Page 117 - EMCAPP-Journal No. 7

Challenges for Christian Psychology

vitality to the understanding of prayer, let alone 6. If you wanted to become more aware or expe-
‘contemplative’ prayer? rienced with contemplative prayer, what would
Misgivings voiced were to be expected: the first assist or encourage this?
being the influence of Buddhist practices of
meditation or the potential of co-mingling with Both communal interactions and personal
them, felt to be detrimental to Christian spiri- reflections informed awareness and experi-
tuality or Christian meditative practices. This ences with contemplative prayer. One stated
appears to be one of the most mind-full resi- that his awareness and ongoing experience
stances to contemplative prayer, and indicates came “through conversations with fellow tra-
the need for clarity and distinctiveness of Chri- velers who are experimenting with it.” Note the
stian contemplatives practices, and understan- connotation of ‘experimenting’ - perceived to
ding of their origin, source and use in Scriptu- be an openness and an endeavoring. In contrast
re and through church history. Alluding to the were those who suggested the need for “a self-
Buddhist experience as a “human level of ex- discipline and greater emphasis on my personal
perience”, one respondent wondered about the prayer life.” A communal and a personal. An
“spiritual level” of experience possible within open exploration and an engaged discipline.
meditative practices. A fine topic of dialogue Other responses ranged from “not sure” about
would be one about the interactive and nondual how to gain greater awareness and experience,
realities of the human and the spiritual. to a request for direction in “being guided to
The second misgiving lay in the caution that as pray through the Scriptures and to pray in dif-
“contemplative prayer is opening yourself up to ferent ways”, to personal desires to “have more
God ... in a sense you are opening yourself up to conscious ‘thought-clearing’ and open silence
the spiritual world.” Thus, “we need to know our to preface my talking with God”, and “to de-
Bible so that any time we ‘hear’ something from clutter my mind so I can tap into more specific,
God, we are able to test it against the character intentional prayer communication with God,
of God revealed to us in Scripture.” Points well Jesus and the Holy Spirit.” One, who was more
made. However, they are germane to all experi- experienced and perhaps thus more frustrated
ences and revelations from God, not only con- with his experience of contemplative prayer
templative prayer. Clearly, as with many spiritual in evangelical circles, gave very specific sug-
practices (prophecy, tongues, teaching, fasting, gestions including: “more of Henri Nouwen ...
etc.) there is the need for sound exposition, and less of ‘how to’ do books and writers ... more
even then peoples’ perceptions and practices time standing outside on the darkest night of
will differ. Christian contemplative practices the year and looking up at the leading edge of a
presuppose a knowledge and reverence for the billion galaxies and thinking ‘I shouldn’t argue
Word of God and the revealing of God within with someone who can do that’ ... more mystery,
it. Knowledge about contemplative practice as less puzzle-solving by using scriptures to prove
a pillar for the experiences within it, and trust things that were never designed to be proven ...
in the Holy Spirit’s leading as the foundation more incarnation ... less brokering in abstrac-
for it, should allay some of the cautions that tions.” This particular participant apologized
deny the practice to many. Yet, is contemplative for his “strident” response to this question. But,
prayer and the personal and unique experience a call to action and a fervor in it is apparent, and
of it ‘testable’? Or, does one trust that God is strengthens a resolve to nurture contemplative
present to each in knowing and intimate ways, practices.
purposed to increase one’s sense and love of his
very Presence. More indepth addressing of the- 7. What is your sense of the acceptance of or
se thoughtful hesitations and counterpoints to objections to contemplative prayer practices
them are beyond the scope of this paper. And, within the evangelical church?
any misgivings need to be addressed in a re-
spectful, open and realistic way. Objections raised - although not personal ob-
jections - were those expected to be raised: the

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