Spiritualityand Prayer

Level 5Year B Term 2

Module Code: REL507

Copyright The St Seiriol Centre 2014Material developed for Exploring Faith by the St Seiriol's Centre 2014.Cover image 'Celtic Cross Ynys Enlli' (c) Susan Blagdon

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Spirituality and PrayerLevel 5

Year B Term 2Module Code: REL507

Module Aims:

● To enable students to examine ways in which prayer is understood and practised in the scriptures● To enable students to explore elements of the Western spiritual tradition● To enable students to examine those expressions of prayer and spirituality that inform the life and

worship of the church today● To enable students to reflect critically on ways in which their own spirituality and life of prayer

impact on their Christian discipleship and ministry

Learning Outcomes:

On successful completion of the unit, students will be able to:● Demonstrate a detailed knowledge of ways in which prayer is understood and practised in the

scriptures● Describe and critically evaluate key elements within the Western spiritual tradition● Identify and critically assess expressions of prayer and spirituality that underpin contemporary

church life● Reflect critically on their own prayer and spirituality

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ResourcesGeneral textsSheldrake, P. (2013), The New SCM Dictionary of Christian Spirituality. Norwich: SCM Press.Rowell, G., Stevenson, K. And Williams, R. (eds.) (2001), Love's Redeeming Work: Anglican Quest forHoliness. Oxford: Oxford University Press.

ScriptureDyckman, K., Garvin, M. and Liebert, E. (2001), The Spiritual Exercises Reclaimed: Uncovering LiberatingPossibilities for Women. Mahwah, NJ.: Paulist Press.Earle, M. (2003), Broken Body, Healing Spirit: Lectio Divina and Living with Illness. New York, NY:Morehouse Publishing.Foster, D. (2005), Reading with God: Lectio Divina, London: Continuum.Francis, L.J. (1997), Personality Type and Scripture: Exploring Mark's Gospel. London: Mowbray.Lonsdale, D. (2000), Eyes to See, Ears to Hear: An introduction to Ignatian spirituality. London: DartonLongman and Todd.Pennington, B. (1998), Lectio Divina: Renewing the ancient practice of praying the Scriptures. New York,NY: Crossroad.Rohr, R. (2008), Things Hidden: Scripture as Spirituality. Cincinnati, OH: Servant Books.

St Beuno's Spirituality Centre offers Retreats and Quiet Days that often use an Ignatian approach to prayersee http://www.beunos.comDaily Prayer Ignatian Style on the web see http://www.sacredspace.ie/ and www.pray-as-you-go.orgDaily Prayer app (iTunes download) gives the set readings for Morning and Evening prayer each day, theseare also available in the Common Worship lectionary for Wales.

Spirituality and Prayer from the MonasteryChittister, J. (2000), Illuminated Wisdom: Monastic Wisdom for seekers of light. Maryknoll, NY: OrbisBooks.Earle, M. (2007), The Desert Mothers. New York, NY.: Morehouse Publishing.House, A. (2001), Francis of Assisi. London: Pimlico Press.Merton, T. (1970), The Wisdom of the Desert. New York, NY: New Directions Press.Merton, T. (1994), Conjectures of a Guilty Bystander. New York, NY: Bantam Doubleday Dell PublishingGroup Inc.Rohr, R. (2014), Eager to Love: The alternative way of Francis of Assisi. Cincinnati, OH: Franciscan Media.Ward, B. (2005), The Sayings of the Desert Fathers. Collegeville, MN: Cistercian Studies.Williams, R. (2003), Silence and Honey Cakes: The wisdom of the desert. Oxford: Lion Books.Williams, R. (2013), A Silent Action: Engagements with Thomas Merton. London: SPCK.Brother Ramon (2008), Franciscan Spirituality: Following St Francis Today. London: SPCK.

Spirituality and MusicBourgeault, B. (2006), Chanting the Psalms Today. Boston, MA: Shambala Publications. (Includes CD)

Spirituality and PersonalityKeating, C.J. (1992), Who We are is How We Pray: Matching Personality and Spirituality. New London,CT: Twenty Third Publications.Morea, P.C. (2010), Towards a Liberal Catholicism: Psychology and four women. Norwich: SCM Press.Michael, C.P. and Norrisey, M.C. (1991), Prayer and Temperament. Winnepeg, MB: Open Door Press.Becker, K. (2002), Unlikely Companions: Carl Gustav Jung and Ignatius Loyola. Leominster: Gracewing.Richard, R. And Ebert, A. (2002), The Enneagram: A Christian Perspective. New York, NY: Crossroad.

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Spirituality, Silence, Solitude and ContemplationMerton, T. (1997), Solitude and love of the World. London: Burns and Oates. (Out of print).Doherty, C. (2000), Poustinia: Encountering God in Silence, Solitude and Prayer. Combermere, ON:Madonna House Publications.

Spirituality, Prayer and MusicBourgeault, B. (2006), Chanting the Psalms Today. Boston, MA: Shambala Publications. (Includes CD)Gillingham, S.E. (1994), The Poems and Psalms of the Hebrew Bible. Oxford: OUP.Lachman, B. (1995), The Journal of Hildegard of Bingen. London: Crown Publications.

Gregorian chant - You can listen to a whole selection online - For a short example of a Kyrie visithttp://inchoro.net/gregorian/kyrie-iv.html iTunes also has a substantial selection of albums.Tomas Luis de Victoria: Lamentations of Jeremiah.Hildegard of Bingen: Canticles of Ecstasy - Sequentia.Hildegard of Bingen: A Feather on the Breath of God.

Spirituality and Social ActionDavies, O. (2011), Meister Eckhart: Mystical theologian. London: SPCK.Catherine of Siena, The Dialogue. (S. Noffke, Trans.). Mahwah, NJ: Paulist Press.Woods, R. (1998), Mysticism and Prophecy: The Dominican tradition. London: Darton Longman and Todd.

Celtic SpiritualityAllchin, A.M. (1998), Resurrection's Children: Exploring the way towards God. Canterbury: CanterburyPress.Davies, O. (2008), Celtic Christianity in Early Medieval Wales: The origins of the Welsh spiritual tradition.Cardiff: University of Wales Press.Earl, M. (2012), Celtic Christian Spirituality. London: SPCK.de Waal, E. (1991), A World Made Whole: Rediscovering the Celtic Tradition. Fount Press.Mitton, M. (1995), Restoring the Woven Cord: Strands of celtic Christianity for the church today. London:Darton Longman and Todd.O’Donohue, J. (2007), Benedictus: A book of blessings. London: Bantam Press.Silf, M. (2002), Sacred Spaces: Stations on a celtic way. Oxford: Lion Books.Simpson, R. (1995), Exploring Celtic Spirituality: Historic roots for our future. London: Hodder &Stoughton Religious.

Anglican SpiritualityAllchin, A.M. (1998), Participation in God: A forgotten strand in Anglicanism. New York, NY: MorehousePublishing.Countryman, W.L. (1999), The Poetic Imagination: An Anglican spiritual tradition. London: SPCK.Underhill, E. (2011), Mysticism. CreateSpace Independent Publishing Platform. (1911).Wells, S. and Coakley, S. (eds.) (2008), Praying for England: Priestly presence in contemporary culture.London: Continuum.

Spiritual JourneysGuenther, M. (1992), Holy Listening: The art of spiritual direction. New York, NY: Cowley Press.Jones, A. (2011), Pilgrimage: The journey to remembering our story. Abingdon: The Bible ReadingFellowship.Hackenburg, R.G. (2014), Sacred Pause: A Creative Retreat for the Word-Weary Christian. Orleans, MA:Paraclete Press.Nouwen, H. (2006), Spiritual Direction: Wisdom for the long walk of faith. San Francisco, CA: HarperOne.Silf, M. (2002), Soul Space: Making a retreat in the Christian tradition. London: SPCK.Ward, B. (2002), Pilgrimage of the Heart. Oxford: Fairacres Publications.

Retreat Association - www.retreats.org.uk

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Spirituality and Prayer

INTRODUCTION

History shows that there have been a range of different practices that have influenced the development ofChristian spirituality. In the course of this module students will explore how to use Scripture in a variety ofways to help relate faith to daily life. It is not sufficient to simply read or know the scriptures if we areserious about our discipleship and following Jesus Christ. We need to know how to handle scripture andhow to prayerfully reflect on it so that it comes to inform our day-to-day lives, our preaching, and ourprayers both public and private.

However, the term spirituality is used today in a number of different contexts and can be difficult to define.It derives from the word 'spiritual' and by definition is concerned with things that are 'of the spirit'. It is aterm that many Christians equate with religious experience and particularly with prayer, but others wouldclaim to be able to experience and express their 'spirituality' without claiming membership of any religiousgroup.

It is therefore not surprising to find the Cambridge University Press Dictionary defining spirituality as 'thequality that involves deep feelings and beliefs of a religious nature, rather than the physical parts of life'.We should not be surprised then to learn that academic disciplines such as psychology and spiritualityemploy rigorous research to investigate the phenomenon of spirituality.

There is a large and expanding body of work exploring health care and spirituality. This is significantbecause it affects front line care in the NHS, as well as policy development, clinical practice and training ofmany healthcare professionals. In this context spirituality is closely linked with pastoral care, regardless ofwhether people have a religious faith or not. This is why in many chaplaincy contexts, such as healthcare orprison chaplaincy, spirituality is understood as that which gives meaning and purpose to my life and it may,or may not, include the practice of a particular religious faith. The SCM Dictionary of Christian Spiritualitydefines spirituality as 'a word to describe those attitudes, beliefs, practices which animate people's lives andhelp them to reach out towards super-sensible realities'.

This definition leads to another important area where spirituality is integrated with practice and this is in thearea of coaching. This is particularly true within the context of Neuro-Linguistic Programming which in its'levels of change' helps a person to deeply discover who they are in the core of their being. As this journeyunfolds through self-knowledge, particularly in discovering life-limiting beliefs and behaviours, a personbecomes increasingly liberated to be truly themselves by changing their beliefs and choosing differently.This gives a sense of being a grounded person and because they are substantially in tune with themselves,they are often seen by others as wise people.

However, for those who follow Christ, it is through prayer that we most often gain self-knowledge and drawon Christ's healing power and the Holy Spirit to bring us to a place of ever-deepening integration. It is ofcourse possible to be a religious person without being spiritual because some religion is taught as being

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mere adherence to a set of laws/rules/prohibitions. Without the grace of God flowing through our lives wemay remain judgemental and will not attempt the hard, inner work that is required if we are to betransformed into the likeness of Christ.

Christian spirituality has a long history and what we experience today will often be rooted in the practice ofprevious centuries and different cultures. The module will trace these strands through the spirituality of thedesert, the development of monastic communities and the Rules that inspired them and helped to cementthem as communities. Each monastic community had a different charism (gifting of the Holy Spirit) anddifferent styles drew different types of people.

It is important that we learn to pray in ways that suit our personality and to realise that other people maypray differently from me. It is also freeing to realise that there is no one right way to pray. Here are aselection of short prayers some of which you might readily identify with.

God, help me to slow downandnotrushthroughwhatIdoAmen

Lord, keep me open to others' ideas, wrong though they may be!

Lord, help me be less independent, but let me do it my way.

God, help me follow established procedures today. On second thought, I'll settle for …… a fewminutes.

Lord, help me to finish everything I sta

Lord help me no be a perfectionist. (Did I spell that correctly?)

God, help me to do only what I can, and trust you for the rest. Do you mind putting that in writing?

God, help me keep my mind on one th-LOOK A BIRD!-ing at a time.

God, help me to begin relaxing about little details tomorrow at 11:41:32am

God, help me to not try to RUN everything. But, if You need some help, just ask.

Lord, help me to be more laid back, and help me to do it exactly RIGHT.

Lord, Give me patience AND I MEAN RIGHT NOW!

God, help me to take RESPONSIBILITY for my own actions, even though they're usually not my fault!

God, help me to consider people's feelings, even if most of them are hypersensitive!

Lord, help me to stand up for my rights! (if you don't mind my asking)

God, Help me to take things more seriously, especially parties and dancing.

Spirituality is also expressed through the arts and there will be opportunity to explore this through poetry,music, and images as these media often help to connect us to the world of the spirit. Silence and solitudehave also played a large part in the development of Christian spirituality. An exploration of the importanceof silence will help to understand why it has been, and continues to be, so necessary.

One of the criticisms that is sometimes made of spirituality is that it can sound like it's primarily aboutpersonal fulfilment. By contrast Christian spirituality has always managed to hold in tension the inward andoutward dimensions with the result that Christians have often been at the forefront of political and social

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change. There is a clear faith basis for engaging in this kind of action. There will be opportunities toconsider this in both a personal and community context.

There are two distinctive spiritualities which particularly inform spiritual practice today, one is Anglicanspirituality and the other is celtic spirituality. There will be opportunity to become familiar with some of thekey people and their influences as well as some of the practices and theology from those strands that informChristian spirituality today.

Finally, spirituality is often referred to as a journey and this imagery and practice will be explored throughthe ministry of spiritual direction, taking regular time out for retreat, going on pilgrimage and walking alabyrinth. The point of all these journeys and spiritual practices is to help us experience in deeper wayswhat it means to be one with Christ.

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SESSION 1

SPIRITUALITY ANDPRAYER IN SCRIPTURE

For this session1. Read the Introduction and undertake the exercises.

2. Study Source 1 in the Reading Block.

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SESSION 1

SPIRITUALITY ANDPRAYER IN SCRIPTURE

INTRODUCTION

2 Timothy 3:15-17 says' … from childhood you have known the sacred writings that are able to instruct you for salvation throughfaith in Christ Jesus. All scripture is inspired by God and is useful for teaching, for reproof, for correction,and for training in righteousness, so that everyone who belongs to God may be proficient, equipped forevery good work'.

Here we have an important statement about Christian spirituality. It is to be rooted in Scripture. It is to havean understanding about the nature of God's action in our lives. It is to be lived out in good works. There isan important balance here between our understanding of God, our relationship with God, and our way ofliving in the world that needs to be congruent with our beliefs.

The study of theology gives many tools for engaging with Scripture, such as historical criticism or Biblicalexegesis. It soon becomes clear though that these are not sufficient on their own for living a life of faith.Any understanding of Scripture requires engagement with a variety of hermeneutic principles, such ascontext, theology, and culture. There is a skill in knowing which tool is suitable for which job. All thesethings will undoubtedly contribute to the development of a Biblical spirituality but the primary tool forexploring spirituality and the Bible, is prayer. This is not to say that we leave our critical faculties behindbut to pray the Scriptures is to enable a very different engagement with these sacred texts. It is an invitationto experience something of the life-transforming power of the Holy Spirit. It is a way of principallyengaging our eyes and our hearts with the texts and through their transformative power deepening ourrelationship with God who calls us to be one in Christ Jesus. This is of course no comfortable experience.Very often the task of praying the Scripture will confront us with unhealed parts of ourselves and challengeour egos: a state often referred to by many monastics as 'the false self'. Praying the Scriptures in a variety ofways is a key part of Anglican spirituality. A later chapter will explore the distinctiveness of Anglicanspirituality.

Different ways of prayerfully engaging with Scripture will suit us at different times and in different ways.Our personalities also have different preferences for the way in which we usually pray. It is helpful to try avariety of approaches not only so that we are helped in our own devotional life but also to know what elsemight be available to help others on their journey.

Richard Davies - a 16th century Welsh priest who became Bishop of St Asaph in 1559 and of St David's in1561, helping to translate the New Testament into Welsh, was clear about Welsh idioms having their rootsin Scripture. As a preacher, he was also clear on the priest's task of taking those words of Scripture andapplying them to current culture. An example will illustrate: 'A Duw a digon: heb Dduw, heb ddim (WithGod, enough; without God, nothing'). Is not this the thrust and the purpose of the whole of Holy Scripture?Is it not this that the prophets, the psalms, and the New Testament all the way through teach the Christianman (sic)? No need here to search for precise evidence: the need is rather - because the evidence is soabundant - to see which instances should be chosen and which left out so as to shorten the treatment of thematter'. He goes on to quote Psalm 23 and other examples before concluding in words that will still resonate

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today: 'But alas although the proverb is still current among the Welsh and the words are familiar, it hascompletely lost its effect. Look at how the world goes and you have proof enough. There is so much greedin the world today, for land and property, gold and silver and wealth; only infrequently do you find someonewho trusts God and his promises … What is public office in Wales today but a hook on which to hang yourneighbour's fleece and harvest? … Forgive me these unwelcome truths: for speaking unwelcome truths isthe preacher's charge … (Rowell, Stevenson, & Williams, 2001, p54)

How can we therefore engage with scripture so as to strengthen the link between faith and practise? Twomethods that may help are Lectio Divina and Imaginative Contemplation.

Ways of Engaging with Scripture

Lectio Divina

Lectio Divina is understood as a 'holy reading' of Scripture. It has its roots in a Jewish devotional practiceknown as Haggadah. This was an interactive interpretation of the Scriptures by means of the free use of thetext to explore its inner meaning. It is not surprising therefore that the practice was applied to the Christianscriptures and has formed a key part of monastic life at least since St Benedict in the 6th century. It needs tobe remembered that the written Scriptures have only been readily available since the advent of the printingpress in the Middle Ages. Prior to that it would have been very rare indeed for the laity especially to havehad direct access to the Scriptures. Therefore the only way to become familiar with the teaching of theBible and the stories of faith was to hear Scripture being read aloud.

The practice of Lectio Divina today is very countercultural as we live in a fast-paced society that is used toengaging with texts in bite sized pieces and where few things demand our sustained attention. Lectio divinainvites us beyond a mere acquaintance with Scripture as it gifts us the time to really listen and receive theword of God, to note our responses and to have a conversation with God/Jesus Christ about what we noticeas well as our questions and concerns. This practice enables a deepening of friendship, trust and love withGod.

Lectio Divina is a four fold process - known by the 4 'R's:

Read Reflect Respond Rest

The gift of this process is the time that is set aside to prayerfully engage with the text. It is best seen in thesame way as you would delight in gifting time to be with a dear friend. There is something about the qualityof attentiveness which matters as we seek to savour Scripture. It is not wise to approach it with the attitudeof 'What am I going to get out of this?' Such a question is indicative of our very productive culture. LectioDivina encourages us to simply 'be with God' and as a regular practice can be at the heart of a deepeningloving relationship with God. As a rough guide it would be wise to set aside 30 mins to engage with thisprocess. Find somewhere where you are not likely to be disturbed. Make sure you are sitting comfortablyand that the place is neither too hot or cold. Perhaps start the prayer time by lighting a candle, indicative ofthe flame of love that draws you to gift this quality time and attention to Christ as teacher, friend, lover …

Begin by asking for the Holy Spirit to open your eyes and your heart that this time of prayerful engagementwith Scripture may be life-giving. In time and with regular practice, you may be able to engage with thiseven on a busy commuter train (though perhaps not reading the text out loud in such circumstances!). Youcan take this approach with any Scripture but try not to take more than 10-15 verses at any one time. Agood place to start might be with one of the lectionary readings for the day. It may also be helpful to have aspiritual journal where you just jot down the word or phrase that spoke to you.

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Moment One: (Lectio) Read the Scripture passage for the first time, preferably out loud. Listen with the 'earof your heart'. What phrase, sentence or even one word stands out to you? Begin to repeat that phrase,sentence or one word over and over, allowing it to settle deeply in your heart. Simply return to the repetitionof the phrase, sentence or one word, savouring it in your heart.

Moment Two: (Meditatio) Reflect, relish the words. Let them resound in your heart. Let an attitude of quietreceptiveness permeate the prayer time. Be attentive to what speaks to your heart.

Moment Three: (Oratio) Respond spontaneously as you continue to listen to a phrase, sentence or word. Aprayer of praise, thanksgiving or petition may arise. Offer that prayer, and then return to repeating the wordin your heart.

Moment Four: (Contemplatio) Rest in God. Simply 'be with' God's presence as you open yourself to adeeper hearing of the Word of God. If you feel drawn back to the scriptures, follow the lead of the Spirit.

It may be helpful to then take that word or phrase with you into the tasks, encounters and meetings of theday.

The giving of the Ten Commandments to Moses is the first time that there is any record of God's writtenwords to the people. Take some time with Exodus 20 v1-11 (part of the Ten Commandments) and spendsome time using the Lectio Divina method to engage with these Scriptures prayerfully.

Imaginative Contemplation

St Ignatius of Loyola was a soldier in 16th century Spain who was wounded in battle. Whilst he wasrecuperating at his sister's home, he was given a copy of the Lives of the Saints. After a while he began tonotice the difference in his feelings as he contemplated his anticipated acts of heroism as a soldier and thefeelings that were aroused as he considered the lives of the saints. His time out of action caused him toreconsider what he actually wanted in order to live a fulfilled life. He was increasingly drawn by the saintsand their sense of purpose. As Ignatius began to explore his new-found faith he employed his imaginationin his prayer and particularly in his engagement with Scripture. As others were drawn by his example, herather reluctantly founded the Society of Jesus (popularly referred to as The Jesuits). As he sought to equiphis community with knowledge of the Scriptures, self-knowledge and a deepening of prayer experience, hedeveloped his own practice into a more structured form which is known today as 'The Spiritual Exercises ofSt Ignatius'. These Exercises were divided into four weeks. They were to be undertaken with a wise guidewho would meet with the Exercitant (the one taking the Exercises) once a day to review how the 5 separatehours of prayer had been, exploring together what had taken place, noting any struggles or sense of'stuckness', and encouraging the all-important conversation with God. The guide was alongside theExercitant to help in discerning the movement of the Spirit in the person's life. It was an intense period offormation in the life of the one undertaking the Exercises. It is now possible to experience the full Exercisesin their 30 day entirety at a Retreat House such as St Beuno's in North Wales. It is also possible toexperience them today in slightly different ways, such as a 'Retreat in Daily Life'. This usually takes about6-9 months to cover the same material whilst continuing the normal pattern of daily life but setting asideextra time to engage with the Exercises, whilst having a Spiritual Director to guide you through.

Imaginative contemplation is sometimes also known as Ignatian Contemplation. It was conceived by StIgnatius Loyola as a method that could be used to pray the Scriptures, particularly the Gospel stories. It ispossible to choose any story that enables you to be part of the action. As in dreams, you might findinteresting and sometimes unexpected things being shown to you, perhaps about your beliefs, about yourpast, or about your life of faith. Underpinning Ignatian Spirituality is 'The First Principle and Foundation' .While not typically thought of as a prayer, it still contains much that is worth reflecting on. Enshrinedwithin it is the Jesuit motto which Ignatius believed to be the motivation for all that Jesuits do and say.

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The Goal of our life is to live with God forever.God, who loves us, gave us life.Our own response of love allows God's life to flow into us without limit.

All the things in this world are gifts from God,Presented to us so that we can know God more easilyand make a return of love more readily.As a result, we appreciate and use all these gifts of GodInsofar as they help us to develop as loving persons.But if any of these gifts become the centre of our lives,They displace GodAnd so hinder our growth toward our goal.

In everyday life, then, we must hold ourselves in balanceBefore all of these created gifts insofar as we have a choiceAnd are not bound by some obligation.We should not fix our desires on health or sickness,Wealth or poverty, success or failure, a long life or a short one.For everything has the potential of calling forth in usA deeper response to our life in God.

Our only desire and our one choice should be this:I want and I choose what better leadsTo God's deepening his life in me.

This way of praying seeks to strengthen a person's awareness of the choices they make, even the small dailychoices, and whether those choices lead to a state of spiritual consolation or desolation. It is thisdiscernment of the spirit which is arguably Ignatius' significant contribution to Christian spirituality.

Set aside 30 - 60 mins to explore this way of prayerfully engaging with Scripture.

Read Mark 2:1-12 and familiarise yourself with the story.

You are in the presence of God, acknowledge this.Offer yourself, your time and your imagination to God.

Ask God for what you need today, what you desire.This could be for a greater understanding of Jesus, in words such as:‘Jesus, may I know you clearly, love you more dearly and follow you more nearly’. On the other hand it

could be something quite different such as 'grant me more patience'.

Set the scene from your scripture passage. Take your time, see all that is around, hear, feel, taste, smell.What is the setting of the story in your imagination?Become a character in the story. Who are you? It may be a central character or someone on the sidelines.

Let the scene unfold naturally. You may imagine it in the present day, or 2000 years ago. You may findit includes people you know. The story might depart from the gospel scene and take on a life of its own.That's fine, trust God, everything human is appropriate material for prayer.Let the scene unfold naturally - what feels right.

When the story has ended it can be helpful to pray in your own words to Jesus about what has happened,what has been experienced and how it will be to now leave this place of prayer.

End the prayer with a formal prayer like the 'Our Father'.

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When you have finished, look back over the time of prayer. See how you reacted and felt. Is this saying anything about you, the way you see others or God. Did anything surprise you? Is there anything that needs healing? Is there anything you need to pray about in future?

Again, as at the end of the Lectio Divina process, it can be helpful to jot down some of thediscoveries/questions/experiences in a prayer journal. This can then be helpful when you perhaps meetwith a Spiritual Director.

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Arrive and worship

As a groupWorship together.

Project 1.Read Mark 2:1-12 aloudReflect together on the imaginative contemplation you undertook using this text before thesession.How did you react and feel?What did you discover about yourself, the way you see others or about God through praying inthis way?Did anything surprise you, and if so what and why?

Project 2.In this exercise you will use the Lectio Divina process to reflect on Philippians 2:1-11

The facilitator will lead the process by reading this text aloud three times. Each reading isfollowed by a period of silence after which each person is given the opportunity to briefly sharewhat they are hearing as they listen to God.

First ReadingDuring the first reading, read the text aloud twice, slowly. The purpose of the first reading is foreach person to hear the text and to listen for a word, phrase or idea that captures their attention.As group members recognize a word, phrase or idea, they are to focus their attention on thatword, repeating it. After a period of silence, each group member in turn has the opportunity toshare just that word, phrase or idea, without comment or expansion.

Second ReadingDuring the second reading, listen to the text again. This time, listeners are to focus their attentionon how the word, phrase or idea speaks to their life that day. What does it mean for you? How isChrist, the Word, speaking to you about your life through this word, phrase or idea?After the reading, allow a period of silence and then invite group members to share briefly whatthey have heard.

Third ReadingRead the text again. This time, listeners are to focus on what God is calling them to do or tobecome. Experiencing God's presence changes us. It calls us to something. During this finalreading, what is God calling you to do or to be as a result of this experience? After the thirdreading, allow a period of silence, and then invite group members to share what they are beingcalled to do or to be.

Finish the exercise by having each one pray for the person on his or her right.

Project 3.Could Ignatian Exercises and/or Lectio Divina be effective forms of prayer in the followingcontexts? How might they be used and why?a) Personal devotionb) Work with childrenc) Sunday worshipd) Bible study groups

GROUP SESSION 1

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e) PCC meetings

ReflectionEach briefly share something that this session has left you thinking and/or feeling.

Prayer and preparation.Offer the evening's work to God in prayer.Plan your preparation for Session 2.

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SESSION 2

SPIRITUALITY AND PRAYERFROM THE MONASTERY

For this session1. Read the introduction.

2. Study Source 2 in the reading Block

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The pursuit of spirituality today is often seen as a personal quest for self-improvement and self-fulfilment.By contrast, Christian spirituality is very much about community life. In the earliest chapters of Acts (seechapters 1-4) there are many stories of the early church meeting together, breaking bread, praying, sharingtheir resources, and providing for the poor. They practised being a Christian community, not primarily soloChristians. The need to live, work and pray together was at the core of their understanding of who theywere and their purpose in the world. In the first three centuries of the church's life, the Christian communitywas constantly under threat as Jewish and political leaders sought to stamp out this new religion.

The church thrived in these times of hardship because it kept focussed on its identity as the Body of Christin the world. This all changed under the rule of Constantine in the early 4th century when the RomanEmpire effectively became Christian. Suddenly, it was no longer an offence, punishable by death, topractise Christian faith. Consequently as time went by, there were those who feared that Christianity waslosing its focus and so the ascetical way of life became the effective way to live out Christian faith.

This meant men and women retreating to the desert in order to pray. The desert and its spirituality is deeplyrooted in the Biblical tradition. A number of key leaders in the Biblical stories spent time in the desert - e.g.Moses leading the Israealites; Elijah being fed by ravens; John the Baptist living in the wilderness; and Jesushimself driven by the Spirit to spend 40 days in the hot, dusty, and barren terrain of the wilderness. Thedesert, by virtue of its geography and harsh landscape, almost forces us to live a much simpler life. Thedesert does not permit luxury. It is a place of bare necessities. The leaving behind of material goodssomehow helps the inner process of confronting the reality of who we are - our suspect motivations, ourpropensity to quick judgements, the temptation to play God. Through the stripping process that occurs inthis fierce landscape a person becomes more at one with Christ.

It is a process known as kenosis - self-emptying, that follows the example of Jesus. Paul speaks of this inPhilippians 2 and it is worth noting that this is a very positive image. It is a self-emptying but it is onlypossible because it is informed by a self-giving in love. In Russian Orthodox theology it is most closelyassociated with the creative work of God. Artists when they are creating a new work usually giveeverything they have to give in the process of creating. It is this quality of attentiveness and gift that is atthe heart of the practise of kenosis.

It is not an easy thing to die to self but it is essential if we are to live authentic Christian lives. The desertmonastics knew this as they wrestled with their unhelpful desires and judgemental thoughts. Theirs was areal wisdom that emerged out of this deeply prayerful engagement lived out in the harshness of the desert.The founder of desert monasticism is recognised as Anthony of Egypt. His inspiration was Matthew 19:21‘If you would be perfect, go and sell all that you have and give to the poor; and come, follow me'. He tookthis literally, selling the land he had inherited from his father and then moving to the margins of the village,before eventually withdrawing to the desert where he lived as a solitary for 20 years. When he emerged StAthanasius remarked that Anthony was a man 'all balanced, as one governed by reason and standing in hisnatural condition'. This is the proper understanding of perfect - not some moral absolute - but in the sense ofbeing whole and integrated - the result probably of many years' work of deep prayer. This willingness toconfront the human tendency to polarisation e.g. 'I'm right: you're wrong' shows the readiness with which

SESSION 2

SPIRITUALITY AND PRAYERFROM THE MONASTERY

INTRODUCTION

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these desert fathers and mothers were aware of living in community and that the only person they couldchange was themselves. As Rowan Williams says: 'The desert monastics have an uncompromising messagefor us: A relationship with truth and love simply doesn't happen unless we mend our relations with Tom,Dick and Harriet'. Anthony the Great taught that: ‘Our life and our death is with our neighbour. If we winour brother (sic) we win God. If we cause our brother to stumble, we have sinned against Christ’ (Williams,2003, p.22).

To take that teaching seriously means there must be an honest questioning of what causes 'death' in myrelationship with my neighbour? One response is that there is a need to renounce the power of judgementover my neighbour. Abba Moses said: ‘If you are occupied with your own faults, you have no time to seethose of your neighbour'. Another wise question is to ask: What things in my life, in my attitude, in myactions, cause death/block the flow of divine life to my neighbour? Abba Joseph responds to an invitation tojoin in condemning someone by saying: 'Who am I?' and the phrase might suggest not just 'Who am I to bejudging?' but 'How can I pass judgement when I don't know the full truth about myself ?'. To answer thisquestion we need to experience freedom from fear. We do that by experiencing ourselves as loved by God.In order to live out this reality more fully, we need, as Rowan Williams says, '… to develop habits of selfawareness and attention to each other, grounded in the pervasive awareness of God that comes from constantexposure to God in Bible reading and prayer’ (Williams, 2003, p.35).

Abba Xanthias said: 'A dog is better than I am because a dog also has love but, unlike I myself, the dog doesnot pass judgement'.

One of the desert mothers, Amma Syncletia said: 'Neither asceticism, nor vigils nor any kind of suffering areable to save, only true humility can do that'. She realised that there was a close relationship between God'slove and God's mercy. For Syncletia there was a joy in recognising that we are created in love and that weneed to receive that gift of love into the deepest fibres of our being.

John Chryssavgis (Greek Orthodox priest) writes with clarity about the purpose of Desert Monasticism: 'Thedesert is a place of spiritual revolution, not of personal retreat. It is a place of inner protest, not outwardpeace. It is a place of deep encounter, not of superficial escape. It is a place of repentance, notrecuperation’. These desert dwellers teach us the importance of spiritual discipline, of simply turning up andgetting better practised at loving God, and in the process loving others and ourselves. It is not easy. It doesnot happen overnight. It demands a constant attentiveness and honesty in recognising our motives andadmitting to God and each other when we have got it wrong. Living in the desert, if we let it, will sharpenour ability to choose life and to choose love, in the myriad details of our daily lives. Such choices are not anend in themselves but will help us realise that oneness with God for which Jesus prayed in John 17.

These themes continued to influence the development of monastic spirituality. In time this resulted in StBenedict, in the early 6th century writing a Rule for Monks. Benedict is popularly considered to be the fatherof Western monasticism and the Rule that he wrote is not to be understood as legislative but rather as aguide, a signpost that integrates spiritual teaching with practical wisdom for day to day life. Indeed,Benedict intended that the Abbot of a monastery should have much discernment in interpreting the livingout of the Rule. The spirituality that underpins the Rule is one of humility and loving obedience to God.All the tasks of the day whether liturgical prayer or manual labour were to be carried out with an awarenessthat it was all the work of God. Such a way of life was not possible without humility. This is key tounderstanding Benedictine spirituality and is why they wore black habits: they were meant to be a sign oftheir humility (black because humility is connected with humus/the earth). Joan Chittister (modern dayBenedictine writer) in her book Monastic Wisdom summarises the importance of humility in Benedict's Ruleof Life and stresses the difference between humility and humiliation, stating that: 'Humiliations degrade meas a human being. Humility is the ability to recognise my right place in the universe, both dust and glory,God's glory indeed, but dust nevertheless' (2000, p.54). The Benedictines are perhaps best known for theirministry of hospitality. Benedict instructed them to always welcome the stranger because potentially, theywere welcoming Christ.

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At the peak of its influence there were 17 Benedictine monasteries in Wales, predominantly located in midand south Wales. Today the Benedictines continue to have a presence in Wales, particularly in Monmouthdiocese. Members of the Order take vows of poverty, chastity and obedience and pledge stability to themonastery and the way of life. Benedictine spirituality has become popular again today because of itspractical wisdom that is readily applied in the business world and in wise leadership. Television series suchas The Monastery have also popularised in more recent years the Benedictine way of life, as have newrecordings of Hildegard of Bingen's, Sequentia - spiritual songs.

As time passed, perhaps inevitably, the Benedictine way of life was not as closely followed as Benedictwould have wanted, and so by the 11th century a group of monks led by Robert of Molesmes set up a newhouse at Citeaux. They vowed to live an extremely simple monastic life and be more faithful in living outThe Rule of St Benedict. It was not long before a Brother Bernard and some companions joined thecommunity. This monk became a doctor of the church such was his influence in supporting the Crusades, inestablishing a large number of new Cistercian abbeys, and writing commentaries and reflections in the mostbeautiful and poetic of languages. Despite his vast output he spent much of his life being far from well.

Bernard of Clairvaux became the most influential Cistercian of his time and his teachings are still animportant part of Christian heritage. One of his classic works is On Loving God. He identifies four types oflove that can be experienced as Christians grow in their relationship with God: loving one's self; selfish love,loving God as God, and loving one's self in God. St Bernard is perhaps best known for his Sermons on theSong of Songs, seeing in that book a beautiful and powerful allegory of the soul's journey to become onewith God. It is a fuller exploration of Benedict's discussions on the ladder of spiritual ascent as well as TheSteps of Pride and Humility.

Whilst Cistercian life was rigorous and spartan, these writings nurtured a rich mystical experience.Cistercian Abbeys were often in isolated places where they worked the land very effectively, seeking to beself-sustaining. These two elements were key to effective Cistercian monastic life. The simplicity andharshness of the landscapes in which they lived helped them to be in touch with the realities of life for thepoorest of people. They then took this into their prayer life.

The Cistercians have much to teach us about discipline in the spiritual life. Their day will often begin at3.30 am with Vigils followed by private prayer, study and meditation until 6.30 am when there is likely to beLauds (the first office of the day) followed by the Eucharist. Terce will follow about 9.00 am and then therewill be work until Sext around midday. Dinner will follow. The office of None will take place about 3.00pm (it being the 9th hour of their day). Vespers (evening prayers) will happen late afternoon, followed bysupper, and then Compline (the night prayers) before bed in mid-evening.

It is a rigorous timetable and most of the day will be lived in a deep, listening silence. The Cistercians cameto Wales in the 12th century and 13 monasteries were established. Whilst they retained the austerity of theirlife, some Abbeys were so well organised that they actually became very profitable. Today, there is a still aRoman Catholic Cistercian Community on Caldey Island in Pembrokeshire where something of their lifecan be experienced. The Community at Ty Mawr, Monmouth also have a Rule of Life inspired by theCistercian tradition and visitors are very welcome to join them in their times of worship and to use thechapel for personal prayer.

The Cistercians continue worldwide today and perhaps one of the most famous in recent times has beenThomas Merton. He was part of the Trappist Monastery in Kentucky and was a significant influence on20th century spirituality through the many books that he wrote and talks that he gave. His writings help thereader to the practice of an honest spiritual life and his book, The Seven Storey Mountain, is an insightfulaccount of his coming to faith and joining the Cistercian community. Merton wrestled theologically andpractically with Christian faith. He delved into the works of John of the Cross and Teresa of Avila, whilstreadily appreciating his own Cistercian heritage mediated through the writings of Bernard of Clairvaux. Hewas increasingly aware of the emptiness of the culture in which he lived. This, in true Cistercian spirit, hetook into his prayer as he sought to find meaning by drawing on the wisdom of apophatic spiritualityexpressed in the writings of John of the Cross (Carmelite) and Meister Eckhart (Dominican).

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The result in his writings is that we see a Merton who is always questioning his prayer life and hisrelationship with the world. His honesty is one of the reasons for his popularity because people readilyrecognise in this monk someone who is grappling with similar questions to themselves and who is willing tolet himself be changed through his experience of prayer and theological reflection. When contemporaryculture is self-centred and self-sufficient, driven by busyness, and embracing a range of ideologies in a questto make sense of life, Merton shows us something of what it means to take all that into prayer and bechanged by it. As Merton deepens his own prayer practice and continues to travel the world, meeting peopleand writing, he is able to openly engage in effective dialogue with people of other faith traditions, mostsignificantly for Merton, in Zen buddhism. This openness to dialogue along with his continued practice ofCistercian prayer enabled Merton to begin to exercise something of a prophetic prayer ministry, in the senseof speaking words of truth into contemporary culture. An example of this is Merton's stance against nucleararms. He could not agree to the development of nuclear warheads because he was committed to the practiceof peace and justice, that for him, emerged so clearly from his 'mystico-prophetic spirituality'.

Merton says: 'We have come back to the compassion that must be formed in one's heart, a compassion thatcomes out of a deep experience of solidarity, in which one recognises that the evil, sin, and violence whichone sees in the world and in the other are deeply rooted in one's own heart. Only when you want to confessthis and want to rely on the merciful God who can bring good out of evil are you in a position to receiveforgiveness and also to give it to other men and women who threaten you with violence. Precisely becauseMerton had discovered this nonviolent compassion in his solitude could he in a real sense be a monk, that isto say, one who unmasks through his criticism the illusions of a violent society and who want to change theworld in spirit and in truth’.

In contrast to the strict discipline of Cistercian communities, a rather different model is given in Francisanspirituality

Saint Francis of Assisi, [1182 - 1226] has bequeathed an indelible image in our story because of the way hediscovered his relationship to all of creation and to the Creator. It is his personal story that has revived, formillions, the way of Jesus Christ and the Christian Gospel. Francis has been called patron of theenvironment for good reason, but, if this title is to be authentic it must flow from grasping his spirituality,rather than a campaigning issue-based agenda or from an unreal sentimentalizing of animals.

Conviction about goodness of creation is the crucial core in Franciscan experience and practice. SaintFrancis was continually overcome and over-run by the grace and awe-fullness of being alive. It was theexperience of blessing, rather than taint, which moved him to embrace life in all its fullness. As a youngperson the excesses of a party culture, troubadour and the privileges of chivalrous society gave himexpressions for his energy for life. His awakening came through experiences of war, unjust social divisionsand the courage to give space to an unfettered mysticism. We can read our contemporary societies similarly.The kairos moment of meeting, and embracing, a leper on the road crashed through the gates of his middle-class isolation connecting him with the security of love between all life and the Divine Giver. Direction wasgiven to his spiritual quest when he heard the voice from the crucifix in the ruined Church of St Damianoinstructing him, 'Francis, rebuild my church which you can see is everywhere in ruins'. At first he devotedhimself, and new followers, to that physical task with stone before realising the profound collapse of thechurch's mission and its medieval institution. In Wales, as across the globe, that same displacement of stone,or organization so often covers or protects from the real work: the passion of Christ, the outpouring of God'slove in the 'mirror of creation'. These were the roots of his radical and prophetic forming of three Orders ofreligious life.

Francis' deeply personal expression of the experience of the mystery of Divine Love is what drew andformed the life of the thousands who joined him. Clare of Assisi was among the first to be drawn and she itwas around whom formed a community given to contemplative prayer. While Francis inspired men as Friarscalled to travel in a mission to expose the revolutionary character of the Gospel, it was Clare whose call wasshaped by the inward and complementary journey of prayer. Both ways revealed the flowering of life whenfreed from the possession of possessions. Francis declared his intimate and complete commitment to the

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beautiful Lady Poverty. Clare fought all her life for the freedom to be free of possessions, especially againstthe church institution that insisted her Order needed responsible provision.

Franciscan communities among the Anglican and Roman Catholic inheritance experience repeated renewalsin returning to the radical poverty, simplicity and direct encounter, the mystical union with Christ. Withinthe Anglican Communion the order of Friars minor live in dispersed community houses within the Societyof Saint Francis and, in the same First Order the Community of Saint Francis is the women's Order. TheSecond Order, the Community of St Clare, are women called to life in enclosed community around acontemplative pattern.

The Third Order was established by Francis when his revealing liberation of the wisdom of Christ and thejoy of creation invaded a whole village. He realized that not all those who responded should or couldbecome Friars. This experience inspired him to grow a third community: those who thirst for a radicalfollowing of Christ with Francis and are called to be family and share the work of creation in daily work.This Third Order has seen rapid growth in the UK and the European Province numbers over two thousandTertiaries bound together by a shared shape and pattern of life.

Across Wales there are Tertiaries who share community in Areas and Local Groups. These Franciscans bearthe marks of Saint Francis and have committed to his call to rebuild the church. The Llyn Peninsula, itsinheritance of pilgrimage and call to encounter with the Creator through people and landscape, has drawnmany Franciscan expressions. Ynys Enlli [Bardsey Island] has been home to Brothers and Sisters aschaplains and solitaries.

If we are those who see creation as the outpouring of God, rather than made out of nothing, and we seeChrist's walk uncovering human life in creation, not an emergency rescue, we are people on the road withFrancis of Assisi.

New Monasticism

This movement has been growing in momentum for ten or more years. 'New monasticism' refers to avariety of approaches, all drawing inspiration from the ancient monastic traditions.

Similarities across approachesThese include a stronger focus on intentional community, patterns of prayer, contemplation, hospitality andpractical engagement in mission beyond itself (often to the poor) than is normal in an average churchsetting. Like old monasticism, a defining mark of new monastic groups is the 'second decision' (the vows)members must make to join. (It is called a 'second decision' because the decision to become a Christian isconsidered the first decision.) Unlike old monasticism, new monastic groups tend to have a dispersed life(though some may have more frequent patterns of gathering than others) and they welcome the married.

Differences across approachesThese lie in some groups being monastic orders, while others draw on aspects of monastic life in their freshor inherited church setting, without seeking to be order. Differences arise according to size, level ofrecognition from the wider church and gathered or dispersed patterns. They also depend on which monastictradition is the source of inspiration and wisdom - ie, Celtic, Benedictine and Franciscan. Above all, eachnew monastic group will have its own particular calling and charism that reflect these variables.

The phenomenon is very diverse, but here are three examples:

Larger, officially recognised ordersThese have links to mainline denominations. They are essentially dispersed with worldwide membershipand have evolved liturgy to sustain the community in dispersed mode. Each has a mother house. Twoexamples are The Community of Aidan and Hilda and The Order of Mission . A third example isContemplative Fire, only it does not have a mother house.

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Smaller communities officially recognised as ordersThese are recognised as orders by mainline denominations. Their patterns of gathering are daily or weekly,and most members live or work within a more closely defined geographical area than the previous category.They include The Community of St Jude and The Order of Jacob's Well

Small, newly-planted churchesWhile not seeking to become orders, these have adopted a rule of life and gather daily or weekly to sustain adeeper sense of community for mission. There are many examples of this, including Moot, Odyssey MissionCommunity and safespace.

An example will show the link between ancient and contemporary, Contemplative Fire is an acknowledgedCommunity within the Church of England. The Community is dispersed with over a 100 companions inEngland/Wales, with a smaller community in Canada and one Companion in Hawaii!

The Community began its life in 2004 drawingdeeply on the Christian contemplative traditionand celtic spirituality. Members are calledCompanions and each commits to the Rhythm ofLife expressed through Prayer, Study and Action.The celtic trefoil became the symbol of theRhythm of Life because it shows not just threedistinctive areas but how they flow in and out ofeach other. Importantly, they also flow around,into and out of, the space at the centre. This isoften referred to in the contemplative tradition asthe space of 'not-knowing', of wordlessness. EachCompanion is free to choose how they live out theRhythm of Life within the context of 'TravellingLight and Dwelling Deep'. Where there arenumbers of Companions in a local area they maychoose to meet together in various ways to sharefood, worship, or pilgrimage together. Thisdeepens their learning, contemplative practice andengagement with the local community. However,

given there are considerable numbers of Companions not near anyone else, it is the very living out of thisRhythm of Life that helps to create a sense of Community and belonging. Annually Companions meettogether and have the opportunity to renew their commitment to the Rhythm of Life.

‘A properly functioning human group, doing what human groups under God are meant to do, would be onewhere we are engaged in learning quite intensively about the pressures that make us run away from the taskGod sets us’. - Thomas Merton

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Arrive and worship

In pairsShare what you have noted from Session 1

As a groupWorship together

Project 1.For each of the monastic movements below, identify how they understand i) personal holiness,ii) life in community and iii) relationship with the world.

a) Early desert monasticismb) The Benedictinesc) The Cisterciansd) The Franciscanse) New monasticism

Project 2.Refer to the Summary of the Rule of St Benedict on Resource Sheet 1.Examine the 3 vows and 5 practices from the Rule.In what ways might each of these shape your own spirituality?Do you find any of these problematic for your spiritual journey?

Project 3.If you were writing a contemporary Rule of Life for your local church, what elements from themonastic tradition would you want it to include and which areas of life would you want it toaddress?

ReflectionEach briefly share something that this session has left you thinking and/or feeling.

Prayer and preparationOffer the evening’s work to God in prayer

Plan your preparation for Session 3.

GROUP SESSION 2

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Resource Sheet 1. Summary of the Rule of St Benedict

Taken from http://www.benedictfriend.org/article/3/the-rule-of-st-benedict

The Rule offers people a plan for living a balanced, simple, and prayerful life. In it Benedicttells his monks and nuns that ora et labor is their way (work and prayer), that the Divine Officeis their work (opus dei) and the vows of stability, conversion, and obedience are theircommitments.

Stability - Stability refers to the importance of community and commitment in life. For a monkor nun it refers directly to a commitment to the monastery where they will live for the rest oftheir life. We can also make our vow of stability to our families, to our faith communities, toour local and global communities, and to our fellow pilgrims along the journey of faith. The vowof stability also speaks to our current environmental crisis-for when we remain committed to theearth we learn how to be good stewards of that which God has given us.

Conversion - Conversion is not confined to a one time experience. To a monk or nun,conversion of life reminds them that everything they do is from, for, and with God and that Godconverts us continually. The vow tells the monastic they are to acknowledge that conversionand be open to it. For those of us not in the monastery conversion is an ongoing process as well,one that helps us walk continually in the presence of God. In order to open our ears to God'svoice and our eyes to God's presence among us, Benedict tells us we must keep our hearts andour minds open to the ways that God is moving us.

Obedience - When Benedict wrote his Rule obedience meant what it said: the monk was to beobedient to the Abbot, the Rule, and the Gospels. Obedience can be a heavy word for us today.Yet a healthy, balanced view of obedience - as a way of cultivating a disciplined, intentional lifethat is yearning to be obedient to God - is a desire that many people in today's world have andthis makes the vow of obedience relevant. Obedience can entail a healthy sense of humility -thinking neither less nor more of yourself than who you are - and of respecting and following theguides, leaders, teachers, and fellow travellers who are guiding you on your path.

The Rule revolves around five practices: Prayer, Work, Study, Hospitality and Renewal.

Prayer can include community prayer as part of a faith community, praying the hours,meditation, extemporaneous prayer on a regular basis, or a regular reminder of God's presence inour lives through disciplined mindfulness.

Work can include the way we approach our places of employment, our conduct in thesesettings, our work in our faith communities, our work in our community organizations, and thework we do to contribute to our family life. Maintaining a right sense of work, and seeing thepurpose behind our work as well as its right balance in our lives, can contribute much to ourspiritual journey.

Study can include using scripture, reading the Rule, reading wisdom writings, contemplatingthe wisdom of others, or taking classes in order to seek guidance on how God is moving in ourintellectual lives.

Hospitality can include inviting the stranger into our lives as well as being hospitable tothose who are already in our lives. Having a right approach to how we treat one another, andtreating others as Christ, is key to creating a healthy sense of hospitality.

Renewal can include the discipline of keeping a sabbath, cultivating a hobby that remindsyou of the presence of God, or taking time to notice beauty, love, and renewal in your daily life.Renewal is the time to remember that our lives are still centred on the Divine, and that God isthe ultimate centre of our Rule of Life.

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SESSION 3

Spirituality and Music

For this session1. Read the introduction

2. Read Source 3 in the Reading Block

3. Identify a piece of music or song that has been significant to you on your spiritual journey. Come to the session prepared to share a short recorded extract (or to perform it) of this piece and to explain its significance for you to the group.

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SESSION 3

Spirituality and Music

From earliest times it would seem that human beings have created music through song and playinginstruments. This chapter will highlight some of the key contributions that music has, and does make toChristian spirituality, in the search for meaning, and the desire for oneness with God.

Richard Baker, the music critic, says ‘The discovery of song and the creation of musical instruments bothowed their origin to a human impulse which lies much deeper than conscious intention: the need for rhythmin life… the need is a deep one, transcending thought, and disregarded at our peril’.

The beginnings …As early as Genesis 4:21 there is reference to Jubal - the father of all those who play the lyre. In Exodus 15we have the story of Moses and the Israelites singing praise to God for their safe crossing through the RedSea. This is followed by Miriam and the women not only singing but playing tambourines and dancing.Music and song were important expressions of faith and of an oral faith tradition. David was anaccomplished musician who played to sooth King Saul, and is traditionally the author of the Psalms.

Liturgy - Gregorian chant and psalmodyThe church has a strong tradition of chanting texts that are almost entirely scriptural, coming for the mostpart from the Psalter. For centuries it was sung as pure melody, in unison. Gregorian chant is in free rhythm,without meter or time signature. The liturgy was sung almost entirely in Gregorian chant in the MiddleAges so every type of liturgical text has been set in chant: readings, prayers, dialogues, Mass propers, Massordinaries, office hymns, office psalms and antiphons, responsories, and versicles. The long breaths requiredto sing Gregorian chant as well as the need to listen attentively to your neighbour to ensure the notes aresung in unison, all help to settle the mind, calm the spirit, and deepen prayer. Monastic communities todaycontinue that discipline of singing Gregorian chant and many spiritual seekers of all faith traditions andnone, choose to use Gregorian chant as part of their meditation practice.

A further development of chant was Metrical psalmody. This became common in Wales from the later 16thcentury onwards. The early examples come soon after the Bible translations, Edmwnd Prys was the first toproduce a complete metrical translation of the Psalter suitable for congregational singing - Salmau Cân,1613, published with 12 monophonic tunes in 5 or 6 different metres that can be mixed and matched with all150 psalms; the volume was reissued several times. This made singing the psalms a more readilymemorable task for the lay person.

Telling the Stories of FaithIn the 18th century Bach, Haydn and Handel were some of the musicians and composers in the Age ofEnlightenment who helped to tell the story of faith to a much wider audience through the use of oratoria,narrative musical works for orchestra and voices performed without costume, scenery, or action.● Bach wrote St John's Passion, the Easter Oratorio, and then the Christmas Oratorio - each of these

helped the listener to hear the story and reflect on its meaning.● Handel's Messiah (Translated into Welsh: 'Teilwng yw'r Oen' ) drew heavily on the prophecy of Isaiah

and was a 'tour de force' in telling the story of salvation history and continues to be a regular Christmasconcert today. Handel went on to write many oratorios drawing on a wide range of Biblical stories.

● Towards the end of the century Haydn wrote his masterpiece Creation - putting to music each of thedays of creation. All these oratorios used a variety of techniques to help the audience hear the story.

INTRODUCTION

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Recitatives were written, often taking Biblical verses and setting them to music in order to tell the story.These were then contrasted with the arias which invited a more emotional response/exploration of thestory.

● The tradition continued into the 19th century with people like Mendelssohn composing an oratorio onElijah.

● Beethoven then wrote Christ on the Mount of Olives.● Then in a different genre in the late 19th century Mahler wrote his Resurrection Symphony - a

demanding, and extremely powerful work conveying his understanding of the afterlife.

Each of these composers (and plenty more besides) took these stories of faith and through their music helpedpeople to hear afresh the drama that was embedded in the narrative. Many of these works were alsomissional because they took the stories of faith outside the church building and into the concert arena, and soraised the possibility of helping people explore issues of faith through music.

LamentJewish and Christian faith has within it the tradition of lament. It is not something commonly talked abouttoday. However, it is an important part of prayer and maybe something worth recovering in a more modernidiom. There are a number of significant biblical references: many are found in the psalms but perhaps themost commonly known is Psalm 137. It expressed lament in a period of exile. The remnant askbewilderedly: 'How could we sing the Lord's song in a foreign land?'.

Another significant reference is the Lamentations of Jeremiah, written when Israel had been carried intocaptivity and Jerusalem was desolate. Jeremiah had foreseen this would happen and had prophesied to thenation of Israel, exhorting them to amend their ways in the hope of preventing such a disaster. It was not tobe. The result are Jeremiah's laments.

Liturgically these Lamentations form part of the ancient office of Tenebrae (meaning 'darkness'). The Officeis sung (traditionally in Gregorian chant) over three evenings during Holy Week, often in a very dimly litchurch and ending in complete darkness. We know that Jesus has set his face to Jerusalem and that the citywill reject him and so the Lamentations are an appropriate text at that point in the liturgical year.

John Tavener has also written an evocative piece of music in this genre: Lament for Jerusalem whichexplores those perennial spiritual questions about homelessness, displacement, and the yearning for a betterfuture. In the Biblical texts there are three types of lament:

1. Communal lament e.g. psalm 74:1-3;2. Individual lament - e.g. psalm 88:1-5 and3. Royal (kingly) lament - e.g. Psalm 89: 38-40

Some of the common themes are appeals to God for help; a description of distress; and feelings ofdesolation. Interestingly, Gillingham (p271) says: ‘the individual laments … put great store in integrity ofthe heart, on inner piety and trust, on social concerns and on ethical obedience’.

This shows the important links between our prayer and events in our local community. However, in orderfor lament to be practiced people need humility of heart; a strong level of trust between each other; and awillingness to be honest about circumstances. The lament may be expressed in words or in music withoutwords. It acknowledges the difficulties and despair but allows a seed of hope to emerge from that place ofdeep sorrow and distress. Those who practice the song/prayer of lament for themselves or for communitytrust God to bring healing and restoration. Too often lament is avoided in public worship because God/Jesusis seen as ‘Mr Fix it’.

HealingIt can be seen then that lament opens up a possibility for healing at a personal level as well as in acommunity. Music has long been understood as having the capacity to bring healing and is an importantaspect of spirituality. It is the search for integration, for harmony (quite literally!), for well-being. In 1 Sam

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16:23 David played the harp for King Saul when he was assailed by 'an evil spirit'. The playing of the harpled to the restoration of peace in the king's mind.

Music is not just composed out of thin air. Like everything it has a context and sometimes composers havewritten not 'just' to put religious texts to music as it were, but have written very much out of their own lifeexperience. J S Bach did not have an easy life. His wife died very young and whilst he was away on a trip.Bach came back home to discover that his wife had not only died but that the funeral service had also takenplace. One can only imagine the grief that this must have caused him. Some would say he took theseemotions into his music and in the Partitas there comes a moment when the ascending notes of joy soundwith the descending notes of sorrow. Musically it becomes possible to express the holding of joysimultaneously with sorrow and so honour both emotions. To hear this can be very much a healingexperience and is something that is difficult to convey in words.

The composer of course plays an important part in writing the music but sometimes it is the performer whoinfuses it with a particular meaning. One such instance is Lorraine Hunt Lieberson's rendition of Bach's Ichhabe genug (I have enough). It is the musical setting of the Nunc Dimittis - Simeon holding the Christ childin his arms, knowing that he will now depart this life. Lieberson recorded this as she was very close todying of breast cancer. She suffuses it with a sharpness that only someone who was staring death in the facecould possibly do. When faced with death there can be an equanimity if, as with Lieberson, we are able tosay/sing: I have enough. I have enough. Sacred text and music combine to provide healing in the face ofdeath. Helmut Walcha (20th century German organist) says, ‘Bach opens a vista to the universe. Afterexperiencing him, people feel there is meaning to life after all’.

Mystical PrayerThe Song of Songs is literally in Hebrew, 'the most excellent of songs'. In Chapter 2:12 we read 'Arise mylove, my fair one, and come away: for now the winter is past, the rain is over and gone. The flowers appearon the earth, the time of singing has come’.

Song of Songs has given rise to a whole genre of theology associated with mystical prayer. The Lover callsto the Beloved and what follows is a richly symbolic and poetic unfolding of the journey into Love. Thepurpose of love is to become one as Jesus made clear in John 17.

Yet in this Song the Lover hides and teases the Beloved, refusing to be grasped and contained. The imageryin this Song has inspired many mystics over the centuries. God is known and yet not known because Godhides and goes ahead, drawing us further along this path of love. The end of the journey is union. It is notan achievement but a state of being.

One medieval mystic who understood this well was Hildegard of Bingen, an 11th century BenedictineAbbess who was the leader of her community of nuns as well as a liturgist, herbalist, and composer. Shewas keen that her nuns had their own texts which reflected the architecture of their church and so shecomposed a whole sequence of works with complex melodies. The music was new and unconventional yetthey have stood the test of time even becoming very popular again in recent years. Hildegard writes in herjournal of the music for Palm Sunday 23 March 1152 'The long, long lines are as brutal to sustain as theevents it narrates, and it is powerful the way the sister has learned to deliver it… My inner senses are alwaysopen to the sights that God will reveal to me, my ears alert to the Voice of Wisdom, but the blessings of theGreat Silence are particularly rich, and it is then that I most often receive and shape my new music’.

The Great Silence is the period between the last Office of the day and the beginning of the next and duringthat time in monastic houses no-one speaks at all. A great listening silence descends. Hildegard wouldprobably have agreed with Delius' later words: Music is an outburst of the soul.

Hymns and Devotional Songs in WalesDr Sally Harper, Lecturer in the Department of Music in Bangor University, helps us to see the developmentof a Welsh musical spirituality. She writes:

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Some form of liturgical hymnody was clearly sung in parts of the early 'Celtic' church in Wales. The 7th-century Latin Vita of St Samson (composed by a Breton monk) claims that St Illtyd's death occurred as thecommunity at Llantwit Major in Glamorgan was singing hymns, while St David's biographer Rhigyfarch(c.1056-99) records David's own death in the church of Llanbadarn Fawr, near Aberystwyth, as the monkssang hymns at Matins. To what extent such items corresponded with hymnody sung elsewhere in Britain orIreland at this period remains unknown, although a 10th-century Welsh scribe wrote out the text of 'O luxbeata Trinitas', the hymn for first Vespers of Sunday prescribed in a number of Anglo-Saxon manuscripts, ona blank page of the 9th-century 'Juvencus Manuscript' (Cambridge University, MS Ff.4.42, a Welsh copy ofthe Latin poet Juvencus' metrical version of the Gospels). This same source also contains a unique Mariantext beginning 'Arbor eterna, diva, summa' (c.900) which may have been sung liturgically.

A number of medieval hymns and sacred songs survive in the Welsh language, and it may have been that agood deal of religious poetry was declaimed or even sung in some manner to simple instrumentalaccompaniment on harp or crwth. Some of the poems copied into the Black Book of Carmarthen (copiedc.1250, whose content extends from the 9th to the later 12th century), have strong hymn-like characteristicsin terms of metrical structure and liturgically-influenced subject matter. Themes of praise (especially to theTrinity) and penance (where night-time vigils and strict observance of psalmody are exhorted) areprominent, and suggest a monastic context.

The Trinity poem 'Gogonedauc Argluit, hanpich guell' ('Hail to you, glorious Lord') is one of the best knowntexts from the Black Book of Carmarthen and is frequently described as a hymn: a paraphrased version byHenry Lewis is still sung in some Welsh churches. The text has structural echoes of both psalms 148 and150 and of the canticle Benedicite, since the formula 'A'th uendicco' ('may … praise you') is repeated severaltimes throughout, often with linked pairings: 'A'th uendicco de vascul a femen;/ A'th uendicco de sithnieu aser' ('may male and female praise you;/ may the seven days and the stars praise you').

The poem 'Arduireau-e Tri/ Trined in Celi' ('I praise the threefold Trinity as God') from the same manuscriptis hymn-like … although occurrence of the same metre in a good deal of early secular Welsh verse weakensthe hypothesis that such vernacular religious verse may actually have been used in church.

A large proportion of Welsh devotional verse composed between the earlier 16th and mid 17th centurycomes from Glamorgan and Gwent, where the dominant genre was the cwndid, a form of religious ormoralizing free-metre verse whose title may derive from the Latin conductus. Many of the later cwndidau byboth Catholic and Protestant poets were intended for teaching and are often referred to as 'sermons in song':some were effectively paraphrases of biblical texts, while others celebrated festive occasions includingChristmas and saints' days. Some of the cwndidau may well have been sung informally in a domesticcontext, but again there is no real evidence that they were paired with specific melodies or even sung inchurch.

One of the key composers of Welsh hymns in the 18th century was Ann Griffiths. Her hymns speak of adesire to persevere in grace and to keep the blessing that she has received. She longs to live a holy life andshe writes often of the mystical experience of being immersed in the blood of Christ, cleansed and healed,enabled to offer pure worship to the One she loves.

Though the soul in greatest fervourBlazes up with love's own fire,It can never scale the glory,God's pure law still reaches higher.O that I might do it honour:Take Salvation's offered good;Enter into sweet communion.Through immersion in his blood

And again

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Wele'n sefyll rhwng y myrtwyddWrthrych teilwng o fy mryd;Er mai o ran, yr wy'n adnabodEi fod uwchlaw gwrthrychau'r byd;Heuffych foreY câf Ei weled fel y mae.

Lo, He stands among the myrtlesWorthiest object of my love,Yet in part I know His gloryTowers all earthly things above,Hail the morningWhen I'll see Him as He is!

Ann Griffiths would probably have agreed with this later sentiment: ‘There is nothing in the world so muchlike prayer as music is’ .(William P. Merrill 19th century American Presybterian cleric and hymnwriter)

Music therefore can play a part in teaching faith, in reflecting theologically on personal and national life, byproviding a space in which lament can provide proper attention to tragic events, in helping to develop astrong sense of relationship with God, as well as challenging social injustice. It can deepen a knowledge ofScripture and build community.

‘After silence, that which comes nearest to expressing the inexpressible is music’. Aldous Huxley, Music atNight and Other Essays

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Arrive and Worship

In pairs

Share what you have noted from Session 2

As a group

Worship together

Project 1List the ways in which music has been used to form and express a relationship with God.

What is the intention in each case?

What is your experience of these musical forms?

Project 2In turn, share why you have chosen the piece of music or song that you have brought, why youfind it meaningful and how it has contributed to your spiritual journey.Now listen to an extract of that piece prayerfully together.

Once all have shared, reflect together on the similarities and differences you have discovered.

Project 3You have been asked to write a lament to be used in a funeral service

Consider:a) the themes, feelings and experiences you would wish to includeb) any particular words, images or phrases you would wish to includec) how words and music would be used together, for example the genre of music, style or tuneyou would use.

ReflectionEach briefly share something that this session has left you thinking and/or feeling.

Prayer and preparation.Offer the evening’s work to God in prayer.

Plan your preparation for Session 4.

GROUP SESSION 3

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SESSION 4

Silence, solitudeand contemplation

For this session

1. Read the Introduction

2. Study Source 4 in the Reading Block

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SESSION 4Silence, solitude

and contemplation

INTRODUCTION

SilenceFor many people today there are few opportunities to experience silence. Technology seems to have in-creased possibilities, often unrealistically, for what can be done and how quickly it can be done. Anglicanliturgy in its rubrics often encourages the use of silence but, in practice, this usually amounts to little morethan a few seconds in which to draw breath. Rarely is there chance of helping people to settle into deep si-lent prayer. The result is that increasingly there is little knowledge about how silence might contribute posi-tively to daily life and more importantly to growth in the spiritual life.

There are a number of ways of describing silence. For some people it may simply be a descriptor of the ex-ternal world i.e. nothing can be heard, there is no noise. For some silence will mean the absence of speech.Some people will actively seek it out; whilst others will fear silence.The seeking out of silence has been a significant part of Christian practice from its earliest days. Even in thegospels we read of busyness. In Mark's gospel (ch 6:30) we read of Jesus inviting his disciples to 'Comeaway to a deserted place all by yourselves and rest a while’. For many were coming and going, and they hadno leisure even to eat. And they went away in the boat to a deserted place by themselves.

These verses resonate with many people in different walks of life today as the British seem particularlyprone to skipping meals due to busyness. Jesus' invitation involved a choice to leave the busyness. It re-quired an acknowledgement that basic needs were not being met and life was quite literally, not sustainable.Jesus was inviting the disciples to share in a practice which was part of his own rhythm of life. The disci-ples, who were presumably aware of Jesus' own rhythm, were not choosing it for themselves. They wereonly enabled to take time out because they heard Jesus invite them to do this.

What is it that prevents I/us from regular engagement with the prayer of silence? In part it probably hassomething to do with fears of boredom, uselessness, emptiness, and dis-integration. Being busy can bolsterour sense of self-esteem, usefulness, and worthiness and to enter into the silence can feel quite scary.

Why therefore might the practice of silence be an important part of Christian spirituality? In part, it is be-cause one of the significant actions of silence is to sift. It is aptly illustrated by the story of Abba Pambo (a4th century desert monk) who apparently refused to speak to the visiting Archbishop of Alexandria. Thereason he gave was: 'If he is not edified by my silence, he will not be edified by my speech’.

The sifting of that prayerful silence is enabling an identification of judgemental attitudes, unhelpful motiva-tions, and clarity about where I am out of alignment with the love of God. Martin Israel, a pathologist, An-glican priest, spiritual director and writer says, 'The mystic affirms that whatever we say about God iswrong, therefore silence is more eloquent than speech'. Catherine de Hueck Dogherty writing out of theRussian Orthodox tradition, says in her book Poustinia 'True silence is the speech of lovers’ (1997, p.20).

If you are not used to practising silence, try and take some time to choose silence, before then choosing tospeak e.g. perhaps before making a telephone call. Take 1-5 minutes to sit in prayerful silence before thenmaking the call. Simply be aware of how different the experience is.

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Another oft quoted desert monastic story is about a brother came to Scetis to visit Abba Moses and askedhim ‘Father, give me a word’. The old man said to him ‘Go, sit in your cell, and your cell will teach you ev-erything’. That might seem like a really unhelpful response but the wisdom in this instruction is that it is aninvitation to cease being distracted by external stimuli and instead, choose to focus on the one thing thatmatters - loving God. This is the purpose of prayer, even more than praise, confession, thanksgiving, inter-cession or blessing. These are important aspects of prayer but practising the prayer of silence cultivateswithin us a loving attention to God. As Maggie Ross (a solitary living in the USA and UK) writes ‘throughbeholding, we are transfigured in every sense: nothing is wasted, nothing is left behind; through our woundswe are healed; our perspective - the way we 'figure things out' - is changed. In the resurrection, the woundsof Christ do not disappear; they are glorified … in our core silence, through our beholding, we realise ourshared nature with God; we participate in the divine outpouring upon the world: incarnation, transfigurationand resurrection become conflated into a single movement of love'.. (Writing the Icon of the heart, p.14.

This loving attentiveness in prayer is a sifting silence because it enables us to face the truth about ourselves,particularly that we are not yet perfect in loving. Much of our day is lived with 'I' at the centre of our think-ing, feeling, and behaving. Cultivating a loving attentiveness through silent prayer enables transfiguration totake place deep in our being. It is why so many people committed to this way of praying, very often say thatthe more they enter into prayer the more aware they become of their human frailty. To practice this loving,silent prayer means we also cultivate a deep listening to God. No-one has expressed this more powerfully orsuccinctly than St John of the Cross (a medieval Carmelite monk) when he writes in his Maxims on Love:‘The Father spoke one Word, which was His Son, and this Word He always speaks in eternal silence, and insilence must it be heard by the soul’.

There is also a second important strand to silence. It is not just about the sifting nature of silence which pu-rifies our hearts and minds, it is about 'not-knowing'. This is technically known as the apophatic traditionbecause it recognises that there is always an element of unknowing in our relationship with God. The apo-phatic tradition does not need to pray with images of God, or with lots of words. It does not seek the feltconsolation of God in prayer, preferring to speak about God in terms of what God is not. St Paul in 1 Corin-thians 13 recognises that love never ends i.e. cannot be fully known, and that we only know in part. Theapophatic way affirms this and is at the heart of Christian mysticism. Archbishop Michael Ramsey de-scribes it well and its role within our common life. 'There is deep darkness, the darkness of not knowing;and there is light with flashes in which the self knows the unknowable terribly near and knows itself as nev-er before… The experience is given by God sometimes to one who seeks God in a life of humility and char-ity, turned towards the righteousness as well as the beauty of God. And the effect of the experience ofmystic union… is not to cause the person to long to have the experience again, but to long to serve God andto do his will’ (Rowell, Stevenson, & Williams, 1997, p67).

R S Thomas, Anglican priest and poet, who spent much of his ministry in Wales, describes a similar under-standing in two of his poems:

… I never thought other thanThat God is that great absenceIn our lives, the empty silenceWithin, the place where we goSeeking, not in hope toArrive or find. He keeps the intersticesIn our knowledge, the darknessBetween stars …

R S Thomas, Collected Poems 1945-1990, 220 Via Negativa

… It is this great absence

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that is like a presence, that compelsme to address it without hopeof a reply. It is a room I enter

from which someone has justgone, the vestibule for the arrivalof one who has not yet come …

R S Thomas, Collected Poems 1945-1990, 361 The Absence

SolitudeFor some people such experiences of prayer lead them to places of solitude. Belden Lane in his book TheSolace of Fierce Landscapes explores the link between the experience of a harsh environment and the innerspiritual journey as he accompanied his dying mother to the end of her life. To be in solitude is to be aloneand usually in the sense of not physically having other human beings living nearby. The practice of solitudebrings into sharp focus the business of watching and praying. People may practice this for a short period oftime e.g. a few hours on an occasional basis or commit themselves to it for a longer period of time.

Brother Ramon, a Franciscan monk, spent 6 months living as a hermit on the Llyn Peninsula. There are oth-er solitaries from a variety of traditions, who continue even today to live and pray in Wales (and elsewhere).One of the earliest records is of St Cadfan who in the 6th century would travel from his monastery in Tywynto Ynys Enlli, Bardsey Island. St Govan was another 6th century hermit who lived in a fissure in the rock inPembrokeshire. There are many other examples but whether ancient or contemporary what is the purpose ofsuch solitude? Catherine de Hueck Doherty says: ‘Deserts, silence, solitudes are not necessarily places butstates of mind and heart’ (1997, p.21). The question is will we choose to enter them wherever we find them?

Too often in our language the word solitude implies an escape from reality. This is not the understanding ofit in the Christian contemplative tradition. It is more honestly understood as a withdrawal from the maingathering of community in response to a call to a particular way of prayer for a certain length of time whichis discerned in consultation with community and reviewed regularly. It is demanding to live, work and praywithout human companionship, day in and day out. The nature of that prayer is about entering with Christthe dark places of the world. It is a spiritual awakening to the imbalance of power in the world. As MotherMary Clare, who lived this life for many years, says: ‘To rediscover the secret of the desert can only befound in the depths of metanoia and purity of heart. This involves conflict’. It is a demanding way ofprayer seeking to enter most deeply into the passion and death of Christ, to believe in the power of prayer tobring healing and reconciliation even when there is little evidence to validate the life devoted to prayer. It isnot for the fainthearted and is usually lived out in relation to a community. It is not unusual to findhermits/those who live in solitude, to be some of the wisest, most insightful, and compassionate people alive- though there are occasionally exceptions! Inevitably by definition their role in shaping the life of a nationis not often evidenced, acknowledged or seen. In the 1970s Wales hosted the first Symposium of hermits!

ContemplationAt the beginning of this module it was clearly stated that different personalities will choose to pray in differ-ent ways, so this begs the question whether contemplation is for everyone? There are plenty of people whowould say ‘Yes, it is’. Archbishop Michael Ramsey is clear in his view that contemplation is indeed for allChristians. 'The prayer of Jesus our high priest is classically described in the sentence 'he ever lives to makeintercession for us'. Now the Greek word which is here, and elsewhere, translated 'intercede' does not meanto speak or to plead or to make requests or petitions. It means to meet someone, to be with someone in rela-tion to or on behalf of others. Jesus is with the Father, for us. Our own prayer means essentially our beingwith God, putting ourselves in his presence, being hungry and thirsty for him, wanting him, letting heart andmind and will move towards him; with the needs of our world on our heart. It is a rhythmic movement ofour personality into the eternity and peace of God and no less into the turmoil of the world for whose sake asfor ours we are seeking God. If that is the heart of prayer, then the contemplative part of it will be large. AChurch which starves itself and its members in the contemplative life deserves whatever spiritual leanness it

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may experience’. (Canterbury Pilgrim 1974 Quoted in Love's Redeeming Work: The Anglican Quest for Ho-liness p672)

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Arrive and Worship

In pairsShare what you have noted from Session 3

As a groupWorship together

Project 1Reflect together:In what ways have Christians found spiritual value in silence?

Project 2Join in a simple act of worship together. Your act of worship should include a period of silenceof at least 30 minutes. During this period you may wish to find your own space, separate fromthe group but avoid filling the silence with distractions, such as reading, going for a walk orlooking out of the window. Allow 'your cell to teach you'.

Once you have concluded your act of worship, reflect together:

How did you find the experience of silence?What, if anything, did you find valuable and/or challenging?Are there any differences between being alone in silence and sharing silence with others?To what extent do you feel they have been fulfilled in history up to today?

Project 3Scripture says 'It is not good for man to be alone'. (Gen 2:18) Why then have some foundspiritual value in solitude?

Have you found solitude spiritually valuable and why/why not?

ReflectionEach briefly share something that this session has left you thinking and/or feeling.

Prayer and preparationOffer the evening's work to God in prayer.

Plan your preparation for Session 5.

GROUP SESSION 4

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SESSION 5

SPIRITUALITY,PRAYER and SOCIAL ACTION

For this session

1. Read the Introduction

2. Study Source 5 in the Reading Block

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SESSION 5

SPIRITUALITY,PRAYER and SOCIAL ACTION

INTRODUCTION

The Anglican Daily Offices of Morning Prayer, Evening Prayer, and Compline all include the Lord's prayer.The words are perhaps over-familiar and so there is a danger that we cease to hear what we are asking: Yourkingdom come. Your will be done on earth as it is in heaven. The only way this is going to happen is ifChristians realise that they need to be involved in issues such as social justice and care of the environment.Of course many people today are involved in these concerns simply because they are caring human peoplewith compassion for their neighbour and the world. For Christians, there are kingdom values that inspiresuch involvement. There is a felt sense and a conscious awareness of working with God to establish God'skingdom of peace and justice in the world today.

In Acts 2:43-47 we read of the disciples' commitment to prayer and worship. As a result of their vision ofGod they held all things in common and ensured that no-one was in need. As the next chapter unfolds weread of healing taking place - a man who was lame, who had spent his life begging outside the Temple, wasrestored to health so that he could stand on his own two feet. Such healing was expected because many ofthose early disciples had seen Jesus heal people. They knew that the kingdom of God was about restoringpeople to wholeness and healing was part of that. In this story of the healing of the lame man it was alsoabout restoring the man to his community so he would be able to work and earn income. Jesus often did thesame. The healing was not just physical; it was also a restoration to community.

There are many examples that could be drawn on to explore this further. Over the centuries the church hastaken a lead in health care, in the abolition of slavery, and equal access to education, to name but a few. Wehave already seen something of the link between prayer and social action in the life of Thomas Mertonthrough his stance on the Campaign for Nuclear Disarmament. The link for Merton between social actionand monasticism is explored more fully by Rowan Williams in his book: A Silent Action (2013).

Two further examples, one from the Middle Ages and one more modern, will help explore this link.The first is Catherine of Siena who lived in the 14th century and as a 6 year old child had a vision that wouldshape the rest of her life, causing her to refuse marriage (much against her mother's wishes), choosinginstead to devote herself in love and prayer to Christ whom she often referred to as the Bridegroom. Sheattended Mass every day, drawing great strength from receiving the sacrament. As her devotion to Christcontinued she discerned a call to join the lay order of women Dominicans known as the Mantellate. TheDominicans (Order of Preachers) were founded early in the 13th century by St Dominic who travelledbetween Toulouse and Rome preaching the good news of the kingdom. Today the Dominicans, bothAnglican and Catholic, continue that commitment to scholarly preaching. Whilst contemplative practice hasnot necessarily been a primary feature of Dominican spirituality, it has nevertheless been practised by somewhere it has been strongly linked with the active life i.e. a sharing of the fruits of contemplation with others.

Meister Eckhart, a 13th century German Dominican, wrote much about contemplation, particularlyemphasising the oneness of human beings and God. His apophatic theology has enriched Christian

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spirituality though many find it not to be very accessible. Eckhart's emphasis on the oneness of humanbeings and God arise from baptismal theology: as one hermit monk has said: 'We are one in Christ throughour baptism. We spend the rest of our lives trying to live it out'.

Eckhart's teaching and spirituality seek to tease that out, and this is all summed up beautifully in some wordsfrom one of his sermons: 'The eye through which I see God is the same eye through which God sees me; myeye and God's eye are one eye, one seeing, one knowing, one love'.

It is very possible that Catherine of Siena would have known of Eckhart's writings although how much hisapophatic theology influenced her own spirituality is difficult to judge. Catherine, hopefully like all of us,found that her experience of prayer changed throughout her life. She was brought up in a faithful Catholicfamily and would have attended church regularly. As she grew and matured in her faith, she came to faceconsiderable opposition to her call to pray: the priests at church refused on occasions to give her thesacrament, yet she was undeterred in showing mercy and deepening her own prayer life.

She increasingly sensed a call to solitude. This she eventually entered into and refers to that three yearexperience as entering 'the cell of self-knowledge'. There she sought to surrender herself in love to Love, tobecome totally immersed in the Godhead and to bring into that experience, the darkness and turmoil of theworld.

During this time she experienced many conversation with God. This was written up in The Dialogue -writing rich in imagery. Given the richness of this time, it was very surprising to Catherine that at the end ofthe three years she heard God asking her to leave her place of solitude in order to be a more active servant inthe world.

The need was immense. Medieval Italy was struggling with feudal states; the Pope was in exile in Avignon,and the Plague was claiming lives everywhere she looked. Catherine emerges from her solitude as a womanwho was fearless and with a strong sense of justice. The plague had made people very fearful of infectionand of death. The clergy, in Catherine's experience, were not living the gospel for they were afraid ofcatching the plague and would not go and visit the sick. Catherine went outside the city walls, to bringcomfort and practical help wherever she could, even taking her father's best wine to the poor! There is evena story of her draining one woman's wounds by drinking the pus! This may sound repulsive to us butCatherine was so eager to be one with Christ that she really seems to have had no concern for her ownwellbeing.

Catherine found that her insights in prayer gave her a prophetic voice and so she spoke strongly with theexiled pope in order to give him courage and return him to his rightful seat in Rome. She was not afraid toreprimand clergy in her letters whilst remaining in an attitude of reverence towards them. She became aperson much in demand as a peacemaker in a vain attempt to end the feudal wars going on between many ofItaly's states. The distances she travelled were huge even by today's standards. She wrote many letters, over400 of which are still available today. They show a woman who was able to challenge injustice in society,in the church, and in politics.

She was able to do this because of her ongoing mystical prayer where she increasingly saw herself asnothing because all she wanted was to lose herself in God. Such prayer gave her clarity of purpose and fieryenergy for the apostolic work. She exemplified in very practical ways the links between contemplativeprayer and action, and is an inspirational example of Eckhart's words from one of his Sermons: What weplant in the soil of contemplation, we shall reap in the harvest of action… Spirituality is not to be learned byflight from the world, or by running away from things, or by turning solitary and going apart from the world.Rather, we must learn an inner solitude wherever or with whomsoever we may be. We must learn topenetrate things and find God there'.

The second illustration of the link between spirituality, prayer and social action is the more recent exampleof the Community of Iona. This is a radical movement and organisation, committed to living out theChristian faith in the areas of: hospitality, diversity and inclusive community; worship, faith and

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spirituality; social justice and human rights; politics and campaigning; gender justice and human sexuality;environmental stewardship; peacemaking and non-violence; healing and reconciliation.

Their working principles are stated as:Our passionWe are motivated by our shared commitment to Jesus Christ and his proclamation of a just and generousnew order; by our own experience of the common life, and by a creative spiritual practice of prayer, song,silence and sacrament.

Our movementWe seek to offer practical support, mutual encouragement, challenge and inspiration to our members, staffand friends in our common task. We are committed to ongoing dialogue and learning and to prayer andaction for health.

Our centresOur centres on Iona and Mull strive to be places of hospitality, sanctuary and challenge, which offer theexperience of the common life and exposure to the concerns of the Iona Community to those who live inthem and those who visit.

Our publicationsWe seek in all our publications to inform, to reflect, to inspire and to bring about personal and politicaltransformation. We have a bias to material that is based on practice, and which furthers the task of theCommunity.

Our environmental valuesWe strive in our practice for the highest environmental goals. We travel by public transport whereverpossible. We are committed to reducing our energy consumption and environmental impact. We activelyseek suppliers who share these goals.

Our social valuesWe deplore social injustice. We respect all our members, staff, guests and partners, irrespective of age, race,gender, religion, sexuality, disability, or health status. We actively campaign for social justice at all levelsand have a particular commitment to inclusion of people living in poverty.

Our economic valuesWe deplore economic injustice. We are committed to the common good, to trade justice and to a critique ofeconomic policies that increase poverty and inequality. We support our work through our own giving andour trading operations. We operate a balanced budget, try to bank and invest ethically and purchase fairly-traded goods.

ParticipationOurs is a common task. Everyone has the opportunity to share in leadership in policy-making and spiritualpractice. Our structures are democratic, and we strive for consensus. We give our leaders a mandate to actfast and effectively, but expect them to listen and respect the views of all. In particular, we are committed toextending the full participation of young people, within and beyond our movement.

AccountabilityOur Rule binds us to mutual accountability. We aim to be fully transparent and accountable for our use ofmoney, time and our carbon footprint. Also, we aim to operate within ethical codes of conduct.

Citizenship and partnershipWe seek social transformation, and encourage our members to be engaged in civic and political structures atall levels. We actively seek collaboration with all people of goodwill who share our commitment to just andnon- violent action, irrespective of nationality, religion or political creed. Working both outside and within

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military organisations, members are committed to standing against militarism and the arms trade and formediation and reconciliation founded on justice.

In both these contexts we see the imperative of social action emerging from the common life of prayer andas such, each is a continuation of the example found in the early church as we saw in Acts 2 and as such is anon-negotiable element of discipleship.

Other Christian movements bringing together prayer and social action include:

A Rocha is an international Christian organization which, inspired by God's love, engages in scientificresearch, environmental education and community-based conservation projects. http://www.arocha.org

Christians Aware - is an international and interdenominational educational charity working to developmulticultural and interfaith understanding and friendship locally, nationally and internationally. Its aim is towork for justice, peace and development. The focus is on listening to encourage awareness and action.www.christiansaware.co.uk

CARE - Making a Christian difference through Advocacy in Human Trafficking, Gambling, Bioethics, Endof Life issues, prostitution www.care.org.uk

TRAIDCRAFT - Traidcraft fights poverty through trade, helping people in developing countries totransform their lives. www.traidcraft.co.uk

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Arrive and Worship

In pairsShare what you have noted from Session 4

As a groupWorship together

Project 1Examine the following quote from Eckhart: 'What we plant in the soil of contemplation, we shall reap in the harvest of action… Spirituality is notto be learned by flight from the world, or by running away from things, or by turning solitary and goingapart from the world. Rather, we must learn an inner solitude wherever or with whomsoever we may be.We must learn to penetrate things and find God there'.

What are the connections between prayer and contemplation and social action?

How and why is Christian social action different from other forms of political activity?

Project 2Examine the Iona Community's working principles given in the Introduction.

Identify the ways in which these principles are expressed in your life and in the life of your local church,and where is there room for further development.Are there any principles that you do not share?

Project 3Discuss the statement:'When I feed the poor, they call me a saint, but when I ask why the poor are hungry, they call me acommunist.' (Dom Helder Camara, Brazilian Catholic Archbishop in the 1960s to 80s)

ReflectionEach briefly share something that this session has left you thinking and/or feeling.

Prayer and preparationOffer the evening's work to God in prayer.

Plan your preparation for Session 6.

GROUP SESSION 5

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SESSION 6

CELTIC CHRISTIANITY

For this session1. Read the Introduction

2. Study Source 6 in the Reading Block

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SESSION 6

CELTIC CHRISTIANITY

INTRODUCTION

Newell, in Celtic Benediction (2000, p.1) says ‘There is such a spectrum of opinion on [what is meant by theCeltic tradition] that some critics have preferred to say that historically no such tradition can be clearlyidentified. Attention to the writings of early Irish, Welsh and Scottish Christian teachers however, as well asobservation of the poetry, prayers and art of Celtic cultures over the centuries, point to distinctivecharacteristics of what I believe can be called 'a tradition' of spirituality. Celtic spirituality is marked by thebelief that what is deepest in us is the image of God…and a belief in the essential goodness of creation’.

All things Celtic seem to be currently in vogue not least because their artwork has inspired many designs instone, slate, glass, material and jewellery. These patternings had meaning for Celtic society even beforeChristian faith arrived. The Celts had an awareness of living amongst the gods. Each tribe had their owngod who acted as father and protector whilst their spouse assured fertility in the family as well as theanimals. Then in-between the gods and the people were the heroes from whom princely families weredescended e.g. Bran - occurring in Welsh and Irish stories of valour.

Then there was the king who was responsible for material well-being as well as the balancing of cosmicpowers. Before the arrival of Christian faith, the Celts celebrated their connection with creation by keepingfour major festivals a year - 1 May to celebrate the fire/sun; 1 Aug to celebrate Harvest; 1 Nov to honour thesubterranean powers; and 1 Feb to celebrate spring and new life. Christianity honoured the Celt's sense ofconnectedness with the natural order and these festival dates later became Christianised as the new faithspread.

Oliver Davies (2008) argues that Celtic Christianity was defined by a theology that was deeply Trinitarianand incarnational and that these are expressed in the artwork that now characterises the distinctivecontribution that they have made to our Christian spiritual heritage.

Trinitarian FaithLife between Father, Son, and Holy Spirit was readily expressed in the image of the trefoil. Its flowing linesremind people of the endless flow of divine love in which all are all invited to participate. The space at thecentre represents the mystery of God, a place of 'not knowing'. Other designs of intricate knot work alsoshowed the endless weaving together of different strands of life.

Celtic spirituality in the monastery was nurtured primarily by the daily recitation of the psalms, often whilstkneeling with arms folded. As this practise spread, communities began to open scriptoriums where monksdiligently copied them. This has left us with beautiful illuminated manuscripts, most notably The Book ofKells. There are some who continue the tradition today by using calligraphy, as a means of prayer - perhapsusing a word from Scripture or writing out a prayer. Mary Fleeson has been prominent in this field in recentyears and you can read more about her work on the website http://www.lindisfarne-scriptorium.co.uk

For the monk, the long periods in prayer were in part seeking to assist with the balancing of the spiritualpowers. The recitation of scripture was of help in this, as was the recitation of long litanies called loricae orbreastplates. The most well known of these today is St Patrick's Breastplate which expresses with very greatconfidence God's ability to assist in every area of daily life. There can be few more empowering ways tobegin a day than to say:

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I arise today, through God's strength to pilot me:God's might to uphold me,God's wisdom to guide meGod's eye to look before me,God's ear to hear me,God's word to speak for me,God's hand to guard me,God's way to lie before me,God's shield to protect me,God's host to secure me against snares of devils against temptations of vices against inclinations of nature, against everyone who shall wish me ill afar and anear alone and in a crowd.

Celtic monks also had some very ascetical practices, such as standing in ice-cold water to pray for hours onend and eating a very sparse diet. Part of the reasoning behind such austere practises was to create a greatersense of self-awareness and to help achieve a purer life by committing long periods of time to prayer. Thisinevitably made them more aware of their shortcomings and these were regularly confessed. Penance wasthen undertaken and this was often given in the form of reciting a substantial number of psalms, preferablykneeling but if not, more could be recited whilst standing, and there would often be further fasting too. Theemphasis for the Celts was on penance leading to a change in life rather than simply on punishment for 'notbeing good'.

Incarnational FaithThis was the second important strand in Celtic spirituality. For the Celt, matter and spirit could not be splitapart. Jesus had come to share in humanity; God had blessed all creation and therefore the Celt expected thecreated world to speak to them of God's mercy, majesty creativity, and blessing. Mary Earle in her booksays: 'A deep healing comes through the restoration of this compelling vision, a vision that Jesus proclaimedand lived'. (2003, p13).

The endless knot that very often decorated Celtic crosses spoke visually of the interconnectedness of all life.Good examples of genuine Celtic stone crosses can be found in a number of places in Wales, e.g. Galileechapel in Llantwit Major, Nevern, Llanbadarn Fawr to name but a few. Of course there are also very manymore modern creations in Celtic style. To draw the trefoil or an endless knot, one has to define the spaces asthe first step. The spaces can be seen as places where I make my own choices to meet with God/others 'ingenuine self-disclosure and authentic fellow journeying… They are invitations to be in relationship and incommunity' (Silf, 2002, p26).

These stone crosses were to be found standing tall in spaces that were recognised as sacred by thecommunity. Spiritual practices like this have been practised for millennia. Jacob set up a stone pillarbecause he recognised that 'God was in this place and I did not know it'. These words were spoken from hisheart in response to a dream he had where a ladder linked heaven and earth and Jacob saw the angelsascending and descending. (Genesis 28) It was an unexpected revelation but it was so profound that he setup a stone pillar to make the sacredness of the place. Perhaps even more significant in the Biblical story isJoshua's placing of a large stone as a sign of the covenant between God and the people of Israel. In thisway the standing stone became a reminder of the community's story. It was also a place of gathering. Whenthey came together they had a very visual reminder of their individual and corporate promise to be faithfulin relationship to each other and with God. (See Joshua ch 24). This was also the Celtic understanding oftheir stone crosses. They were signs and sacraments of the covenant between God, themselves, andcreation.

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A poem from Gwenallt called St David, (20th century poet and quoted in Allchin's book: Resurrection'sChildren p63/65) speaks of such unity in these words:

There is no frontier between two worlds in the Church;the Church militant upon earth is the sameAs the Church triumphant in heaven.And the saints are in this Church which is two in one.They come to worship with us, our small congregation,The saints, our oldest ancestors,Who built Wales on the foundationOf the Cradle, the Cross and the Empty Tomb;And they go out from it as of old to tread their customary waysAnd to evangelise Wales.

And the poem continues by talking about St David wandering through Wales as being a gypsy

He carried his Church everywhereLike a body, having life, mind and willDoing things small and great.He brought the Church into our homes,Put the Sacred Vessels on the kitchen table,And took bread from the pantry and cheap wine from the cellar,And stood behind the table like a trampSo as not to hide from us the wonder of the sacrifice.

‘The wonder of the sacrifice' inspired David to take the ordinary stuff of life and trust the Holy Spirit totransform it and reveal it as sacred. There is something in this practice that reminds us of another strikingfeature of Celtic crosses in that they often have a circle connecting the four directions of the cross. This isnot just artistic design. It is also a symbol and visual reminder that the Celts had a strong belief in the'oneness' of things; in the wholeness and connectedness of human beings, God, and the creation. The circlecame to represent the world and the faith that it could all be one in Christ. The Celts would also pray bymaking with outstretched arm the outline of the circle around themselves and this prayer from the ancientCarmina Gadelica would have been prayed whilst slowly turning in a 360 degree circle:

The compassing of God be on thee, The compassing of the God of life.

The compassing of Christ be on thee, The compassing of the Christ of love.

The compassing of the Spirit be on thee, The compassing of the Spirit of Grace.

The compassing of the Three be on thee, The compassing of the Three preserve thee, The compassing of the Three preserve thee.

A more modern version is provided by Rev'd David Adam, a modern day Celtic prayer liturgist and priest.

Circle me O GodKeep hope withinDespair without

Circle me O GodKeep peace within

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Keep turmoil out.

Circle me O GodKeep calm withinKeep storms without.

Circle me O GodKeep strength withinKeep weakness out

New verses can be written to meet new situations, as appropriate.

The Mighty ThreeMy protection beEncircling me.You are aroundMy life, my home *Encircling meO Sacred Three.

* The fifth line can be changed to encompass any person or situation we choose.

These Caim/encircling prayers would have been familiar to the many Celtic Saints who have helped toshape Welsh spirituality. Some are very well known such as David, Illtyd, Beuno, Dyfrig; others perhapsless so. Much has been written about their lives and activities. However, one thing that many have incommon is a ministry of healing. It is difficult to know how true some of the stories are, e.g. Beunoreattaching Winefride's head after the prince had beheaded her. Much space could be wasted arguing forand against actual physical healings. The more important point for an exploration of Celtic spirituality, isthat for the Celts the spiritual journey is about seeking out meaning and bringing wholeness to fragmentedminds and bodies, as well as to communities.

Many ancient wells still draw people in search of healing of mind, body, and spirit today e.g. St Non'sHealing Well in St David's; St Winefride's Well in Holywell; Wells on Bardsey Island; St Beuno's Well inClynnog Fawr; and St Mary's Well at the tip of the Llyn to name but a few. It was not unusual for the Celtsto call on Mary as well as her Son for healing. There is a record in the Outer Hebrides of a woman sayingthe Creed of Mary 'with the lips of her mouth and with the cords of her heart' and placing the cross of Christ(in this case) on a blind eye as she asked for healing. This would often be followed with a Trinitarianblessing to commend the sick person 'In the eye of God, In the love of Jesus, In the name of Spirit, TheTrinity of power'. (Esther de Waal, 1991, p95)

Today we often focus on illness and what is wrong. The Celts knew that the body could not be healed apartfrom the soul; and neither could be healed apart from God. The Celts focussed much more on praying forblessing on people and all the mundane tasks of the day. This was not a prayer of magic but rather a prayerof attentiveness and surrender. The Celtic way of prayer recognised very profoundly that they werestewards of creation and not its owners. Therefore invoking a blessing for lighting the fire, washing theface, milking the cow, ploughing the field, lying down in bed at night etc was a normal part of daily life forthe Celts.

The prayers themselves often had a strong rhythm with some repetition as we can see above. Such rhythmicprayers literally helped people to be in tune with one another and with the whole created world. Howdifferent might life be for us today if went through our lives invoking blessing on other people, on activitiesof daily life, on the land, the sea, and all the creatures with whom we share this planet?

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Arrive and worship

In pairsShare what you have noted from Session 5

As a groupWorship together

Project 1Reflect on the image of the Ringed Trefoil

Why might this image have spoken to Celtic Christians of:a) The nature of Godb) The incarnation of Christc) The Churchd) Relationship with creation?

In what ways do you experience interconnectedness?

Project 2Celtic Christians prayed blessings on the ordinary tasks and times of life.In pairs or as individuals, write a prayer of blessing or protection in the Celtic tradition, on anyof the following topics, or another daily task of your choice:

a) Washing in the morningb) Taking the children to schoolc) Driving to workd) Milking a cowe) Cleaning the housef) Going to bed at night

Join together in a time of prayer, sharing the prayers you have written in between times ofsilence and ending by saying the extract from the Carmina Gadelica from the Introduction tothis session together.

Project 3Reflect on the statement:‘Facebook is a sacred space’.

ReflectionEach briefly share something that this session has left you thinking and/or feeling.

Prayer and preparation.Offer the evening’s work to God in prayer.Plan your preparation for Session 7.

GROUP SESSION 6

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SESSION 7

Anglican Spirituality

For this session1. Read the Introduction

2. Study Source 7 in the Reading Block

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SESSION 7

Anglican Spirituality

INTRODUCTIONAnglican Spirituality owes a great deal of debt to all the different aspects of spirituality that have beentouched on in previous chapters particularly the different strands of monastic spirituality with their patternsof worship, centrality of scripture, and in many cases their commitment to social action.

The Church of England was formed out of the turbulence in the Middle Ages and primarily out of a crisisbetween the King, his political and religious advisers and the Pope. Unlike other denominations which wereformed such as the Lutherans and Calvinists, Anglicanism was not founded on a doctrinal idea. Indeed, theconcept of Anglicanism is not found in literature until the 19th century. Countryman (1999, p13) suggeststhat 'Anglicanism has at its root a community and a conversation. Reformation Anglicanism was not somuch an idea in search of a community, as a community in search of a revised self-understanding. Theultimate product was like all decisions of families under stress. It may well not have been any one person'spreferred solution; it emerged in a dialogue of diverse principles with one another and with the practicalpossibilities of community life. It was not the creation of a hierarchy or of a solitary religious or theologicalgenius, but of a complex compromise between monarch, peers, people and church leaders'.

Therefore all we can say is that we are a communion and as such we are predominantly defined byrelationships with one another as well as our relationships with God and these are given characteristicexpression in shared liturgy, albeit with some wide variations!

However, there have been a number of significant influences on Anglican Spirituality. Clearly one of themost important is Archbishop Cranmer's production of the Book of Common Prayer in 1662 but prior to thisdefining publication there were others which should not be dismissed. From its earliest days of emergencewithin the Reformation, there was a strong belief that the basis for private prayer was liturgical. There weremany Primers published. These were medieval handbooks of private devotion. Increasingly the scripturesand prayer books were being printed in English and becoming more readily available. (Examples are JohnBradford's Private Prayers and Meditations 1559 and Thomas Becon's A Pomander of Prayer in 1553).Lewis Bayley, a Puritan and native of Carmarthen, was born in 1565 and was appointed Bishop of Bangor in1616. Bayley's devotional manual, The Practice of Piety, appeared in 1611 and is said to have been based ona series of sermons that he had given while Vicar of Evesham. During this time of the Reign of Charles I,the Puritans emphasised piety and their influence on Anglican Spirituality is considerable. Puritanism gaveto Anglicism a love of the Bible, an insistence on morality, and a strong sense of the individual'sresponsibility before God and demand for spiritual religion. By 1842 The Practice of Piety had gone througheighty English editions and had been translated into several other languages. The Welsh version waspublished in 1630 and reprinted five times in a hundred years. Among those who were strongly influencedby Bayley's book were the English Baptist pastor and writer John Bunyan and Howell Harris, a leader in theWelsh revival of the 18th century.

It was against this backdrop that Cranmer created the Book of Common Prayer which for centuries definedAnglicanism by first and foremost its praying of Scripture in private devotion and in public worship. TheDaily Office - the praying of Morning and Evening Prayer became the core practice at the heart of Anglicanspirituality. Scripture formed the basis for the canticles and the entire psalter was appointed to be sung inthe course of a month. Each parish church was instructed to ring the bell prior to the Office. This had, andcontinues to have, a two-fold purpose: it calls the faithful to prayer and it reminds those within earshot that

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prayer is being offered on their behalf. It continues to be an important function of Anglican spiritualitytoday that prayer is offered for and on behalf of the local community.

This commitment to the whole local context supports the link between the practice of prayer and theexercise of the pastoral offices of baptism, weddings and funerals. The joys and sorrows of the communitycan be gathered into the regular, daily prayer of the parish. Avoiding the danger of becoming toointrospective, Cranmer was careful to ensure a balance in prayer by providing collects and opportunities topray for world leaders and the political decisions with which they are primarily involved. Anglicanspirituality as expressed in its prayer patterns continues to weave together the world, the local, and theindividual.

Indeed, the modern prayer books in England and in Wales provide directives for intercessions that ensurethorough coverage of every aspect of life, inviting as they do prayers for arts/media; farmers and those whofish; arts and media; local government etc. It is through this practice of prayer that holiness of life and ofcommunities can become a reality.

This was at the heart of Anglican spirituality as it further developed in 17th century. Bishop LancelotAndrewes was a key writer here, drawing on the liturgies of the Eastern churches. Poetry and prose becamevery significant in informing spirituality, particularly the work of George Herbert, the Welsh-born Englishpoet, orator and Anglican priest. He has had a profound influence on the exercise of pastoral ministry as hehimself took the cure of souls very seriously and would gift much of his time to visiting and caring for thosein the parish.

The context has changed hugely today but the model still lingers as a rural ideal. From his poetic work TheTemple a number of hymns continue to be sung. In the following one there is a clear link between the hymnand the Daily Office.

Let all the world in every corner sing, my God and King!The heavens are not too high, His praise may thither fly,The earth is not too low, His praises there may grow.Let all the world in every corner sing, my God and King!

Let all the world in every corner sing, my God and King!The church with psalms must shout, no door can keep them out;But, above all, the heart must bear the longest part.Let all the world in every corner sing, my God and King!

John Donne, who also lived at this time, was an English poet and a cleric in the Church of England. One ofhis most beautiful prayers is sometimes used in funerals:

Bring us, O Lord God, at our last awakening into the house and gate of heaven to enter into that gate anddwell in that house, where there shall be no darkness nor dazzling, but one equal light; no noise norsilence, but one equal music; no fears nor hopes, but one equal possession; no ends nor beginnings, butone equal eternity; in the habitations of thy glory and dominion, world without end.

In 1650 and 1651 Bishop Jeremy Taylor published two books, Holy Living and Holy Dying. 'No book otherthan the bible and the Book of Common Prayer has had a more profound and lasting influence on thedistinctive inwardness of Anglican devotion. Joyful and exuberant genius radiates through the medium ofhis English style. There is no other book that so clearly expresses the essence of the classical Anglicanunderstanding of the spiritual life with its insistence that there is no division between what is religious andwhat is secular. By grace our natural actions may be turned into actions of religion'.

The poetic tradition continued with Thomas Traherne, another Anglican priest, poet and mystic. Hisspirituality is pervaded by an optimism that has been both remarked upon and criticised. In his book,Ethicks, there is a 'preoccupation with the beauty of holiness’. The following quote shows that he is with St

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Augustine in understanding that our desires can lead us to God. ‘It is of the nobility of man's soul that he isinsatiable: for he hath a benefactor so prone to give, that he delighteth in us for asking. Do not yourinclinations tell you that the WORLD is yours?’. ‘First Century’ no. 22 (written c. 1672, first published1908).

This ongoing Anglican quest for holiness was taken up further in the 18th century by John Keble who wasalso priest and poet and one of the progenitors of the Oxford Movement. He took seriously the pastoralwork involved in tutoring students at Oxford. He wrote poems that drew heavily on the Sundays, Festivalsand Services of the Prayer Book. What marks him out as significant contributor to Anglican spirituality ishis emphasis on the value of the sacramental tradition on Christian spirituality as well as a renewed interestin the typological interpretation of Scripture.

He was clear that normal discipleship consisted of discipline in praying the Daily Office as well as morefrequent celebrations of the Eucharist, together with the practice of sacramental confession. This path wouldassist greatly in receiving God's grace in order that Christians might share in the divine life. Two versesfrom two different hymns may be familiar to many.

New every morning is the loveOur waking and uprising prove,Through sleep and darkness safely brought,Restored to life and power and thought.

Blest are the pure in heart,For they shall see our God.The secret of the Lord is theirs;Their soul is Christ's abode.

On 14 July 1833, he preached the Assize Sermon at Oxford. His sermon was called National Apostasy anddenounced the Nation for turning away from God, and for regarding the Church as a mere institution ofsociety, rather than as the prophetic voice of God, commissioned by Him to warn and instruct the people.The sermon was a nationwide sensation, and is considered to be the beginning of the religious revivalknown as the Tractarian Movement (so called because of a series of 90 Tracts, or pamphlets addressed to thepublic, which largely influenced the course of the movement) or as the Oxford Movement. Because theTractarians emphasized the importance of the ministry and of the sacraments as God-given ordinances, theywere suspected by their opponents of Roman Catholic tendencies, and the suspicion was reinforced whensome of their leaders (John Henry Newman being the most conspicuous) did in fact become RomanCatholics.

But the movement survived, and has profoundly influenced the religious thinking, practice, and worship oflarge portions of Christendom. Their insistence, for example, that it was the normal practice for allChristians to receive the sacrament of Holy Communion every Sunday has influenced many Christians whowould never call themselves Anglicans, let alone Tractarians. Keble translated the works of Irenaeus ofLyons (second century) and produced an edition of the works of Richard Hooker, a distinguished Anglicantheologian who died in 1600.

Allchin says about the two significant movements of this century: The Evangelical Movement had, in itsorigins, profoundly Catholic intentions. The Oxford Movement in the 19th century had a profoundlyEvangelical dimension at its heart. The two aspects to the one Christian tradition which in the West we haveallowed to become separated from one another, and times have made highly antagonistic, in fact need oneanother and complement one another. When we approach the theological differences between them by wayof spirituality and worship this fact becomes particularly evident’. (1999, p.24).

We see this in a practical way though the significant contribution to Anglican spirituality through WilliamWilberforce who died in the same month that Keble preached his sermon. Wilberforce was an evangelicalwho spent two hours a day studying his Bible and praying. He saw the link between prayer, the demands of

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the Kingdom and need to be positively involved in bringing about social and political reform. He is bestremembered as a politician who was hugely influential in bringing about the Act for the Abolition of Slaveryin 1833. This represented an Anglican commitment to prayer and social justice which further developed inproviding education and health care to the poor during the 19th and 20th centuries.

Also influential at this time was Williams Pantycelyn, a Welsh evangelical, who was writing in the midst ofthe emergence of Methodism in Wales. As a young adult he had the opportunity to receive medical trainingand he retained an interest in health and wellbeing, both physical and mental, throughout his life. He did notwant the church to split, largely because he appreciated the many different strands which had influenced thespirituality of Anglicanism. The focus of much of his writing is on Christ and on the work that Christachieved on the cross. However, something may be lost in translation of the Welsh to the English where theEnglish words, healing, health and salvation are clearly distinctive. In Welsh there is a very close similarity -iachad and iechyd and the two words for salvation, iachawdwriaeth and iechwdwrilaeth.

So in his poem Theomemphus he says: ‘O unfailing, limitless grace, continuing eternally; only from thewounds of the Lamb that died is healing to be found, healing from guilt, healing from the fears of the grave,and a love rooted in eternal peace’. He also writes often describing Christ as victor and much of his workdraws on Scriptural texts. As he matures, there is evidence of Pantycelyn being drawn into a more mysticalspirituality, as he experiences the healing power of Christ and the victory of Christ, bringing wholeness tohim enabling him to declare, 'perfect vision untroubled by desire, the highest state to which the person canattain…' and again, 'Your perfect being is my joy’.

Allchin says: ‘In this movement a transforming union with God through this vision of divine beauty, inwhich all lesser beauties are gathering one. We observe that for Pantycelyn as for Hooker it is faith whichperceives God as truth, whilst it is love which grasps God as beauty. … This is the union, the bond, whichthere is no language able to express’. (1999, p.43)

The Welsh word for 'bond' is cwlwm. It can be used, Allchin says, for many kinds of knots, or of anintricate design in art or in music. It is a union which is indissoluble. So for Pantycelyn there is a weavingtogether of the doctrines of the Trinity, incarnation, and union with God, to inform a deeply devotionalspirituality with a commitment to healing of people and indeed of the whole creation. It is impossible tothink that he is not also drawing on the rich celtic heritage of Wales!

Lest the development of Anglican Spirituality seems to be entirely dependent on men, it is worth concludingthis chapter by referencing the substantive contribution made by Evelyn Underhill in the 20th centurythrough her substantial volumes on Worship and also on Mysticism. She was a writer (of nearly 40 booksplus many articles), a teacher, a spiritual director, a conductor of retreats, becoming a leading exponent ofAnglican spirituality whose constant care was to link spirituality to social concerns. Her vision is bothcatholic and evangelical. She spent much of her life worshipping in an Anglo-catholic context.

Her early writings saw prayer as life and life as prayer. She recognised the link between mysticism andsocial action, taking a definitive stance against war and promoting pacifism, summarised in a booklet in1941: The Church and War. Her ministry of spiritual direction was much sought after as she helped peopleto root their lives in prayer and let their everyday life be informed by their prayer. She exercised thisministry both face to face but also through extensive correspondence. It was probably a natural progressionto then develop a further ministry in the giving of Retreats where she most especially helped people toexplore the quiet of prayer, carefully structuring both the day and content of sessions to aid this process.There are few books even today that are more informative than hers on Mysticism, although PracticalMysticism is perhaps a more accessible introduction. Three quotes give an insight into her writing.

