Spirituality

Centering Prayer

"Be still, and know that I am God" -Psalm 46:10

What is Centering Prayer?
Centering Prayer is a method designed to facilitate the development of Contemplative Prayer by preparing our faculties to receive this gift. It is an attempt to present the teaching of earlier times in an updated form. Centering Prayer is not meant to replace other kinds of prayer: rather it casts a new light and depth of meaning on them. It is at the same time a relationship with God and a discipline to foster that relationship. This method of prayer is a movement beyond conversation with Christ to communion with him.

Centering Prayer Guidelines
1. Choose a sacred word as a symbol of your intention to enter into God’s presence.
     a. Sometimes a word just comes to you as you ease into your prayer. Other times it’s helpful to choose one beforehand. Pray that the Holy Spirit inspires you with one that you especially need.
     b. Examples: God, Jesus, Abba, Father, Mother, Amen.
     c. Other possibilities: Love, Peace, Mercy, Listen, Let Go, Silence, Stillness, Faith, Trust, Shalom, Yes.
     d. Instead of a sacred word simply paying attention to your breathing may be more fruitful for you.
     e. Having chosen a sacred word, do not change it during the prayer period.
     f. Sit comfortably with your eyes closed and silently introduce the sacred word.

2. “Sitting comfortably” means relatively comfortably so as not to encourage sleep during the time of prayer.
     a. Closing your eyes allows you to let go of what is going on around and within you.
     b. Introduce the sacred word softly and gently.
     c. If you fall asleep continue the prayer upon awaking.
     d. When engaged with your thoughts, return ever-so-gently to the sacred word.

3. “Thoughts” is an umbrella term for every perception, including sense perceptions, feelings, images, memories, plans, reflections, concepts, commentaries, and spiritual experiences.
     a. Thoughts are an inevitable, integral and normal part of Centering Prayer.
     b. During the course of Centering Prayer, the sacred word may become vague or disappear. Simply return to it gently.
     c. At the end of your prayer time, stay in silence with eyes closed for a few minutes.

4. This additional time enables us to bring the atmosphere of silence into everyday life.
     a. The recommended time for this prayer is 20 minutes. Many find two periods each day to be the most rewarding; one first thing in the morning and the other in the afternoon or early evening. With practice the time may be extended to 30 minutes or longer.
     b. The end of the prayer period can be indicated by a timer which does not have an audible tick or loud sound when it goes off.
     c. Possible physical symptoms during the prayer: You may notice slight pains, itches, or twitches in various parts of the body or a generalized sense of restlessness. These are usually due to the untying of emotional knots in the body. You may also notice heaviness or lightness in your extremities. This is usually due to a deep level of spiritual attentiveness. In all cases, pay no attention and ever-so-gently return to the sacred word.
     d. The principal fruits of the prayer are experienced in daily life and not during the prayer period.
     e. Centering Prayer familiarizes us with God’s first language which is silence.

5. During the prayer period, various kinds of thoughts may arise.
     a. Ordinary wanderings of the imagination or memory.
     b. Thoughts and feelings that give rise to attractions or aversions.
     c. Insights and psychological breakthroughs.
     d. Self-reflections such as, “How am I doing?” or, “This peace is just great!”
     e.Thoughts and feelings that arise from the unloading of the unconscious.
     f. When engaged with any of these thoughts return ever-so-gently to your sacred word.

6. During this prayer avoid analyzing your experience, harboring expectations, or aiming at some specific goal such as:
     a. Repeating the sacred word continuously.
     b. Having no thoughts.
     c. Making the mind a blank.
     d. Feeling peaceful or consoled.
     e. Achieving a spiritual experience.
     f. It is not a technique but a way of cultivating a relationship with God.
     g. It is not a relaxation exercise but it may be refreshing.
     h. It is not self-hypnosis but a way to quiet the mind while maintaining its alertness.
     i It is not a para-psychological experience but an exercise of faith, hope and love.
     j. It is not spontaneous prayer, but simply resting in God’s abiding presence.

