Comprehensive FAQ on Contemplative Prayer
Answers to the most common questions about Christian contemplative practice
Contemplative prayer is an ancient Christian practice of silent, receptive prayer that opens the soul to direct encounter with God. It involves moving beyond words and images to rest in God's presence. Questions about its nature, practice, and tradition are natural for anyone exploring this path.
Contents
The Basics
What is contemplative prayer?
Contemplative prayer is a form of Christian prayer characterized by silence, stillness, and receptivity to God's presence. Unlike vocal prayer (speaking to God) or meditation (thinking about God), contemplation involves being with God beyond words and thoughts. The classical definition comes from The Catechism: "Contemplative prayer is the simple expression of the mystery of prayer... a gaze of faith fixed on Jesus, an attentiveness to the Word of God, a silent love."
Is contemplative prayer biblical?
Yes. Scripture is filled with examples and invitations to silent, receptive prayer. "Be still, and know that I am God" (Psalm 46:10). Mary "sat at the Lord's feet listening to what he said" (Luke 10:39). Jesus withdrew to solitary places to pray (Luke 5:16). Elijah heard God not in wind, earthquake, or fire, but in "a still small voice" (1 Kings 19:12). Paul speaks of "groanings too deep for words" (Romans 8:26). While specific techniques developed later, the contemplative orientation is thoroughly scriptural.
How is it different from meditation?
In Christian tradition, "meditation" typically means discursive reflection - thinking about Scripture, pondering truth, using imagination (like Ignatian meditation). "Contemplation" goes beyond thought to simple presence. However, terminology varies. Some use "Christian meditation" (John Main) to describe what others call "contemplation." The key distinction is between active mental engagement (meditation) and receptive, loving attention (contemplation). In practice, meditation often leads naturally into contemplation.
Is this the same as Eastern meditation?
No. While there are surface similarities (silence, stillness, breath awareness), Christian contemplation is fundamentally different in nature and goal. Christian contemplation seeks encounter with the personal God revealed in Jesus Christ, not absorption into impersonal consciousness. It's rooted in baptismal identity, ecclesial life, and Scripture. It presumes grace, not technique. That said, some contemporary presentations have borrowed from Eastern sources, requiring discernment. Classical Christian contemplation is its own tradition.
How long has the Church practiced contemplative prayer?
From the beginning. The Desert Fathers and Mothers (3rd-4th centuries) systematized contemplative practice. The tradition continued through Eastern Hesychasm, Western monasticism, medieval mystics (Bernard, Meister Eckhart, The Cloud of Unknowing), Carmelite saints (Teresa, John of the Cross), and into the present. Every century has had its contemplative witnesses. The 20th-century renewal brought these practices to lay Christians more widely.
Practice & Method
How do I start practicing contemplative prayer?
Begin simply. Choose a quiet place and time. Sit comfortably but alert. Briefly express your intention to be present to God. Then simply be still, letting go of thoughts as they arise. Start with 10-15 minutes and gradually increase to 20-30 minutes. Don't evaluate the experience - "good" and "bad" sessions are equally valuable. Consistency matters more than duration. Learn one method (Centering Prayer, Jesus Prayer, etc.) and practice it faithfully before exploring others.
How long should I pray?
Most traditions recommend 20-30 minutes, ideally twice daily. Thomas Keating suggests 20 minutes minimum because it takes time to settle. Some begin with 10-15 minutes and build up. The Orthodox tradition often recommends shorter periods (15 minutes) done more frequently. Quality of commitment matters more than quantity. Better 15 minutes done faithfully every day than 40 minutes done sporadically.
What should I do with my thoughts?
Thoughts are inevitable and not failures. Different traditions handle them slightly differently. In Centering Prayer, when you notice a thought, gently return to your sacred word. In the Jesus Prayer, when distracted, return to the prayer. In Christian Meditation (Main), when thoughts arise, simply return to your mantra. The common principle: notice without judgment, let go without struggle, return gently. Thoughts are not enemies - they're opportunities to choose God again.
What's a sacred word?
In Centering Prayer, the sacred word is a simple word (1-2 syllables) expressing your intention to consent to God's presence. Examples: Jesus, Love, Peace, Abba, Mercy. It's not a mantra repeated for effect but a gentle symbol of intention. You use it to return your attention when distracted. Choose one word and stay with it. The word itself has no special power - it simply expresses your consent.
What position should I pray in?
Sit upright but relaxed - spine straight, shoulders dropped, hands in lap or on knees. You can sit in a chair, on a prayer stool, or on a cushion. Lying down usually leads to sleep. Eyes can be closed or gently lowered. The Orthodox tradition sometimes recommends bowing the head toward the heart. Find a position you can sustain without discomfort for the entire prayer period. Physical comfort supports spiritual receptivity.
When is the best time to pray?