God is always coming to you in the Sacrament of the Present Moment. Meet and receive Him there withgratitude in that sacrament.

There is no place in my soul, no corner of my character, where God is not.

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All things are perceived in the light of charity, and hence under the aspect of beauty; for beauty is simplyreality seen with the eyes of love.

In summary then we can see that Anglican Spirituality has a commitment to 'to prayer, to place, and to thepoor'. (Coakley, 2009, p.5). Whether that expression is Anglo-catholic or evangelical, or somewhere inbetween, it all arises out of a daily commitment to prayer and reading of the Scriptures that then informsrelationships in family and in community, in order that our communal life may reflect something of the flowof life that sustains the Trinity and in which we are invited to participate.

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Arrive and worship

In pairsShare what you have noted from Session 6

As a groupWorship together

Project 1Identify the key figures and movements that have shaped Anglican Spirituality.

What contribution have they made to Anglicanism today?

Project 2Refer to Resource Sheet 2 - Features of Anglican Spirituality.Examine each feature in turn and ask:Is this something that you see reflected in The Church in Wales and your local church?Is it a feature of your own spirituality?

Project 3

What changes are being experienced by the Church in Wales today?How might these changes affect the way in which Anglican Spirituality may develop in thefuture?

ReflectionEach briefly share something that this session has left you thinking and/or feeling.

Prayer and preparation.Offer the evening’s work to God in prayer.

Plan your preparation for Session 8.

Note that there are tasks to be given to group members for next week.

GROUP SESSION 7

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Resource Sheet 2.

Features of Anglican Spirituality (produced by Tewkesbury Abbey -http://www.tewkesburyabbey.org.uk/worship-spirituality/anglican-spirituality.html

Liturgical/Biblical:Anglican spirituality is rooted in communal daily prayer (Morning and Evening Prayer) and is shaped by theprinciples laid out in The Book of Common Prayer. Therefore, Scripture has primary importance along withthe prayerful meditation on the psalms, and our way of praying tends to have more formality and structurethan many non liturgical churches.

Communal:For Anglicans, communal prayer comes before and shapes personal prayer. Prayer is an activity thatconnects us to God and to each other - the 'other' may also include our brothers and sisters who have died.Communal prayer is a part of daily, weekly and yearly rhythms that both surrounds and informs ourcommunity when it gathers either to worship or make decisions.

Sacramental:Anglicans see the world, itself, as sacramental. That is to say, that the material world is capable ofmediating God's grace. We emphasise the two primary Gospel sacraments of Baptism and The Eucharist aswell as offer the other sacramental signs of confirmation, matrimony, reconciliation, anointing andordination.

Incarnational:Anglicans emphasise the incarnation, God being born as Jesus and entering fully into human life andhistory. Accordingly Anglican have a 'down to earth' spirituality that affirms the goodness of life and thecreated world, the reality that things are not as they should be, but believe that the extraordinary is found inthe ordinary.

Mystical:Anglicans experience union with God as happening over time, gradually through a journey aided bypersonal prayer and discipline. This perception is confirmed by the teaching of the Christian saintsthroughout the ages.

Comprehensive:Anglicans believe the truth can be found in exploring the creative tension between opposites. For example,we affirm both the sacred and the secular, the material and the spiritual, the mind and the heart, glory andintimacy.

Ambiguous:Anglicans tend not to be 'black and white' in our thinking. We affirm the ambiguity of personal experienceand the breadth of human life. Through our history, which has often been bloody, we have learnt to toleratediffering opinions of the spiritual journey.

Open-minded:Anglicans believe in good scholarship, going back to the original sources and valuing a questing andquestioning faith. We search for wisdom in many places and encourage people to listen to each other andbring their honest questions to their life journey.

Intuitive:Anglicans are at home in the world of poetry, image, symbol, story-telling, ritual and art. Although we havealways resisted the temptation to align ourselves with the dogmas of either wing of the Church Universal,we have had many great theologians who have influenced world events.

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Aesthetic:Anglicans believe that beauty, in all its fullness, is a doorway to truth, goodness and God.

Moderate:Anglicans avoid extremes, believing that a godly life is one that is both inwardly graceful and ordered, andoutwardly serving and responsible.

Naturalistic:Perhaps through our Celtic origins, Anglicans have a reverence for nature and its rhythms. We are notabove the created order, but very much a part of its delicate and intricate balance.

Political:Anglicans believe that Christian life has political implications and that civic life is both a legitimate andimportant place for our faith to be expressed.

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SESSION 8

Spiritual Journeys

For this session

1. Read the Introduction

2. Study Source 8 in the Reading Block

3. In this session you will construct prayer stations on the following themes:

Birth and beginnings.Woundedness and healing.Rebirth and fresh starts.Endings.Surprises.

For each station you will need:An image/icon or object to focus on.A bible reading on the themeA personal story reflecting on experience of the theme.A prayer on the theme.If you wish, a verse of a hymn or song or chant to be used at each station.

Therefore, before the session, decide which members are bringing which itemsfor each station to the session with them. Do not allocate whole stations toindividuals. In other words, for each station, one person should bring thereading, another the image and another the prayer and so on.

You may wish to consider where you might meet for this session.

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SESSION 8

Spiritual Journeys

INTRODUCTIONChristian people seem to have long been people ‘on the move’. The root of this idea probably goes back tothe Hebrew Scriptures where people lived more nomadic lives and they set out on epic journeys whichturned out to also be considerably important in the development of faith. People like Abraham, Jacob,Moses, Elijah, and Ruth each go on a journey, both physical and spiritual. Of course, the early churchinitially was a people on the move as they spread over Asia to share the good news of Christian faith,particularly Paul in his missionary journeys. This chapter will explore Spiritual Direction, Retreats,Pilgrimages, and the labyrinth.

Human beings are very good at self-delusion and therefore a tradition of Spiritual Accompaniment(sometimes called Spiritual Direction even though Spiritual Directors are rarely directive.) has long beenpart of Christian spirituality. The Celts called these people ‘Anam Cara - Soul Friends’. Spiritual Directorsare people who seek to listen attentively to a person’s journey in prayer, in order to help discern themovement of the Holy Spirit. This was at the heart of Ignatian Spirituality and why there is a guide toaccompany a person through the Spiritual Exercises. Today people are trained in the art of spiritualaccompaniment and increasingly are part of supervision groups to ensure best practice.

Henri Nouwen likens this ministry to that of the sculptor who sees an image in the marble and workssteadily to reveal it. The belief is that the art of spiritual direction helps a person to discover who they reallyare in God. It is primarily a journey of discovery. Guenther (1992) describes the role as a threefold one: tooffer hospitality, sometimes to offer some teaching on methods/ways of prayer, and often to act as midwife,in bringing something new to birth. The practice of spiritual journaling is often helpful in-between sessionsto make a note of things sensed/discovered in prayer as well as Bible verses that may have spoken in someway. Those who share in this ministry discover that it is most definitely very sacred ground where truth cantake deeper root and where transformation can begin to take place.

Retreats

As discovered earlier in the module the regular keeping of silence and withdrawal can be a very helpfulpattern in clearing away the spiritual clutter that accumulates in life in order to drink deeply again of thewell of God’s life-giving water. Some people find it essential to take a day a month as a retreat day; otherswill perhaps take a week or so each year to get away from the normal context of their lives and gift somequality time to simply be with God. There are many Retreat houses that offer space to do this. Sometimesthere is someone who can be a Spiritual Accompanier to you whilst there. Sometimes there is a ReligiousCommunity and the Retreatant is welcomed to share in the Daily Office. The Retreats Association has anannual listing of retreats available. Some of these are deeply silent. Some are creative such as painting andprayer or journaling and prayer. Some are based around praying as your personality type prefers. Ofcourse, you can make your own retreat but it is often helpful to have some input during this time ofreflection and prayer. Taking time out for Retreat is seen by many as having a spiritual MOT!

Pilgrimages

Pilgrimages are once again very popular with a wide range of people. Some people use the term to simplydescribe a long journey, that may or may not be faith related. Christians understand Pilgrimage in two ways- the first, is an understanding that a visit to a saint’s shrine or birth place connects the pilgrim with the holy.For centuries people had undertaken pilgrimages to Rome until, as a result of the Reformation in England,the practice ceased. Places of pilgrimage such as Iona in Scotland and Ynys Enlli/Bardsey Island in NorthWales are threshold places/liminal places where the veil between heaven and earth seems very thin at times.

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Pilgrimage continues today with many ancient pilgrim routes being revived or indeed created in order to linkup important Christian sites e.g. Taith Pererin Gogledd Cymru/North Wales Pilgrim Way or St David’sPilgrim route to name but a couple of possibilities.

Benedicta Ward suggests that ‘the heart in pilgrimage’ is the basic meaning of Christian pilgrimages,whatever form they take, and that this inner sense of pilgrimage is also a uniting element in humanlife’(2002, p.1). Perhaps the most famous of pilgrimages is enshrined within Chaucer’s Canterbury Tales.However, a spiritual pilgrimage is concerned not just with the outward journey but also of the inwardjourney. Invariably pilgrims travel lightly as it is too demanding to take lots of things on the journey. Thereis a trustful attitude that what is needed will be provided e.g. food and lodging. The outward journey is alsoabout divesting the inner life of unnecessary clutter, a kind of purgation, (to use the classical language). Aceltic term speaks powerfully to this - peregrinatio - a sense of detachment, to travel through fields as astranger, a foreigner, an outsider. The outward journey therefore invites a choice about what and who is leftbehind. What/who am I going away from?

In contrast, the inner journey is about choosing the direction of movement. To what/whom am I movingtowards? For the inner journey and medieval pilgrim this may have been a clear sense of journeyingtowards Jerusalem, as representing the heavenly homeland. When a journey to Jerusalem became toodangerous, then the later practise developed of pilgrimages to local shrines. This is where concepts arosesuch as three trips to Bardsey equals one to Rome.

The second understanding of pilgrimage however draws on the ideas of Ward about the purpose of the innerjourney. Contemplative Fire, as a new monastic community regularly hosts ‘Pilgrimages to Nowhere.’ (oractually, Pilgrimages to Now/here) that help people journey through the daily landscape whether in city orcountry and be present to that outer/inner dynamic without the need to travel to a known sacred site. Life isso busy that we need to learn the art of being attentive in the present moment. The practice honours theceltic idea of being a peregrinus who simply set out for the love of God. To go on pilgrimage is to enableearthly life to be transfigured in some way so that there might be a growing eagerness to undertake that finaljourney into Love and be one with God.

Labyrinths

Another spiritual practice that can help deepen prayer and the spiritual journey is that of walking a labyrinth.A labyrinth is a path which leads, via a circuitous route, to the centre of an intricate design and back outagain. A labyrinth’s route is unicursal; that is, it has only a single path. Unlike a maze, a labyrinth isdesigned for ease of navigation, and it is impossible to get lost within one.

A prayer labyrinth is a labyrinth used to facilitate prayer, meditation, spiritual transformation, and/or globalunity. The most famous prayer labyrinths today include an ancient one in the cathedral of Chartres, France,another in the cathedral of Duomo di Siena, Tuscany; and two maintained by Grace Cathedral, an Episcopalchurch in San Francisco. While prayer labyrinths have been used in Catholic cathedrals for centuries, thepast decade has seen resurgence in their popularity, especially within the Emergent Church and among NewAge groups. St Beuno’s Spirituality Centre in North Wales has a labyrinth in its grounds which retreatantscan use as part of their prayer practise. There is also one at St Augustine’s Priory in Colwyn Bay and atNoddfa Retreat Centre in Penmaenmawr and doubtless many others scattered through the country bothindoors and outdoors.

Labyrinths have been used by a wide variety of cultures for at least 3,500 years. Evidence of ancientlabyrinths exists in Crete, Egypt, Italy, Scandinavia, and North America. Ancient labyrinths had what isusually called the 'classical' design of seven rings, or circuits. For the Christian in the Middle Ages, thelabyrinth could symbolize several things: the hard and winding road to God, a mystical ascension tosalvation and enlightenment, or even a pilgrimage to Jerusalem for those who could not make the actualjourney. Symbolically the circle means eternity. It can also refer to the wheel of life, with its stages of birth,life, death and rebirth. The concept of baptism as a spiritual rebirth is far from being unfamiliar but there area number of other stages or points of rebirth or renewal on the journey of spiritual development.

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To prayer walk a labyrinth involves three phases. Before beginning it is worth pausing before the entrance todiscern the reason for walking the labyrinth. It might be to carry others with you to the centre as a means ofprayer; it maybe the need for guidance or the gift of creativity. It doesn’t matter what it is but it does matterthat you begin this journey in an attentive manner. Some people will make the sign of the cross before theybegin. Some will remove their shoes. Others will simply pause. This is a threshold place where boundariesare crossed from what is unknown to what is known/experienced. It is a walk in which the Holy Spirit cangift anything but often it is a gift of wisdom, insight, guidance, or healing.

The journey inwards is one of purgation (releasing). It is an intentional letting go of things that are less thanhelpful on the journey into God. The second phase is that of illumination (receiving) and is the pause pointat the centre of the labyrinth. Having let go of hindrances on the journey inwards, the hands and heart areopen to receive whatever gift of insight/creativity/guidance etc is being given. Holding that gift lightly andcarrying it back out through the labyrinthine path, the third phase is one of union (returning). The returningis symbolic of integration within oneself, and with God. The journey out of the labyrinth then becomes oneof emergence back into the reality of daily life but with one important difference, that something has shiftedwithin you through the prayerful walking, so enabling you to live, work, and worship from a place of greaterwholeness.

If you are not able to walk a labyrinth for whatever reason, you may want to follow the same process but usea finger labyrinth, take time to ‘walk’ it.

Desktop Finger Labyrinth

Keep this labyrinth on your desk. When you are stressed and need to relax, use your finger toslowly trace the path into the center and then out to the entrance. The spiraling path of thelabyrinth teaches us to slow down and refocus as we become more centered and balanced.

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Arrive and Worship

In pairsShare what you have noted from Session 7.

As a groupWorship together

Project 1In what ways have Christians found spiritual value in:a) Spiritual directionb) Retreatsc) Pilgrimagesd) Labyrinths.

Reflect together:To what extent have these played a role in your own spirituality?

Project 2Create 5 stations for prayer around your meeting space.Each station should be focused on the image/icon or object chosen for the station.The stations should be in the following order:Birth and beginnings.Woundedness and healing.Rebirth and fresh starts.Endings.Surprises.

You are going to undertake a spiritual journey around your stations.At each station, share:The reading chosen for the stationThe story of personal experience written for that station.The prayer written for that station.Conclude at each station with a time of silence and open prayer before moving to the nextstation with a verse of a hymn, song or chant if you wish.

Project 3Reflecting on the term's work, each share what, for you, are the key features of Christianspirituality and prayer.

Prayer.

Offer this evening’s and the term’s work to God in prayer.

GROUP SESSION 8

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Assignments.Assignment 1.Answer Part A and Part B.

A) In 750 words:What does the Celtic tradition have to offer to our lives of prayer today?

AND

B) In 750 words:What are the relationships between prayer and social action?Your answer should include at least one historical and at least one contemporary example.

Assignment 2.In 1500 words address the question:

What does the Christian monastic tradition offer to Anglican Spirituality today?Your answer should consider:a) The ways in which the monastic tradition has informed Anglican Spirituality in the pastb) The ways in which you feel that tradition might enhance Anglican Spirituality further.

Assignment 3.In 1500 words address the question:

You have been asked to lead a retreat day for members of your Ministry Area on the theme of 'prayingthe scriptures'. What would you include and why?

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Coursework evaluation sheet

To be completed by each student at the end of the term and sent toThe St Seiriol Centre, Y Ficerdy, Y Felinheli, Gwynedd, LL56 4SQ

or email the form to gareth.stseiriol@gmail.com

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