life well-lived is beautiful, leading to the fullness of Life.

Though I had pursued Truth since at least my teens, it was also possible for me to relativize that truth into a wider cultural context. Yes, the Catholic Church has some interesting and well-thought out positions regarding life, but so do others, and I need to respect and acknowledge those other positions. Truth got me to where I was, but in the end, I could also ignore truth. But when I began to see that Truth, really see it, something changed. When I began to see the gossamer threads of those intricate documents that I loved, stretched out and linked together, all of the little threads woven into one, complete, larger image, what I glimpsed was a rich tapestry of life presented before my eyes far more beautiful than anything I had ever seen before.

Truth—that I could ignore. But beauty? Seeing it there, in all its glory, God in the center, reflected in those strands and reflecting, it demanded a response: to either take that beauty into one’s own life, or to throw a dark curtain over all of it, turning away. In doing that, though, in turning away, you know that your life will forever be diminished, will forever be less, than it could be if you were to hang that tapestry at the center of your soul, the light of the eyes fixed upon that eternal masterpiece. The beauty of the Church and her teachings beguiled me, and through it God entranced me anew, reminding me again of a dream of a more youthful love now grown fully mature.

This was all before I had ever set foot inside a Catholic Church, and well before I would attend my first Holy Mass. I had no Catholic friends, save those that I knew through books. And yet, I knew I was to become Catholic. I moved to Montreal for my Ph.D. The second thing I did after finding a place to live in the city, was to go to the McGill Newman Centre and tell someone, a man who was to become my best man, that I wanted to become Catholic.

There is one more part of the story that seems both crucial and more fitfully seen as a denouement to this story. Despite all the previous, I still went through RCIA, but there was still something more that gnawed at me. One night, a month before Easter when I was to be baptized, it came to a head. “But who do you say that I am?” Jesus asked His disciples, yet this time it was not Peter he was asking. “Well, some people say you are the Messiah, some people that you are a good person,” I replied. “But who do you say that I am?” I wrestled not with God but with myself, with my doubts and uncertainties; I struggled, fought, tears flowed, until in the deep watches of the night, I garbled out a soul-felt reply in the words of another doubter who doubted no longer when face-to-face with the reality of the risen Christ: “My Lord and my God!”

That was my answer to Christ fully alive. Now I was ready to become Catholic, to enter into a beautiful journey of a mystery that promised to take my whole life to reveal; to allow God to take the meager, fragile, gossamer threads of my own small life, to be added to His tapestry. It is a beautiful, grander tapestry far greater than anything a finite being could imagine, but a tapestry God does allow us to sometimes glimpse.

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Nathan Gibbard

Nathan Gibbard serves as Director of Ryerson Catholic Campus Ministry in Toronto, Canada.

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