2018/08/26

Einstein and Religion: Physics and Theology: Max Jammer: 9780691102979: Amazon.com: Books



Einstein and Religion: Physics and Theology: Max Jammer: 9780691102979: Amazon.com: Books




Einstein and Religion: Physics and Theology
by Max Jammer (Author)
4.4 out of 5 stars 25 customer reviews






ISBN-13: 978-0691102979
ISBN-10: 069110297XWhy is ISBN important?

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Einstein's God: A Way of Being Spiritual Without the Supernatural

Todd Macalister
"I am a deeply religious non-believer." Discover the religious thought of one of the most brilliant scientists of all time.
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$6.99

The Cosmic Machine: The Science That Runs Our Universe and the Story 
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The philosophy of religion and the quest for spiritual truth preoccupied Albert Einstein--so much that it has been said "one might suspect he was a disguised theologian." Nevertheless, the literature on the life and work of Einstein, extensive as it is, does not provide an adequate account of his religious conception and sentiments. Only fragmentarily known, Einstein's ideas about religion have been often distorted both by atheists and by religious groups eager to claim him as one of their own. But what exactly was Einstein's religious credo? In this fascinating book, the distinguished physicist and philosopher Max Jammer offers an unbiased and well-documented answer to this question.

The book begins with a discussion of Einstein's childhood religious education and the religious atmosphere--or its absence--among his family and friends. It then reconstructs, step by step, the intellectual development that led Einstein to the conceptions of a cosmic religion and an impersonal God, akin to "the God of Spinoza." Jammer explores Einstein's writings and lectures on religion and its role in society, and how far they have been accepted by the general public and by professional theologians like Paul Tillich or Frederick Ferré. He also analyzes the precise meaning of Einstein's famous dictum "Science without religion is lame, religion without science is blind," and why this statement can serve as an epitome of Einstein's philosophy of religion.

The last chapter deals with the controversial question of whether Einstein's scientific work, and in particular his theory of relativity, has theologically significant implications, a problem important for those who are interested in the relation between science and religion. Both thought-provoking and engaging, this book aims to introduce readers, without proselytizing, to Einstein's religion.


Max Jammer is Professor of Physics Emeritus and former Rector at Bar-Ilan University in Israel. He is the author of a number of treatises on the foundations of physics, including Concepts of Space, which contains a preface by Albert Einstein, and The Philosophy of Quantum Mechanics, which was read in draft by Paul Dirac and Werner Heisenberg. For his publications, most of which have been translated into several languages, Jammer has received numerous awards, among them the prestigious Monograph Prize of the American Academy of Arts and Sciences. In writing Einstein and Religion, Jammer used as his sources the Einstein Archive at the National and University Library in Jerusalem and the library of the Union Theological Seminary in New York.


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Editorial Reviews

Review


Co-Winner of the 2000 Outstanding Book Prize, Center for Theology and the Natural Sciences

It is surprising that so little scholarly attention has been paid to [Einstein's] religious views. . . . This is a compelling, long overdue treatment of a neglected topic. (Publishers Weekly)

A valuable resource.---George L. Murphy, American Scientist

Jammer's fascinating and scholarly account of Einstein's personal attitude toward religion explores the emergence of his 'cosmic religion'. . . (Choice)

Jammer is an excellent guide to the religious impact of Einstein's life and thought.---Greg Peterson, Christian Century

A superb three-part survey that deals with the role of religion in Einstein's personal life; his philosophy of religion; and finally the effect of his physics on theology, the most brilliantly entertaining section of Jammer's book.---Meir Ronnen, The Jerusalem Post

Max Jammer illuminates Einstein's enigmatic relationship to religion with a clarity and detail that no previous study can equal. . . . Mr. Jammer's readable study should long remain an indispensable reference.---John F. Haught, The Washington Times

Jammer . . . shed[s] light on Einstein's often ambiguous views of religion, beginning with his early religious training and following his evolution to the idea of an impersonal God. [He] takes pains to clarify widespread misinterpretations of Einstein's spiritual views.---Leigh Fenly, San Diego Union-Tribune

I can strongly recommend this beautifully written and accessible book.---Andrew Pinsent, Physics World

One emerges from this scholarly and readable book with a new appreciation of the uniqueness of Einstein's spirit.---Gerald Holton, Philosophy of Science
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From the Back Cover




"No other work offers as broad an account of Einstein's views on the relationship between science and religion or brings together all of the different facets of the topic in one short, easily accessible account. Einstein and Religion also offers a badly needed critique of some of the many misinterpretations and misuses of Einstein's views. Professor Jammer is a noted scholar, science historian, and philosopher with the credentials to write authoritatively on this subject."--David Cassidy, author of Uncertainty: The Life and Science of Werner Heisenberg

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Product details

Paperback: 288 pages
Publisher: Princeton University Press (October 27, 2002)
Language: English
ISBN-10: 069110297X
ISBN-13: 978-0691102979
Product Dimensions: 5.5 x 0.6 x 8.5 inches
Shipping Weight: 15.5 ounces (View shipping rates and policies)
Average Customer Review: 4.4 out of 5 stars 25 customer reviews
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Customer reviews
4.4 out of 5 stars
25

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Top customer reviews

Roger A. Hackney

4.0 out of 5 starsGood book depending on what you are after.December 27, 2014
Format: Kindle EditionVerified Purchase

Average Rating from me. This book is basically broken down into 3 parts. Part1 paints a picture of what Einstein's childhood upbringing was like and the "religious" factors (as well as schooling, towns lived in, etc.) that may have influenced his beliefs. I found it very interesting and would rate that part a 5 star. Part 2 is specifically about Einstein's very own thoughts on religion based on what little he wrote directly about the matter. I only gave this part 4 stars because the author took the liberty to expound upon what little was actually recorded and I think added a little too much of his own thoughts about what Einstein was meaning. Part 3 is actually described as for people who understand Physics (as in educated in it, of which I am not) and is very technical. I only gave this a 3 star because it really added no value to me. Thus we end with an average of 4 stars.

