Page 111 - EMCAPP-Journal No. 7

Challenges for Christian Psychology

compassion for the human spirit, I have always a reflectiveness or as yet unformed thoughts, a
honored the journey of the spirit and soul. But cautiousness out of the perception that perhaps
not until I embarked - was called - into my own this practice did not ‘fit’ their experience or
deep spiritual journey did the fullness, mystery, their confines of evangelical understanding and
radiance, and vulnerability of the human spirit - teaching. These responses were themselves a
mine as well as others - become more apparent, helpful and compassion-generating understan-
more human, and more spiritual. ding of barriers to contemplative prayer practi-
The starting point of my deeper journey was ces, but only strengthened my desire to offer a
the clear, distinct, and acute recognition in a space for seeking and finding God in contem-
liminal moment that my soul did not pant af- plative ways within the evangelical church.
ter God (Psalm 42:1). With that sheering awa-
reness came the quickening of my soul - it was Contemplative Study
awakened. In that very moment, I knew it was My intent was to provide a grounding of the-
the call of the Spirit to me. With increasing mes gathered from a survey of evangelicals who
openness and gratitude to Trinity - more than were relatively unfamiliar with contemplative
can be articulated - I followed the newly awa- practice. My purpose was to understand their
kened longing in my soul, felt and exulted in its experiences, draw inferences about what might
keen urgency, its unassailable yearning, its call open hearts and minds to the practice, offer
beyond to where God was waiting for me in the meaningful opportunities to engage in it, and
darkness, in the depths. In my depths. invite communal experiences of learning and
The journey I embarked on was rich, profound, accompanying each other along the Way. The
puzzling, stretching, uncertain, unknown, de- responses to the survey questions would be the
lightful, awe inspiring. One gift along the way catalyst for further personal reflection and com-
was encountering the practice of contemplati- munal discussion, as we together endeavored to
ve prayer. The prayers of acknowledging God bring the great spiritual treasure of contempla-
in his darkness, God in his mystery, God in tive prayer and practices to those new to it.
his depths meeting me in mine. Unknown but
known. Untouchable but embraced. Undefined Ten participants were chosen, all known to me,
but formed. Unseen but encountered. ranging in age from 50 to 89, four males and six
My lived experience of the spiritual resources to females. A disparate group in their own right
be found in contemplative prayer, and the pau- as God-followers, the respondents included an
city of contemplative experiences I found ack- 89 year church matriarch of missionary back-
nowledged or offered within many evangelical ground, a seasoned missionary in theological
circles, sparked my desire to bring it into the training overseas, a pastor’s wife and admini-
evangelical church body I belonged to. This led strative personnel, a business strategist and exe-
to designing and facilitating a class on prayer, cutive coach, a geophysicist, a website designer,
which introduced teachings on prayer and ex- a medical doctor, and a professor of education
periences of various forms of prayer including who had served as a pastor. Faith backgrounds
lectio divina and its component of contemplati- included evangelicals of Mennonite roots, evan-
ve prayer (contemplatio). gelicals of a non-denominational community
Without judgment, I believe the small enroll- church with Plymouth Brethren roots, evange-
ment itself spoke to several potential factors: a licals returning to Catholic roots, evangelicals
complacency in the faith journey, a disinterest who had embraced the Anglican church, and
in or distrust of the unfamiliar, a lack of know- a disenchanted evangelical seeking other ways
ledge or limited perspective of prayer forms, of ‘truth.’ Acknowledged are the limitations of
perhaps a more general spiritual malaise. Howe- the sample and sampling process, as well as the
ver, those who did engage in the class brought notable lack of participants from younger ge-
to contemplative prayer open spirits, perplexed nerations. However, the participants were felt
minds, a reticence to enter into dialogue about to adequately represent a microcosm of many
their experiences which might have come from evangelical church settings.

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