Lynne is a Presbyterian minister and author of numerous books and Bible study guides. She lives in Seattle. Read more »
Soon before she left her position in New Zealand as senior lecturer in pastoral theology, Lynne recorded a one-minute video for her departmental website describing what's most important to her in her writing and teaching.
Lynne spoke last year on "Spiritual Practices for Preachers" (recorded as a video on YouTube.) The talk is relevant to anyone in ministry and focuses on how to draw near to God simply as a child of God as well as engaging in spiritual practices for the sake of ministry.
"Lynne's writing is beautiful. Her tone has such a note of hope and excitement about growth. It is gentle and affirming."
— a reader
"Dear Dr. Baab, You changed my life. It is only through God’s gift of the sabbath that I feel in my heart and soul that God loves me apart from anything I do."
— a reader of Sabbath Keeping
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Thursday December 21 2017
Have you noticed all the emphasis these days on mindfulness? Pay attention, people are saying and writing, to what’s going on right now in your life. Breathe. Be present and notice.
Christians have emphasized a form of noticing for centuries. In the ancient prayer of examen, we take time to look back and try to see the hand of God in our lives. Examen, like all contemplative prayer forms, is most effective when it is unforced, when we try to let our awareness of God float into our minds rather than forcing ourselves to review every event in an analytical fashion to see if we can detect the presence of God.
First, select a period of time to focus on. It’s best to look at one day, although you could also choose to look at a period of a few days or even a week. Focus your thoughts and your heart on the time period you have selected. Ask God to bring to mind one or two times when God was present in your life.
Don’t analyze. Don’t try to go sequentially through all the events in that time period. Just try to gently notice. In the prayer of examen, to notice is to pay attention, to turn your gaze from worries about the future and absorption in present tasks to events that took place, the meaning you placed on them, and the possibility that God was working in and through what happened.
When you are able to identify one or two times when God was present to you, respond to God in the light of your noticing. You may want to imagine yourself holding in your hand that moment of God’s presence, offering it back to God in thanks. You may want to picture yourself smiling at God. You may want to thank God for that moment using words.
Continue in an atmosphere of noticing. This time, ask God to bring to mind one or two moments when you resisted God’s presence. Again, don’t try to analyze or examine your life’s events sequentially. Try to let a memory of resistance to God float into your conscious mind.
When you are able to identify one or more moments when you resisted God, spend some time responding to God. You may want to pray, “Lord have mercy.” You may want to offer that moment to God and ask him to heal and transform you. You may want to move into a time of confession of sin.
We so often forget to take the time to notice the patterns of our lives. Examen is a lovely discipline because it gives a structure to pay attention to God’s working. Often God is present in our lives and we fleetingly experience that presence, but we rush on to the next event and we neglect to ponder the patterns of his presence and to thank God for the gift of our awareness of him. Examen gives us the opportunity to notice the hand of God, something many midlife folks are longing for.
Examen also gives us the opportunity to notice the patterns of our resistance to God’s work in our lives. Sometimes we can change those patterns by conscious discipline. More often all we can do is offer our patterns of resistance to God and ask for his help and mercy. Either way, simply noticing our resistance makes us more likely to notice God’s presence next time.
My husband and I have found that the prayer of examen has impacted the way we talk to each other at the end of the day. Often my husband will ask me at bedtime, “When did you feel closest to God today?” or “When did you experience God’s hand in your life today?” I am always grateful for that question, because it makes me stop and notice.
Examen is a wonderful discipline for midlife. The speed of our lives and the necessity to focus on the future keeps us from recognizing when God has been at work in us. So many of us long for meaning and the assurance that life has value. What better way to find meaning and value than to take the time to notice what God is already doing?
(Next week: looking back on 2017 in preparation for the new year. Illustration: Golden Gardens in Seattle by Dave Baab. If you'd like to receive an email when I post on this blog, sign up under "subscribe" in the right hand column. This post adapted from my book A Renewed Spirituality: Finding Fresh Paths at Midlife.)
*** If Advent isn’t feeling real to you, even though Christmas is rapidly approaching, I encourage you to download my Advent Devotional, which links psalms with the themes of Advent. Even if you work through only one set of questions, pondering relevant psalm may help you be more ready for Christmas. ***
Wednesday December 13 2017
If we want to listen to God in prayer, we have to quiet our racing minds. Several metaphors involving water have been helpful to me as I have encountered the inevitable struggles with wandering thoughts during contemplative prayer.
