Contemplation in Protestant Traditions
From Lutheran Mystics to Quaker Silence
Protestant contemplative spirituality represents the often-overlooked mystical dimension within Reformed, Lutheran, Quaker, Methodist, and other Protestant traditions. While the Reformation emphasized Scripture, preaching, and justification by faith alone, contemplative currents never fully disappeared. From German Pietist mystics to Quaker silent worship, from Puritan meditation to the modern evangelical rediscovery of contemplation, Protestant Christianity has its own rich heritage of deep encounter with God.
The Reformation's Complex Relationship with Mysticism
Many assume contemplative prayer is exclusively Catholic or Orthodox. This assumption has some historical basis: the Reformation prioritized preaching, Scripture reading, and congregational worship over monastic contemplation. Luther's monastery experience was often presented as bondage from which he was liberated by grace. Protestants sometimes viewed Catholic mysticism with suspicion—as works-righteousness, experience-seeking, or even dangerous error.
Yet this narrative oversimplifies. Luther himself drew deeply on medieval mystical writers, especially Johannes Tauler and the anonymous author of the Theologia Germanica. Calvin, despite his emphasis on God's transcendence and sovereignty, wrote of being "united to Christ" and experiencing divine communion. The Reformation critiqued certain aspects of medieval mysticism but did not reject the longing for deep encounter with God.
Throughout Protestant history, contemplative currents have repeatedly emerged—sometimes marginal, sometimes influential—testifying that the desire for intimate communion with God transcends confessional boundaries.
Lutheran Mysticism
Lutheran tradition contains a surprisingly rich mystical stream:
Johann Arndt (1555–1621)
Often called the father of Lutheran Pietism, Arndt wrote True Christianity (1605–1609), emphasizing inner transformation and mystical union with Christ. He drew on Bernard of Clairvaux, Thomas à Kempis, and other medieval mystics, arguing that Lutheran orthodoxy needed experiential depth.
"The Kingdom of God is within you, not in external forms and ceremonies... Christ must dwell in us by faith and transform our hearts."
Jakob Böhme (1575–1624)
A Lutheran shoemaker whose mystical visions produced difficult but influential writings. Böhme saw the universe as a theophany (divine self-manifestation) and developed an intricate Christian theosophy. His influence extended to later German Idealism, English Romanticism, and the broader Western esoteric tradition. While controversial, Böhme represents a thoroughly Protestant (if unorthodox) mystical thinker.
Gerhard Tersteegen (1697–1769)
A Reformed (not Lutheran) Pietist mystic whose hymns and spiritual writings emphasize silent prayer, inner stillness, and mystical union. His hymn "God Calling Yet" expresses the contemplative longing: "God calling yet! shall I not hear? Earth's pleasures shall I still hold dear?" Tersteegen led small groups in contemplative practice and taught the prayer of simplicity.
Quaker Silence: The Inner Light
The Religious Society of Friends (Quakers), founded by George Fox in 17th-century England, developed perhaps the most distinctively contemplative form of Protestant worship:
Silent Worship
Traditional (unprogrammed) Quaker worship gathers in silence, waiting upon God. There is no prepared sermon, liturgy, or music—just corporate stillness. Members speak only if moved by the Spirit. This practice resembles contemplative prayer extended to the entire congregation.
The Inner Light
Quaker theology emphasizes the "Inner Light" or "that of God in everyone"—the direct presence of Christ in the soul. This inward Teacher guides the believer more immediately than external Scripture or sacrament. Silent waiting cultivates receptivity to this inner guidance.
Theological Questions
Other Protestants have questioned Quaker theology: Does the Inner Light bypass Christ's historical work? Does it minimize Scripture's authority? Quakers counter that the Light is Christ, present and active, consistent with the Jesus revealed in Scripture. Whether Quaker practice can be adapted by other Christians without adopting Quaker theology remains debated.
Despite theological concerns, Quaker silent worship demonstrates that Protestant Christianity can sustain genuinely contemplative practice. Many Christians from other traditions have found Quaker silence helpful for deepening their own prayer.
Puritan Meditation
Often caricatured as solely rationalist and moralistic, the Puritans actually developed sophisticated practices of meditation:
Richard Baxter (1615–1691)
His Saints' Everlasting Rest (1650) teaches extended meditation on heaven—visualizing the glory to come, engaging imagination and affections, not just intellect. Baxter's method resembles Ignatian composition of place in many ways.
Jonathan Edwards (1703–1758)
The great theologian of the First Great Awakening described experiences that sound remarkably mystical: overwhelming sense of God's beauty, floods of divine love, extended times in contemplative wonder. His "Personal Narrative" recounts walking in his father's pasture, contemplating Christ's glory until he wept.
"The soul of a true Christian... appears like such a little white flower as we see in the spring of the year; low and humble on the ground, opening its bosom to receive the pleasant beams of the sun's glory."
Puritan Meditation Method
Typically, Puritan meditation followed a pattern: reading Scripture, analyzing its meaning, applying it to oneself, stirring the affections (love, desire, fear, hope), and closing with prayer and resolution. This structured approach kept meditation anchored to Scripture while allowing experiential depth.
Methodist and Holiness Traditions
John Wesley (1703–1791), founder of Methodism, drew on Catholic and Orthodox spiritual writers, especially à Kempis, Jeremy Taylor, and William Law. His emphasis on sanctification—growth in holiness through grace—has contemplative implications:
- Means of Grace: Wesley identified "works of piety" (prayer, Scripture, Lord's Supper, fasting) as channels of divine grace—not earning salvation but opening oneself to receive God's transforming love.
