Lynne is a Presbyterian minister and author of numerous books and Bible study guides. She lives in Seattle. Read more »
Lynne recently spoke 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 preached recently on Reverent Submission, trying to reclaim the word "submission," which has a bad rap in our time.
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'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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Saturday December 30 2017
A year is ending. A new year begins in a few days. Newspapers and magazines are full of ideas for New Year’s resolutions, and how to keep them.
I wish more people wrote and talked about how to look back on the past year in a way that is fruitful and helpful. As a way to do that, I want to propose a prayer of examen for the whole year.
I wrote last week about Examen, an ancient prayer form that focuses on identifying where God was present and where we resisted God. The prayer has four movements, which I’ll describe and illustrate below. In many monastic settings, monks and nuns prayed the prayer of examen every night, looking back over the day.
The person who taught me examen called it “a gentle, unforced noticing.” I’m going to suggest numerous questions to reflect on, so you can look back at a whole year. Please engage with these questions in an gentle, unforced way. Let the questions help you see God’s hand in your life and your response to God.
1.Examen of Consciousness. Begin by thinking back over your year. What good things happened? Where did you see God’s hand in the good things? What aspects of the good things were clearly gifts from God?
What hard things happened? In what ways did God help you in the hard things? What good outcomes can you identify from the hard things?
Think back on the early months of the year. What were you praying for in those months? What answers did you see later in the year?
Use the fruit of the Spirit from Galatians 5:22-23 to look back at the year. In what moments did you experience love, joy, peace, patience, kindness, generosity, faithfulness, gentleness or self-control in yourself or in those who you love?
2. Response to the Examen of Consciousness. In whatever way works for you, spend some time responding to God’s presence in your life in 2017. You may want to thank God verbally for the ways God was present in the year. You may want to imagine yourself turning to Jesus and smiling at him. You may want to sing a song or hymn.
3.Examen of Conscience. Listen to your conscience to help identify the ways you resisted God this past year. Do you have clear instances when you know God was calling you to do something and you didn’t do it? Can you see times when you did something you know didn’t please God?
Go back to the fruit of the Spirit – love, joy, peace, patience, kindness, generosity, faithfulness, gentleness or self-control – and ponder instances when the Holy Spirit may have been nudging you in the direction of one of those fruits, and you chose to do things your way.
Imagine that Jesus was walking beside you all year. What moments during the year would you have felt embarrassed or ashamed to have Jesus close by?
4. Response to the Examen of Conscience. In whatever feels comfortable to you, bring those moments of resistance to God. You may want to ask God for forgiveness for the times you did not respond in obedience or love. You may want to read one of the penitential psalms as a way to bring these thoughts to God. Try Psalm 32, 51 or 130. You may want to say to yourself: “Whenever we confess our sins, God is faithful and just to forgive us” (based on 1 John 1:9).
Examen is a lovely prayer to do on our own or with others. If you have a spiritual partner – a friend, spouse, prayer partner – or a small group with whom you share honestly, consider working through the questions above with that person or group.
Noticing God's presence is part of learning to hear God's voice. We rob ourselves of his voice of joy and peace when we forget to look back at the past and identify the places God was present. We rob ourselves of joy and peace when we neglect to confess our shortcomings and hear God's voice of forgiveness.
(Next week: A new approach to the Bible. 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.)
Some past Christmas and New Year’s posts you might enjoy:
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.