Alistair McIntosh has a remarkable article in the current issue of Friends Journal, entitled ‘A Perilous Neglect‘. (It’s behind a paywall, unfortunately, and it wouldn’t be fair of me to reproduce it in full here, tempted as I am!)
McIntosh recounts meeting a woman on a long bus journey in the Scottish Highlands who was living as a canonically defined hermit in a remote village where she devoted herself to contemplative prayer. She explained that her particular calling was to prayer as a ministry to those suffering torture.
He goes on to recall meeting a Naval chaplain recently returned from a tour of duty with the special forces in Afghanistan, who had had to explain to the men in his care what happens to the human spirit under torture (an occupational hazard for them): “You may find yourself broken—quite beyond imagination—by the forces brought to bear upon you. You may find yourself stripped down to where the only thing that’s left is God.”
Alistair McIntosh goes on to conclude his longish article by saying:
Our [Quakers’] full name is not “The Society of Friends.” Our full name… is “The Religious Society of Friends.” We must remind ourselves of that, and try to educate those who sit in on our meetings likewise: especially if they come to us in unawareness of our wellspring; especially, if they hope to find in us their own image, or are hurting from some spiritual abuse sustained elsewhere.
While welcoming diversity, and angels coming unawares, we must retain our watchfulness around our meetings’ spiritual lives. As Isaiah (21:11-12) put it in an oracle:
“Watchman, how far gone is the night? Watchman, how far gone is the night? The watchman says, Morning comes but also night. If you would inquire, inquire; Come back again.”
Ministry should be not about the “me,” not even about the “we,” but about an opening to the flows of God. If we turn into a therapy group, or use unprogrammed meetings as a platform for our egos, we undermine the roots of what gives life, and with it, our reputation.
Our task—just as much as it was the task of the hermit nun, or even the military chaplain—is watching like that watchman, and waiting, and holding things in God. As a Friend in Glasgow Meeting told me many years ago, “It is perilous to neglect your spiritual life.”This, of course, is what drew me to Quaker life and ministry in the first place. For me it was not the political activism – there are plenty of political activist groups without dragging religion into it – nor the silence – there is a highly developed understanding of silence in the shared contemplative traditions of the Anglican and Catholic churches – but this sense of prophetic, watching prayer, of “holding things in God”, that has been developed among Friends over the years to an extraordinary degree.
But this is not some private, do-it-yourself spirituality – it is an essential part of what we are as Friends, and a vital expression of that Quaker cliché about not abolishing priests, but the laity. We carry a grave responsibility in our ministry of prayer which, as Alistair McIntosh says, we neglect at our (and many others’, come to that) peril.
Prayer is experienced as deeper than words or busy thoughts. ‘Be still and cool in thy own mind and spirit from thy own thoughts’, said Fox. It is marked by a kind of relaxed readiness, a ‘letting-go’ of the problems and perplexities with which the mind is occupied, and a waiting in ‘love and truth’: the truth about oneself, the truth about the world, deeper than the half-truths we see when we are busy in it about our own planning and scheming, the love in which we are held when we think of others more deeply than our ordinary relations with them, the love that at root holds us to the world. Prayer is not words or acts, but reaching down to love: holding our fellows in love, offering ourselves in love; and being held by, being caught up in love. It is communion, an opening of the door, an entry from the beyond. This is the point where secular language fails, for this cannot be spoken about at all: it can only be known.
Harold Loukes, 1967, Quaker faith & practice 2.23