Is Quaker Worship Meditation?

Is Quaker Worship Meditation?

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Aug 11, 2017




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Unprogrammed Quaker worship is easy to mistake for meditation—an hour of silence where everyone has their eyes closed. But how are they different? We asked 5 Friends who have experience with both traditions. SUPPORT QuakerSpeak on Patreon! http://fdsj.nl/patreon2 SUBSCRIBE for a new video every week! http://fdsj.nl/QS-Subscribe WATCH all our videos: http://fdsj.nl/qs-all-videos Filmed and edited by Jon Watts: http://jonwatts.com Music from this episode: http://jonwattsmusic.com ___ Become a Friends Journal subscriber for only $28 http://fdsj.nl/FJ-Subscribe Listen to the QuakerSpeak Podcast http://fdsj.nl/QS-Podcast Like us on Facebook http://facebook.com/QuakerSpeak ___ Transcript: Amy Ward Brimmer: So is Quaker meeting for worship the same as meditation? Is meditation practice the same as sitting in meeting for worship? The short answer is no, they’re not the same thing. Not at all. The other short answer is yes, there’s a lot of overlap. And I think both Quakers and Buddhists or meditations practitioners would appreciate that “yes and no” answer. Is Quaker Worship Meditation? Valerie Brown: The question about the difference and the common space between meditation and meeting for worship is a really important question and it’s something that I struggled with initially. Doug Gwyn: The meeting for worship can be mistaken for meditation. If you bring a background or intention in meditation to it, that’s what it’ll be. But I think over time as you listen to messages coming out of the silence, you probably will begin to shift your understanding of what’s going on to something that maybe includes meditation but is also something larger than that. Individual vs Group Experience Amy Ward Brimmer: There’s a difference in intention between meditating and gathering for meeting for worship. While it’s true that I can meditate in a big hall with a hundred people, for the most part each of those hundred people is in their own experience of meditation. Mark Helpmeet: I’ve seen for Zen Buddhism when you sit in meditation there, oftentimes they have you sit facing a wall. It’s explicitly not looking into the center of the group. But I find worship to be a central… it’s like there’s a prism of light that we’re all focusing together in our center. So it’s invaluable to have other people there. Valerie Brown: This is not just disparate people that decided to show up on a Sunday morning or whatever. We’re here and we’re engaged in an act of being in the presence of something that is quite mysterious. Mystery. Sacred. The “Point of Reference” of Quaker Worship Doug Gwyn: The point of reference of worship is a transcendent God, the divine—or perhaps another non-theist understanding of what that transcendent reality is—but something we’re giving worth to in the basic meaning of worship, “worth-ship”. Kevin-Douglas Olive: For me, the Spirit is my high priest, or my high priestess if you will. The Spirit is the one who guides the worship. The liturgy—the works—depend on what the Spirit wants me to do. So I come in with one intention (on a good day) and that intention is to be faithful. Amy Ward Brimmer: We gather together as a faith community and as a faith community open our minds and hearts to receive whatever Spirit, God, the universe has for us in that intended hour of worship. Mark Helpmeet: It’s kind of like I go through my individual experience, and I think we all do that to reach that common thing that’s in the center. A voice that we all can hear, and we’ll hear it differently and that’s fine. But in the worship, by clearing out our chatter I think what we find is a stillness that enlightens us. Vocal Ministry in Quaker Worship Amy Ward Brimmer: Sometimes it’s completely silent for an hour, but most of the time there is vocal ministry. And so it’s different in that way than meditation as well. So I’ll hear somebody give a message, or I’ll be moved to give a message myself. Valerie Brown: When I first started, everytime somebody would stand up to speak I got irritated, like, “You’re interrupting my meditation here with words!” But over time I came to understand and got it a little bit that in meeting for worship, this is a practice of waiting and a receptivity as well. More: http://fdsj.nl/worship-meditation ___ The views expressed in this video are of the speakers and do not necessarily reflect the views of Friends Journal or its collaborators.