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Atheen

4.0 out of 5 starsEinstein and ReligionMay 22, 2001
Format: HardcoverVerified Purchase

I bought this book because the title intrigued me. Like so many people, I had assumed Einstein had been an atheist. I have to admit to little previous knowledge of the man beyond his theory of relativity and a few charming stories about his eccentricities, many probably apocryphal. This book certainly provided a nice introduction to the man as human being, intellectual, and philosopher.
One of the most impressive facets of Einstein's life made obvious in Professor Jammer's work was the impact the physicist's pronouncements, even on subjects outside of his professional expertise, had upon the public in general. It was apparent from some of his personal correspondence and from news articles in response to his papers on science and religion that the general public held the man in considerable esteem. There seemed an almost awed reverence for his intellect to the extent that his personal position on a topic as emotional and as arbitrarily individual as religion could assume an almost scientific finality, eliciting the commendations of those who agreed and an almost knee jerk response from those who disagreed. Few remained without an opinion. So potent were Einstein's mere personal, albeit well schooled, philosophical opinions that they could elicit outright attack from those who felt their cherished beliefs were under siege. A theologian as eminent as Dr. Fulton Sheen (later Bishop Sheen) attacked his position on the existence of a personal god as the "sheerest kind of stupidity and nonsense." While a private individual wrote to him suggesting he "take your crazy, fallacious theory of evolution [sic] and go back to Germany where you came from, or stop trying to break down the faith of a people who gave you a welcome...."
It becomes evident when one reads some of Jammer's biographical material on Einstein that the man's impact on the people of his day lay in his character. His honesty, simplicity, and wit, for example, lent him an approachability and charm. His intellectual independence and courage in the face of the opinions of others made him both worthy of admiration and a formidable adversary, almost impervious to criticism. (When one of the propositions arising from his theory was proven correct by experimental results, he was asked what he would have said it hadn't been. His reply was that he would feel sorry for God, because the theory was correct.)
Professor Jammer seems never to tire of repeating Einstein's dictum, "Science without religion is lame; religion without science is blind," as though it could somehow make Einstein's position on the subject clearer for the reader. However, much of his supporting documentation, while interesting, leaves one with a nagging feeling that one is no closer to Einstein's sense of religion than one started. In fact one is left with the sense that for Einstein the mere sense of awe over the majesty of the universe and its workings was all the "religion" he needed. He required no formal institutions, no religious acts other than being true to his intellectual curiosity, had no missionary zeal to convert others to his position, and was without a personal need for immortality. If he was asked about the subject of religion he responded with customary honesty; if his response made the asker uncomfortable, that was their problem.
Probably the most interesting part of the book is the final chapter. Here, the subject of Einstein on religion is transposed to religion on Einstein (or at least on his theory of relativity.) Jammer's final chapter deals with some of the more amazing attempts by physicists and theologians to elucidate the existence and character of God by means of physics, in particular by means of the theory of relativity. It certainly casts in high relief the impact of the man on modern day religious thought.
The last chapter also contains philosophical and theological outgrowths of the theory of quantum physics and some of its more esoteric premises. It also looks at the theological implications of the Big Bang theory of cosmology, and mentions the books comparing Eastern religion and quantum theory that were so popular in the late 70s and early 80s (The Tao of Physics and The Dancing Wu-Li Masters among them). As a mental exercise, Jammer tries to analyze what Einstein might have thought about each of these concepts, and generally believes he would have cast a resounding "NO" vote.
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Anthony

5.0 out of 5 starsNot an easy read, but definitely doable for all audiences whom ...August 15, 2017
Format: HardcoverVerified Purchase

Not an easy read, but definitely doable for all audiences whom have received their secondary education if one tries hard enough. To myself, a physics major, it was definitely thought provoking and life altering. Grasping the physical concepts in terms of a philosophical viewpoint is definitely something that challenge the beliefs one holds true.

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Herbert Gintis

4.0 out of 5 starsI learned some things from this bookJanuary 25, 2017
Format: HardcoverVerified Purchase

The first two chapters are very informative. The third is virtually a throw-away

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Tommaso

5.0 out of 5 starsFive StarsMarch 21, 2017
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Good book


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Vern

5.0 out of 5 starsFive StarsApril 28, 2016
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Superservice

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Leo Coale

5.0 out of 5 starsFive StarsSeptember 8, 2015
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Wonderful and scholarly book.

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Kevin J. Rogers

5.0 out of 5 starsA balanced and informative description of Einstein's beliefsMarch 18, 2015
Format: Kindle EditionVerified Purchase

I thought it was a pretty good summary of Einstein's beliefs. Jammer focused on Einstein's views and did not intrude with his own. I thought it was quite informative and well balanced.

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2018/08/24

석영미 - ♤ 10년이면 저도 이치를 깨달을 수 있겠죠?~^^ 부단히 노력한 나의 흔적들! 25~6년전 병이 생기면서...

(13) 석영미 - ♤ 10년이면 저도 이치를 깨달을 수 있겠죠?~^^ 부단히 노력한 나의 흔적들! 25~6년전 병이 생기면서...









석영미
21 August at 23:09 ·



♤ 10년이면 저도 이치를 깨달을 수 있겠죠?~^^

부단히 노력한 나의 흔적들!
25~6년전 병이 생기면서 관심을 가진 민족생활의학!
20대! 몸이 아프니 한의학을 공부해보라고 조언해주셨던 한의사 김삼태형!
30대! 한겨레신문 작은 알림글로 인연을 맺었던 생명누리 정호진선생님과 생활의학 공부 회원들!
40대! 감이당 도담 안도균 선생님과 관문학당 도반들!

몸에 대해 알고싶었고, 알아야했고, 해결해야 할 숙제가 많았다. 그래서 늘 도전했고, 열심히 임한 것 같은데 이치를 깨닫지 못했고, 또 그렇게 일과 일상에 밀려 공부는 진전없이 지금까지 제자리 걸음을 했다.

하지만 이치를 깨달아 몸과 마음을 돌보고자하는 열정은 여전하여 다시 또 20대의 나처럼, 30대의 나처럼, 40대의 나처럼, 50을 바라보며 또 도전한다!

이제는 20대의 직장과 결혼도 지나갔고, 30대의 임신과 육아도 지나갔고, 40대의 마흔앓이도 지나가고 귀촌까지 완료했으니 50대를 바라보며 공부하는 길만이 남았나보다. 이치를 깨닫고 온전하게 아는 것만 남았다!

물론 여전히 한자에 걸리고, 암기가 어렵고, 많은 시간이 필요하겠지만 늙어 가는 몸둥아리가, 나이듦의 경륜과 여유가 끈기있게 공부를 해 나갈 수 있는 동기가 되어주었으면 좋겠다.

"약초"공부와 "한의학"을 차근차근 공부할 인연이 두 곳에서 열렸다. 내가 포기하지만 않는다면 이어진 인연을 계속 이어갈 수 있을듯하다. 한자에 막히고, 돌아서면 까먹더라도 포기하지말고, 도반들을 따라 한발작 한발작 전진하길 기대해본다.

길게 잡아 5년쯤 뒤면 이치를 조금씩 알아갈 것이고, 10년쯤 뒤면 한의학의 이치를 이웃들과 나눌 수 있지 않을까? 10년 뒤 내 나이가 58살이니 늦게 깨달아도, 늦게 이치를 알아도 나누고 함께 할 시간은 아직 충분하다!!

