Support via Patreon | Subscribe

In the quiet, still silence, I await my God.

 

There seems to be some misgivings about the idea of “contemplative prayer” (also referred to as Christian Meditation) and in some of the descriptions I've read, I would agree that it can seem iffy.

Contemplation, or sometimes known as Lectio Divina, is in its most basic form, the idea and practice of waiting on the Lord. Often in silence or while you ponder on scripture or when you seek an answer or just to rest in his presence and have your strength renewed.

Advertisement

There are some people who think that this means “emptying your mind” and doing something akin to occultism, and opening yourself up to demons and deception. While I'm sure some websites or institutions may teach this, I would say that is not the true essence of this ancient practice.

Lectio Divina
Read; meditate; pray; contemplate

I would never defend, nor advocate, any practice of emptying your mind, as this would be contrary to Scripture. What the bible repeatedly states is that we should be filling our minds with the things of God and scripture; focussing purely on God!

 

So let's take a look at the three basic tenets of this type of praying: silence, waiting, and meditating.

Advertisement

 

Silence

Being silent before the Lord is not an unbiblical position. Nor is finding some quiet alone time with yourself and God. In fact, this is what Jesus instructed (and did: Luke 5:16)!

 

Matthew 6:6
But whenever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you.

Psalms 62:1

For God alone my soul waits in silence;
from him comes my salvation.

Psalms 62:5
For God alone my soul waits in silence,
for my hope is from him.

Isaiah 41:1
Listen to me in silence, O coastlands;
let the peoples renew their strength;
let them approach, then let them speak;
let us together draw near for judgment.

Advertisement

 

Let us not forget that the voice of God is not necessarily loud and dramatic, but a small, still voice. How can we hear if we are not still ourselves?

1 Kings 19:12
After the earthquake there was a fire, but the Lord was not in the fire. And after the fire there was a voice, a soft whisper.

Psalms 46:10
Be still, and know that I am God!

Advertisement

 

Waiting on the Lord

Time and time again, the scriptures encourage and implore us to wait patiently on the Lord. Even God himself is patient with us (2 Peter 3:9), so why should we not be for him? It is a fruit of the Spirit, after all (Gal 5:22-24).

 

Psalms 40:1
I waited patiently for the Lord;
he inclined to me and heard my cry.

Isaiah 40:31
...but those who wait for the Lord shall renew their strength…

Lamentations 3:25-27
The Lord is good to those who wait for him,
to the soul that seeks him.
It is good that one should wait quietly
for the salvation of the Lord.
It is good for one to bear
the yoke in youth

 

Waiting on God should be our desire!

Isaiah 26:8
In the path of your judgments,
O Lord, we wait for you;
your name and your renown
are the soul’s desire.

 

Isaiah even states that God works for those who wait for him!

Isaiah 64:4
From ages past no one has heard,
no ear has perceived,
no eye has seen any God besides you,
who works for those who wait for him.

Advertisement

 

Sometimes all we can do is come before the Lord in patience with our prayers, even when we have no words, trusting in the Spirit to intercede for us.

Romans 8:25-27
But if we hope for what we do not see, we wait for it with patience.
Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words. And God, who searches the heart, knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.

 

Advertisement

Our fast-paced, instant, “want it now” society has all but lost the art of sitting quietly and having patience. Even more so in prayer. We seem to think that God moves as fast as we expect or think, but it isn't so. God has always moved at his own pace, in his own time.

We just need to learn to wait. Like Habakkuk, we must wait in a determined manner when seeking God. Why ask of God, and then walk away and forget about it? We should stayed focused lest we doubt or get distracted by the busyness of life around us.

Habakkuk 2:1
mI will stand at my watchpost,
and station myself on the rampart;
I will keep watch to see what he will say to me,
and what he will answer concerning my complaint.

Mark 11:24
So I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours.

James 1:6-8
But ask in faith, never doubting ... for the doubter, being double-minded and unstable in every way, must not expect to receive anything from the Lord.

 

In all of this, we draw nearer to the Lord. And in doing so, he draws closer to us!

James 4:8
Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded.

Advertisement

 

Meditate

Some people don't like the word “meditate” as it conjures up strange Eastern practices with monks sitting cross-legged saying “ommm..” repeatedly.

 

But that's only one type, and is so far removed from Christian meditation it shouldn't even be compared.

