May 8, 2023
The chapel, built of brick, is the size of a large living room. One wall adjoins the main church. The ceiling is high and centered by a large chandelier. The altar is covered by a deep red cloth, set off by large potted plants on both sides. The eucharist is locked in a gold receptable called a monstrance, perched on the tabernacle above the altar. Candles in four-foot-high bases stand in front of the altar, the tiny flames steady, silent, and bright against the dark background.
It’s not a lovely place, a little on the garish side. I’d like it plainer, more austere. The chapel is nearly empty most of the time, one or two people may be there, praying or meditating. Silence is the rule. Silence, always.
This goes on at lots of Catholic churches and some non-Catholic ones, those with chapels adjacent to or part of the main building, on a schedule of church members who sign up for an hour or more per week on a 24/7 schedule of perpetual adoration. The point is private prayer, contemplation.
The chapel routine is one of countless ways ordinary people seek contact with the source of their faith, the transcendent, sublime, elusive, majestic idea they may call God, or something else, or nothing at all. Some walk on the beach at sunrise or at midnight, others stare out from mountain vistas or practice yoga, expanding their minds privately or with others.
Some folks jog, listening to podcasts, others gather in groups to ponder Bible verses or the Koran, or teachings of the Talmud and Torah, or the Bhagavad Gita. Some nod at stemwinding harangues by televangelists, on TV or in giant megachurches. With some, beer, wine, or booze is involved.
For a change we drove out to a church in the country for Sunday Mass. Arriving, we saw no one else. We had got the date wrong. We ended up at a tiny church tucked in the boondocks of this huge county. It was a casual, easygoing Mass. After the closing prayers the priest called a young boy and young woman to the altar, wished them “Happy Birthday” in English and Spanish and blessed them. The congregation applauded. New to me.

On the drive home we passed two Baptist churches across the street from each other, their parking lots near-full. Sunday worship was going on full-tilt everywhere. Some of it is for show, going through the motions. How much? I recall a gaggle of priests and nuns at the January 2020 March for Life in Washington breathlessly applauding Trump as the “pro-life” president, the same one who confided to his erstwhile legal gofer, Michael Cohen, “I bet [my supporters] think it’s cool that I slept with a porn star.”
The struggle—to seek the divine, the immortal, the ineffable—always is at risk of falling into routine, which means it no longer is a struggle. Immediately after February 24, 2022 we heard prayers for Ukraine in every church—now, hardly ever. The churn of daily headlines: the shootings, the wars and famines, the soap operas of political corruption, drain from us the contemplative will which, if we allow it, may part the veil of the mystery of faith.
The silence of the chapel is one way of brushing aside the cobwebs and distractions, and laying bare the reason anyone goes there. The silence drives an awakening, an understanding that prayer isn’t verbal babble. It is whatever we hope it is, whatever we conceive of that transports us from our rushed schedules and hectic priorities to confront what St. Thomas Aquinas calls the Act of Existence. The existence that is for Thomas simply being: the vastness of everything we can imagine: the universe, the tangible, touchable world in which we live, our sense of ourselves and our surroundings, those we love.
All this remains a bit of an abstraction, Aquinas generally now lives in dusty philosophy and theology courses, and not just Catholic ones. But who, besides seminarians and the diminishing number of philosophy majors, are taking those courses, although now you can get them online. And no area of human interest has had more books written about it than spirituality. For every Sunday morning TV preacher, bookstores and the internet offer hundreds, maybe thousands, of how-tos on getting right with God.
One is out there, The Dark Night of the Soul by St. John of the Cross, the Spanish mystic who traces his turn from despair, the “dark night,” to the ecstasy of salvation. It’s his own intense, agonizing journey, and a tough read. But the title captures something of the place where so many find themselves, in this generation of smart, sarcastic cynicism. That is a place from which to extricate ourselves and run away. Run away, but to where we don’t have a clue.
Years ago we visited St. Peters in Rome and strolled through the huge square. You can buy a rosary blessed by the Pope. We’ve been to St. Paul’s in London, Notre Dame in Paris, to another Notre Dame, the one in Montreal, and to St. Patrick’s in New York. A cousin was married at the San Juan Capistrano Mission in California, famous for the sparrows. Years ago, when our kids were small we went to Christmas Eve Mass at the Shrine of the Immaculate Conception in Washington. At all of them, you can buy souvenirs, postcards, get lunch.
All those places are stunning, beacons of faith, like every parish church everywhere, like the one we visited a week ago. I read up on it, the congregation, until they raised the money to build their modest church, attended Mass at a nearby Methodist church.
It’s true that not as many attend services as in past generations or even decades. Pastors blame lots of things for that, the internet, the distractions of modern life, the sex scandal. But faith is elusive. It’s not in the tracts or the texts. Faith is a solitary thing, scary, even. That was St. John’s lesson. It comes in silence, in a dark night.





