Someone gave it to me in passing a couple of years ago. I opened it the next day, skipped the introduction, and began reading from left to right, as quickly as possible. The first chapter was on “celebration,” and the second was on “gratitude.” Since I felt devoid of both, reading about their explicit practice was too much for me to bear. I felt exhausted, and stopped reading the book altogether.
I know. Awkward way to start a book review.
But I’m reviewing the book because months later, a friend told me that I was not supposed to read it from back to front; and that reading the introduction was vital to my understanding the rest. So I sat back down with what I thought was a terrible book, and read the first twenty-three pages that night. Everything changed. That night.
What it’s about.
It morphed from a book about trying harder to a book exposing my innermost self. Calhoun spends the first few pages carefully articulating a theology of desire; that is, how our desires work, how sin distorts our desires, and how God heals them. Against this, I always thought of spiritual disciplines as pietistic acts of self-hatred—-means and methods for suppressing desires, not listen to them. Now, there is a clear thread of self-denial woven through all biblical disciplines; but self-denial is not self-hatred. As Calhoun explains, the process leading to self-denial must inevitably start with a degree of honesty and vulnerability. This means listening to our desires. It doesn’t mean they are right desires. It doesn’t mean God won’t change those desires. It just means they are true, and that they tell us something about ourselves. This makes the beginning of any spiritual discipline fairly straightforward: “We simply desire. We bring our ache for change, our longing for belonging, our desperation to make a difference” (19). All of this then sets us up for any spiritual discipline worth its salt: “they simply put us in a place where we can begin to notice God and respond to his word to us” (19). That’s just from the first few pages of the introduction! The rest explains how our desires help us find what discipline is necessary for spiritual maturity in any given area of our lives.
After reading this introduction, I felt a hunger in me begin to simmer, and skimmed through the various disciplines Calhoun lists to discover what I needed to single out the most in my life. The result has been spiritual, emotional, and even physical health; the thing I’ve learned the most through this process is that time spent alone with God is the best thing I can do for myself and others.
The structure of the book is easy to follow. After the introduction, Calhoun offers sixty-two disciplines (!). This large swathe of practices makes up seven larger groupings: worship, opening self to God, relinquishing the false self, community, hearing God’s Word, incarnating the love of Christ, and prayer.
Each discipline is given a page or two of summary, along with simple, practical instructions, Scriptures, and questions to not only discover which disciplines are right for each person’s desires, but also to guide the process of practicing them once the right discipline is found.
Why you should get it.
If you have ever felt a longing inside for something deeper in your spirituality, this might be the book for you. If you’ve ever felt a disconnection between your heart and your actions, this might be the book for you. Or if you just want to wake up every day and “train yourself for godliness” (1 Tim 4:7)—in other words, to live everything Jesus taught and did at every moment of every day…this might be the book for you. Over the last two years, I have felt all of these things to the point of frustration. And this was book really helped me. It is the single most comprehensive, simple, and practical book on the disciplines I’ve ever read. I would probably still be depressed, teasing burn-out, and closed off to God (I share about that here and here) had it not been for the compassionate wisdom and simplicity of Calhoun’s writing. Needless to say, this book comes highly recommended by me.
It’s important at this juncture to know at the outset that spiritual disciplines are the means, not the end. Spiritual transformation is the end. Things get out of hand when these get mixed up. What transforms a person is not disciplines, but the Spirit of God in Christ indwelling the human heart. What disciplines can do is posture that person, already desiring God, to then receive from God and live for God; not just in moments of spiritual prosperity, but in the tedium of normal life. It’s this consistent Spirit-fanned flame of devotion, even if small at first, that causes the Christian life to soar long and true through circumstances and setbacks of any kind. Isn’t this the Christianity we long for? It is available to you. You just have to want it bad enough.
“I think I know what’s wrong with me now: I’m spirituality mature, but emotionally immature. I have a lot of spiritual knowledge, but I’m not very good at managing my emotions.”
To give you a little background, I was in a season of my life where I was trying so hard to be spiritual and productive for God, yet feeling more stagnant and disconnected from him than ever.
His eyes widened as he replied, “You need to read this book right now.”
The book he recommended was Emotionally Healthy Spirituality (EHS), by Peter Scazzero.
Until this point, I’d never really heard about it, even though it’s been around for a while. I was curious about why the good doctor seemed so convinced I needed to read it. When it came in the mail, I took one look at the subtitle and laughed. It said,
“It’s impossible to be spirituality mature while remaining emotionally immature.”
Before cracking open the first page, I knew this book was written for me. Chances are, it’s probably written for you too.
You only have to look at the title to guess that EHS is all about emotional health.
Broadly speaking, emotional health has to do with expressing or managing the emotions we feel. Practically speaking, it plays out in the way we interact with others. Scazzero’s entire premise is that without emotional health, you have no spiritual health either. The two are inextricably woven; really, the book is about both emotional and spiritual health. For a person to grow into a healthy disciple of Christ, they need to be concerned with managing emotions and cultivating their spiritual life (contemplative spirituality he calls it). The unambiguous diagnosis that emerges from the book, however, is that many contemporary Christians neglect either emotional health, or contemplative spirituality in the process of discipleship. But if you lack either of these, you aren’t growing in a meaningful way at all. What is absent in most Christian’s lives is not contemplation–otherwise, this would be a book about the spiritual disciplines. What’s missing is a Scriptural plan for managing emotions. Says Scazzero,
When we do not process before God the very feelings that make us human, such as fear or sadness or anger, we leak. Our churches are filled with ‘leaking’ Christians who have not treated their emotions as a discipleship issue. Grieving is not possible without paying attention to our anger and sadness. Most people who fill churches are ‘nice’ and ‘respectable.’ Few explode in anger—at least in public. The majority, like me, stuff these ‘difficult feelings,’ trusting that God will honor our noble efforts. The result is that we leak through in soft ways such as passive-aggressive behavior (e.g., showing up late), sarcastic remarks, a nasty tone of voice, and the giving of the ‘silent treatment.’ (143-144)
Scazzero’s book structure is simple.
In the first half of the book, he explains “what an emotionally unhealthy spirituality looks like” (p.2). You won’t get far in the book before you know whether the book is for you or not. In chapter three, he offers a clear solution: a marriage of emotional health with contemplative spirituality. This is the hinge of the book. The remaining half of the book offers a pathway to EHS. One that actually works.
Of the various pathways to Christian spiritual formation, there are two streams from which I have thoroughly benefitted: the Reformed tradition, with it’s panoramic view of God’s glory and emphasis on the Scriptures; and the Contemplative mystics, with their emphasis on the indwelling presence or God. One thing that always struck me about these two streams is their respective vernacular when it comes to growing in Christ. The Reformed tradition often speaks of looking outward to God who is holy other, and the contemplative stream often uses refers the believer inward to God who dwells within. One of the things I appreciated the most from Scazzero is that he marries these concepts together, as mutually compatible. He isn’t the first one to do this—there is a rich history of Reformed contemplatives at our fingertips who teach these things. Unfortunately, many of today’s books on spirituality are weighted in only one of these directions. It is refreshing to hear both “inward” and “outward” coalesce in Scazerro. For example, when he explains how emotional health keeps us from “self-absorbed narcissism” (61), while contemplative spirituality keeps us from getting exhausted as it “binds us to the living God” (155). In other words, emotional health keep us from imploding; contemplative spirituality keep us from burning out.
But it’s not for everyone.
The draw of this book lies in the problem it’s attempting to discuss. If you are emotionally stable, deal with conflicts well, have a rich inner life, processed your past hurts constructively, and are deeply self-aware of your own weaknesses, it’s probably not going to impress you very much. But if even one of these things rings a bell, you need to get this book.