그러니 그대! 10년 길게 보고 공부하자~^^
한자를 몰라 답답해하고, 돌아서면 까먹을 늙어가는 나의 모습 그대로를 즐기면서 이 길을 함 걸어보자구~^^

+10



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황정유 이미 몸으로 체득해오신게 많을텐데요^^
김삼태 샘의 논문은 관심이 많이 갑니다~
글고, 요즘 쉽게 써진 심신의학책들도 많아요. ^^
1Manage


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석영미 replied · 3 Replies



신명진 언니 열정은 누구도 놋 따라갈듯 싶네요. 기대하고 있습니다. 나이가 드니 공부랑 멀어지는 제가 많이 아쉽네요.
2Manage


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석영미 replied · 1 Reply



김숙희 문득 스치는 생각이... 이 페이스북 언니가 관리못할 시점이 왔을때 누구를 지정하셨을까 싶은... 그 분이 과연 언니의 열정을 고스란히 이어나갈수 있을까 싶은... 계속 응원할께요~♡ 글구 교대 평생교육원 생각하고 계신지 몰랐네요~ 우.와.Manage


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석영미 replied · 1 Reply



김숙희 아~ 그분 봤어요
전 두과목 하신다는중Manage


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석영미 replied · 1 Reply



김태영 와 ᆢ 열심히 공부의 흔적들ㆍ
1Manage


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석영미 replied · 1 Reply



Ho Jin Chung 열심히 해서 좋은 연구자가 되기를 바랍니다.
1Manage


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석영미 replied · 1 Reply



최명숙 오호~
또 도전하는군요.
마음도 몸도 제대로 앓고나면 공부의 길이 본의아니게 자연스레 보이긴 하더이다.~^^…See more
1Manage


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김숙희 replied · 2 Replies



Kyungmi Kim 지금 우리가 알고 있는 것을 실천하기만 해도~~
1Manage


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석영미 replied · 1 Reply

2018/08/21

A Quaker Prayer Life: David Johnson: 9780983498063: Amazon.com: Books

A Quaker Prayer Life: David Johnson: 9780983498063: Amazon.com: Books






Paperback: 84 pages
Publisher: Inner Light Books (October 15, 2013)
Language: English
ISBN-10: 0983498067
ISBN-13: 978-0983498063
Product Dimensions: 6 x 0.2 x 9 inches
Shipping Weight: 5.6 ounces (View shipping rates and policies)
Average Customer Review: 5.0 out of 5 stars 5 customer reviews



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Dr. Jonathan Katz

5.0 out of 5 starsExcellent How-ToFebruary 13, 2015
Format: Paperback|Verified Purchase

I must state before reviewing this book that I am a Quaker. There are many books written about Quaker history, and even some very good books about applied Quaker practice, but not very many on how, exactly, to conduct prayer in the Quaker style. I would go so far to say that this sort of prayer existed long before Judaism, in fact, so perhaps it is a bit presumptuous to call it Quaker prayer. And arguably, one does not need any books at all to learn anything, if we take what the bible says about this to be true. "As for you, the anointing you received from him remains in you, and you do not need anyone to teach you." (1 John 2:27, NIV). Meaning, by surrendering to the guiding work of the Spirit of the Eternal Christ, the Holy Spirit, one can be taught all things without relying on other human beings, who are sometimes correct, and sometimes less than correct.

And I must state that I learned prayer in this method, that is to say, from the Spirit. I couldn't really explain it to someone else since I learned prayer without the necessity of words. Upon reading Johnson's essay on prayer life, I must say that his experience of prayer is exactly like my experience of prayer, he just has been gifted with the ability to actually explain it. This is just further confirmation for me that our experiences arise from the same Eternal Source. I highly recommend this work to anyone, Quaker or not, who wishes to explore this peaceful, abiding, and centering method of prayer. O you gentle pilgrim of love, "ask for the ancient paths, ask where the good way is, and walk in it, and you will find rest for your souls" (Jeremiah 6:16, NIV).
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Pringle

5.0 out of 5 starsTransformed by StillnessSeptember 7, 2017
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If you are interested in learning how to sit in loving stillness with God, I highly recommend this book. In reading it, I have underlined many sections so that I can go back and reread them. My background is Protestant, and I am not a Quaker, but I found much wisdom here and believe it would be helpful to anyone who is truly seeking to know and love God in an intimate way.

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Robert A. Gentry

5.0 out of 5 starsAnother good Quaker book.December 11, 2017
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No Quaker literature speaks for all Quakers, but this is simply a good book, that I have enjoyed, and would buy again. Well written by an intelligent, insightful author who knows how to look inside oneself, and understand what one sees there.


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Pamela R Garrett

5.0 out of 5 starsExcellent book. New insight on prayerSeptember 16, 2017
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Excellent book. New insight on prayer. Very helpful.


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Jim F. Wilson

5.0 out of 5 starsA Lyrical and Practical Guide to the Prayer of Inward SilenceMay 4, 2014
Format: Paperback

This short book, 67 pages of actual text, is an articulate, lyrical, and inspirational guide to the prayer of inward silence and stillness as practiced in the Quaker tradition. It is a practical book rather than theological or argumentative. That is to say it is an actual manual that individuals can use to put this type of prayer into practice. For Quakers, it is a great resource. For non-Quakers it is a valuable addition to the practice of contemplation which you may want to integrate into your own contemplative practice.

The author, David Johnson, by using numerous quotations from early Quaker sources, places the prayer of inward silence at the heart of the Quaker tradition. Johnson has clearly spent much time with these early sources and is able to present the essence of the method of the prayer of inward silence in a way that is accessible. His writing is easy to follow, clear, and the instructions will benefit both newcomers and those who have engaged in this style of prayer for many years.

I also appreciate how Johnson embeds this type of prayer in a Christian context. There are frequent scriptural citations, particularly from the Gospel of John, but other parts of the Bible are referenced as well. And the tradition of apophatic prayer in Christianity is brought in by referencing such works as `The Cloud of Unknowing'. I think this is especially important today because among some Quakers there is a tendency to diminish the centrality of Christianity for this type of prayer practice and, among a few, for the Quaker tradition in general. At the same time, Johnson judiciously notes certain commonalities the prayer of inward silence found in the Quaker tradition has with other types of practice, including passing references to non-Christian practices found in, for example, Buddhism. Yet the presentation is appropriately weighted towards the tradition out of which Quaker prayer practice emerged -- Christianity.

`A Quaker Prayer Life' in many ways reminds me of `A Guide to True Peace'. Both of them are manuals, guides, for the prayer of inward silence in the Quaker tradition. For both of these works the primary focus is instruction in the prayer of inward silence. The `Guide' was published in the early 1800's and, in a way, I think of Johnson's book as a kind of renewal of the message of the `Guide' for the generation of the 21st century. The `Guide' was very popular among Quaker for more than a century. One historian wrote that the `Guide' was found in every Quaker household for several generations. I would wish that the same would happen for Johnson's book for a new generation.