The wandering thoughts can include worries and preoccupations about my own life or the lives of people I love, projects I’m working on that I can’t resist thinking about, noises or other distractions from the physical environment, or even analysis of the spiritual profundity of what I’m experiencing. These distracting thoughts are particularly common at the beginning of a quiet prayer time, but they can unfortunately be all too frequent throughout the period of silence.
One of the people who led many of my early contemplative prayer experiences talked about these wandering thoughts as boats on a river. We can watch the boats, she said, and notice they are there, but we need to avoid the temptation of getting onto the boat and rummaging around in the hold. When we find ourselves boarding the boat and unpacking its contents, we can imagine ourselves stepping back off the boat and letting it float down the river without us.
Later someone else told me about the metaphor of a leaf on a river. This leader suggested that when we notice we have left the topic of the prayer and our minds have begun down another path, we view the random thought as a leaf. We let it float lightly down the river.
In her wonderful book Spiritual Disciplines Handbook, Adele Ahlberg Calhoun suggests one more river metaphor to help with distracting thoughts. She suggests that we imagine God’s river of life running through us. Deep down in the river, the water is calm and slow, but the surface is cluttered with turmoil and debris. We can imagine our distracting thoughts as a part of that debris and turmoil on the surface, and let that part of the river be carried away by the current. The goal of quiet prayer is to return to the depth of the river where the presence of Jesus imparts peace and calm. 
I like the river analogies. Jesus compares the Holy Spirit to living water (John 7:37-39), and in Revelation, the river of the water of life flows through the heavenly city (Revelation 22:1-2). In contemplative prayer I relinquish my worries, my tendency to analyze everything, my preoccupations about work and all my other concerns into the hands of the Holy Spirit, who will take those thoughts into the River of Life. My concerns float lightly on the river like leaves. With the help of the Holy Spirit, those preoccupations and worries are not heavy and leaden. Instead, they float away, as light as leaves, entrusted into God’s loving care.
Calhoun suggests another metaphor to help with distracting thoughts. Imagine, she suggests, that you are visiting a friend who lives in a busy urban setting. The windows are open because it is a warm day, and you can hear the street noise and the voices of passersby. Sometimes you even hear sirens. But you love your friend and want to be attentive, so although you notice the sounds coming from outside the window, you don’t let your mind engage with them. Over and over, you return your focus to your friend. In the same way, in silent prayer, over and over you return your focus to Christ with you. 
Calhoun’s busy street metaphor is helpful in a slightly different way than the water metaphors because it emphasizes relationship. Jesus has invited us to be his friends (John 15:12-17), and when we spend time with any friend, we can find distractions to be troubling. But our love for our friend draws us back continually into conversation, caring, and listening. Our priority is our relationship with our friend, and in any form of prayer, our priority is our attention to God in Christ, through the power of the Holy Spirit.
When leading contemplative prayer experiences, describing one of these metaphors for the group can be helpful, particularly with longer prayer experiences such as centering prayer, described below. Most people experience a lot of guilt when learning to engage in contemplative prayer because they are ashamed of their wandering minds. Everyone’s mind wanders in silent prayer, and the water and friend metaphors can help us return to an awareness of God’s presence over and over as we pray.
(Next week: looking back on our lives to see God’s hand at work. Illustration by Dave Baab. If you’d like to receive an email when I post on this blog, sign up under “subscribe” in the right hand column.)
Most of the posts in this series are adapted from my book A Renewed Spirituality, but this post is excerpted from another one of my books, Joy Together: Spiritual Practices for Your Congregation. Joy Together discusses the pros and cons of engaging in various spiritual practices alone and with others, and it has six chapters on how to engage in specific spiritual practices – fasting, contemplative prayer, contemplative approaches to scripture, hospitality, communal discernment, and Sabbath keeping – with small groups and even whole congregations.
 Adele Ahlborg Calhoun, Spiritual Disciplines Handbook (Downers Grove, IL: InterVarsity Press, 2005), 209. Ibid.
Wednesday December 6 2017
The simplest form of silent prayer involves focusing on our breath. Slowing down our breathing has the physiological effect of slowing down all our systems, including our racing minds. Therefore, a brief focus on breathing at the beginning of any prayer time can be very helpful. Breathe slowly and deeply – from the diaphragm rather than from the upper chest – as you begin to pray, and you will often find it easier to relax into God’s presence, love, and peace.
After the initial slow-down using our breath, we can move onto another form of prayer, such as intercessory prayer, confession, thankfulness, praise, or another form of contemplative prayer. (I’ll be writing about other forms of contemplative prayer in this series of blog posts.) Or we may choose to stay with breath prayer for a longer period of time.