As the beginning of my post betrays, I have experienced firsthand the frustrations that come with trying to grow in my relationship with Christ. In most cases, it’s because attention is brought to bear on only one area of life, such as the intellect, or habits. But the human personality is complex and beautiful. As the Psalmist said, “the inward mind and heart of a man are deep” (Ps. 64:6). While emotional health is not all that makes up a person, it is an important and deeply-encompassing part of the human soul, and ironically, one of the most neglected areas of discipleship in the church. For that reason, I highly recommend this book to anyone who feels spiritually dry, spiritually stagnant, or on the verge of burnout. I also recommend it for anyone that just wants to walk deeper with God and others.
Where to buy it.
This is part five in A Contemplative Approach To Christianity, a series dedicated to introducing the quieter side of Christian practice, featuring a new writer every week. These are all from men or women who have been able to connect with God in the middle of the noise–often using spiritual disciplines that are very similar to those found throughout historical Christianity. I’ve asked these authors to share details about what their practices look like, to include us all in the opportunity to take part! As far as the blog series goes, you can speak up at anytime. Ask questions of the writer, or of me. Add your experience. Your apprehensions. It’s an open place. We’re all exploring. And may you be refreshed as you return to first things.
When I first learned that Christina married the tenured practice of journaling with hip-hop music, I must admit, I was intrigued. I know a few people who express their thoughts and prayers, examine their hearts, and confess their sins to God through journaling, but to intermingle this spiritual discipline with music is unique. I wanted to hear what she had to say, but I knew it would be too good to keep for myself. So we present it to you for your joy. For those who want to learn how to engage the soul in the disciplined art of journaling, Christina will, of course, lay out some helpful steps; much of this can work with or without music. But what I love about her approach is that you don’t have to constrain yourself with rigid formulas. Who’s to say you have to practice the presence of God exactly like Brother Lawrence, or balance your life just like Benedict of Nursia, or enjoy Lectio Divina only as outlined by Guigo? The point of any spiritual discipline is to connect your soul to the Christ who is already in you. It is not to fill a quota, check off a spiritual to-do list, or feel righteous about one’s ability to replicate someone else’s regimen. And for Christina, well…it seems her combination of writing mixed with the infectious sounds of a beat have done what was needed to help center her soul on God. I hope it greets you with refreshing intensity. I also hope it opens your eyes and heart to a world of spiritual creativity.
The rest of this post is in Christina’s words…
I am currently transitioning out of full time ministry that I have been engaged in the last two years. I am moving towards being used as a vessel of the Lord to be catalytic in the awareness and participation of African- Americans in global missions work. I am originally from Southern California but now I live in Orlando, Florida. Graduated from UCSB in 2012. Studied black studies, minored in applied psychology and education. I’ve known and loved Jesus as much as I knew how since I was five years old, but I’ve truly and wholly been walking with the Lord for the last six years. I have five siblings ranging from ages twenty-five to three. I am an auntie of one sweet baby girl who will be one soon. I have lots of friends in California that I love and dearly miss. I love all things creative and cozy. I enjoy cooking, eating, writing, singing, dancing, and Spotify. I am thoroughly amused by dry and corny humor. It’s the best when I am the only one laughing at a joke in a large group setting. I especially love word crafting like that expressed in spoken Word, poetry and Hip-Hop music.
Hip Hop, dare I say, is the language of my soul.
These wordsmiths say what I would say in a way they thought of first. My first experience with hip-hop that exalted the God of Heaven and preached the truth of the Gospel was through a friend of mine, Barry Moore, my senior year in high school. He met Jesus; gave his life to him and renounced all things against the Lord. For him, part of that meant throwing away his extensive music collection and replacing it, to which we both benefited from during rides to and from school. Then my freshmen year in college when I said no more to my divided heart, the Lord used this Hip-hop, alongside a church I love, to take my understanding of the Gospel from a hundred to about a thousand! Yet, it is ever increasing even now. I love Hip-hop music because artists can use such a small amount of time to say so much, and when you are speaking of an infinite God with infinite love, I say what better way than through a few 16s (or verses) over some incredibly engineered beats.
Journaling is gathering your thoughts, processing your feelings, remembering, dreaming, celebrating, etc., by writing these things down in a notebook. Read the rest of this entry
I’ve been looking forward to to this weeks post in A Contemplative Approach To Christianity.