Johnson has done the Quaker community a great service. `A Quaker Prayer Life' is a beautiful and meticulous guide to Quaker Prayer. It offers step-by-step instruction, touches on difficulties, and offers suggestions for daily practice of this type of prayer. It is a great blessing and a work that will reward frequent reading.
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Book reviews: A Quaker Prayer Life | The Australian Friend



Book reviews: A Quaker Prayer Life | The Australian Friend

A Quaker prayer life arises from a life of continuing daily attentiveness. The first generation of Quakers followed a covenant with God, based on assidious obedience to the promptings of the Inward Light. This process did not require the established churches, priests or liturgies. Quaker prayer then became a practice of patient waiting in silence. Prayer is a conscious choice to seek God, in whatever form that Divine Presence speaks to each of us, moment to moment. The difficulties we experience in inward prayer are preparation for our outward lives. Each time we return to the centre in prayer we are modelling how to live our lives; each time we dismiss the internal intrusions we are strengthening that of God within us and denying the role of the Self; every time we turn to prayer and to God we are seeking an increase in the measure of Light in our lives. David Johnson is a Member of Queensland Regional Meeting of the Australia Yearly Meeting of the Religious Society of Friends. David is a geologist with both industry and academic experience, and wrote The Geology of Australia, specifically for the general public. He has a long commitment to nonviolence and opposing war and the arms trade, and has worked with the International Campaign to Ban Landmines. David delivered the 2005 Backhouse Lecture to Australia Yearly Meeting on Peace is a Struggle. He was part of the work to establish the Silver Wattle Quaker Centre in Australia in 2010, and is Co-Director of the Centre for 2013-14.
Book reviews: A Quaker Prayer Life
June 1, 2014/2 Comments/in 1406 June 2014 /by David Swain




David Johnson’s book is undoubtedly a significant contribution to our understanding of prayer, but one that will speak to the condition of some Quakers more than others. With this in mind, the editors ofThe Australian Friend have commissioned two reviews in an attempt to obtain fuller appreciation of David’s work.





Etched into my memory is the definition of “prayer” I learned as a Catholic child in the 1950s, “Prayer is thinking about God, speaking to Him, desiring to love Him, and asking Him for what we need in soul and body”, but that is not really what David Johnson is talking about here. David defines prayer as “a conscious choice to seek God, in whatever form that Divine Presence speaks to us”. God, he says, “is simply a short word to convey that huge range of mystical feelings and understandings, most of which cannot be put into words.”

But then he immediately attributes qualities to God which are those of a sentient being and not something that would be characteristic of “feelings and understandings”. He says, for example, that there have been a series of covenants established between God and people, though he does not specify how, when and with which particular people, nor what form these covenants took. While “the Spirit does guide us to pray in different ways along the journey”, he says it is the Covenant of Light which guides the Quaker prayer of which he speaks. The Light acts as “Revealer and Healer” which, through the process of prayer, “shows us two things: what is wrong within us and blocking our way to God, and also what we are to do to be God’s instrument in the world”, the process being one of “inner cleansing and purification”.

David draws on some of the writings of early Friends, as well as the Bible (both Old and New Testaments) – which those Friends would have been very familiar with. He also refers to some early Christian mystics, later Friends, and some ideas from the Buddhist tradition – all of which the early Friends would not have been familiar with. He sets out, and elaborates on, three steps involved in this form of prayer and provides an appendix which suggests practical techniques for entering the prayerful state.

The first step in the prayer process is perhaps quite familiar to many of us who practise it, or something very like it, as we settle into Meeting for Worship or engage in our own private meditation. This involves a centring down, “constrain[ing] our inner attention to the central line within ourselves” and “withdraw[ing] our attention from the outside world”. He says that “it is most important to determinedly stay away from ANY thoughts”, those intrusions of what he calls the Self or the Ego. It is a process of letting go, of surrender, in which “we are to give up all control by our Self”.

David frames this process as a kind of battle in which the Self (perhaps appearing in one of various guises – Monitor, Reasoner, Justifier, Doubter, Pretender) tries to wrest or maintain control by various, sometimes subtle, strategies which are designed “to divert us from prayer”. He says that these attempts to control have been personified at various times as “the Devil, Lucifer, Satan” and so on. This externalising and personifying, he claims, represents “a profound error … because it allows people to blame this as a foreign influence within them” and not accept the blame themselves. We must avoid any sense of achievement when we get it right (therein lies “the sin of vainglory”), but when we get it wrong, it is totally our fault. He refers to Barclay’s Apology which, he says, makes it “very clear that our spiritual rescue is in the hands of God, though our ‘condemnation’ is entirely in our hands”. And this corresponds to David’s Step Two: “Yield Mentally and Accept that True Prayer and Ministry are the work of God not the Human Mind”.

It is around this framework that my experience of “prayer” parts company with the process David describes. The image that comes to mind when he talks about “denying the Self any role in the process of prayer” and the striving of the Ego to maintain control, is an epic battle such as between St Michael and Satan or between St George and the Dragon. Sure, as I let go of the thoughts in my head and the tension in my body, thoughts keep passing through. But I don’t put the value judgment on them as being the work of that of the Devil within me, desperately trying to keep control. It’s a much less dramatic experience. They are just thoughts and I neither grab hold of them nor do battle with them. It is a gentle process of noticing them and letting them quietly slide past, like puffy white clouds floating past the window or goldfish gliding by in a pond.

Step Three for David is to “Accept and Love the Light”. This Light is a searing one which brings about “inner cleansing and purification”, showing “your inner errors and wrongdoings, and also what to do”. My inner self must, by implication, be unclean and impure with the errors and wrongdoings that I need to confront.

David admits that “this inward re-assessment can be quite a severe process” and I certainly find this kind of asceticism quite grim and, frankly, cheerless. Where here are the “good tidings of great joy” (Luke 2:11)? I find plenty in both the Old and New Testaments which reflects my experience of letting go, of “prayer”. When I am “beside the still waters” my soul is restored. I have a sense of being tenderly anointed with oil (Psalm 23). I feel covered with feathers and tucked under wings (Psalm 91). When I have laboured and am heavy laden, I feel rested (Matthew 11.28). David says that “self-denial moves to the position of ceasing to ask for joy and consolation”. But if joy and consolation is what comes, surely it is ungracious to refuse it? I accept it. With gratitude.

With Thomas Kelly (A Testament of Devotion), I celebrate this joy: “And one sings inexpressibly sweet songs within oneself, and one tries to keep one’s inner hilarity and exuberance within bounds lest, like the men of Pentecost, we are mistaken for men filled with new wine. Traditional Quaker decorum and this burning experience of a Living Presence are only with the greatest difficulty held together!” And with Thomas, “I’d rather be jolly Saint Francis hymning his canticle to the sun”.

David presents his views in absolute terms. There is no tentativeness here; no equivocation. This is what is. But I have to say that what I know experimentally is something quite other.

