On vocal ministry

March 7, 2015 § 4 Comments

A f/Friend of mine is preparing for a program she will lead in her meeting on vocal ministry and the email she sent me about it evoked a response that I ended up feeling worthy of sharing more broadly. She asked about Afterthoughts as a practice common in many meetings. And then her questions and thoughts got down to the essential thing about vocal ministry: discernment. Here is a revised version my response.

 

I think Afterthoughts do affect the vocal ministry in a meeting once it has become a settled practice. But one little “study” I found on this practice a while back suggested that it’s really hard to tell what that effect is.

My own feeling, not well cemented, is that it does feed back into worship and tends to lower the bar for vocal ministry. The reason is that one is hard put to tell the difference between messages in worship from messages in Afterthoughts; I rarely see any very noticeable difference in spiritual depth between the best afterthoughts and the average message in meeting.

I think this is subtly confusing to people. I say subtly because I doubt they consciously feel confused. Rather, I suspect that the inability to clearly identify truly spirit-led ministry in either case reinforces the feeling that simply “heart-felt” is enough in meeting for worship, and that “truly spirit-led” is either some mythical condition rarely achieved, or is as common as an inspiring thought.

In other words, I think Afterthoughts are a bad idea. I would make the meeting for worship the crucible for discernment that it is intended to be. 

For I agree that the real issue is discernment: how do you tell whether your message is truly spirit-led? It’s not easy. 

But I think the negative is, in fact, much easier: I think it’s a lot easier to tell when a message is NOT spirit-led. Here are some indicators that I think raise a flag of caution right away:

  • Messages that begin with an allusion or reference to some medium. For instance, “I was reading in the New York Times …” Or “I recently saw the movie American Sniper, and …” “I heard a piece on NPR …”
  • Messages that begin with a reference to time: “A few days ago, I was in a drug store when …” “Recently, I’ve been …” “Lately, …”
  • Messages that start with “I” and then proceed to recount a personal anecdote: All of the above serve as examples. Or, especially: “I’ve been thinking …”
  • Announcements. NEVER as vocal ministry, no matter how important we think it is for others to know about something.

Such messages are always uplifting. But they feel to me like what I call “nuggets I have found on my spiritual journey”. The sharing is good, the message is good. But I often feel that the speaker did not go deep enough to really uncover the truth revealed in the incident, or discipline her or himself enough to deliver just the truth itself without the introductory story. Buried in the outward casing of the anecdote, the truth is left to glimmer weakly somewhere in the inward center. Of course, you can get to the center by starting from the outward. But the self of the speaker and the body, the content, of the story, I believe, tend to draw the listeners upward and outward into the world, rather than inward and downward toward the spiritual depths we each have within us. We follow that story and drift upwards as we do; even the speaker necessarily gets drawn upward and outward and away into the past and the memory of the event as she speaks. Then we get handed a chocolate–only to have to begin deepening again.

I have two other things on my mind regarding vocal ministry. The first is that I would love to recover the sense of calling to what we Friends used to call gospel ministry, back when we recorded ministers. By this I mean, adapted to our modern times, the emergence of a Quaker culture in which some Friends would recognize that they are called to vocal ministry as a ministry; that is, that they feel, not just that they are led in the moment to rise and speak now and then, but that they have been tapped by G*d to follow an ongoing ministry; that they have a sense of mission about vocal ministry. And correspondingly—and this is the culture part—that the meeting feels the same way. That the meeting as a community recognizes that some people really do have a gift for vocal ministry; that the meeting also realizes that such a calling bears a very heavy responsibility, for which the meeting has a responsibility itself. I feel that meetings should do more to help emerging vocal ministers find their feet and then give them ongoing support and—yes—oversight as they mature in their calling.

I feel such a calling myself, and have always longed for a meeting that would be more conscious and deliberate in working with me around whatever gift I have. To be fair, I have asked for such attention only once, but that was not a good experience, and it shied me off. I need to regain some courage there.

The final thing is a deep theological one: where does vocal ministry come from? Most liberal Friends today just are not comfortable thinking that vocal ministry comes from God. First, they’re not sure what we might mean by “God”, but the traditional theistic, supreme being version is a bit hard to deal with. I don’t “believe in” a supreme being myself; it just doesn’t make sense to me and I have no experience of such a thing. I would argue, in fact, that direct experience of a supreme being is by definition impossible.

So if vocal ministry does not come from God—or from Christ, as Friends have claimed for centuries until fairly recently—where does it come from? I think most of us are likely to grope toward that old cliche, “that of God in everyone” as an answer, if we try at all. This has the subtle but extremely powerful effect of individualizing vocal ministry: my message comes from inside me, and I can’t really articulate what the more-than-just-me inside me is, so—well, I guess my messages just come from me. Thus we call them “messages” or “speaking in meeting” instead of “vocal ministry”, that is, service to God and to the meeting through the divine gift of prophecy.

There is a mystery here. Vocal ministry does come from within one’s self. And even if it is truly spirit-led, that is, if it really does come from some kind of higher power greater than myself, whatever that might be, it still comes into me and then out through me. Naming the transcendental source has, for liberal Friends, become nearly impossible.

And maybe we don’t need to name it. But I do believe that we need to acknowledge it. I believe there is a transcendental mystery to truly spirit-led vocal ministry, and immersion in that prophetic mystery and submission to its authority is our goal as vocal ministers. And collectively, I believe that if our meetings took the transcendental, divinely-inspired character of true vocal ministry more seriously, we would enjoy increasingly deep worship.

For myself, as an operating principle I behave as though vocal ministry comes from the spirit of Christ. I have no direct experience of Christ as my guide in this way, so I don’t call myself a Christian. But I find it helpful to sort of assume that leadings come from that spirit of love and truth, because it keeps me on the up and up. It makes me a lot more serious about what I’m doing. And anyway, Friends have been testifying to the truth of Christ as our guide and gatherer in worship for centuries. I have chosen to not just respect but actually embrace their testimony for myself as a tentative article of faith until my own experience clears things up—while remaining clear that I am holding this idea in a rather artificial way. It’s become experimental, but not yet experiential.

A common tongue (from Transition Quaker)

December 12, 2014 § Leave a comment

I have been catching up with some blog posts that I had bookmarked awhile ago, and really liked this one:

A common tongue, from Transition Quaker, by British Friend Craig Barnett.

Muse is silent

September 30, 2014 § 13 Comments

I haven’t posted for a while and if I end up being silent for a while longer, I wanted you my readers to know why.

Of the Aspects of G*d I have known directly, one of the most precious to me is Muse. My writing life and my spiritual life are very closely knitted: my writing turns and transforms and reveals my inner work and opens my path forward, and my path inspires my pen.

I recently wrote a Quaker piece (not for this blog) that was, I was shown, clearly out of the Life. This has prompted me to question the rest of my Quaker writing. My muse is confused.

So I find that I’m in a period of waiting, of standing still in the light, and putting this blog aside for awhile until the way becomes clear again.

2014 Swarthmore Lecture: Open for Transformation—Being Quaker

September 2, 2014 § 2 Comments

Ben Pink Dandelion is one my favorite Quaker authors and he gave the 2014 Swarthmore Lecture at Britain Yearly Meeting Sessions this summer. As usual, his thoughts are well worth considering. You can listen to the Lecture itself by clicking on the link below. The book is also available from QuakerBooks.org and the book version is usually an expanded version for print publication; I have not read it yet, but I plan to. A video is promised soon from BritainYearly Meeting.

I highly recommend it.

Gathered in the Spirit at New York Yearly Meeting

August 3, 2014 § Leave a comment

I have been away from this blog for a while, mainly because I attended New York Yearly Meeting Summer Sessions, held July 20–26 at Silver Bay YMCA in Silver Bay, New York, on the shores of Lake George. Because I’m staff (I’m the Yearly Meeting’s communications director), I have been extremely busy preparing for, attending, and following through on the Sessions.

The gathered body of New York Yearly Meeting was truly gathered in the Spirit this year at its Summer Sessions. 

This took place during a called meeting for business in worship on Friday afternoon, July 25, a meeting called to further consider the report and recommendations of the Yearly Meeting’s Priorities Working Group (PWG), which the Working Group had expressed in a written Statement of Leadings and Priorities (see also an interpretive document for the Statement). After earlier business sessions in which the body was markedly NOT in unity with the Working Group’s recommendations, the Working Group brought a revised version of the Priorities section of the Statement to the called meeting and, one after another, Friends rose to express how pleased they were with the new version and we gradually realized that we had been transformed in love. Rejoicing filled our hearts. We were renewed in our faith that love for each other and faith in the Spirit that guides us and trust in our process could bring us into joyful unity.

The Priorities Working Group (PWG) had been convened in 2011 to visit local meetings and worship groups around the Yearly Meeting to listen to local Friends’ concerns about, and desires for, the Yearly Meeting organization, and to discern from these visits the priorities of local Friends and local meetings as they should apply to the Yearly Meeting organization’s work and budget. In this context, the Yearly Meeting organization comprises the Yearly Meeting committees and the Friends under appointment to those committees, the apparatus for conducting Yearly Meeting Sessions (Fall, Spring, and Summer), and the Yearly Meeting’s staff and institutions. 

The event that precipitated the convening of the Working Group was the Yearly Meeting organization’s extreme difficulty in approving a budget in 2009. The main issue underlying that precipitating event is a long-standing disconnect between local Friends and local meetings from the Yearly Meeting organization in general, and from its budget process, in particular. The Priorities Working Group was New York Yearly Meeting’s sixth formal attempt to address these issues since the early 1990s.

The initial Statement of Leadings and Priorities included six Priorities, general vision statements distilled from PWG’s extensive visitation, and intended to express the priorities that local Friends and local meetings hoped would guide the work of the Yearly Meeting organization and its budget. Each Priority had a paragraph elaborating on the Priority. After the Priorities section, there followed a short section on accountability and two sections of “Leadings”, actions they were recommending for implementing the Priorities, one set for the coming year and another for the coming five years. The Priorities were as follows:

“We, the Body of Friends gathered through our New York Yearly Meeting, recognize as a priority for the Yearly Meeting . . .

  • the development of programs to teach and share our spiritual skills with each other, and to help meetings to revitalize themselves;
  • the development of programs to help sustain our monthly meetings financially and to increase membership;
  • the pursuit of greater contact and spiritual relationship among Friends;
  • assisting Meetings with developing First Day School curricula, building skills for working with our teens, helping rejuvenate First Day Schools, and providing support for parents of young children;
  • the responsibility to be an active voice for Friends’ faith, values, ministry and witness in the world;
  • the responsibility to hold itself accountable to the above priorities, ensuring their faithful fruition.”

The paragraph introducing the five-year vision for the Priorities provided what I felt was a truly inspiring general vision for the Yearly Meeting:

In approving this Statement of Leadings and Priorities, we commit to focus the energy and resources of our Yearly Meeting for the coming five years on achieving a vision of growing and vital monthly meetings [that] are open and loving communities, effective in their outreach, active in the world, and skillful in nurturing the spiritual lives of Friends of all ages. We envision a yearly meeting structure [that] is devoted to furthering this vision, is an effective focal point for organizing our collective work in the world, and [that] communicates that work broadly. We envision a yearly meeting structure [that] is accountable to these priorities, transparent in its finances and integrally connected to the monthly meetings it represents and supports. We envision a yearly meeting where there will no longer be “yearly meeting Friends” and “monthly meeting Friends,” but rather one, whole yearly meeting devoted to faithfully living out the leadings of the Spirit. We reaffirm our commitment to utilize these Leading and Priorities in “preparing budgets, staff work plans, and other services and initiatives of the Yearly Meeting and its committees and constituent parts.”

Initially, we were only to consider the Priorities section plus the accountability section that directly followed it, and not the one-year and five-year recommendations for implementation. 

As general statements of intent, the Priorities seem pretty straightforward to me. Yes, I had quibbles, but it was clear what their general intent was and the details are always a problem. So I was ready to approve them straight off. I felt differently about the accountability section, which I believe was fraught with real problems, and I had serious questions about the Leadings for implementation, as well.

When the document was presented on the floor of the meeting, it was presented in its entirety, and many members of the gathered body were very disturbed by many aspects of it. While the clerk had asked that we consider only the six Priorities and the accompanying accountability section, Friends soon lost track of those instructions and began to focus on the Leadings, the recommendations for implementation. 

Fear drove most of this ministry. In particular, I believe that many Friends rightly sensed—but could not necessarily have clearly articulated—that, if approved, the accountability recommendations would mean the end of the Yearly Meeting’s committee structure as it now stands, and thus, apparently, the end of ministries they hold dear. Additionally, many Friends felt that even the Priorities had left out some key constituencies in the Yearly Meeting and some key aspects of meeting life. Most of this discontent focused on youth and young adults, and on our witness life.

During several sessions, held both in small groups and in plenary, Friends became more and more dissatisfied. At the end of Thursday’s meeting for business in worship, with only two more business sessions left, and one of them the celebration of our Junior Yearly Meeting program with all the kids and a final reading of the Epistle to consider, the clerk called a called meeting for Friday afternoon and the Priorities Working Group was directed to bring us a new draft of the Priorities to consider.

PWG changed little of the original draft of the priorities. They shortened the elaborating paragraphs while developing them a little more, and they restated the Priorities on youth and witness, as follows:

We . . . recognize as a Priority for the Yearly Meeting . . . 

  • the nurturing of our children, youth, and young adults;
  • the responsibility to be an active voice for Friends’ faith, values, ministry and witness in the world, and to support Friends active witness.

This was enough. Probably the many informal conversations held offline and the ministry during the earlier sessions in support of the Priorities helped Friends focus more clearly on the Priorities and hear the intentions behind them. Furthermore, we considered the new draft without the accountability section, which was easily the scariest and most problematic part of the original document. I suspect that the accountability section would have presented a stop to many Friends’ approval, mine included.

But Friends approved the direction envisioned in the Priorities for the Yearly Meeting organization and the broader Yearly Meeting proper, with an ease and a sense of joy that testified to the faithfulness of both the Working Group and the gathered body, and to the guiding presence of a Spirit of Love and Truth. 

This was a bit different than most of the gathered meetings I have experienced during meetings for business in worship. In most others, the gathered body has experienced some remarkable, even dramatic turning point, usually brought on by some powerful vocal ministry. You can feel the lightning strike; you can watch the winds of the Spirit billow the meeting’s sails into a rich, taut pulling toward a new direction, you can feel the ship surge into this new current.

By contrast, this gathering built gradually. As one Friend after another rose to support the Priorities, our expectation of gusts and waves of dissatisfaction slowly dissolved. The more we began to expect messages of support instead, the more peaceful the room became. After a while, we knew that we had arrived at the farther shore. We knew—perhaps with some residual anxiety, I’ll admit, for we could clearly see some storm clouds in the distance—we knew that we were ready to try a minute of approval. And approve we did.

From the safety of that little harbor, we acknowledged that we still have a long journey before us. And we are likely to revisit our complaints with both the new process for accountability to the Priorities that the Working Group develops, with the details of how we will implement them, and with the implications for the whole Yearly Meeting organization that real accountability entails.

Moreover, now the local Friends and the local meetings themselves have an important role to play. This is not just a vision for the Yearly Meeting organization. If this is what the local meetings want, they have to welcome and support the ministries—the leadings, whatever they are—that these Priorities generate for implementation. And they have to pay for it.

Local Friends have long complained that they have no input in the numbers in the budget, that they ship money off to the Yearly Meeting organization without knowing what that money does and without getting meaningful services from the Yearly Meeting organization in return. Now, if the Yearly Meeting organization begins developing the kinds of programs envisioned in the Priorities, as local meetings have asked, the local meetings better recognize that and pay for it.

And for its part, the YM organization has much more work to do.

It has to come up with a structure and process for holding itself accountable that Friends can accept—and Friends have to accept some discipline and let go of some fear. We do need an accountability structure of some kind. 

And it is true that many of the YM organization’s committees do not do much to serve the needs of local Friends. Many of the ministries they pursue are worthwhile and in many cases Spirit-led, but they do not really serve local Friends or these Priorities very directly.  What will be the fate of these ministries and their committees under the new priorities?

Finally, the gathered body did not find fault with the Leadings offered by the Priorities Working Group for the first year and the next five years so much as they found things that were missing. They felt that the Leadings did not reflect all of the voices in the Yearly Meeting. They therefore felt that those voices had not been heard. So the Working Group will have to revisit its notes from its visits and its discernment and recover those missing voices. They will need to bring us a fuller vision for implementation.

I do not doubt their faithfulness, so they will do their best. I guess I am a little less certain of the wider body of “Yearly Meeting Friends”, as we call ourselves, those Friends who regularly attend Sessions and are often under appointment to the Yearly Meeting committees that are being asked to completely re-envision their charge in light of the Priorities from local Friends. But we answered G*d’s call this July, so I am full of hope for the future.

And I have faith in the Spirit that Jesus promised to send to us in the gospel of John, for we have just been visited most wondrously. As long as we remain in love and commit to real worship, we can expect that promise to be fulfilled again.