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QuakerSpeak2 years ago

SUBSCRIBE for a new video every week! http://fdsj.nl/QS-Subscribe WATCH all our videos: http://fdsj.nl/qs-all-videos FILMED & EDITED by Jon Watts: http://jonwatts.com






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Patrick Leclercq3 years ago (edited)

I recently bumped into this channel, probably through my main interest for these last 6 years in meditation. I was amazed by the similarity of a "friend's meeting" with our little local meditative (Buddhist/Mindfulness) group. We don't face walls ;-) and I love the inspired attention of the talks we have at the end of our meetings. I come back from a meditation retreat where we were introduce to the beautiful "insight dialogue" between two strangers speaking by turns interspersed by silent pauses. I loved it. And I love what I guess is the somewhat liberal branch of Quakerism ?Read more


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Jane Harris4 years ago

This is my first QuakerSpeak video, recommended by someone in my Monthly Meeting. Before this I didn't even know you existed. This particular video gave words to how, for the most part, I experience Quaker worship. In my Meeting there is nothing offered about what the experience and meaning of worship is about, other than answers that people new to Quakerism might run into. And even Quaker members and attenders who have been around a long time may ask me (or others) about what they are supposed to be doing during individual or group worship. I believe that this video could be a wonderful resource for introducing people to the worship experience or as a stimulus for an adult religious education or similar type of workshop.Read more


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James Sorensen1 year ago

Participating in Quaker worship for many years led me to Taoist meditation which is about connecting with the Ultimate Reality of the Tao. When I do this I find that I am filled with a love for all people, animals, nature, the universe.


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Cocoa2 years ago (edited)

the meditation they described is nothing like the form of meditation I'm familiar with! In Heartfulness meditation we sit in group in a circle and rest our attention on divinity within, after a while you can feel the collective energy of this effortless focus. There is no 'Discipline' or fighting away though. there's no need when you attention is on something as interesting as God. We also talk for at least an hour after every 40 minute sitting.Read more


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donald dyer2 years ago (edited)

In one zen scripture is says “ supreme mind, in words , can never be expressed but to all the trainees needs it does respond “. In zen we sometimes call the still small voice the lord of the house.


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no morr4 years ago

Meeting for Wirship is True Communion


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Sylvia Dailey1 month ago

This is totally meditation. The way silent prayer is described is totally like meditation. Footage of silent prayer looks like a bunch of people meditating. The thing about meditation is that there are different varieties. This is acknowledged at the end of this video. I thought it was odd that Buddists were mentioned. I don't mean to bash them. They are really cool guys. I especially like the value of balance. However Buddhists don't have a monopoly on meditation. It would be wrong to think that way. Meditation can occur in Paganism too. I wondnt be surprised if it occurred 8n other Dharmic religions,, besides Buddhism.. It seems that so called "silent prayer" is the Cristian version. There is a point in that the practice is more social with people speaking. I would think of this as its own unique variation of meditation and not a seperate practice altogether. I am reaserching Christian groups. I did learned about Quakers and liked them. They are my favorite so far. When researching more groups, I get more appreciation for Quakers. The main thing about Quakers that make them stand out is thier radical freedom. They really reduce the authority of the clergy. I like the freedom because I am so sick of other Cristian groups oppress others in the name of God. Yet there is another side besides radical freedom. There is a toning down of monotheism and getting pantheistic tendencies. There is God in everyone. There is also good works, as Quakers have done so much good to help other. I am impressed by the good at too. I can really have my cake and eat it too. This makes Quakers so much better than a lot of other Christian groups. I have gained new appreciation of silent prayer in Quakers. They look so serious. They look like they have dignity. This may be a personal thing. I am an introverted and stoic person. So I have a very calm personality. Sitting quietly for worship seems so appealing to me. I dabbled with meditation, and loved it. By contrast, the Pentecostals have a more upbeat approach to religious practice. This would probably fit more extroverted Christians. Maybe it has it merits, since the people seem to be having fun. However this is not my style. I have seen wacky antics during Pentecostal worship services. I seen it on YouTube video. I see the notice and laugh. It is really funny. Then I realize that this is not a good reaction. The Pentecostals are trying to be serious like any other religious people. They just come off as funny by accident. I like the Quaker way better. They can calm down and take themselves seriously. That brings a good image to others. There is a risk of being perceived as boring. However that is fine. I would rather be boring instead of siilly.Read more






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urbanelysium4 months ago

I had a very negative experience with another person during unprogrammed meeting. No one said anything to this person about bad behavior. I stopped going to meeting because of this. I’m saddened it happened and saddened because this person is so lost to true meaning of the unprogramed meeting.