God is present in all of creation. “In him, we live and move and have our being,” says the Apostle Paul to the Athenians (Acts 17:28). Through the Holy Spirit, God lives inside all Christians. The air we breathe is a good metaphor to help us understand and experience God’s presence around us and in us.
In breath prayer, we focus on our breath: breathing in, breathing out. We focus on our breath as a reminder that at any moment of our lives we can rest in the reality that God’s love, care, peace, and protection are just as present in our lives as the air is. We rest in the joy of being children who are cared for by a loving and powerful Heavenly Father. We rest in the reality that God is in control of the universe and we are not. We rest in our utter dependence on God for each breath.
God really is all around us and even in us, just like air, and we are safe, loved, and protected by his wonderful presence.
Options for Breath Prayer
1. During breath prayer, we can imagine that we are breathing in God’s love with each indrawn breath, and we can picture ourselves releasing our cares and worries into God’s presence each time we breathe out. This form of breath prayer is a great favorite with children. Sometimes it takes me many, many breaths before I have released all my cares and worries to God!
2. The Lord’s Prayer works well as a breath prayer. In your mind, say a few words or a phrase from the prayer with each breath. You’ll find yourself meditating on the prayer in a new way because you are going through it slowly.
3. The ancient Jesus prayer, based on the words of the tax collector in Luke 18:13, is the first form of breath prayer I used. I pray one phrase on each breath: “Lord Jesus Christ, Son of God, have mercy on me, a sinner.”
4. Later, I found myself substituting other names for Jesus in the Jesus prayer. I often pray these versions using one breath for each phrase:
5. Any memorized scripture, Bible passage we’re reading, or printed prayer can be turned into a breath prayer by praying the words of the passage, one breath for each phrase.
The theme of this series is “listening to God in prayer.” How is breath prayer a form of listening? Aren’t we focusing on the words we’re saying?
I find that slowing down by focusing on my breath puts me in a place of receptivity. That’s the place where God seems more likely to break through my busyness and cluttered mind. In addition, breath prayer so often makes me feel loved by God, and sometimes I think love is the main thing God is trying to communicate to us.
(Next week: distractions in prayer. llustration by Dave Baab. If you’d like to receive an email when I post on this blog, sign up under “subscribe” in the right hand column. This post is excerpted from my book, A Renewed Spirituality: Finding Fresh Paths at Midlife.)
Advent began this past Sunday. My church, Bethany Presbyterian in Seattle, asked me to write reflection/discussion questions for an Advent devotional they have used in the past. For each week of Advent and for Christmas Day, there’s a short liturgy with a reading from a psalm. I’ve written reflection/discussion questions to go along with each psalm. If you’ve never made connections between Advent and the Psalms, you’ll enjoy this. Available here.
Friday December 1 2017
Any contemplative prayer form can be practiced alone. You are warmly invited to experiment with the forms of prayer described in this series of blog posts as you pray by yourself. In addition, you may find great joy in experiencing contemplative prayer in a group. It took me a while to wrap my mind around the notion of praying silently with others.
I can remember the first time, more than twenty years ago, when I heard someone describe her experience of silent prayer in a group. She was the pastor of a Presbyterian Church located near several other churches. She told me that every Friday all the ministers of the churches, along with anyone else who wanted to come, gathered at the Episcopal Church over lunch hour and prayed silently together for an hour.
I was incredulous. I didn’t say anything out loud to her, but inside I was thinking, “You mean you gather with a group of people for an hour and you don’t talk? At all? How weird! You can pray alone at home. When you’re with people, what’s most fun is to talk. This is craziness!”
Soon after that conversation, I began to attend contemplative prayer events in my own congregation. At first I felt very self-conscious praying silently in a room with other people. After a while, I began to realize it was one of the richest experiences of community that I had ever experienced.
A few years later, I interviewed participants in one contemplative prayer class for our church newsletter. “What is contemplative prayer in a group like for you?” I asked them. “And why would you encourage others to participate?”
Here are some of the answers:
Because of those comments, I became more comfortable suggesting a period of quiet at the beginning of meetings. Freedom from words, in the presence of other people, is a great gift, and most of us have very little experience with it. I encourage people who want to learn patterns of contemplative prayer to participate in a contemplative prayer group of some kind, because that experience of intimacy in silence with others as well as with God brings such unexpected blessings.