Advertisement

 

Scriptures often speak of meditation, but not in the “emptying” sense, but rather, meditating on the Lord and his Word. The Psalmist says this often, and usually says only good and delight/joy will come of it.

Psalms 1:2
...but their delight is in the law of the Lord,
and on his law they meditate day and night.

 

Advertisement

Not only meditating on God's Law and commands, but also just about him.

Psalms 63:6
...I think of you on my bed,
and meditate on you in the watches of the night

Psalms 145:5
On the glorious splendor of your majesty,
and on your wondrous works, I will meditate.

 

Advertisement

Also in times of distress and need, meditating on God, waiting on his Spirit of comfort for answers and/or peace.

Psalms 77:3
I think of God, and I moan;
I meditate, and my spirit faints.

Psalms 77:6
I commune with my heart in the night;
I meditate and search my spirit [for answers]

 

Advertisement

Meditating on the things God has done in your life is also something we can do, or even just thinking about his great deeds which are recorded in the bible.

Psalms 77:12
I will meditate on all your work,and muse on your mighty deeds.

Psalms 143:5
I remember the days of old,
I think about all your deeds,
I meditate on the works of your hands.

 

Advertisement

Not only that, we can and should meditate on God's commands so that we may better understand them, and also commit them to memory in order to better live by his ways.

Psalms 119:15-16
I will meditate on your precepts,
and fix my eyes on your ways.
I will delight in your statutes;
I will not forget your word.

Psalms 119:27
Make me understand the way of your precepts,
and I will meditate on your wondrous works.

 

All of this is prayer!

Advertisement

In everything here, it is nothing but prayer to God. Prayer in its many forms for its many reasons.

 

To wait. To seek. To draw closer. To understand. To praise.

 

Advertisement

This is how we “pray without ceasing” (1 Thess 5:17) and can discover the "depths of God" (1 Cor 2:10) by His Spirit.

 

This is how we discern and gain wisdom by the mind of Christ (1 Cor 2:16), how we receive God's perfect peace and stop worrying and learn to trust HIM.

Philippians 4:6-7
Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

Ephesians 6:18
Pray in the Spirit at all times in every prayer and supplication. To that end keep alert and always persevere in supplication for all the saints.

 

Think about these things!

 

A final thought to end on, as this verse sums everything up nicely, and is the basic essence of a lifestyle of contemplative prayer: 

Philippians 4:8
Finally, beloved, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things.

 

Just something to meditate on.


Leave a comment   Like   Back to Top   Seen 1.4K times   Liked 0 times

Contribute on Patreon

Enjoying this? Consider contributing regular gifts for this content on Patreon.
* Patreon is a way to join your favorite creator's community and pay them for making the stuff you love. You can simply pay a few pounds per month or per post that a creator makes, and in return receive some perks!

Subscribe to Updates
Order my new book today from Amazon or lukejwilson.com/amazon

Subscribe to:

Have something to say? Leave a comment below.

x

Subscribe to Updates

If you enjoyed this, why not subscribe to free email updates and join over 612 subscribers today!

Order my new book today from Amazon or lukejwilson.com/amazon

Subscribe to Blog updates



Subscribe to:

Alternatively, you can subscribe via RSS RSS

‹ Return to Blog

All email subscriptions must be confirmed to comply with GDPR.

I've already subscribed / don't show me this again

Recent Posts

Understanding The New Testament: Inspiration, Canonisation, And Historical Context

| 23rd December 2023 | Early Church

Understanding The New Testament: Inspiration, Canonisation, And Historical Context

A common modern perception of the inspiration of Scripture often portrays it as a rigid, divine dictation of words from God to be written down verbatim. This perspective leads to concerns among some religious communities, such as Muslims, who view any alteration or addition to the text as a potential threat to the entire faith. The Islamic understanding of inspiration emphasises direct and unalterable divine dictation, contributing to their scepticism of multiple Bible translations, which they falsely label as “corruption”. In contrast, the Biblical inspiration of the Scriptures has never been viewed as a literal divine dictation, as if the apostles were under a holy spell ensuring word-for-word accuracy. Dr Michael Heiser emphasises that the writers were influenced by God through the circumstances of providence, with God guiding them to write what was deemed necessary for posterity. This perspective shifts the focus of inspiration from the writers to the ultimate, providential guidance of God. The canonisation of the New Testament was not a straightforward process. The authority of the authors played a crucial role, and texts were included based on their ability to teach the fullness of salvation and faith. Noteworthy texts, like the Didache, were highly regarded, read, and taught to new converts but did not meet the specific criteria for canonisation. The canon was a dynamic concept, and some New Testament books faced scepticism before gaining widespread acceptance. These texts were known as “antilegomena” (from Greek ἀντιλεγόμενα) literally meaning “spoken against”. In the Early Church, the antilegomena enjoyed widespread readership, encompassing works such as the Epistle of James, Jude, 2 Peter, 2 and 3 John, the Book of Revelation, the Gospel of the Hebrews, the Epistle to the Hebrews, the Apocalypse of Peter, the Acts of Paul, the Shepherd of Hermas, the Epistle of Barnabas, and the Didache. Within the Early Church, there existed differing opinions on whether these particular texts merited canonical status, though. Eusebius, who wrote Church History (~325), used the Greek term “antilegomena” to refer to the group of disputed writings. He uses this word in two places when speaking about these texts: It is not indeed right to overlook the fact that some have rejected the Epistle to the Hebrews, saying that it is disputed [αντιλέγεσθαι] by the Church of Rome, on the ground that it was not written by Paul. (3.3.5) Among the disputed writings [των αντιλεγομένων], which are nevertheless recognized by many, are extant the so-called epistle of James and that of Jude, also the second epistle of Peter, and those that are called the second and third of John, whether they belong to the evangelist or to another person of the same name. Among the rejected writings must be reckoned also the Acts of Paul, and the so-called Shepherd, and the Apocalypse of Peter, and in addition to these the extant epistle of Barnabas, and the so-called Teachings of the Apostles; and besides, as I said, the Apocalypse of John, if it seem proper, which some, as I said, reject, but which others class with the accepted books. And among these some have placed also the Gospel according to the Hebrews, with which those of the Hebrews that have accepted Christ are especially delighted. And all these may be reckoned among the disputed books [των αντιλεγομένων]. (3.25.3–5) Delving into specific biblical references, such as 1 Corinthians 5:9 and Colossians 4:16, these verses shed light on the existence of letters by apostles that did not make it into the New Testament. Paul’s mention of an earlier letter in 1 Corinthians and the reference to a letter from Laodicea in Colossians raise questions about missing apostolic letters. However, these omissions should not be a cause for concern. Bart Ehrman, a notable agnostic New Testament scholar and textual critic, says in his book Misquot...

What is Advent?

| 01st December 2023 | Christmas

What is Advent?

It’s that time of year when Christmas lights and decorations go up, things start to look a little more sparkly, and kids are getting ready to open their Advent Calendars. But what exactly is “Advent”? You may be from a Church tradition which recognises this each year so are more familiar, but if not, you may be curious to know more about this ancient Christian tradition. Advent, derived from the Latin “adventus,” signifying “coming” or “arrival,” stands as a sacred season deeply entrenched in the hearts of many Christians globally. This period of expectant waiting and preparation marks the initiation of the liturgical year in Western Christianity, embodying a profound anticipation of both the Nativity of Christ at Christmas and the eagerly awaited Second Coming. Historical Origins The origins of Advent, though veiled in the mists of time, can be traced back to around 480, with the Council of Tours in 567 introducing a distinctive element to this season. Monks were instructed to observe a fast every day in December until Christmas, adding an element of penitence and preparation to the weeks leading up to the joyous celebration. The roots of Advent delve deep into the historical fabric of Christian tradition, and as J. Neil Alexander, a bishop in the Episcopal church notes, providing a definitive explanation of its origin remains a challenging endeavour. “[it is] impossible to claim with confidence a credible explanation of the origin of Advent” Associated with Advent’s penitential aspect was a period of fasting known as St Martin’s Lent or the Nativity Fast. This fast, initiated by Bishop Perpetuus in the fifth century, required believers to abstain from certain indulgences three times a week from St. Martin’s Day on 11 November until Christmas. This practice initially found traction in the diocese of Tours, France, gradually extending its influence over the sixth century. The essence of Advent extends beyond mere historical observance; it encompasses a multifaceted anticipation of the “coming of Christ” in three distinct ways: from the physical nativity in Bethlehem to the reception of Christ in the believer’s heart, and to the eschatological hope of the Second Coming. Advent encapsulates the diverse aspects of Christian hope. The Liturgical Calendar The liturgical calendar, particularly in the Western Rite of the Orthodox Church, Anglican, Lutheran, Moravian, Presbyterian, and Methodist traditions, designates Advent as commencing on the fourth Sunday before Christmas, concluding on Christmas Eve. This period of roughly four weeks becomes a sacred journey marked by readings and teachings that emphasise not only the anticipation of Christ’s first coming but also the profound reflection on the Second Coming and the Last Judgement. Advent is recognised as a late inclusion in the liturgical calendar during the late fourth and early fifth centuries. The Council of Saragossa in 380 AD, particularly in its fourth canon, laid the foundation for the observance of Advent, emphasising the importance of daily attendance in church during the twenty-one days leading up to December 17th. Traditional Advent Wreath The symbolism of Advent is poignantly captured in the Advent wreath, a practice dating back to 16th-century German Lutherans but taking its modern form in the 19th century. Johann Hinrich Wichern, a Protestant pastor, conceived the idea of a wreath adorned with candles representing the Sundays of Advent. The lighting of these candles, especially the pink one on Gaudete Sunday, adds a visual dimension to the spiritual journey of waiting and rejoicing (Gaudete means rejoice in Latin). Focused on Christ The theological roots of Advent find expression in the Latin term “adventus”, embodying both the Incarnation and the glorious Parousia of the Son of God. The tension between these two meanings was resolved as Advent came to signify a moment of preparation for the coming of Chri...

Did Jesus lead the first youth group?

| 23rd November 2023 | General Interest

Did Jesus lead the first youth group?

The Bible can be a complex thing, with many interwoven connections not always immediately apparent, linking topics and themes together across the ages. One such intriguing relationship lies between Exodus 30:14 and Matthew 17:24–27, offering valuable perspectives on the age dynamics among Jesus’ disciples with a hidden clue in the brief encounter about paying temple tax. Exodus 30:14 — The Age of Accountability Exodus 30:14 establishes a significant criterion for temple tax payment: “Everyone who is numbered, from twenty years old and over, shall give the offering to the Lord.” This biblical guideline sets what might be considered a standard for adulthood in ancient Israel, signifying the age of accountability and responsibility within the community. Matthew 17:24–27 — A Taxing Encounter Turning to the Gospel of Matthew, a peculiar incident involving Jesus and the temple tax unfolds. Verse 24 introduces the narrative with the phrase “When they came to Capernaum.” The subsequent context implies the presence of Jesus and his disciples, yet attention narrows to Jesus and Peter when the temple tax collectors inquire about payment and question Peter about whether Jesus pays the tax. This seemingly ordinary event takes an intriguing turn. Jesus, perceiving the situation, engages Peter in a dialogue. “What do you think, Simon?” he asks, underscoring the financial responsibilities tied to temple worship. Jesus then asks where do kings take their tolls, from their own children or from others? Peter answers the obvious question, “from others”. Jesus responds with, “Then the children are free”, which has implications for his own Sonship which is something that passed me by when reading this story in past times. God is the King, the temple is his, and therefore the tax is being imposed by God on the people (via his Law). But Jesus is the Son of God, and therefore should be free from paying the temple tax, since “the children are free” from this obligation. But to not cause an offence and as a way to prove himself Lord of all creation, Jesus instructs Peter to go to the sea, cast a hook, and retrieve the first fish caught. In its mouth, Peter discovers a coin that covers the temple tax for himself and Jesus only. Unravelling the Connections The discerning reader may now understand the link between Exodus 30:14 and Matthew 17:24–27. If the temple tax applied to those “twenty years old and over,” the specific focus on Jesus and Peter being singled out suggests a thought-provoking possibility — the age of the disciples. The use of the phrase “when they came” in Matthew 17:24 implies the collective presence of Jesus and his disciples. However, the subsequent emphasis on Jesus and Peter for tax payment hints at a more intriguing narrative. Could it be that, among the disciples, only Peter had crossed the threshold of twenty years? The rest could be anywhere between 13–19! Another clue is that it appears only Peter was married, since his mother-in-law is mentioned in Luke 4:38–39, implying that he was possibly older than the others too. Peter, and others, are often depicted as quite old.Saint Peter, by Peter Paul Rubens, 1610 Implications for Discipleship This age dynamic may offer insights into the behavioural nuances observed among the disciples throughout the Gospels. Instances of immaturity, such as the disciples’ arguments about greatness (Mark 9:32–34), the way John and Peter race each other to the tomb (John 20:3–10), and Peter’s impulsiveness (John 18:10–11), could find resonance in their potential youthfulness. The designation of Peter as a leader, entrusted with the care of Jesus’ sheep (John 21:15–17), takes on added significance in this context. If Peter, by virtue of age and experience, stood out among the disciples, it provides a rationale for his prominent role in the early Christian community. Understanding the age dynamics among the di...