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ConvincedQuaker14 hours ago

You chose not to discuss the issue with the person yourself, but instead to leave? That's unfortunate.






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עקיבא רגן3 years ago

It reminds me very much of martin buber.


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Entering Contemplative Worship - Friends Journal

Entering Contemplative Worship - Friends Journal

Entering Contemplative Worship

June 1, 2022

By Sheldon H. Clark

Photo by Eric Mok

What Makes a Gathered Meeting?

Individuals make a conscious decision to attend a Quaker meeting for worship. Each person gathers with others to engage in contemplative worship, as distinct from meditation, knowing that a leading of the Spirit may or may not be forthcoming, and that a completely silent hour of worship in itself may be spiritually restorative and inspirational.

The terms Quakers use to describe a particularly centered meeting for worship are “gathered meeting” and “covered meeting.” Such a meeting includes several components: the decision to attend; preparation; entry; settling into the silence; waiting for and then sensing inspiration, which is an inspired leading from the Inner Light; vocal ministry; finishing; and settling back into the gathered silence. Friends are keenly aware that a person so moved can share insight into religious Truth, what George Fox (1624–1691) identified in his Journal as “the infinite love of God.” How does contemplative worship achieve this idealistic aspiration?

Contemplative worship is an action, a state of being, an expectant attitude of seeking Divine Light. The practice of personal meditation may be beneficial, and anyone may initiate contemplative worship alone or with others. Settling into a prayerful attitude to focus on the Eternal may be helped by having a regular, dedicated time of worship. Private study may also be of assistance, as may talking with others. One’s desire to listen for the still, small voice of God within one’s very soul is paramount. Talk, study, thought, joining with others, symbols, and even mantras all may be helpful and produce feelings of tranquility and serenity. However, there are no guarantees that devout silence, deliberate gathering, or prayerful meditation will evoke an epiphany. Contemplative worship is to wait upon Divine Providence for an all-pervading sense of inner peace, in which an encounter with the Spirit of Divine Love is sensed, felt, and realized.

The following poem expresses the inner struggle some people experience when they come to a Quaker meeting: to try to clear their minds of uncharitable thoughts and discover the ocean of Light and Love that flows over the ocean of darkness. The progression in the poem, “Contemplative Worship,” moves through stages of busyness, patient waiting, and renewing of the spirit into a sense of inner peace.

Be still and know that I am God.

Busy thoughts swirl.

Busy this, that, and the other thing. What’s next? Prioritize. Delegate.

Busy meeting children’s needs. Busy meeting spouse’s needs.

Busy chores: meal preparation, anxiousness, cleaning up.

Busy yard work: planting, weeding, mowing.

Busy errands: banking, shopping, auto servicing.

Busy with today’s mental list; anticipate tomorrow.

I want my time, fun time, social time, too.

Rest in the Lord, and wait patiently for him.

Choose a center, quiet the mind, then focus.

Choose animals: sleeping puppies, grazing horses, pollinating bees.

Choose vegetables: snow peas, ears of corn, carrots, turnips.

Choose minerals: gold, silver, lead, alabaster, marble.

Choose visions and dreams: peace, serenity, justice.

Choose memories: family, siblings, education, trips, vacations.

Choose prayers: familiar ones, extemporaneous ones.

Select to be empty: nada, nothing, naught, zilch.

They that wait upon the Lord shall renew their strength.

Seek comfort in body, mind, and spirit.

Seek that which is good, true, and beautiful.

Seek silence, the sacred, the sacramental, reflect.

Seek the holy. Not me, but the Other. Pray for others.

Seek the nonce. This time is time out from the hurly-burly.

Seek stillness in heavenly calm to be present in this moment.

Seek out a deeply personal image: a ring, an embrace, a dream.

    Discover the aura of inner peace.

Let not your heart be troubled.

Bless those who are ill, fearful, worried, anxious, angry.

Bless those who need intervention.

Bless those who are in transition.

Bless those who are controlling.

Bless those who are in doubt.

Bless those who seek.