Kerry O’Regan, South Australia and Northern Territory Regional Meeting

============



David Johnson refers to this piece of writing as an essay, so I will also refer to it thus. A Quaker Prayer Life takes us back to early Quaker and Scriptural writings to explain the meaning and purpose of prayer, predominantly to those building the Quaker community in the seventeenth century. Johnson uses the writings of these Friends to support a model of three stages of prayer: step 1: centering down, stand still in the light; stage two: yield mentally and accept true prayer and ministry are the work of God; and step three: accept and love the light. The prayer that is the subject here is what I call formal prayer, where we sit quietly to be with God, or the prayer that can happen in a gathered Meeting for Worship. We are all aware of Meetings for Worship that become a political platform. This is not what would be referred to as prayer in this essay. Or either, the prayer that happens throughout the day – what I call conversational prayer. Prayer, in the context of this essay I take to be (p63):

A conscious choice to seek God. The attentiveness, waiting in silent prayer, is practice for listening to God during the rest of the day.

This is a challenging read. Johnson does clarify in the introduction that many of the quotes are in “old” English and biblical quotes are from the King James (VI&I) Version. He also acknowledges the gender inconsistency in such quotes and endeavors to balance this with gender balanced or neutral language in his writing. He further acknowledges that while he uses the word God this is not the preferred choice of many Friends. These statements are important to me as a reader. However, the wish to practice as the first Quakers practiced, is for me more than a change in language of the day; it is also a change in the meaning of the language used. I find this particularly in step one, where words like be not careless, or slothful and lazy are used. I also find some of the many biblical quotes in this section negative and unhelpful. We are asked to translate into our own words while seeking to understand the spiritual reality that underlies the original words and I accept this challenge, however challenges while learning to centre down, being referred to as “insidious” may not encourage continued reading of this work. I was encouraged in this section by how Johnson manages the concept of the Devil, a concept I struggle with and one he sees as a caricature based on mythical images, and therefore a concept I can put into the context of my thinking and being.

Moving on to steps two and three, I felt the gifts of this essay coming to life for me. Fox and William Penn’s advice on “the matter of waiting” and how “standing in the light is the first steps to peace” were two such gifts.

The essay also refers to the similarity of the early Quaker practices to other faith practices, e.g., Hindu and Buddhist, and I agree with his point. Johnson talks about this as the meditative method. Personally I find that though there is a stronger focus on self discipline in, for instance, the Buddhist sutras, the compassionate language style is more comfortable for me than the Christian more punitive language style, and I am comfortable integrating the styles.

I am glad I read this essay. I am fortunate that I read this in a hermitage on a cliff in the bush disturbed by nothing other that the birds and the sound of the sea. I can take the teachings and apply them to my practice here and reap the benefit. Being in this ideal setting does encourage me to ask who is the target audience for this essay? It occurs to me that it can apply to several target groups once the early challenges are overcome. My copy of this work is an essay with many highlighted praises and paragraphs, and a work I am sure I will be led to return to in the future.

Wilma Davidson, Canberra Regional Meeting

A Quaker Prayer Life by David Johnson, Published by Inner Light Books, 2013, 84 pages.



[Wilma Davidson has written some thoughts on hermits and and silent contemplation in the journal Raven’s Bread which can be found at http://www.ravensbreadministries.com/pdfs/RB0214.pdf]

========

REPLIES

  1. Helen Gould


    Helen Gouldsays:
    June 29, 2014 at 8:56 pm


    I loved David Johnson’s little book “A Quaker Prayer Life” and have used it intensively as preparation for my own daily worship. I believe that this is how the Early Friends prayed, and what power they experienced. Thank you, David, for making available to us these wonderful passages from Early Friends, the Hebrew Scriptures and more. Over the years I have experienced healing, as through worshipping alone and in Meeting I have experienced the Light shining into the dark corners of my behaviour and gradually, or sometimes “searingly”, that darkness ceases. (And from time to time I am made aware of yet another area of darkness). I often experience pain through this process, and also great joy. These days the underlying song in my life, is of gratitude, Alleluia!
    Thank you, David for this wonderful book, and Kerry and Wilma for your insights.

    Helen Gould
    Nanjing, 6 June 2014.Reply


    Roger Keyessays:
    July 16, 2014 at 6:23 pm


    Friends, I am very pleased that David has given us this Ministry. For to me, that is what it is … a Ministry rather than an artful work of literature. There are expressions used by David which I would not use, and there are theological concepts with which I might cavil. And there are even some “typos”.

    Over all, he has shown us a way back from the concept of our Worship as a philosophical adventure or meditation, and the notion that ministry in Meeting for Worship might be a lecture on some brilliant philosophical idea that we’ve just thought up inviting a general discussion.

    Our Friend has gathered together for us the Ministries of some of our forbears (not gurus, experts, and professors”), and will, I believe, be a handbook for many of us in the Life of Prayer.

    With love from Roger Keyes.



A Review of 'A Quaker Prayer Life' by David Johnson - QuakerQuaker



A Review of 'A Quaker Prayer Life' by David Johnson - QuakerQuaker





A Review of 'A Quaker Prayer Life' by David Johnson
Posted by Jim Wilson on 5th mo. 4, 2014 at 11:55am
View Blog


Good Morning:

I recently read 'A Quaker Prayer Life' by David Johnson, published by Inner Light Books. I found it a rewarding read, an insipring read, and a helpful work. I posted the following review at amazon:



This short book, 67 pages of actual text, is an articulate, lyrical, and inspirational guide to the prayer of inward silence and stillness as practiced in the Quaker tradition. It is a practical book rather than theological or argumentative. That is to say it is an actual manual that individuals can use to put this type of prayer into practice. For Quakers, it is a great resource. For non-Quakers it is a valuable addition to the practice of contemplation which you may want to integrate into your own contemplative practice.

The author, David Johnson, by using numerous quotations from early Quaker sources, places the prayer of inward silence at the heart of the Quaker tradition. Johnson has clearly spent much time with these early sources and is able to present the essence of the method of the prayer of inward silence in a way that is accessible and, at the same time, sensible. His writing is easy to follow, clear, and the instructions will benefit both newcomers and those who have engaged in this style of prayer for many years.

I also appreciate how Johnson embeds this type of prayer in a Christian context. There are frequent scriptural citations, particularly from the Gospel of John, but other parts of the Bible are referenced as well. And the tradition of apophatic prayer in Christianity is brought in by referencing such works as ‘The Cloud of Unknowing’. I think this is especially important today because among some Quakers there is a tendency to diminish the centrality of Christianity for this type of prayer practice and, among a few, for the Quaker tradition in general. At the same time, Johnson judiciously notes certain commonalities the prayer of inward silence found in the Quaker tradition has with other types of practice, including passing references to non-Christian practices found in, for example, Buddhism. Yet the presentation is appropriately weighted towards the tradition out of which Quaker prayer practice emerged -- Christianity.