This series is dedicated to introducing the quieter side of Christian practice, featuring a new writer every week. These are all from men or women who have been able to connect with God in the middle of the noise–often using spiritual disciplines that are very similar to those found throughout the history of ancient Christian church. I’ve also asked these authors to share details about what their practices look like, should any of you wish to partake. I hope this series has been as refreshing for you as it has for me!
So far, we’ve looked at Contemplative Prayer, and Cultivating a Lifestyle of Listening. Now, let’s move on to a personal favorite of mine–and one which I believe all others to hinge on–the meditation on God’s word.
I don’t think I know a better person to share about meditating on God’s word than my friend, Jason Lomelino.
Jason is a pastor at Isla Vista Church, where he, his wife, Holly, and their five kids live and do ministry together. They are a compelling presence of God’s love in a city that never slows down. I’ve heard many testimonies of transformation in people from Isla Vista and UCSB by God through the Lomelino family. (You can read some of their stories in Jason’s book, Jesus Burgers). I experienced this “presence” during a public worship night on the UCSB campus in the aftermath of the much publicized shootings that took place there. Jason addressed the crowd of hundreds with fatherly love, brotherly tears, and the mercies of God that night. I wondered how he was able to pour out so much love during a time when his heart was so broken. But now I understand. After reading his essay, you’ll understand too.
The rest of this post is in Jason’s words…
I am originally from San Diego and every year in Carlsbad these extraordinary colorful flowers bloom on a fifty-acre hillside that overlooks the Pacific Ocean. It is breathtaking, even from your car as you drive by the hillside. However, the majority of locals are content with just viewing them from their car as they drive by. They don’t want to spend the time to slow down and get out of their car to view this work of art up close. But in order to really enjoy the flowers, one must slow down and go walk amongst them. Meditating on the Word is a similar experience.
There is something special about slowing down, turning off distractions, and opening your heart and life to God through His Word. There are many ways to grow deeper in our relationship with God; some may call them spiritual disciplines. Yet I have not found any of them to be richer or more rewarding than meditating on the Word of God. Many Christians know we are called to meditate on the Word, though in my experience few actually know how to do it, and even fewer actually do it.
Meditating on the Word is not about how much you read but the way you read it. Read the rest of this entry
This is the third post in our series, A Contemplative Approach To Christianity, dedicated to introducing the quieter side of Christian practice, through historical practices and personal testimony. The goal is to hear from different Christians ways they connect with God–these are very similar to ancient practices of the Christian church–and to share a few details about what that looks like for anyone who wants to dip their feet in a more quiet spirituality. We’ve already started with Contemplative Prayer. Now let’s move on to listening.
Listening may sound repulsive to the ear at first. We are not much of a listening culture. But the pathway of Christ beckons us against the grain to a lifestyle that resembles Samuel’s innocent posture to the Lord: “Speak, for your servant hears.” (1 Sam. 3:10, ESV). There is no shortage of noise in our lives. But there is lacking a word from God in our ears. Perhaps there’s a connection between the noise of life and the shortage of God’s presence. Amos’ warning resonates with many of us,
The days are coming— this is the declaration of the Lord God — when I will send a famine through the land: not a famine of bread or a thirst for water, but of hearing the words of the Lord (Amos 8:11, HCSB)
Do you experience this famine? Then read on, friends.
My friend, Samantha Miller serves in our local gathering in the areas of prayer and biblical counseling. It is because of the inner joy that she so gracefully wields despite the heaviness that sometimes accompanies intercessory prayer and counseling that I believe Samantha has some worthwhile things to share. So I asked her to share about the practice and importance of listening to God. The rest of this post is in her own words…
In my life with God, I have consistently encountered him in the secret place.
Christians often talk about “the secret place” like this magical land where all your problems go away and you experience perfectly undistracted unity with God. Honestly, my secret place is pretty messy! All it is, is placing a value on time with God and positioning myself to receive from Him. On some days I may need to deal with some heart issues before I can really connect with Him, or I need to plan a little extra time in my schedule cause I know its going to take a while to quiet my distracted mind. Yet whatever it looks like, I am simply setting aside a time and a space to sit in solitude, surrender my emotions, thoughts and needs, and let God show me who He is.