Some people use the term “our presence for God” when they talk about silent prayer. This term refers to our willingness for God, our openness to God, our commitment to take the time required to hear God’s voice and experience God’s presence. Contemplative prayer, at its heart, acts out the truth that our lives depend on continual grace from God poured out upon us. Contemplative prayer allows us to relinquish the myth that it is our discipline or our competence that runs our lives.
As we practice contemplative prayer, this “presence for God” begins to spill over into our everyday lives, and more and more we experience God’s hand in daily life. We grow in acknowledging our dependence on God.
Often I find it easier to put myself in this stance of openness to God with when I pray with others.
(Next week: Breath prayer. Illustration by Dave Baab. If you’d like to receive an email when I post on this blog, sign up under “subscribe” in the right hand column. This post is excerpted from my book, A Renewed Spirituality: Finding Fresh Paths at Midlife.)
Advent begins this coming Sunday. My church, Bethany Presbyterian in Seattle, asked me to write reflection/discussion questions for an Advent devotional they have used in the past. For each week of Advent and for Christmas Day, there’s a short liturgy with a reading from a psalm. I’ve written reflection/discussion questions to go along with each psalm. If you’ve never made connections between Advent and the Psalms, you’ll enjoy this. Available here.
Wednesday November 22 2017
I learned about contemplative prayer when I was around 40. It dovetailed perfectly with other things that were going on in my life.
I am an introvert. My mother is extremely extraverted. In recent years, she has developed some ability to pray alone and to appreciate quiet things, but in my childhood and early adult years, her values were totally and completely placed in the realm of activity and socializing. She has a very high energy level, she values action over being quiet, and she has always kept a social schedule that makes me feel exhausted just to hear about it.
In my teen and early adult years, I strained to be more like my mother. It was only at midlife that I began to accept myself and allow myself to be an introvert. Ironically, people call me energetic. They don’t see the hours of quiet that I need to balance outward activity.
I have always valued quiet prayer and reflection, but I felt somewhat guilty for how much I like to be alone with my thoughts and alone with God. This drive to spend time alone made me feel ashamed and inadequate. Learning about contemplative prayer gave validation to these inner drives. In fact, I find contemplative prayer very natural. I’m actually good at something that more outwardly-oriented people find difficult. But it took me until midlife to appreciate the strength of my inner life.
The specific prayer styles of contemplative prayer – examen, lectio divina, breath prayer, and so on – have given me more options for quiet prayer, more things to do as I pray. I love them all. They are very helpful to me.
What is even more helpful is the general attitude that we embrace in contemplative prayer. At midlife, I began to slow down, let go of some of my need for control, and tried to live my life more in response to God. In intercessory prayer, which I still value highly, we say, “Dear Lord, here are the things that are on my mind.” And we tell God what we long for and hope for.
In contemplative prayer, we say, “Lord, enable me to hear you. What is in your heart that you want to communicate to me today? What do you want me to think about, do, say, pray?” This posture of listening changes the whole focus, and it fit perfectly with what was going on in my life in my forties.
In my teens and twenties, I really believed I knew a lot, and I was always striving to know more. I felt that I had right answers a lot of the time. In my forties, I began to realize I am so much less certain about lots of things. That lack of certainty has continued.
I still pray lots and lots of intercessory prayers for people in need, for my children, granddaughter, husband, family members, and friends, and for the needs of the world. But because I’m less certain about so many things, I really want to be guided in how to pray. I really want to listen to God’s concerns, God’s priorities, God’s passion. I want to hear his voice in how to pray.
In my twenties and thirties, I felt very optimistic that I could do most things that came along; that I would have time and energy to explore what I wanted to. In my forties, I found I have so many relationships, so many options, so much to do, and that feeling of too many possible directions has only gotten more intense with each passing decade. I need guidance and a sense of priorities. I find that guidance through listening to God in contemplative prayer.
And I want to hear God’s voice of grace, too. All that busy activity of my early adult life came in part from my doubts about who I am and what I do. Now that I’m older, I’m more able to rest in God’s love for me, but I need to hear and feel that love. Contemplative prayer encourages me to wait and listen for it.
The specific patterns of prayer that we call contemplative are just a means to an end. And that end is a posture of listening, an attentiveness to the voice of God. I find I can’t live without it.
(Next week: The blessings of contemplative prayer, alone and with others. Illustration: Me in Stockholm in my early 50s, by Dave Baab. If you'd like to receive an email when I post on this blog, sign up under "subscribe" in the right hand column. This post is excerpted from my book, A Renewed Spirituality: Finding Fresh Paths at Midlife.)
In case you missed these last week, here are two articles I’ve written that relate to listening to God: