A Brief Introduction to Ignatian Contemplation


A Brief Introduction to Ignatian Contemplation (using creative Imagination):
Ignatian Spirituality – Some Background:
  • St. Ignatius of Loyola (1491-1556), from the Basque region of Northern Spain
    • Was a courtier and soldier; badly wounded in a battle at Pamplona in 1521.
    • During his recovery, reflected on how God’s grace and mercy affected him interiorly.
    • Spent almost a year at Manresa, praying for many hours each day and receiving visions.
    • Studied in various universities of Spain, and esp. in Paris;  gathered first “companions.”
    • Ordained a priest in 1538; ten companions founded the “Society of Jesus” (Jesuits) in 1540.
  • The “Spiritual Exercises” of St. Ignatius:
    • A short guidebook for prayer, based on Ignatius’ own most profound spiritual experiences.
    • Designed to help others discern God’s presence in their lives, and to respond accordingly.
    • Originally a handbook for directors guiding others in an intensive 30-day “long retreat.”
    • Also adapted for a “Retreat in Daily Life”: one hour of prayer each day for 7 to 9 months.
    • Based on the life of Jesus from the Gospels: his birth, public ministry, death, and resurrection.
    • Four “Weeks”: 1) God’s love & our sin; 2) Jesus’ Ministry; 3) Passion; 4) Resurrection.
  • Fundamentals of Ignatian Spirituality:
    • Being deeply convinced of the dignity of each human person (we are created and loved by God).
    • Desire to encounter God intimately in the ordinary events of daily life (“Finding God in all things”).
    • “Discerning” God’s will for our lives, in matters great or small (“Contemplatives in action”).
    • Desire to know, love, and follow Christ, and to serve God’s people (“Men and women for others”).
    • Serving Jesus wholeheartedly, where the need is greatest (AMDG – “For the greater glory of God”).
Ignatian Contemplation – The Process:
This method is especially appropriate for scenes from the Gospels, but also possible with other biblical narratives.
1.     Begin: consider how God looks upon you and loves you; become aware of being in God’s presence;
stand for a moment, bow if you wish, then be seated comfortably for your time of prayer
2.     Preparatory Prayer: offer to God all your will and actions, especially in this time of prayer;
ask God for a specific grace that you need and desire right now (peace, consolation, hope, etc.).
3.     Contemplate the Biblical Story that you have selected:
o    Read the text slowly and carefully; recall what it is about; then let it come alive for you!
o    Place yourself inside the story, using your imagination; become one of the characters in the scene.
o    Participate in the dynamics of the scene, dialoguing & interacting with Jesus and other characters.
o    Observe what is going on around you in the scene: What do you see, hear, feel, smell, taste, touch?
o    Dialogue with the other characters: What do they say or ask you? What do you say or ask them in reply?
o    Notice what is going on inside you as you pray: joy, sorrow, peace, confusion, love, anger, etc.
o    If you get distracted or your mind wanders, gently return to the biblical text and re-enter the scene.
4.     Colloquy: enter into a short personal conversation with Jesus (or God the Father, or the Holy Spirit); speak heart-to-heart, as if conversing with a close friend.
5.     Closing Prayer: conclude by praying the Our Father, Hail Mary, or another familiar/favorite prayer;
you might stand, kneel, bow, raise your hands, or adopt another posture to mark the end of your prayer.
Afterward, briefly review what you experienced during this time of prayer (maybe journal about what happened), 
and look forward to your next prayerful encounter with God (when? where? which biblical text will you use?).
A Brief Introduction to Taizé-style Prayer:
Monastery of Taizé, France:
  • Taizé is a small village in Central France, between Lyons and Dijon; quiet rural setting conducive to prayer.
  • Monastic community founded there in 1940’s by Brother Roger, Swiss-born Protestant (“Reformed” Church).
  • Community is ecumenical (Protestant, Catholic, Orthodox) and international (French, German, now worldwide).
  • Original focus on refugees (during World War II) and reconciliation (after WW-II) and helping the poor.
  • About 100 brothers, with a few small “fraternities” in other poor areas (Calcutta, Bangladesh, Algeria, Brazil).
  • Since 1970’s, large international youth meetings held in Europe and beyond: “A Pilgrimage of Trust on Earth.”
  • Over 100,000 young people visit Taizé each year for summertime weeks of prayer, Bible study, work, and sharing.
  • Community prayer held each morning, noon, and evening, with simple repetitive chants, scripture, and silence.
  • See their website: www.taize.fr
Taizé Prayer – Introduction:
  • “Right at the depth of the human condition, lies the longing for a presence, the silent desire for a communion.
    Let us never forget that this simple desire for God is already the beginning of faith    .” – Brother Roger of Taizé
  • Intercultural & Ecumenical – a form of prayer meant to foster reconciliation and peace among all peoples;
    Christians of all traditions share in this ecumenical form of prayer practiced throughout the world today.
  • Communal & Individual – participants worship in word and song a community setting, yet remain open to the
    voice of God speaking to them personally and discover the prayer that arises within themselves.
  • Simplicity & Silence – gathered in Christ’s presence, we sing simple repetitive songs (in Latin or other languages), uncluttered by too many words, allowing the mystery of God to become tangible through the beauty of simplicity.
  • Meditative Prayer – incorporates uncomplicated repetitive song and chant, scripture readings, and periods of group silence in a setting of peace, soft light, and religious art (often using icons) that fosters communion with God.
  •  “Prayer expressed in song remains one of the most essential expressions of our search for God.  Short chants, repeated over and over, emphasize the meditative quality of prayer.  They express in a few words a basic truth
    which is quickly grasped by the mind and gradually penetrates into one’s whole being    .” – Brother Roger of Taizé
  • Examples: “Jesus Remember Me”; “Kyrie eleison”; “Laudate Omnes Gentes”; “Stay with Me”; “Veni Sancte Spiritus”; etc.
Taizé Prayer – Process: (this is just a suggested format, which can be lengthened or shortened)
  • Song – begin with one or two songs or chants appropriate to the season
  • Psalm and/or Scripture Reading – one or more persons can alternate reading
  • Song – chosen thematically to fit with the scriptures just read
  • Silence – time for individual meditation, listening to God’s voice within
  • Song – a meditative communal response to God’s word
  • Intercessions – praying for the needs of the world, with a short chanted response
  • Our Father – conclude with a common spoken prayer (and more music, if desired)
Resources for Taizé Prayer:
A Brief Introduction to Centering Prayer :
Centering Prayer – Overview
  • A method of contemplative prayer that focuses on God’s presence and action within:
    • Ancient origins in the desert fathers/mothers; Cloud of Unknowing; St. John of the Cross; St. Teresa of Avila.
    • Popularized in 1970’s, esp. by Frs. Basil Pennington and Thomas Keating (Trappists in Spencer, MA).
  • Goal is to quiet ourselves (thoughts, desires, imaginings) to cooperate more fully with the gift of God’s presence:
    • Moves from more active styles of prayer (verbal, mental, affective) toward more receptive prayer of resting in God.
    • Emphasizes prayer as personal relationship with God, fostered by regular practice of quiet peaceful contemplation.
    • “Be still and know that I am God.” / “Be still and know that I am...” / “Be still and know…” / “Be still…” / “Be…” (Ps 46:10)
  • Somewhat similar to “mindfulness meditation” practiced by Buddhists, but method and goal are also different:
    • Buddhist method: repeat a “mantra” to empty the mind;  Christian method: use a “sacred word” to focus on God.
    • Buddhist goal: attain “emptiness”;  Christian goal: deepen relationship to God through the grace of contemplation.
  • Some people claim that Centering Prayer is not really “scriptural,” since it does not focus on the biblical text.
    • Obviously it does not make as much direct use of the Bible as the methods of Meditation and Contemplation above.
    • Yet Centering Prayer can be considered minimally “biblical” since the Christian God is the God of the Bible,
      and all of our words, images, and conceptions for God are ovbiously founded upon the Bible.
  • Centering Prayer is not meant to replace, but to supplement the more verbal and imaginative forms of scriptural prayer.
    • Some people alternate doing different styles of prayer: a few days of reflective Meditation and/or imaginative Contemplation,
      followed by a few days of Taizé-style Prayer and/or Centering Prayer.
Centering Prayer – Basic Steps
1.     Choose an appropriate time and place when you can devote 20-30 minutes to quiet prayer w/o being disturbed
o    Early morning, or late evening;  at home, in church, in nature;  turn off all phones and electronic devices
2.     Choose a “sacred word” as a symbol of your intention to consent to God’s presence and action within
o    Use a word of 1 or 2 syllables: God, Father, Abba, Jesus, Lord, Savior, Divine, Holy, Peace, Spirit, Love, etc.
o    Stay with the same word for the entire period; don’t engage in thoughts or reflections on its meaning
3.     Sit comfortably (chair or floor cushion), with back straight and eyes closed; settle briefly and breathe deeply
o    You might focus on your breath for a time (God’s Spirit within you!); breathe in, breathe out; slowly, regularly
4.     Quietly introduce the sacred word into your mind as a symbol of God’s presence and action within
o    Use your word not like a “mantra” (constantly repeated), but as a touchstone to focus your attention on God
o    When distracted by thoughts (or feelings, images, reflections), gently return to your sacred word
5.     At the end of the prayer period, remain in silence for a few more minutes and/or slowly pray the Our Father