Early morning (before the day's concerns arise) and late afternoon/evening are traditional. The key is consistency - same time daily builds habit. Morning prayer sets the day's tone; evening prayer offers the day to God. If possible, avoid immediately after heavy meals (drowsiness). Some do well with late night prayer when the house is quiet. Choose a time you can protect from interruption.
How do I know if I'm doing it right?
The only way to "do it wrong" is to not show up. During prayer, there's no correct experience to have. Dryness, distraction, and struggle are normal. The fruits appear in daily life over time: greater peace, patience, compassion, freedom from compulsions, ability to love. These develop gradually, often without dramatic experiences during prayer itself. Trust the process. Your job is faithfulness; results are God's domain.
Concerns & Objections
Isn't emptying the mind dangerous?
Christian contemplation doesn't seek mental emptiness. It seeks fullness of God. The goal isn't a blank mind but a heart attentive to the living God. When we let go of thoughts, we're making room for God, not for nothing. We're not emptying toward void but toward Presence. The tradition always emphasizes intention and context: we pray in Christ's name, within the Church, toward the God of Scripture. That said, legitimate discernment is needed about specific methods.
Does this open me to demonic influence?
Christian contemplative prayer, practiced within the Church, under guidance, with right intention, does not open us to evil. We are baptized children of God, invoking Christ's name, seeking the Holy Spirit. The tradition has always included discernment of spirits. That said, any spiritual practice can be misused. Stay connected to the sacraments, Scripture, and the Church. Work with a director. If you experience disturbing phenomena, seek counsel immediately.
Why isn't talking to God enough?
Vocal prayer, Scripture reading, and discursive meditation are essential and never abandoned. Contemplation doesn't replace them but complements them. A healthy prayer life includes all forms. However, any relationship that's only talking becomes one-sided. Contemplation creates space for listening, receiving, being loved. As Teresa of Avila said, contemplation is "nothing else than a close sharing between friends." Both speaking and listening are part of friendship.
Is Centering Prayer legitimate?
Centering Prayer was developed by three Trappist monks (Keating, Pennington, Meninger) in the 1970s, drawing on The Cloud of Unknowing and other classical sources. It's been practiced by millions and has ecclesiastical support. However, some critics (including some bishops) have raised concerns about certain presentations. Read the primary sources, work with a director, and evaluate whether the specific teaching you encounter aligns with Scripture and tradition. The practice itself is well within Catholic/Orthodox tradition when properly understood.
What do the popes say about contemplative prayer?
Recent popes have consistently encouraged contemplative prayer. John Paul II: "The Church has always recommended the reading of the Word of God as a source of Christian prayer, and at the same time exhorts all to discover the deep meaning of meditation and contemplation." Benedict XVI and Francis have similarly affirmed the contemplative tradition. The Catechism (2709-2719) presents contemplation as integral to Christian prayer. The Church's endorsement is clear, though discernment about specific methods is always appropriate.
Can Protestants practice contemplative prayer?
Absolutely. The contemplative tradition existed before the Reformation and continued in Protestant streams. The Puritans, Quakers, and German Pietists all valued contemplative experience. Many contemporary Protestants are rediscovering these practices. The key is grounding in Scripture, Christological focus, and discernment about specific methods. Protestants may want to emphasize the Word-centered nature of contemplation and the sovereignty of grace over technique.
Common Challenges
My mind won't stop racing. What do I do?
Welcome to contemplative prayer. This is universal, especially at first. Your mind has been trained for activity; stillness feels strange. Each time you notice you've drifted and return, you're praying successfully. That return is the prayer. Over months and years, the mind gradually quiets - but never completely. Even experienced contemplatives have busy days. Be patient. The value isn't in achieving quiet but in repeatedly choosing God.
I keep falling asleep. Is that wrong?
Sleepiness in prayer is common, especially if you're tired or praying after meals. Your body may need rest more than your soul needs to stay awake. Some adjustments: pray earlier in the day, sit more upright, keep eyes slightly open, don't pray immediately after eating. But if you're falling asleep, your body might be telling you something. Get proper rest so you can pray alert. Occasional drowsiness isn't failure.
My prayer feels dry and empty. Am I doing something wrong?
Dryness is a normal, often essential, phase of contemplative life. The mystics speak of it as purification - God withdrawing felt consolation so we learn to love Him for Himself, not for good feelings. Persist through dryness. Don't evaluate prayer by emotional experience. The classics distinguish between spiritual dryness (often a sign of growth) and tepidity (lack of desire for God). If your desire remains, the dryness is probably fruitful.
I'm having disturbing thoughts or images during prayer. What should I do?
When the surface of the mind quiets, deeper material often surfaces. This can include disturbing thoughts, memories, or images. The tradition calls this "unloading the unconscious." Don't fight, engage, or be frightened. Simply notice and return to your practice. This material is being released. However, if disturbing content is intense, persistent, or accompanied by anxiety, speak with a spiritual director or therapist. Some wounds need healing before deep silence is appropriate.
I can't find time to pray consistently. Any advice?
This is about priority, not time. We find time for what matters. Start with what's possible - even 10 minutes daily is better than 30 minutes occasionally. Wake earlier, use lunch breaks, pray before bed. Protect the time as you would a doctor's appointment. Tell family members so they can support you. Build slowly. Once habit forms (usually 6-8 weeks), it becomes easier. What seems impossible often becomes indispensable.
I've been practicing for months but don't feel different. Is this working?
Transformation in contemplative prayer is usually gradual and often invisible to ourselves. Others may notice before we do. Look for subtle shifts: slightly more patience, quicker recognition of sin, decreased anxiety, more compassion. These grow slowly like plants - you don't see daily growth but look back and see change. Trust the process. If after sustained practice you genuinely see no fruit, consult a spiritual director.
Traditions & Methods
What's the difference between Centering Prayer and the Jesus Prayer?
The Jesus Prayer ("Lord Jesus Christ, Son of God, have mercy on me, a sinner") is an ancient Orthodox practice involving repetition of the prayer, often coordinated with breathing. The full prayer is actively repeated. Centering Prayer uses a single word (sacred word) only to return attention when distracted, not as continuous repetition. Both cultivate interior silence and presence. The Jesus Prayer is more explicitly Christological and penitential; Centering Prayer emphasizes consent and resting.
What is Christian Meditation (John Main)?
John Main was a Benedictine monk who taught a form of meditation using a prayer word (mantra) - typically "Maranatha" (Aramaic for "Come, Lord"). The word is repeated silently, continuously, throughout the meditation period. It differs from Centering Prayer in that the word is actively repeated (not just used to return attention). Main drew on John Cassian's teaching about the Desert Fathers. His tradition is carried on by the World Community for Christian Meditation.
What is Lectio Divina?
Lectio Divina ("divine reading") is an ancient practice of prayerful Scripture reading with four movements: Lectio (reading), Meditatio (reflection), Oratio (prayer), and Contemplatio (rest). It moves from active engagement to receptive silence. Some add a fifth movement: Actio (action). Lectio can stand alone or prepare for contemplation. It keeps contemplative practice rooted in Scripture and is accessible to beginners.
What is Ignatian contemplation?
Ignatian contemplation uses imagination to enter Scripture scenes - seeing, hearing, feeling the gospel events as if present. This is different from the apophatic (imageless) contemplation of Carmelites or Hesychasts. Both are legitimate. Ignatius saw imaginative prayer as a way God speaks personally through Scripture. Many find Ignatian methods more accessible initially. The two approaches complement each other and can be practiced in the same prayer life.
Should I practice one method or try several?
Start with one method and practice it faithfully for at least a year before exploring others. Hopping between methods often reflects restlessness rather than growth. Mastery of one approach creates foundation for understanding others. Over time, many practitioners find their practice evolves naturally. Some stay with one method lifelong; others eventually draw from several. Let a spiritual director help you discern.
What is apophatic versus kataphatic prayer?
Kataphatic prayer uses images, words, and concepts - vocal prayer, meditation on Scripture, Ignatian imagination. Apophatic prayer moves beyond images toward imageless, wordless presence. The Cloud of Unknowing represents apophatic prayer; Teresa's imaginative meditations on Christ's humanity represent kataphatic. Both are valid; most people need both. Apophatic prayer is often associated with advanced stages, but the reality is more nuanced. Follow where God leads.
Spiritual Life
How does contemplation relate to sacraments and liturgy?
Contemplative prayer doesn't replace but deepens sacramental and liturgical life. The Eucharist is the supreme contemplative encounter. The Liturgy of the Hours sanctifies time with prayer. Confession opens us to grace. Contemplative practice prepares us to receive the sacraments more deeply and extends their effects. The great contemplatives were profoundly sacramental. Avoid any presentation that sets contemplation against Church practice.
Is contemplative prayer compatible with active ministry?
Absolutely. The tradition speaks of "contemplation in action" (Ignatius) and "contemplatives in the world" (Carmel's lay orders). Jesus alternated between prayer and public ministry. Many active saints were profound contemplatives. Contemplation isn't escape from the world but encounter with the God who sends us into it. Sustained action without contemplation leads to burnout; contemplation naturally overflows into loving action.
What's the relationship between contemplation and virtue?
Contemplation doesn't substitute for moral effort but transforms it from within. As we spend time with God, His character gradually forms in us. Vices lose power; virtues become more natural. However, contemplation also reveals our sinfulness more clearly. Growing humility is a sign of authentic progress. The tradition is clear: genuine contemplation produces genuine holiness. Experiences without virtue are suspect.