If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Advocate, to be with you forever. This is the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you. . . . The Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you. . . . I have called you friends, because I have made known to you everything that I have heard from my Father. (John 14:15-17, 26; 15:15)

Quaker Memorial Meetings — A Great Gift

June 15, 2014 § Leave a comment

I went to a Quaker memorial meeting for a f/Friend yesterday. The meetinghouse of the host meeting (New Brunswick, New Jersey) would not have been big enough for the gathering, so it was held in Kirkpatrick Chapel, the beautiful chapel of Rutgers College. 

Time constraints, I think, prevented us from centering down for a good while before the speaking began; another group was scheduled for the space, I hear. A couple of prepared messages from family followed directly after the clerk’s introduction and then the meeting opened right away to other messages. Even so, the sharing was good and there were some nice passages of quiet time between some of them. And we ended with How Can I Keep From Singing? Lord, how I love that song, just as John did, the man we were memorializing.

From reading the journal of Elias Hicks, it seems that, in the elder days, we would get two kinds of vocal ministry at meetings for burial. Hicks himself seemed to relish these occasions and often stepped up to the challenge. He seemed to favor the kind that I would paraphrase thus: you never know when you will be called before the throne of judgment, so for the sake of your immortal soul, you better live a life of righteousness. Are you listening, you youngsters? We don’t get that kind of message much anymore, but from Hicks I get the sense that exhortations like this were the main event.

These days, however, the other kind inevitably pours out in a lovely stream of good will: testimonies to the ways in which the Light was manifest in the life of the deceased, reflecting the inner work that the Holy Spirit and that person had done together.

Oh, people don’t always make it so spiritual, especially those who are not Friends. Most folks just relive an aspect of their relationship with the person whose life is being celebrated and they share their love with the rest of us. But it’s so good, whether it’s phrased in a religious way or not.

And there’s almost always some good humor. Often quite a lot of laughing, in fact. And a good number of the gathered meetings I’ve attended have been memorial meetings.

So—what a blessing this is! The Quaker meeting for celebration of a life and the Quaker meeting for marriage are two of our most precious gifts to the world, I think. No empty forms; not one homily, but several, from the heart, usually, not the head; no rote prayers or scriptural theologizing about the afterlife; just human love encapsulated in personal words.

Great discussion of Jesus’ encounter with the woman at the well

June 14, 2014 § 3 Comments

George Amoss Jr is a really fine biblical commenter, in my estimation, and his latest post is a great example. A Quaker Reading of John 4:1-42 looks at Jesus’ encounter with the Samaritan woman at the well. George sees the roll of tradition (the well) as pointing to the living Word as the true source of divine Spirit.

I invite my readers to check it out.

And a personal note: I moved into my new house day before yesterday and it’s been too completely nuts to pay attention to my blog. Thanks for being patient. I hope to resume writing in the next week or so.

Who/What is God?

May 17, 2014 § 8 Comments

I think I’m done with this series on What is the Religious Society of Friends for? I plan to organize these essays into one coherent monograph and publish it somehow in the next few weeks. Though my wife Christine and I just bought a house in Philadelphia and sold our house in Hopewell, New Jersey, and will be moving in those weeks, so maybe it will take longer.

Meanwhile, however, I want to return to some of the ideas and themes that came up in that series, and I want to start with a big one: an exploration of “God”.

In one of the early posts in the series, I defined “religion” as “the spiritual life, the faith and spiritual practices, of a community, the things a religious community does to renew its communion with the Divine.” I then went on to say:

This begs the question (again) of just what we mean by “the Divine”, which is one of Liberal Quakerism’s placeholders for whatever it is we are experiencing, when we don’t think it’s the traditional triune Christian God. I have dealt [so far] with this problem by using “G*d”, letting the asterisk stand in for whatever your experience is. Speaking this way, however—speaking around a more explicit naming of God—just throws us back into individualism, casting ourselves again as a society of individuals practicing our own spiritualities, rather than defining ourselves as an integral community with a clear focus for our worship.

And at the heart of the Liberal Quaker conversation about “God” is Jesus. Who—and what—was (is!) Jesus—and the Christ: Jesus Christ? Is Jesus the Christ God? If we cannot worship him, as our Quaker forebears have done for centuries, then whom, or what, or how, do we worship? And what is our relation to Jesus? And to the Christ?