Jesus says in Matthew 6:6 “And when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father, who sees in secret will reward you” (ESV). We find the Father in the secret place. When we separate ourselves, go into our room and close the door, he rewards us in secret. However, learning to sit in solitude and quiet is very counter-cultural, so it can be hard work to develop this type of lifestyle. But let me tell you, when you seek Him, you will find Him.
Spending time alone with God is a process. Read the rest of this entry
In my last post, I wrote a bit about my own longing to feed my soul on Christ, and how contemplative practices have helped. That’s what this blog series is about: Christians sharing ways they’ve connected deeply with God. What I am inviting you to do with these upcoming blog posts is to try them during the week, and see if they resonate with the desires of your heart. It may surprise you what you find when you become intentional and available to God.
A good place for us to start is with contemplative prayer.
Ruth Haley Barton once described contemplative prayer as “primarily beyond words,” moving from communication to communion with God (Sacred Rhythms, 64-65). Unfortunately, it reminds some Christians of Eastern meditation. This has left a bad taste in their mouths before ever getting a chance to dine. I was once suspicious of such practices, and I understand the initial hesitation for someone with little knowledge of either Eastern meditation or contemplative prayer. But the differences between the two are monumental. Spiritual formation director, Adele Calhoun, points out that while Eastern mediation involves an “attempt to clear the mind of all thoughts,” the distinctively Christian practice of contemplative prayer “allows for the recognition of thoughts and gently releases them into the hands of God” (Spiritual Disciplines, 208). So, far from denying our thoughts, passions, and innermost desires, we are to “rest in God, depending on him to initiate communion” (212).
Some will cite Jesus’ model prayer in Matthew 6:9-13 in their rejection of contemplative prayer, as though Jesus prohibited His followers from praying in any way except by reciting those five verses verbatim! (If we took this literally, we would all learn Aramaic). Yet the same Bible that Jesus affirms provides us a rich banquet of spiritual expression. The Bible says that Mary “treasured” what God spoke to her, “pondering them in her heart” (Luke 2:19); it tells us to meditate on Scripture day and night (Josh 1:8), and the Psalmist commands his own soul to “wait in silence” for God (Ps 62:5). There is no bifurcation in the Bible between prayer and contemplation. Is it possible to pray the Lord’s Prayer in a posture of silent meditation? I think so. Unlike the lower life expectancy of trendy self-help books available today, many Christian spiritual disciplines trace their roots through centuries of the storied history of the Church. I think they warrant our attention!
If you are struggling with the right words to say to God, yet need the peaceful power of his presence, maybe contemplative prayer is for you.
Though many agree that contemplative prayer is sometimes hard to explain perfectly–it lacks the formulaic nature that our Western mindset appreciates–there are certain steps you can take to posture yourself to receive from God. And I wanted someone who the practice has deeply affected to share it with you. Her name is Brittany Volpei.
I knew Brittany back when I started attending Reality, when, during the gatherings, she would go to the side where no one could see her, with her journal out, and her heart receptive to God.
Brittany has battled a pain disorder for the last 13 years. While the circumstances have been difficult, she is thankful for the opportunity to testify to God’s faithfulness. Below is her personal experience with the ancient art of contemplative prayer, how it’s connected her with God, and a few ways we all can take part in it. The rest of this post is in Brittany’s own words.
I learned the discipline of contemplative prayer in counseling.
For three years I struggled painfully with anger toward God. I felt abandoned, unloved, and confused. I was battling a disabling pain disorder and had dethroned God in my heart, replacing Him with healing. Because pain has been such a huge part of my life, I have done long seasons of counseling to learn how to cope. One counselor suggested I yell at God, another wanted me to journal about my feelings, but none of it worked. These failed tools left me suffocating under the weight of the heavy emotions. Then I met Karen.