Some Practical Points
1. The recommended time for this prayer is 20 minutes. Many find two periods each day to be the most rewarding; one first thing in the morning and the other in the afternoon or early evening. With practice the time may be extended to 30 minutes or longer.

2. The end of the prayer period can be indicated by a timer which does not have an audible tick or loud sound when it goes off.

3. Possible physical symptoms during the prayer: You may notice slight pains, itches, or twitches in various parts of the body or a generalized sense of restlessness. These are usually due to the untying of emotional knots in the body. You may also notice heaviness or lightness in your extremities. This is usually due to a deep level of spiritual attentiveness. In all cases, pay no attention and ever-so-gently return to the sacred word.

4. The principal fruits of the prayer are experienced in daily life and not during the prayer period.

5. Centering Prayer familiarizes us with God’s first language which is silence.

Points for Further Development
1. During the prayer period, various kinds of thoughts may arise.
     a. Ordinary wanderings of the imagination or memory.
     b. Thoughts and feelings that give rise to attractions or aversions.
     c. Insights and psychological breakthroughs.
     d. Self-reflections such as, “How am I doing?” or, “This peace is just great!”
     e. Thoughts and feelings that arise from the unloading of the unconscious.
     f. When engaged with any of these thoughts return ever-so-gently to your sacred word.

2. During this prayer avoid analyzing your experience, harboring expectations, or aiming at some specific goal such as:
     a. Repeating the sacred word continuously.
     b. Having no thoughts.
     c. Making the mind a blank.
     d. Feeling peaceful or consoled.
     e. Achieving a spiritual experience.

What Centering Prayer Is and Is Not
a. It is not a technique but a way of cultivating a relationship with God.
b. It is not a relaxation exercise but it may be refreshing.
c. It is not self-hypnosis but a way to quiet the mind while maintaining its alertness.
d. It is not a para-psychological experience but an exercise of faith, hope and love.
e. It is not spontaneous prayer, but simply resting in God’s abiding presence.

Definition by Thomas Keating (a founder of Centering Prayer, was abbot all through the 60s and 70s at St. Joseph’s Abbey in Spencer, Massachusetts):

Centering Prayer is a method of silent prayer that prepares us to receive the gift of contemplative prayer, prayer in which we experience God's presence within us, closer than breathing, closer than thinking, closer than consciousness itself. This method of prayer is both a relationship with God and a discipline to foster that relationship.

Centering Prayer is not meant to replace other kinds of prayer. Rather, it adds depth of meaning to all prayer and facilitates the movement from more active modes of prayer — verbal, mental or affective prayer — into a receptive prayer of resting in God. Centering Prayer emphasizes prayer as a personal relationship with God and as a movement beyond conversation with Christ to communion with Him.

The source of Centering Prayer, as in all methods leading to contemplative prayer, is the Indwelling Trinity: Father, Son, and Holy Spirit. The focus of Centering Prayer is the deepening of our relationship with the living Christ. The effects of Centering Prayer are ecclesial, as the prayer tends to build communities of faith and bond the members together in mutual friendship and love.

Lectio Divina

Lectio Divina literally means “divine reading” or “sacred reading.” The purpose is to engage Scripture by very slowly and intentionally “chewing” on each word and phrase. It is similar to centering prayer in that is another way of cultivating a listening heart and embracing Jesus’ presence in our lives; and it takes practice

The practice comes out of the monastic tradition and can be done either alone or in community. The Father of Monasticism, St. Benedict, spoke of listening “with the ear of our hearts.” Lectio Divina allows us to listen for the “still, small voice” of God that resides deep within each one of us; a voice that is speaking to each of us intimately and quietly, beneath the din of everyday life. The practice of Lectio Divina bids you to seek a word that God is speaking to you at this particular moment in time

Lectio divina is not Bible study – though you’ll often gain insights into scripture. It is important to remember that it is not goal-oriented.