Did St. Nicholas Really Slap Arius?

| 21st November 2023 | Christmas

Did St. Nicholas Really Slap Arius?

It’s nearly Christmas time again, and like clockwork, the internet memes come out all over social media about Saint Nicholas giving the heretic Arius a slap across the face at the Council of Nicaea! As it’s almost the end of November and coming up soon is the feast day of St. Nicholas on December 6th, the original inspiration behind Santa Claus, I thought I’d address this long-standing myth about Nicholas of Myra (present-day Demre, Turkey), the fourth century bishop. St. Nicholas is often humorously portrayed in social media memes which playfully recount the infamous incident during the Council of Nicaea when the good bishop, provoked by Arius’s blasphemies, supposedly delivered him a slap across the face! Memes abound about St Nicholas and Arius While some of these memes offer undeniable amusement, they starkly contrast with the conventional image of Santa Claus — known for his jovial and indulgent nature — as well as the expected decorum of a bishop and leader in the Church. Moreover, the sentiment challenges the teachings of Jesus on how to deal with our enemies. Jesus advocated for practices such as loving and praying for your enemies, turning the other cheek (Mt 5:38–45), overcoming evil with good (Rom 12:21), being gentle and not violent (1 Tim 3:3), avoiding quick-temperedness (Titus 1:7), and recognising that a soft answer turns away wrath (Prov 15:1). In this time marked by safe spaces, trigger warnings, and microaggressions, the straightforward honesty and tough demeanour attributed to St. Nicholas in these memes may resonate with those who appreciate a departure from the perceived niceties of modern discourse. The image of St. Nicholas allegedly striking Arius can be seen as a politically incorrect rebuke to what some Christians might see as the Church or society being too “soft” nowadays. Historical Basis However, historical inaccuracies abound in this narrative. The story lacks credibility, as historical records of the bishops present at the Council of Nicaea do not include St. Nicholas. Hagiographical works written centuries after his death connect him to the Council, with the account of the violent incident appearing over a millennium later, in a 14th-century work by an anonymous writer. Moreover, medieval versions of the story describe Nicholas slapping, not punching, an Arian heretic (not specifically Arius). This action is portrayed as a medicinal slap or rebuke, aimed at bringing the individual back to his senses rather than expressing contempt or a desire to harm. In Greek iconography, this moment is celebrated. Icon of St. Nicholas and Arius In the original tale, however, Nicholas’s actions were not lauded at the Council; instead, he faced consequences. Reportedly, he was deprived of his mitre and pallium for striking the Arian heretic. A later version of the story, which identifies the heretic as Arius, amplifies Nicholas’s punishment by having him thrown into jail. In this narrative, Nicholas is vindicated by a divine intervention involving Jesus and Mary, who appear to him in prison and release him, and giving him back his bishop vestments. WWJD? It is crucial to approach this anecdote with caution, recognising that celebrating St. Nicholas’s supposed act of aggression may inadvertently justify short-tempered tendencies. Similar to those who fixate on Jesus’ cleansing of the Temple as “permission” to act brutishly towards those they disagree with, to the exclusion of Jesus’ teachings on love and forgiveness. WWJD? Reflecting on the Arius memes, it’s essential to strike a balance. While humour has its place, some jokes may lead those weaker in the faith, and unbelieving onlookers, to assume that some acts of violence are OK and ‘approved’ by Jesus and the Church, and understanding the legendary aspect to this particular story about Saint Nick and Arius could help to alleviate that.   Further Reading Who was the real Santa C...

40 Days with the Fathers: A Journey Through Church History

My new book is out now: Available on Amazon in paperback, hardcover or Kindle!

“I cannot imagine there is a better way to get familiar with 350 of the most important years of church history in seven hours spread over 40 days.” — Paul Pavao, author of Decoding Nicea

Buy Now

40 Days with the Fathers: A Journey Through Church History

Close