- Christian Perfection: The goal of entire sanctification—loving God with all heart, soul, mind, and strength—implies transformation beyond mere behavior change into the depths of the heart.
- The Holiness Movement: Wesley's heirs in the 19th-century Holiness movement emphasized "second blessing" experiences of entire consecration and Spirit-filling, often described in terms resembling mystical transformation.
While Methodist worship is typically active and energetic, the tradition's emphasis on heart religion and ongoing sanctification provides foundation for contemplative development.
Reformed and Calvinist Traditions
Reformed (Calvinist) theology, with its emphasis on God's sovereignty, predestination, and the total depravity of human will, might seem least hospitable to contemplation. Yet contemplative elements appear:
Calvin's Union with Christ
Calvin's theology centers on union with Christ (unio cum Christo)—we participate in Christ through the Spirit, receiving His righteousness and life. This is not merely legal fiction but real spiritual communion. Some scholars argue this mystical union is the center of Calvin's soteriology.
Dutch Further Reformation
The Nadere Reformatie (17th-century Dutch Further Reformation) emphasized experimental Calvinism—personal experience of salvation, deep introspection, and affective piety. Writers like Wilhelmus à Brakel and Theodorus à Brakel taught practices resembling Puritan meditation.
Contemplative Calvinism Today
Some contemporary Reformed Christians are rediscovering contemplative dimensions of their tradition. Howard Hageman's Pulpit and Table recovered liturgical depth; more recently, theologians have explored Reformed spirituality's experiential dimensions without abandoning Reformed convictions.
Modern Protestant Rediscovery
The late 20th and early 21st centuries have seen significant Protestant interest in contemplative spirituality:
Dallas Willard
Baptist philosopher and spiritual writer whose books like The Divine Conspiracy and The Spirit of the Disciplines introduced many evangelicals to historic spiritual practices including silence, solitude, and contemplation.
Richard Foster
Quaker writer whose Celebration of Discipline (1978) became a foundational text for Protestant spiritual formation, drawing on Christian contemplative tradition across confessional lines.
Renovaré
Founded by Richard Foster, this movement promotes "balanced" spirituality drawing on contemplative, holiness, charismatic, social justice, evangelical, and incarnational streams.
Taizé Community
An ecumenical Protestant-rooted monastic community in France whose simple, repetitive chants and contemplative worship have influenced millions of Protestant and Catholic pilgrims.
This rediscovery has not been without controversy. Some evangelicals worry that adopting Catholic contemplative practices compromises Protestant distinctives. Others argue that contemplation is the common heritage of all Christians, not the exclusive property of any tradition.
Frequently Asked Questions
Doesn't contemplation contradict "sola scriptura"?
Not necessarily. Contemplative prayer is not a source of doctrine competing with Scripture; it's a way of opening to God in response to Scripture's invitation. The Psalms call us to "be still and know" (Psalm 46:10); Jesus withdrew to pray in solitude. Scripture points beyond itself to the living God whom contemplation seeks to receive.
Is contemplation "works-righteousness"?
The Reformers rightly rejected earning salvation through spiritual practices. But contemplative prayer is not about earning anything—it's receptive openness to grace. Just as we don't earn salvation by reading Scripture or attending worship, we don't earn it by silent prayer. These are all means of grace, not meritorious works. The goal is receiving God's transforming love, not achieving self-perfection.
Can I practice contemplation as a Reformed Christian?
Yes. Calvin himself prayed for extended periods; the Reformed tradition has always valued prayer. Contemplative prayer can be understood as resting in God's sovereign grace, receiving the fruits of Christ's finished work. Adapt practices to avoid anything suggesting we contribute to our salvation. Focus on receiving rather than achieving, on God's action rather than human technique.
Should I learn from Catholic or Orthodox sources?
Protestant Christians can learn from the broader Christian tradition with discernment. Read John of the Cross, Teresa of Ávila, the Philokalia—but read critically, filtering through Scripture and your own tradition's theology. Many have found cross-traditional reading enriching without abandoning Protestant convictions. Others prefer staying within specifically Protestant sources. Know yourself and what serves your faith.
How do I find a Protestant spiritual director?
Spiritual direction is less institutionalized in Protestantism than in Catholicism, but it exists. Renovaré, the Shalem Institute, and other organizations train Protestant spiritual directors. Some seminaries offer spiritual direction. Ask your pastor for referrals, or explore organizations like Spiritual Directors International.
Practical Suggestions for Protestant Contemplatives
- Start with Scripture: Let lectio divina or devotional Bible reading lead you into silent prayer. The Word prepares the heart for wordless communion.
- Embrace your tradition: Rather than simply importing Catholic practices, explore the contemplative dimensions of your own tradition first. What treasures lie hidden in your own heritage?
- Maintain community: Protestant emphasis on the body of Christ is valuable. Don't become a lone spiritual ranger; share your practice with others, remain accountable, stay connected to corporate worship.
- Hold grace central: Whatever practices you adopt, remember that contemplation is gift, not achievement. You are resting in Christ's finished work, not earning favor.
- Expect fruit: Genuine contemplation produces the fruits of the Spirit: love, joy, peace, patience. If a practice produces pride, isolation, or spiritual elitism, something is wrong.
Related Articles
- Comparative Perspectives — Hub for all comparative articles.
- Evangelical Concerns — Addressing objections to contemplative prayer.
- Charismatic and Contemplation — Integration of active and receptive spirituality.
- Lectio Divina — Scripture-based prayer accessible to Protestants.
- Contemplative Prayer for Beginners — Practical starting guide.