Bless those who are sick, mourn, hungry, poor.

    Encounter your contemplative key that ignites inner serenity.

The biblical quotations are from Psalm 46:10, Psalm 37:7, Isaiah 40:31, and John 14:1. Please note that the word “ignites” is used advisedly for the “stirring of the spirit”; it is not a passive event but a dynamic interior, cathartic fire. Such an encounter can be life-changing!

Preparation for worship may include homework, such as inspirational reading, listening to soothing music, touching base with a friend, showing love toward another, and allowing enough time to travel without rushing. The convention is that worship begins at the appointed time when the first person sits quietly in the meetingroom or designated gathering area. Initial polite greetings, although certainly appropriate, need to end. Friends intentionally gather together to worship.

Two classic definitions of private contemplative prayer are useful to the process of engaging in contemplative worship. One type is called “cataphatic” prayer, in which the seeker makes use of content, words, images, symbols, and ideas to  become still in body, mind, and spirit. The other type is called “apophatic” prayer, which has no content. It is a means in which the seeker empties the mind of words and ideas, and simply “waits” in the Divine Presence. Centering prayer is apophatic. Both methodologies of contemplative prayer aspire to access the Divine Mystery.

Entry into worship involves prayer, awareness of others, personal reflection, and divine inspiration. The intent of a meeting for worship is to acknowledge the common desire to seek Truth. Friends, when led to give vocal ministry, need to speak loud enough to be heard, clearly enough to be understood, and briefly enough to be considerate in sharing the dedicated gathered worship time.

Being led to vocal ministry is often a spontaneous happening. It may result from some tangible source or deep thought or be inspired by a specific incident. The ministry may speak to an individual or corporate need. The motivation to speak arises when the substance has first been held in the Light and found to be True. Vocal ministry can then be offered.

The motivation to speak rises when the substance has first been held in the Light and found to be True. Vocal ministry can then be offered. 

Elders share responsibility for encouraging appropriate silent and vocal ministry. A Quaker meeting for worship is not a classroom, literary society, or debate club. It is not a bully pulpit in which to express opinions to a captured audience. It is not an opportunity for a stage show performance.

Learning may occur and fresh insights may be enlightening. Poetic expression or beautiful singing may be uplifting. Personal experience may be providential. Heartfelt prayer may be a welcome addition. The meeting for worship is Spirit-led, not crisis-led.

Simplicity in vocal ministry is sometimes difficult to achieve. The intensity of simple, clearly articulated ministry, however, is weighty. A gathered meeting for worship is achieved when peace, harmony, lucidity, and love have been sensed and indeed felt by all.

Vocal ministry ends when the spoken words are complete and the person sits and continues to silently worship in the loving embrace of the meeting. The convention is that each offering of ministry needs time to settle into the collective Light before someone else rises to speak, so that they can receive the same courtesy of attentive listening. Contemplative silence and vocal ministry are each valuable in their own right. It is an adventure in faith to seek the will of God by participating in a gathered worshipful experience.

The clerk usually indicates the end of the meeting for worship by shaking hands with another, and all participants share in the closure by shaking hands with their neighbors. Faith is converted into works in the world as those present exit and return to their families and to their places of work, freshly renewed.

Sheldon H. Clark

Sheldon H. Clark is a lifelong Friend who has worked in the United States, India, and Canada. He has taught English and drama and had a second career as a pastor in Indiana Yearly Meeting. He is a member of Yonge Street Meeting in Newmarket, Ontario.

===

Recent Comments

3 thoughts on “Entering Contemplative Worship”

Peter Harkness

Ottawa, Ontario, Canada, June 21, 2022 at 4:37 pm

I met Sheldon many years ago in Canada and was very interested to see his name and article here on “contemplative worship”. I was not born a Friend but joined Toronto Meeting in 1966. I’m still reading the article but am already pleased with it for giving me a name for what we do in Meeting, i.e.”contemplative worship”. I have usually described it to non-Quakers as “sort of group meditation” but I knew that wasn’t quite right. Now I have another short name for it. Thank you Sheldon and Friends Journal.