As I said in that post, I think this is the key question for Liberal Friends. It certainly is for me. How can we call ourselves a religion when we cannot define our “God”? Can a community that just defines itself in terms of values and practices, without claiming any coherent or substantive content, call itself a religion?

Does worship require a discreet sentient being with whom we could have a relationship, and is it necessary to share an understanding of God to “worship in spirit and truth”, as the gospel of John puts it?

And can we continue to call ourselves the Religious Society of Friends at all if we have abandoned Jesus Christ as the Source of our joy, as the Gatherer of our community as a peculiar people of God, in whom we have our very name (from the gospel of John)?

I’ve been thinking about these questions for a long time, only gradually getting closer to clarity about them. The basic problem for me is that my own answers to these questions and the answers I would like to give for the Society are really not the same.

This is why I started the series before What is Quakerism for? that tried to develop a theology for Liberal Friends. That series turned into an extensive treatment of the gathered meeting because I feel that the gathered meeting offers some answers: we do have the experience of being gathered in the spirit, even though we are not in unity about the object of our “worship”. So something is happening in the gathered meeting for worship that tests the boundaries of traditional Christian theology.

But even then, I found myself having to answer the question of whether “God” or more pointedly, Christ, is the “gatherer” when we are gathered. And is my “G*d” a being or not? I use “G*d” so that the asterisk can stand in for whatever my readers’ experience of God is, and because, while I do have experience of spiritual beings with whom one could have a relationship (and I do have a relationship), I have no experience of “God” as the traditional supreme being. But, this leaves a lot of these questions unanswered.

So I think I’m starting a new series that will explore where I am with “God” and with Jesus Christ.

A ministry of encouragement

December 31, 2013 § 2 Comments

Robin M’s recent post really spoke to me:

“So if Quakerism  and Quakers are just going to be discouraging, what are we supposed to do? The answer is perseverance. . . . ”

http://robinmsf.blogspot.com/2013/12/a-ministry-of-encouragement_30.html?m=0

What is the Religious Society of Friends for? — Prayer

December 19, 2013 § 7 Comments

The gift of prayer. 

In my last post about family devotional life, I mentioned prayer, but deferred discussion because it is too big a subject to add to an already long post. And it’s bigger than “family” as a category. As I said then, I believe that a good discussion of prayer will take us to the heart of our religious life.

In his introduction to George Fox’s Journal, William Penn wrote that, as many and as great were Fox’s gifts,

“above all he excelled in prayer. The inwardness and weight of his spirit, the reverence and solemnity of his address and behavior, and the fewness and fullness of his words, have often struck even strangers with admiration, as they used to reach others with consolation. The most awful, living, reverent frame I ever felt, or beheld, I must say, was his in prayer.”

Today, the gift of prayer—the ability to sweep others in the meeting up into the Presence with the intensity and integrity of our prayer—is almost totally lost among us. At least that’s true of the liberal meetings with which I am acquainted. And I wonder about our programmed meetings. You at least do pray vocally in meeting. But do you program your prayer the way you program everything else? Can programmed prayer dissolve the invisible sheath that holds us away from the presence of G*d? Are those who do feel the spontaneous, spirit-led call to prayer free in that moment to sink to their knees and take the meeting with them?

To whom do we pray? 

Prayer as it is traditionally practiced assumes a Being that is listening, that cares, that answers. That was the assumption behind the practice of prayer in my church and in my family when I was a kid.

However, I suspect that many Friends in the liberal tradition, anyway, just couldn’t with integrity teach their children to pray to a traditionally defined supreme being kind of god. Many of us just do not believe in such a god or have any experience of him (sic). So to whom would we pray?

And if you’re not praying to some entity that could hear your prayer and maybe answer it (or cherish it, if the prayer is not supplicatory), what do you do? I think a lot of us have just stopped praying in the face of this dilemma.

Instead, we “hold in the Light”. That’s better than nothing, I suppose, but it seems a bit weak. It feels weak to me because it has nothing to do with relationship—it is very abstract. On the other hand, simply addressing a divine being in the traditional way also seems a bit weak. Both do something to align the soul inwardly toward something we’re saying is divine. But both are too often just a vague exercise of the imagination—a form without power.

In my experience, prayer is effective in direct proportion to how focused it is, both in the mind and in the heart. The 19th century Indian master Ramakrishna used to hold his disciples underwater in the Ganges until they were about to drown. Then he would haul them up and say, “As badly as you wanted air just then, that’s how badly you need to want God.”