Lectio Divina Shared in Community

(A) Listening for the Gentle Touch of Christ the Word
(The Literal Sense)

1. One person reads aloud (twice) the passage of scripture, as others are attentive to some segment that is especially meaningful to them.

2. Silence for 1-2 minutes. Each hears and silently repeats a word or phrase that attracts.

3. Sharing aloud: [A word or phrase that has attracted each person]. A simple statement of one or a few words. No elaboration.

(B) How Christ the Word speaks to ME
(The Allegorical Sense)

4. Second reading of same passage by another person.

5. Silence for 2-3 minutes. Reflect on “Where does the content of this reading touch my life today?”

6. Sharing aloud: Briefly: “I hear, I see...”

(C) What Christ the Word Invites me to DO
(The Moral Sense)

7. Third reading by still another person.

8. Silence for 2-3 minutes. Reflect on “I believe that God wants me to . . . . . . today/this week.”

9. Sharing aloud: at somewhat greater length the results of each one's reflection. [Be especially aware of what is shared by the person to your right.]

10. After full sharing, pray for the person to your right.

Note: Anyone may “pass” at any time. If instead of sharing with the group you prefer to pray silently, simply state this aloud and conclude your silent prayer with Amen.

Praying the Daily Office

>Helpful Links: Pray the Daily Office Online

“Seven times a day I praise you” – Psalm 119:164

The Daily Office

This is an ancient practice that uses daily prayers to mark the times of the day. For Anglicans, this generally comes in the form of the two main offices of Daily Morning Prayer and Daily Evening Prayer. They may be led by lay people and are said communally or individually. Other offices as set forth in the Book of Common Prayer (BCP) include Noonday Prayer and Compline (an office said before going to sleep).

History

From ancient times worship has been not just a weekly but a daily affair. For devout Jews, daily prayer rested upon the divine command:

"Hear, O Israel: The LORD our God, the LORD is one. Love the LORD your God with all your heart and with all your soul and with all your strength. These commandments that I give you today are to be upon your hearts. Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up." -Deut. 6:4-7

This was taken to mean that the Shema was to be said twice daily – upon waking and upon going to sleep. There’s also evidence that the Temple sacrifices took place twice a day: once in the morning and once in the evening. Those unable to attend the Temple liturgies began to pray at the same “hours.”

As monastic communities developed, they formed their entire lives upon the rhythm of daily prayer. They consisted of prayers, a psalm, appointed Bible readings, canticles, and the Lord’s Prayer. Eventually seven offices developed: Matins, Prime, Terce, Sext, None, Vespers, and Compline. St. Benedict’s Rule (ca. 540) establishes common pattern: Nocturns and Lauds (middle of night), Prime (6:00), Terce (9:00), Sext (12:00), Nones (3:00), Vespers (sunset) and Compline (before bed).

Each office included Psalms, Scripture Reading, Verses and Responses, and Set Prayers. Entire Psalter read each week. Pious Christians sometimes attended, but the Daily Office was associated mainly with monks, later required of all clergy (from 802). Sunday Vespers was celebrated in most parish churches.

Over time, the offices became increasingly complicated. This increased complexity, combined with the abandonment of the vernacular tongue in public prayer, made it exceedingly difficult for ordinary men and women to participate in the daily prayer of the Church.

One of the beneficial effects of the English Reformation was that Thomas Cranmer, the author of the first Book of Common Prayer made a deliberate effort to simplify the Daily Offices so that both clergy and laity could participate in it. The number of offices was reduced from seven to two. Morning Prayer was based upon the Medieval office of Matins together with elements from Prime. Evening Prayer was, in its essence, a combination of Vespers and Compline. The Office as a whole was revised around the importance of regular recitation of the Psalms and reading through the whole Bible. This gives the Anglican Office its distinctive character.

