Reading Quaker faith & practice Chapter 20

Those of us known as ‘activists’ have sometimes been hurt by the written or spoken implication that we must be spending too little time on our spiritual contemplative lives. I do know many atheists who are active to improve the lot of humankind; but, for those of us who are Friends, our attendance at meeting for worship and our silent prayerful times are what make our outer activity viable and effective – if it is effective.

I have similarly seen quieter Friends hurt by the implication that they do not care enough, because they are not seen to be ‘politically active’. Some worry unnecessarily that they may be doing things of a ‘less important’ nature, as if to be seen doing things by the eyes of the world is the same thing as to be seen doing things by the eyes of God… I suggest that we refrain from judging each other, or belittling what each is doing; and that we should not feel belittled. We cannot know the prayers that others make or do not make in their own times of silent aloneness. We cannot know the letters others may be writing to governments, similarly… We were all made differently, in order to perform different tasks. Let us rejoice in our differences.

Margaret Glover, 1989QFP 20.14

The place of prayer is a precious habitation: … I saw this habitation to be safe, to be inwardly quiet, when there was great stirrings and commotions in the world.

John Woolman, 1770 – QFP 20.10

I have sometimes struggled with the temptation to suspect that by following the path of contemplative prayer into the rather more mystical byways of the Quaker way, I am in some way dodging the difficult work of, on the one hand, traditional intercessory prayer, or on the other hand dodging the difficult work of activism, protest, demonstration, civil disobedience or whatever – or at least volunteering to do Useful Things.

In the next chapter of Quaker Faith & Practice we read:

Those of you who are kept by age or sickness from more active work, who are living retired lives, may in your very separation have the opportunity of liberating power for others. Your prayers and thoughts go out further than you think, and as you wait in patience and in communion with God, you may be made ministers of peace and healing and be kept young in soul.

London Yearly Meeting, 1923 – Quaker Faith & Practice 21.46

I would want to add the word “calling” to the first sentence here: “kept by age, sickness or calling…” Throughout history, even in times of great social need, the calling to a retired life of prayer and contemplation has been recognised. Julian of Norwich, for instance, lived during the time of the Black Death that swept Europe in the Middle Ages, yet seems to have lived out much of her life as an anchoress, devoted to prayer, contemplation, writing, and probably what we would call these days counselling, or spiritual direction.

Simon Barrington-Ward writes of St. Silouan of Mount Athos:

…he began to recognise that [his sense of darkness and isolation] was in part the oppression of the absence of the sense of God and the alienation from his love over the whole face of the globe. He had been called to undergo this travail himself not on account of his own sin any more, but that he might enter into the darkness of separated humanity and tormented nature and, through his ceaseless prayer, be made by God’s grace alone into a means of bringing that grace to bear on the tragic circumstances of his time. He was praying and living through the time of World War I and the rise of Hitler and the beginnings of all that led to the Holocaust [not to mention the Russian Revolution, and at the very end of his life, Stalin’s Great Purge]. And with all this awareness of pain and sorrow, he was also given a great serenity and peacefulness and goodness about his, which profoundly impressed those who know him.

For all of us in our lesser ways, the Jesus Prayer, as well as bringing us into something of this kind of alternation which St. Silouan so strikingly experienced, also leads us on with him into an ever-deepening peace. You can understand how those who first taught and practiced this kind of prayer were first called “hesychasts”: people of hesychia or stillness.

Of course all this is by grace, entirely by grace, God’s life and presence given to us freely in Christ, and encountered directly in silence. We are called into this. I honestly don’t think we could choose these things for ourselves. Even if we could, they would fall into disuse by our own inertia. We would become bored with the life of prayer, terrified by the darkness and the identification with the pain and alienation of the world. Why would we choose such a path, hidden as it is too, mute and inglorious?

Barrington-Ward again:

After all, the whole prayer becomes an intercession. Soon I find that I am on longer praying just for myself, but when I say “on me, a sinner” all the situations of grief and terror, of pain and suffering begin to be drawn into me and I into them. I begin to pray as a fragment of this wounded creation longing for its release into fulfillment… I am in those for whom I would pray and they are in me, as is the whole universe. Every petition of the prayer becomes a bringing of all into the presence and love of God…

What is required here has to be a retired life, given for some large part to prayer and silence. How this will work out in each of our lives cannot be prescribed. It will have to be worked out with fear and trembling, in the mercy of the ground of being itself, and it will probably look quite different for each of us. I think we have, if we find ourselves called to the life that is lived within the practice of prayer, to be prepared to walk into the dark, as it were, unknowing, and see how things work out. The path may be quite straightforward; or it may be quite scandalously tangled and broken. That is not for us to choose. All we have to do is walk in it, I think.

(An earlier version of parts of this post was published on The Mercy Blog)

2 thoughts on “Reading Quaker faith & practice Chapter 20

  1. Brian Holley

    Most timely for me, Mike. Thank you. I’ve just been reading Ruth Burrow’s book, Guidelines for Mystical Prayer. I was prompted to do so by a friend who is helping me with some work I’m doing on the simplicity of the spiritual path. I had been perhaps over-emphasizing the peace, love and joy aspects and neglecting the potential of aridity. I’m finding that this is not a barrenness but part of the deep longing for the love of the beloved (after Rumi) and therefore deep (‘God’ given) concern for all that is coming short of the experience of that love.

    Reply
  2. Mike Farley Post author

    I’m sorry not to have replied before, Brian – I was away, and I approved your comment on the WordPress app, meaning to reply, and simply forgot.

    I’ve not read Guidelines for Mystical Prayer (admirably practical title!) though I know Ruth Burrows’ Essence of Prayer and Love Unknown. – she’s the real thing, all right.

    Thank you so much for your comment. I think we – especially in an age where we are rather used to pampering – are far too inclined to disregard the desert of the heart. After all, it was in the (physical?) desert that Jesus came to his primary understanding of his calling, and “returned to Galilee in the power of the Spirit”, to announce his mission in the synagogue at Nazareth (Luke 4.1-21).

    Reply

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