Reply

George Powell

Carmel Valley, CA, June 24, 2022 at 5:09 pm

What I love about Quakerism is its strong emphasis on “that of God” in everyone. (This revelation saved my life). Sometimes however, this unique emphasis of Friends results in the transcendent God, The Lord, being de-emphasized. A covered meeting is clearly The Lord gathering the Holy Spirit in each individual together as one. There is an unequivocal experience of Oneness. For those of us who believe with Fox that “There is one, even Christ Jesus, that can speak to thy condition” [of being lost with nowhere to turn], this is an experiential understanding of the Trinity, and we give Him all the glory.

Reply

Eric

Providence, RI, July 5, 2022 at 7:59 pm

Is there any fluidity or connection between the Quakers and the Catholics

who practice Centering prayer (as taught by the late monk Fr Thomas Keating)?

If so, I’m interested in chatting about this topic. I’m from the Catholic side of

the house, but I’m deeply interested in Quakerism.

Reply

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Thomas Keating - Wikipedia

Thomas Keating - Wikipedia

Thomas Keating

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For the art forger, see Tom Keating. For the American football player, see Tom Keating (American football).

This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. Find sources: "Thomas Keating" – news · newspapers · books · scholar · JSTOR (October 2020) (Learn how and when to remove this template message)

Thomas Keating in 2012

Thomas Keating, O.C.S.O. (March 7, 1923 – October 25, 2018) was an American Catholic monk and priest of the Order of Cistercians of the Strict Observance (also known as Trappists). Keating was known as one of the principal developers of Centering Prayer, a contemporary method of contemplative prayer that emerged from St. Joseph's Abbey, Spencer, Massachusetts. ^[1] [2]

Contents

• 1Life
• 2Centering Prayer
• 3Bibliography
  • 3.1Books
  • 3.2Audio and video
• 4References
• 5External links

Life[edit]

Keating was born in New York City in March 1923 and attended Deerfield Academy, Yale University, and Fordham University.

In 1984 Keating, along with Gustave Reininger and Edward Bednar, co-founded Contemplative Outreach, Ltd., an international and ecumenical spiritual network that teaches the practice of Centering Prayer and Lectio Divina, a method of prayer drawn from the Christian contemplative tradition. Contemplative Outreach provides a support system for those on the contemplative path through a wide variety of resources, workshops, and retreats.

Keating died at St. Joseph's Abbey, Spencer, Massachusetts on 25 October 2018, aged 95 years old.

Centering Prayer[edit]

Keating was one of three principal developers of Centering Prayer, a contemporary method of contemplative prayer that emerged from St. Joseph's Abbey in 1975. William Meninger and Basil Pennington, also trappist monks, were the method's other principal developers. When the concept was first proposed by Keating, Meninger started teaching a method based on the 14th century spiritual classic The Cloud of Unknowing. Meninger referred to this as the "Prayer of the Cloud" and taught it to priests at the retreat house. Pennington gave the first retreat to a lay audience in Connecticut where the participants suggested the term "Centering Prayer". Since Thomas Merton had been known to use the term prior to this, it has been suggested the phrase may have originated from him.

Bibliography[edit]

Silence is the language God speaks, and everything else a bad translation, Fr. Thomas Keating

Books[edit]

• Crisis of Faith (1979) ISBN 0-932506-05-4
• Finding Grace at the Center (1979) ISBN 0-932506-00-3
• Heart of the World (1981) ISBN 0-8245-0014-8
• And the Word Was Made Flesh (1982) ISBN 0-8245-0505-0
• Open Mind, Open Heart: The Contemplative Dimension of the Gospel (1986) ISBN 0-8264-0696-3
• The Mystery of Christ: The Liturgy as Spiritual Experience (1987) ISBN 0-8264-0697-1
• Heart of the World: Spiritual Catechism (1988) ISBN 0-8245-0903-X
• Mystery of Christ (1988) ISBN 0-916349-41-1
• Awakenings (1990) ISBN 0-8245-1044-5
• Kundalini Energy and Christian Spirituality: A Pathway to Growth and Healing, by Philip St Romain, illus. Intro. by Thomas Keating (1991) ISBN 0-8245-1062-3
• Reawakenings (1991) ISBN 0-8245-1149-2
• Invitation to Love: The Way of Christian Contemplation (1992) ISBN 0-8264-0698-X
• Intimacy with God (1994) ISBN 0-8245-1588-9
• Loving Search for God: Contemplative Prayer and "The Cloud of Unknowing,", with William A. Meninger (1994) ISBN 0-8264-0682-3
• Crisis of Faith, Crisis of Love (1995) ISBN 0-8264-0805-2
• Active Meditations for Contemplative Prayer (1997) ISBN 0-8264-1061-8
• The Kingdom of God is Like... (1997) ISBN 0-8245-1659-1
• Centering Prayer in Daily Life and Ministry, co-edited with Gustave Reininger (1998) ISBN 0-8264-1041-3
• The Diversity of Centering Prayer (1998) ISBN 0-8264-1115-0
• The Human Condition: Contemplation and Transformation (Wit Lectures) (1999) ISBN 0-8091-3882-4
• Journey to the Center: A Lenten Passage (1999) ISBN 0-8245-1895-0
• The Better Part: Stages of Contemplative Living (2000) ISBN 0-8264-1229-7
• Fruits and Gifts of the Spirit (2000) ISBN 1-930051-21-2
• St. Therese of Lisieux: A Transformation in Christ (2000) ISBN 1-930051-20-4
• Divine Indwelling: Centering Prayer and Its Development, with George F. Cairns, Thomas R. Ward, Sarah A. Butler, Fitzpatrick-Hopler (2001) ISBN 1-930051-79-4
• Sundays at the Magic Monastery: Homilies from the Trappists of St. Benedict's Monastery with William Meninger, Joseph Boyle, and Theophane Boyd (2002) ISBN 1-59056-033-7
• Transformation of Suffering: Reflections on September 11 and the Wedding Feast at Cana in Galilee (2002) ISBN 1-59056-036-1
• The Daily Reader for Contemplative Living: Excerpts from the Works of Father Thomas Keating, O.C.S.O. : Sacred Scripture, and Other Spiritual Writings (2003) ISBN 0-8264-1515-6
• Foundations for Centering Prayer and the Christian Contemplative Life: Open Mind, Open Heart, Invitation to Love, Mystery of Christ (2003) ISBN 0-8264-1397-8
• Manifesting God (2005) ISBN 1-59056-085-X
• Active Prayer: On Retreat with Father Thomas Keating (2005) ISBN 0-8264-1783-3
• Centering Prayer: On Retreat with Father Thomas Keating (2005) ISBN 0-8264-1780-9
• Lectio Divina: On Retreat with Father Thomas Keating (2005) ISBN 0-8264-1782-5
• Welcoming Prayer: On Retreat with Father Thomas Keating (2005) ISBN 0-8264-1781-7
• Divine Therapy and Addiction: Centering Prayer and the Twelve Steps (2009) ISBN 978-1-59056-144-7
• Reflections on the Unknowable (2014) ISBN 978-1590564370

Audio and video[edit]

• Contemplative Prayer (Audio, 1995) ISBN 1-56455-324-8
• The Contemplative Journey (Audio, 1997) ISBN 1-56455-537-2
• The Contemplative Journey, Vol. 2 (Audio, 1997) ISBN 1-56455-538-0
• Searching for God in America (Video, 1997)
• The Contemplative Journey (Audio CD) (2005) ISBN 1-59179-335-1
• Contemplative Prayer: Traditional Christian Meditations for Opening to Divine Union (Audio CD) (2005) ISBN 1-59179-306-8

References[edit]

1. ^ Bale, Miriam (April 10, 2014). "Breaking Silence on a Monk". New York Times. Retrieved October 30, 2018.
2. ^ Seelye, Katharine Q. (October 28, 2018). "Rev. Thomas Keating, Pioneer in Contemplative Movement, Dies at 95". New York Times. Retrieved October 30, 2018.

External links[edit]

Wikimedia Commons has media related to Thomas Keating.

• Contemplative Outreach website
• Father Thomas Keating Collection at Pitts Theology Library
• Summary of Invitation to Love
• ONE: The Movie Participation in ONE: The Movie
• Thomas Keatings' books
• St. Benedict's Monastery
• Works by or about Thomas Keating in libraries (WorldCat catalog)
• Interview with Thomas Keating on his life and Centering Prayer by ReadTheSpirit.com