“There was never any thing by the wit of man so well devised, or so sure established, which in continuance of time hath not been corrupted: As, among other things, it may plainly appear by the Common Prayers in the Church, commonly called Divine Service. The first original and ground whereof if a man would search out by the ancient Fathers, he shall find, that the same was not ordained but of a good purpose, and for a great advancement of godliness. For they so ordered the matter, that all the whole Bible (or the greatest part thereof) should be read over every year; intending thereby, that the Clergy, and especially such as were Ministers in the congregation, should (by often reading, and meditation in God’s word) be stirred up to godliness themselves and be more able to exhort others by wholesome Doctrine, and to confute them that were adversaries to the Truth; and further, that the people (by daily hearing of holy Scripture read in the Church) might continually profit more and more in the knowledge of God, and be the more inflamed with the love of his true Religion.”

-From the Preface to the 1549 Book of Common Prayer

The 1979 BCP restored Sext (Noonday Prayer) and Compline as optional offices. The BCP also has a shortened version of the four “hours” called “Daily Devotions for Individuals and Families.” They are titled In the Morning, At Noon, In the Early Evening, and At the Close of Day.

The Purpose of the Daily Office: The sanctification of time – a reminder that all time is sacred since all time belongs to God and the sanctification of the individual – a way to draw a person closer to God.

“The idea of some set form of Office…is based on a realistic assessment of human beings and of our prayer potential. We do not always pray with spontaneity and ease, nor should our prayer depend on the way we feel. Prayer which is so based on feelings is unstable and lacks depth. The Office is a form of prayer which is independent of our feelings, though, of course it is often accompanied by, and arouses, deep feelings and emotion.” Kenneth Leech, True Prayer, p. 187-188

How to Pray the Daily Office

Some Tips for Saying the Office

Mark pages before beginning to avoid losing concentration
Appropriate to have others read the lessons
Begin and end with at least 30 seconds of silence: use to focus thoughts on praise of God
Speak office aloud in a reverent but not overly slow way.
Develop your own system of prayer positions (i.e. will you stand for Canticles, Kneel for Prayer, etc.)
Try not to worry too much about the meanings of obscure passages (You can take notes to ask questions later)
Stick to the text: don’t add in lists of intercessions or extemporary praises. These are important but are best kept separate
Stick with your Office Book: don’t change systems of prayer, but stick with one until it becomes “second nature” to you.

Morning Prayer (p. 37-60)

Opening Sentence: Choose 1 from those listed, special sentences provided for seasons (optional)
Confession and Absolution: Generally omitted in private worship
The Invitatory (p.42)
Opening Canticle: Venite or Jubilate in ordinary time, Christ Our Passover in Easter Week. Full version of Psalm 95 (p. 724) used in Lent
Psalms. Use assigned Psalms from Daily Office Lectionary (p. 936-1001). Daily Office Lectionary Year One is used in odd numbered calendar years; Year Two is for even numbered calendar years. The First set of Psalms assigned for each day are said at Morning Prayer. Special Psalms and Lessons are provided for Holy Days. Each Psalm is followed by the Gloria Patri (p.46).
First Lesson: Old Testament Lesson from Daily Office Lectionary.
Old Testament Canticle: Choose one or use the Canticle assigned to the day of the week on p. 144.
Second Lesson: Epistle Lesson from Daily Office Lectionary.
New Testament Canticle: Choose one or use the Canticle assigned to the day of the week on p. 144.
Apostles Creed (p.53)
The Prayers: (p.54). Use either Suffrages A or B
The Collect of the Day: Use the Collect for the Week (p. 155-185) or of the Day on Holy Days (185-194) (optional)
Collect: Choose one from those provided on p. 56-57. Note special collects for some days of week (Friday-Sunday)
Collect for Mission: Use one of three collects on p. 57-58.
General Thanksgiving and/or Prayer of Chrysostom (optional)
Let us Bless the Lord (p. 59)
Grace or other Closing Sentence (p. 59-60) (optional)

Evening Prayer (p. 61-73)

Procedure is the same as above Except:

Opening Canticle is always Phos Hilarion (p. 64)
Lesson: One to three lessons may be used; often it’s just the gospel.
Canticle: Magnificat (p. 65) or Nunc Dimittis (p. 66)