‘A Quaker Prayer Life’ in many ways reminds me of ‘A Guide to True Peace’. Both of them are manuals, guides, for the prayer of inward silence in the Quaker tradition. For both of these works the primary focus is instruction in the prayer of inward silence. The ‘Guide’ was published in the early 1800’s and, in a way, I think of Johnson’s book as a kind of renewal of the message of the ‘Guide’ for the generation of the 21st century. The ‘Guide’ was very popular among Quaker for more than a century. One historian wrote that the ‘Guide’ was found in every Quaker household for several generations. I would wish that the same would happen for Johnson’s book for a new generation.

Johnson has done the Quaker community a great service. ‘A Quaker Prayer Life’ is an excellent guide to Quaker Prayer. It offers step-by-step instruction, touches on difficulties, and offers suggestions for daily practice of this type of prayer. It is a great blessing and a work that rewards frequent reading.



A Quaker Prayer Life

David Johnson

Inner Light Books

ISBN: 9780983498063

$12.50 paperback, $18.00 hardback


Views: 570
Like





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Comment by Tom E on 8th mo. 11, 2014 at 12:30pm


Jim's thoughts echo my own, and I would like to add a review I wrote recently about this book. I strongly encourage anyone who wants to learn more about the spiritual practices and attitudes of earlier generations of Friends to read this book, which is impeccably researched, and contains a wealth of information:



David Johnson, a geologist by profession, and member of Australia Yearly Meeting, has recently published the book above, which I have personally found of great benefit to my understanding of early Quaker beliefs, and attitudes to prayer.

The only work that I had really come across on this topic before was that of Rex Ambler in Light to Live By. I may be wrong about this, but the kind of approach that he outlines has always struck me as being rather discursive, involving a fair amount of thinking, visualizing and so on, and more like, say, the Ignatian spiritual exercises than the type of ‘apophatic’ prayer recommended by the author of The Cloud of Unknowing, the Jesus prayer, or the Quaker practice of ‘standing in the Light’ (as interpreted by Johnson). Furthermore, Ambler never says all that much about his sources, whereas Johnson’s small book is bursting with quotations from early Friends – Fox, Nayler, Penn, and Penington, as well as many others less well known. So, for me at any rate, Johnson’s book is the more persuasive of the two.

Before discussing some of the characteristics of Quaker prayer, it is useful to consider why Friends dismissed more conventional forms, replacing them with ‘silent waiting’. Johnson argues that it was because they regarded the established churches and their ministers as being in apostasy, and their creeds, prayers and rituals a misrepresentation of the teachings and spiritual guidance of Jesus. He also shows that there seem to be similarities between Quaker meetings and the practices of the primitive ’house churches’, and that Friends probably thought they were recreating many of the features of these very early gatherings – silent waiting, prophesy (akin to individual ministry), ‘careful weighing’, and lack of creeds and liturgy. He takes 1 Corinthians 14: 26-33 (NIV) to illustrate his point:

‘What then shall we say, brothers and sisters? When you come together, each of you has a hymn, or a word of instruction, a revelation, a tongue, or an interpretation. Everything must be done so that the church may be built up. If anyone speaks in a tongue, two – or at the most three – should speak, one at a time, and someone must interpret. If there is no interpreter, the speaker should keep quiet in the church and speak to himself and to God.

Two or three prophets should speak, and the others should weigh carefully what is said. And if a revelation comes to someone who is sitting down, the first speaker should stop. For you can all prophesy in turn so that everyone may be instructed and encouraged. The spirits of prophets are subject to the control of prophets. For God is not a God of disorder but of peace – as in all the congregations of the Lord’s people’.

I don’t know if there are other biblical passages to illustrate the procedures of the house churches. If so, early Friends, with their comprehensive knowledge of the Bible, would have surely known them.

Johnson makes three main points about Quaker prayer. Firstly, it involves a state of preparation, of ‘centring down’, ‘turning the mind to the Light’ or ‘standing still in the Light’. The term ‘centring (or centering) down’ seems to be occasionally viewed with suspicion by some Friends. Not so by Elizabeth Bathurst, who noted in 1679, that ‘This effectual operation of the Spirit…cannot be known without a being centred down into the same.’ The perception of descending into the heart, ‘sinking down to the Seed’, is also well known from some of Penington’s writings, as well as others, such as Sarah Jones (1650) ‘Therefore, come down, come down into the Word of his patience, which is nigh in your hearts, which if you do, he will keep you in the hour of temptation.’

We are left in no doubt that this requires a good deal of work, time and patience. ‘Give not way to the lazy, dreaming mind, for it enters into the temptations’ (Fox, 1653). In some cases, it appears that zealous Friends advocated that this kind of ‘watchfulness’ be extended to everyday life (the Eastern Orthodox use the same word to refer to guarding of thoughts), which reminds us also of passages from Thomas Kelly. Quoting a pamphlet of 1703 by John Bellars, Watch unto Prayer, Braithwaite (1919) says the following:

‘Watchfulness out of meetings is the best preparation for worship within; neither hearing the best preachers, nor a bare turning the thoughts inward when one comes into a meeting, is the true spiritual worship, for the heart within may be a den of darkness, but he that watches in the light will be led into the new Jerusalem, where God and the Lamb are both the light and the temple to worship in, and nothing that defiles can enter’.

This leads naturally into another of Johnson’s main points, that we cannot do the work of purifying our hearts, and approaching God, by ourselves. This work is done partly by God alone, and partly by God strengthening each of us within. This requires repentance and humility.

Repentance is not a word we hear much of these days, and it was good to read Seth Hinshaw’s article about the importance of this, in the last issue of The Call. Johnson would agree, and quotes Stephen Crisp’s journal (1694):

‘So after long travail, strong cries, and many bitter tears and groans, I found a little hope springing in me, that the Lord in his own time would bring forth his Seed, even his elect Seed, the seed of his covenant, to rule in me; and this was given me at a time when a sense of my own unworthiness had so overwhelmed me in sorrow and anguish…and I was taught to wait on God, and to eat and drink in fear and watchfulness,…..’

In this we hear echoes of the Psalms: ‘For thou desirest not sacrifice, else would I give it. Thou desirest not a burnt sacrifice. The sacrifices of God are a broken spirit: a broken and contrite heart, O God, thou wilt not despise’ (Psalms 51: 16-17).

Another important point that Johnson makes is that the early Quakers felt the stirrings of new life arise within them very slowly at first, and committed, ongoing attention was called for. This was not some revivalist evangelical meeting, with all sins washed instantly away. Commentary by our normal human nature was to be resisted, and the call was to stay very low within, very humble, and wait for the faint stirrings of divine life to appear. Penington has plenty to say about this, as in the following passage (one of many similar ones):

‘When God begets life in the heart, there is the savour of it in the vessel, and a secret, living warmth and virtue, which the heart in some measure feels, whereby it is known. Lie low in the fear of the Most High, that this leaven may grow and increase in thee’. (Some Directions to the Panting Soul, 1661).