I was a little skeptical of contemplative prayer because I was never taught that God is eager to answer very specific questions. Read the rest of this entry
It’s probably strange to hear the phrase, style of praying. I never would have identified one of my spiritual practices as a style. In my earlier years, I would have defended everything I did as the “right” way to do things. Now I’m learning that we all have styles in our spirituality. No single church or Christian encapsulates all that is Christ (that’s a good thing!). Praying is no different. Ah, that I could pray perfectly as Jesus did (John 17, anyone??) But I don’t–I pray like Chris Lazo. And my style of praying is partially influenced by my personality, friends, and church culture. I represent one strand of the universal Church. And as a representative strand–a fledgling one at that–I have a style to my prayer life. For example, I love boldly claiming the answer to prayers that I am confident are God’s will! I get a buzz from listening to authoritative prayers that are saturated with Scripture. I like intense words like travail. And unction. I have a habit of praying to persuade. And often, these prayers take their greatest shape when they have a goal in mind, e.g., tearing down walls, storming hell’s gates, etc. My church is heavily influenced by this type of praying. We often just call it intercession. And I love it. It has changed my small view of God into something I can sink my teeth into. It has shown me the encouraging power of a prayer answered. The friends who taught me how to pray this way opened me up to a world of praying that has left me with happy jitters. But it isn’t the only style of praying out there.
I had to remove myself from what was comfortable for me at the time to see the wealth of beautiful Christian expressions in the church today. It’s often when I observe the way God meets with other people that I learn the most about how to meet with God. Spirituality is so easy to exploit when everyone else behaves just like you. This has its strengths and weaknesses. First, it can surround you with people of like mind, vision, and tenacity. But other times, unfortunately, by remaining in a cultural bubble, your experience of God can become very myopic if you let it. In the same way, if we make prayer only about our particular style–whatever that may be–we might miss out on the panorama of communion with God. I’m learning this the hard way. I’ve grown in a particular strand of prayer that has intercession as its root, and I have so thoroughly benefitted from this. I will never stop participating in those fiery prayers of unction. But I also need to be refilled.
I guess you could say that I am restless.
I’m not always bold in prayer. I frequently struggle with doubts. Some of those doubts are so menial, it’s embarrassing how easily they tear me apart emotionally. Even in my loud, corporate prayers, I’ve felt the sting of spiritual dryness. I suppose much of this new soul-searching has been due to a very fiery season in life, replete with things I don’t feel capable of bearing. And it’s difficult to toss up words in those seasons where I am emotionally and spiritually spent. Sometimes I just need to change things up. Now, I don’t want to change for the sake of change, but for the sake of shaking up a rigid spiritual equilibrium. Sometimes all it takes is a slight diversion from old routines. Instead of always being heard, I need to listen. Instead of shouting, I need to whisper. Instead of having an agenda in prayer, I sometimes need to be ok with not having any other goal than just to be with Christ. Instead of bringing words, I bring silence. There come certain times in my life when I need to put away my loud “amens,” along with the calling down of fire, and trade it for a more contemplative approach. Of course, both of them are valuable! But recently, my soul has really needed the balm of the latter. I wonder if yours does too.
This is a blog series about contemplative spirituality.
The path of the mystics. These phrases used to trigger some ugly connotations for me in the past, when I was warned about those “Easterners” and their “Zen Meditation.” While there IS a dangerous side that exists (aren’t they everywhere?), traditional contemplatives trace their roots through a long strand of Christian history. And I don’t mean 1950’s Christian history. I mean ancient practices that have stood the test of time. The ancients were people just like us, in difficult situations like us, and often far worse. They clung to Christ just as we do. But they did it through tried spiritual disciplines like contemplative prayer, solitude, meditation, lectio divina, and many others.
The richness and breadth of some of these centuries-old church practices have been water to my soul.