A Brief Introduction to Lectio Divina:
Overview:
  • Lectio Divina is a "Vital Encounter with the Lord"
    • It is not just "Bible Study," nor a mere religious discussion based on the scriptures.
    • It is meant to be enlivening, existential, transformative, and uniting.
  • Lectio Divina is not just for monks and religious, but for all believers; it can be done by individuals or in groups:
    • Individuals: use and adapt Lectio Divina flexibly to one’s own needs and style
    • Groups: provide a regular pattern to build openness and trust in a community
  • Lectio Divina is being promoted today as a very helpful way of praying with the Bible, combining several of the other methods of biblical prayer introduced above:
    • “The Church in America should give high priority to prayerful reflection upon the Sacred Scripture by all the faithful. This Bible reading, accompanied by prayer, is known in the tradition of the Church by the name Lectio Divina, a practice that should be encouraged among all Christians.” (John Paul II, Ecclesia in America, 1999, p. 31)
Lectio Divina Process: (flexibly adapt the following steps, as needed, for individuals and groups)
1.     Reading (lectio) – hearing God’s Word in the Bible as I/we read it aloud
o    What does the biblical text say?
2.     Meditation (meditatio) – reflecting on the meaning of the text that I/we have read
o    What is God saying to me/us through this text?
3.     Prayer (oratio) – speaking with God in praise, thanksgiving, contrition, and petition
o    What do I/we say to God in response to this text?
4.     Contemplation (contemplatio) – listening to God more quietly in the silence of our hearts
o    How does this text make me/us feel in my/our relationship with God?
5.     Action (actio) – letting the encounter concretely affect our daily life and work in the world
o    How will I/we change what I/we do today in response to hearing this text?

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