The Life is renewed every day, and is not something we can feel once, and then assume is there for good. This is perhaps what Conservative Friends mean by the importance of the ‘daily cross’, the necessity for spiritual work within, every day. The writings of early Friends showed the lengthy cleansing and spiritual healing which had to occur (that in Fox’s case lasted for nine years, before he finally understood his mission on Pendle Hill).

Sarah Jones, though, gives tender encouragement for the journey (1650):

‘So cease thy mourning, thou weeping babe, that mourns in secret for manifestations from thy beloved, as thou hast had in dayes past; for I can testifie unto thee by experience, whosoever thou art in that state, that he is bringing thee nearer to him, for that was but milk that he fed thee when thou was weak, but he will feed thee with the Word from whence that milk proceedeth, if thou be willing and obedient to live at home with Jacob, which is to daily retire thy mind; though the gadding, hunting Esau persecutes thee for it, thou shalt receive the blessing in which all happiness and felicity doth consist for evermore’.Comment by Jim Wilson on 8th mo. 11, 2014 at 2:33pm


Friend Tom:

Thanks for posting the review. I learned much from reading it. I have the hope that modern Quakers can recover some of these early guides to inward prayer like the pamphlet by Bellars you reference, and the 'Directions' by Penington. My suspicion is that there is a rich and articulate vein of insight and instruction on this type of prayer, but that it has been ignored and sidelined for quite some time. It has been displaced by other concerns, such as activism and politics and the distractions that emerged during the period of numerous schisms.

I also would like to encourage thee to write a brief review for amazon. Reviews at amazon do make a difference. Amazon has an analytical tool that determines which books come up when someone does a search. The more reviews the book has, the higher its placement when a search is conducted. That's why when thee does a search at Amazon the results are not chronological; rather they are arranged by interest and sales. Anyway, if thee has the time, a review would assist the book's placement at Amazon.

Thanks again for the comments,

JimComment by Tom E on 8th mo. 12, 2014 at 3:47am


Thanks, Jim. And thanks also for the suggestion about a review on Amazon. It's certainly a book that deserves a wide readership.

I quite agree that Quaker writing, from every age, contains much that is useful in terms of insight and instruction. I would like to discover more, for example, about spiritual writing from the Quietist era. Most if this is now almost entirely forgotten, but must be available among the archives. It would make a fascinating project, but at present I have too much 'cumber' to be free to do anything very much!

Best wishes,

Tom

A Review of 'A Quaker Prayer Life' by David Johnson - QuakerQuaker



A Review of 'A Quaker Prayer Life' by David Johnson - QuakerQuaker





A Review of 'A Quaker Prayer Life' by David Johnson
Posted by Jim Wilson on 5th mo. 4, 2014 at 11:55am
View Blog


Good Morning:

I recently read 'A Quaker Prayer Life' by David Johnson, published by Inner Light Books. I found it a rewarding read, an insipring read, and a helpful work. I posted the following review at amazon:



This short book, 67 pages of actual text, is an articulate, lyrical, and inspirational guide to the prayer of inward silence and stillness as practiced in the Quaker tradition. It is a practical book rather than theological or argumentative. That is to say it is an actual manual that individuals can use to put this type of prayer into practice. For Quakers, it is a great resource. For non-Quakers it is a valuable addition to the practice of contemplation which you may want to integrate into your own contemplative practice.

The author, David Johnson, by using numerous quotations from early Quaker sources, places the prayer of inward silence at the heart of the Quaker tradition. Johnson has clearly spent much time with these early sources and is able to present the essence of the method of the prayer of inward silence in a way that is accessible and, at the same time, sensible. His writing is easy to follow, clear, and the instructions will benefit both newcomers and those who have engaged in this style of prayer for many years.

I also appreciate how Johnson embeds this type of prayer in a Christian context. There are frequent scriptural citations, particularly from the Gospel of John, but other parts of the Bible are referenced as well. And the tradition of apophatic prayer in Christianity is brought in by referencing such works as ‘The Cloud of Unknowing’. I think this is especially important today because among some Quakers there is a tendency to diminish the centrality of Christianity for this type of prayer practice and, among a few, for the Quaker tradition in general. At the same time, Johnson judiciously notes certain commonalities the prayer of inward silence found in the Quaker tradition has with other types of practice, including passing references to non-Christian practices found in, for example, Buddhism. Yet the presentation is appropriately weighted towards the tradition out of which Quaker prayer practice emerged -- Christianity.

‘A Quaker Prayer Life’ in many ways reminds me of ‘A Guide to True Peace’. Both of them are manuals, guides, for the prayer of inward silence in the Quaker tradition. For both of these works the primary focus is instruction in the prayer of inward silence. The ‘Guide’ was published in the early 1800’s and, in a way, I think of Johnson’s book as a kind of renewal of the message of the ‘Guide’ for the generation of the 21st century. The ‘Guide’ was very popular among Quaker for more than a century. One historian wrote that the ‘Guide’ was found in every Quaker household for several generations. I would wish that the same would happen for Johnson’s book for a new generation.

Johnson has done the Quaker community a great service. ‘A Quaker Prayer Life’ is an excellent guide to Quaker Prayer. It offers step-by-step instruction, touches on difficulties, and offers suggestions for daily practice of this type of prayer. It is a great blessing and a work that rewards frequent reading.



A Quaker Prayer Life

David Johnson

Inner Light Books

ISBN: 9780983498063

$12.50 paperback, $18.00 hardback


Views: 570
Like





< Previous Post
Next Post >
Comment by Tom E on 8th mo. 11, 2014 at 12:30pm


Jim's thoughts echo my own, and I would like to add a review I wrote recently about this book. I strongly encourage anyone who wants to learn more about the spiritual practices and attitudes of earlier generations of Friends to read this book, which is impeccably researched, and contains a wealth of information:



David Johnson, a geologist by profession, and member of Australia Yearly Meeting, has recently published the book above, which I have personally found of great benefit to my understanding of early Quaker beliefs, and attitudes to prayer.

The only work that I had really come across on this topic before was that of Rex Ambler in Light to Live By. I may be wrong about this, but the kind of approach that he outlines has always struck me as being rather discursive, involving a fair amount of thinking, visualizing and so on, and more like, say, the Ignatian spiritual exercises than the type of ‘apophatic’ prayer recommended by the author of The Cloud of Unknowing, the Jesus prayer, or the Quaker practice of ‘standing in the Light’ (as interpreted by Johnson). Furthermore, Ambler never says all that much about his sources, whereas Johnson’s small book is bursting with quotations from early Friends – Fox, Nayler, Penn, and Penington, as well as many others less well known. So, for me at any rate, Johnson’s book is the more persuasive of the two.