There are probably a number of reasons why. Here’s one: It’s easy for me to pray in a corporate setting, when I feel the affirmation of others who are praying with me. I’m not saying that we do this, but it certainly is available to fall into if we want it to stimulate our self-esteem. The “mm-hmms,” the “amens,” and the “groans,” that accompany a Spirit-led prayer can easily tantalize me with using prayer to induce a response in my endless search for affirmation. Again, those corporate responses in prayer are good things! I love it when a group of people can pray in unison, and the “amens” often help cultivate that unity and create a wonderful momentum of vision and agreement when the church is knocking on the door of heaven. It is also very encouraging to experience. I’m also not saying that we should stop praying corporately, and only pray privately. Those are apples and oranges. Private prayer is different from corporate prayer, and we need both of them, not one to the exclusion of the other. So I’m not saying we do away with the “amens,” the corporate groans, or the loud prayers. I suppose I just want to identify, confess, and confront the wicked tendencies of my own heart in prayer. In that it is possible for me to pray for the wrong reasons, and I probably do this more than I imagine. Certainly, it is easier to do than I thought. There is an uncomfortable measure of productivity present in my normal routine of prayer. But that’s where these other spiritual disciplines come in.
The “quiet” prayers of the contemplatives are so haunting to me. There is no one to listen to me except God alone.
In fact, some ancient spiritual prayer disciplines involve no speaking whatsoever! This sometimes feels very counter-productive to me! Adele Calhoun empathizes with this on the practice of Centering Prayer, in her book, Spiritual Disciplines (which I can’t recommend more highly).
This prayer may seem mysterious to some because it depends so little on words. We do not give God information about all our needs, projects, ideas, programs, plans and agendas. We don’t suggest things we would like him to do. We sit in the presence of God and give them our undivided love and attention… Because centering prayer is a way of being with Jesus that doesn’t cover prayer concerns, some people wonder if it counts as real prayer. Furthermore, if it doesn’t make you feel or experience something particular, what does it do? It is never possible to judge the value of any prayer based on feeling or experience alone. Experiences are not the point.
I have often felt this way–like nothing was getting done unless I was saying something worthwhile (worthwhile could mean loud, wordy, catchy as far as my subjective feelings go). A lack of words left me feeling unproductive. Yet whenever I forced myself to sit in solitude, I ended up wrestling with myself. As it turns out, that was the obstacle getting in the way of my communion with God: myself. My self’s preoccupation with productivity, busyness, and “getting things done.” Calhoun confirms my conflict and the freedom that results from wrestling,
In centering prayer the goal is to so dwell in Christ that the fruit of this dwelling begins to show up in your life. Centering praying may “do” nothing at the moment. You sense no rapture, no mystical bliss. But later, as you move out to the busyness of life, you begin to notice that something has shifted. Your quiet center in Christ holds.
This is the trench that I continue to plow, without letting go of corporate prayer, or the unction-closet. I warn you, it has sometimes left me tattered, helpless, and hungry. But in my hunger, I’ve needed to step out of my normal routine, and receive again from others in our long history of shared faith. Out of this I’ve discovered a beautiful God in the wealth of His joy and beauty. A God who bids the sinner to come close in Christ. I would love to share in this with you as others have graciously shared with me. Not because I have all the answers to spirituality, prayer, or the dry seasons. But because I’m guessing that all of us hit those dry spots sooner or later. I’m also not the one giving anything. This series will be driven largely by other people. People who are also driven into the quiet places. Here’s how the series will look.
For the next six weeks, I’ve invited others to share specific ways that they connect with God in private, contemplative communion.
Many of these will be authentic disciplines that have been in use by Christians over many centuries. Others are more personal, and even quirky. But they all have something in common: the person practicing them has connected with God through that practice in a meaningful way. So here’s what I want us to do (myself included). I want all who are willing, to read from the experiences of these men and women, let them confront our own static routines, and learn a new spiritual discipline. Then…let’s DO them for that week. For example, if someone shares about solitude, learn from them, then practice solitude in a desire to connect with God. Same with reading the Word. And meditation. And listening.
My hope is that we will discover new plateaus to connect with God. In so doing, may our souls be ministered to by the fountain of God in Christ.
One last thing. It may not surprise you that spirituality is communal in nature, even when some of it remains private. So I welcome you to share your experiences during this series. Please comment on the posts, and interact with each author that participates. It will only be a blessing to us all. Until then, – Chris Lazo