Well, that’s a bit extreme. But you get the idea.

This gets to the heart of the issue for Liberal Friends: just who—or what—is God for us? What is worship if there is no supreme being, or at least, no distinct identifiable spiritual entity capable of relationship with us? What is prayer without some one to address, rather than some thing—or nothing at all?

My own prayer journey.

My own journey in this area is quite heterodox; but maybe not so uncommon, in its broad strokes.

As I said in my last post, my mother prayed with my brother and me at bedtime when we were little. I wish I remember when she stopped doing that. I do remember that she would ask us to remember to pray during what I guess was a kind of transition stage when we got a little older and she wasn’t doing it with us. The prayer was a stock family favorite that actually made me somewhat nervous: “Now I lay me down to sleep, I pray my Lord my soul to keep. And if I die before I wake, I pray my Lord my soul to take.” You can guess the part that caused some anxiety. Also, of course, our family prayed together before every meal, also a stock family favorite: “Come Lord Jesus, be our guest, and these gifts to us be blessed. Amen.”

My parents took for granted a traditional theistic God to whom you could pray quite naturally and they believed that he (sic) was paying attention, not just to our prayers, but to everything we did. However, when I went to college during the height of the ‘60s, a bunch of factors combined to undo this simple faith for me. I replaced prayer with meditation, for which I learned several methods, and with other practices that worked better for me than conventional prayer. I still practice them.

And then I reconnected with theism in a new way in a mystical experience in the mid-1980s and I recovered prayer as direct address to an identifiable Spirit (just not the traditional Christian God; I choose to call this being an angel, but that just begs the question of what I mean by “angel”, and that’s a discussion for another time). More recently I find myself praying sometimes to Christ, to what I think of as the Christ-spirit (but that, of course, begs the question of what do I mean by “Christ-spirit”).

The real breakthrough came only last year, in a meeting for worship with attention to the life of New York Yearly Meeting during its Summer Sessions. I finally found the address—the “to whom” that I might pray:
    Our Father who art in Heaven,
    our Mother who art in Earth,
    our Holy Spirit who art in all things living
        and in each one of us,
    we thank you for your transcendental revelations, and
    for your abundant beauty and providence, and
    for your abiding presence and
        the truth that you have awakened within us.
    We ask that you guide our steps and
        illuminate our minds,
    that you sustain and heal our bodies, and
    that you bring our hearts into lasting loving kindness.
    We pray this in the spirit of honest yearning,
    in the confidence of your revealing, and
    with the humble commitment to be faithful to your call.
        Amen.

So my own prayer life keeps evolving.

Recovering the gift of prayer.

From this sometimes intense and unexpected path, I have learned the following: Prayer life evolves. All you have to do is start where you are and practice. And there are ways to focus one’s spiritual attention that are deeply satisfying other than the traditional simple address to a spiritual being. On the other hand (in my experience), “spiritual beings” do exist, Christ included, and spiritual life conducted in the context of relationship with such a being is even more satisfying.

I was going to say here that you can’t just make it up, but upon reflection, I’m not sure that’s true. What I mean is that I believe it can be enough to just start with whatever you can do, practice it, and see where it goes. The sustained inward alignment works like meditation works. At a certain point, a standing wave gets established in your consciousness and you move to a new level; something deeper starts happening. Eventually, you can feel called into prayer, maybe even into relationship.

A multitude of forms await those who seek a vital prayer life, and the key is just to start, however lame it feels, and see what happens.

Finally, as I’ve said in other contexts, I think consciousness is the key. Whatever you do, doing it from a centered consciousness makes it better. It’s not necessary, of course not. But it is better—deeper, more consistent, more rewarding, more fulfilling. So learning a deepening technique and combining it with prayer really helps.

We don’t know whether George Fox used some “technique” or whether Jesus did, to find their center, to find the Presence that dwells there. We like to romanticize such prophetic figures and think of them as utterly self-taught, but that is rarely true. Jesus had John the Baptist; was there some schooling in the spirit done? (Of course, traditional theology holds that Jesus was himself already God, so he was always in the Presence; he was in fact the Presence itself. Yet he still prayed to his Father. A topic for another post.)

However, both men possessed a charism of great depth. Clearly they both lived in the Life in some powerful, natural way. I’m not in their league. I use deepening techniques because they work for me.

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