Before discussing some of the characteristics of Quaker prayer, it is useful to consider why Friends dismissed more conventional forms, replacing them with ‘silent waiting’. Johnson argues that it was because they regarded the established churches and their ministers as being in apostasy, and their creeds, prayers and rituals a misrepresentation of the teachings and spiritual guidance of Jesus. He also shows that there seem to be similarities between Quaker meetings and the practices of the primitive ’house churches’, and that Friends probably thought they were recreating many of the features of these very early gatherings – silent waiting, prophesy (akin to individual ministry), ‘careful weighing’, and lack of creeds and liturgy. He takes 1 Corinthians 14: 26-33 (NIV) to illustrate his point:

‘What then shall we say, brothers and sisters? When you come together, each of you has a hymn, or a word of instruction, a revelation, a tongue, or an interpretation. Everything must be done so that the church may be built up. If anyone speaks in a tongue, two – or at the most three – should speak, one at a time, and someone must interpret. If there is no interpreter, the speaker should keep quiet in the church and speak to himself and to God.

Two or three prophets should speak, and the others should weigh carefully what is said. And if a revelation comes to someone who is sitting down, the first speaker should stop. For you can all prophesy in turn so that everyone may be instructed and encouraged. The spirits of prophets are subject to the control of prophets. For God is not a God of disorder but of peace – as in all the congregations of the Lord’s people’.

I don’t know if there are other biblical passages to illustrate the procedures of the house churches. If so, early Friends, with their comprehensive knowledge of the Bible, would have surely known them.

Johnson makes three main points about Quaker prayer. Firstly, it involves a state of preparation, of ‘centring down’, ‘turning the mind to the Light’ or ‘standing still in the Light’. The term ‘centring (or centering) down’ seems to be occasionally viewed with suspicion by some Friends. Not so by Elizabeth Bathurst, who noted in 1679, that ‘This effectual operation of the Spirit…cannot be known without a being centred down into the same.’ The perception of descending into the heart, ‘sinking down to the Seed’, is also well known from some of Penington’s writings, as well as others, such as Sarah Jones (1650) ‘Therefore, come down, come down into the Word of his patience, which is nigh in your hearts, which if you do, he will keep you in the hour of temptation.’

We are left in no doubt that this requires a good deal of work, time and patience. ‘Give not way to the lazy, dreaming mind, for it enters into the temptations’ (Fox, 1653). In some cases, it appears that zealous Friends advocated that this kind of ‘watchfulness’ be extended to everyday life (the Eastern Orthodox use the same word to refer to guarding of thoughts), which reminds us also of passages from Thomas Kelly. Quoting a pamphlet of 1703 by John Bellars, Watch unto Prayer, Braithwaite (1919) says the following:

‘Watchfulness out of meetings is the best preparation for worship within; neither hearing the best preachers, nor a bare turning the thoughts inward when one comes into a meeting, is the true spiritual worship, for the heart within may be a den of darkness, but he that watches in the light will be led into the new Jerusalem, where God and the Lamb are both the light and the temple to worship in, and nothing that defiles can enter’.

This leads naturally into another of Johnson’s main points, that we cannot do the work of purifying our hearts, and approaching God, by ourselves. This work is done partly by God alone, and partly by God strengthening each of us within. This requires repentance and humility.

Repentance is not a word we hear much of these days, and it was good to read Seth Hinshaw’s article about the importance of this, in the last issue of The Call. Johnson would agree, and quotes Stephen Crisp’s journal (1694):

‘So after long travail, strong cries, and many bitter tears and groans, I found a little hope springing in me, that the Lord in his own time would bring forth his Seed, even his elect Seed, the seed of his covenant, to rule in me; and this was given me at a time when a sense of my own unworthiness had so overwhelmed me in sorrow and anguish…and I was taught to wait on God, and to eat and drink in fear and watchfulness,…..’

In this we hear echoes of the Psalms: ‘For thou desirest not sacrifice, else would I give it. Thou desirest not a burnt sacrifice. The sacrifices of God are a broken spirit: a broken and contrite heart, O God, thou wilt not despise’ (Psalms 51: 16-17).

Another important point that Johnson makes is that the early Quakers felt the stirrings of new life arise within them very slowly at first, and committed, ongoing attention was called for. This was not some revivalist evangelical meeting, with all sins washed instantly away. Commentary by our normal human nature was to be resisted, and the call was to stay very low within, very humble, and wait for the faint stirrings of divine life to appear. Penington has plenty to say about this, as in the following passage (one of many similar ones):

‘When God begets life in the heart, there is the savour of it in the vessel, and a secret, living warmth and virtue, which the heart in some measure feels, whereby it is known. Lie low in the fear of the Most High, that this leaven may grow and increase in thee’. (Some Directions to the Panting Soul, 1661).

The Life is renewed every day, and is not something we can feel once, and then assume is there for good. This is perhaps what Conservative Friends mean by the importance of the ‘daily cross’, the necessity for spiritual work within, every day. The writings of early Friends showed the lengthy cleansing and spiritual healing which had to occur (that in Fox’s case lasted for nine years, before he finally understood his mission on Pendle Hill).

Sarah Jones, though, gives tender encouragement for the journey (1650):

‘So cease thy mourning, thou weeping babe, that mourns in secret for manifestations from thy beloved, as thou hast had in dayes past; for I can testifie unto thee by experience, whosoever thou art in that state, that he is bringing thee nearer to him, for that was but milk that he fed thee when thou was weak, but he will feed thee with the Word from whence that milk proceedeth, if thou be willing and obedient to live at home with Jacob, which is to daily retire thy mind; though the gadding, hunting Esau persecutes thee for it, thou shalt receive the blessing in which all happiness and felicity doth consist for evermore’.Comment by Jim Wilson on 8th mo. 11, 2014 at 2:33pm


Friend Tom:

Thanks for posting the review. I learned much from reading it. I have the hope that modern Quakers can recover some of these early guides to inward prayer like the pamphlet by Bellars you reference, and the 'Directions' by Penington. My suspicion is that there is a rich and articulate vein of insight and instruction on this type of prayer, but that it has been ignored and sidelined for quite some time. It has been displaced by other concerns, such as activism and politics and the distractions that emerged during the period of numerous schisms.

I also would like to encourage thee to write a brief review for amazon. Reviews at amazon do make a difference. Amazon has an analytical tool that determines which books come up when someone does a search. The more reviews the book has, the higher its placement when a search is conducted. That's why when thee does a search at Amazon the results are not chronological; rather they are arranged by interest and sales. Anyway, if thee has the time, a review would assist the book's placement at Amazon.

Thanks again for the comments,

JimComment by Tom E on 8th mo. 12, 2014 at 3:47am


Thanks, Jim. And thanks also for the suggestion about a review on Amazon. It's certainly a book that deserves a wide readership.

I quite agree that Quaker writing, from every age, contains much that is useful in terms of insight and instruction. I would like to discover more, for example, about spiritual writing from the Quietist era. Most if this is now almost entirely forgotten, but must be available among the archives. It would make a fascinating project, but at present I have too much 'cumber' to be free to do anything very much!

Best wishes,

Tom