Can contemplative prayer be practiced in marriage and family life?
Yes, though it requires creativity and sacrifice. Many married contemplatives pray early before the household wakes or after children sleep. Some couples pray together. Family life itself becomes contemplative when approached with presence and love. Domestic duties, done with attention, become prayer. The key is realistic expectations and flexibility. You may have less formal prayer time than monastics, but your life of love is equally sacred.
What about contemplative prayer and suffering?
Contemplation doesn't eliminate suffering but transforms our relationship to it. Deep prayer often intensifies before major trials - as if preparing us. In suffering, the skills learned in contemplation (letting go, trusting, resting in God despite feeling) become precious. Many find they can't pray normally during acute suffering; simply being present with God, even in darkness, is enough. The cross is central to Christian contemplation.
Spiritual Direction
Do I need a spiritual director?
A spiritual director is highly valuable, though not absolutely required. The tradition unanimously recommends guidance. A director helps you discern between authentic movements of God and self-deception, navigate challenges, stay accountable, and grow more quickly than alone. If no director is available, a wise priest, pastor, or experienced lay person can provide some support. Reading the classics provides remote guidance. But a living director is best.
How do I find a spiritual director?
Ask your pastor for recommendations. Contact local retreat houses, monasteries, or diocesan offices. Organizations like Spiritual Directors International maintain directories. Ignatian centers often have trained directors. For contemplative practice specifically, look for someone with their own contemplative experience, not just academic knowledge. Interview potential directors. The relationship should feel like a good fit.
What happens in spiritual direction?
Typically you meet monthly for 45-60 minutes. You share what's happening in your prayer and life. The director listens attentively, asks questions, helps you notice God's movements, offers perspectives you might miss, and sometimes suggests practices or readings. Good direction is more about listening than advising. The director helps you discern what God is doing; God remains the primary director.
Can spiritual direction be done online?
Yes, especially when in-person options are unavailable. Video direction can be effective, preserving much of the personal connection. Some find phone direction works well. While in-person is ideal (there's something about physical presence), online direction is far better than no direction. Many experienced directors now offer virtual sessions.
Advanced Questions
What are the stages of contemplative prayer?
Teresa of Avila describes seven dwelling places in the Interior Castle. John of the Cross speaks of active/passive nights of sense and spirit. Classic schemes include purgative, illuminative, and unitive ways. These are maps, not rigid progressions. Don't try to locate yourself - that leads to pride or discouragement. Growth is usually invisible to the one growing. Trust your director and the process. Focus on faithfulness, not advancement.
What is the Dark Night of the Soul?
John of the Cross describes two "dark nights" - purifying trials God uses to free us from attachments. The Night of Sense involves dryness in prayer and loss of sensible consolation. The Night of Spirit is deeper, involving the feeling of God's absence and spiritual impotence. These are not punishments but intense healing. Not all difficult periods are dark nights - discernment with a director is essential. When genuine, dark nights lead to profound transformation.
Are mystical experiences necessary for progress?
No. Many saints had few or no dramatic mystical experiences. John of the Cross considered experiences distractions. What matters is growth in faith, hope, and love - theological virtues that often increase without any felt experience. Pursuing experiences is dangerous; accepting them humbly when given and letting go when absent is wisdom. The goal is transformation into Christ's likeness, not exotic spiritual states.
What is infused contemplation?
Infused contemplation is prayer that God gives, not something we produce by technique. It involves direct divine action in the soul beyond our natural capacities. Some traditions distinguish between "acquired" contemplation (what we can cultivate) and "infused" (what God alone gives). Modern teachers like Keating suggest the distinction isn't sharp - all genuine prayer is God's gift. In any case, our role is to be available; contemplation itself is always grace.
What are locutions and visions, and how do I discern them?
Locutions are interior "words" or messages; visions are interior images. Both can be from God, from the self, or (rarely) from evil spirits. The tradition gives discernment criteria: authentic communications produce lasting peace, humility, and charity; align with Scripture and Church teaching; make one more, not less, obedient; don't create attachment to experiences. Always submit such experiences to a director. Most should be noted and released, not dwelt upon.
How do I maintain balance between effort and surrender?
This is the central paradox of contemplative life. We must show up, practice faithfully, apply ourselves - yet ultimately surrender control and let God work. The tradition speaks of "passive activity" - actively making ourselves available for God's passive action. Early stages require more effort; later stages more surrender. But both are always present. When in doubt, favor simplicity and receptivity over striving.
Still Have Questions?
The contemplative journey raises endless questions. That's good - it means you're paying attention. If your question isn't answered here, consult a spiritual director, read the classics of the tradition, or explore our other articles. Remember that living the questions is often more important than having all the answers.
As Rilke wrote: "Be patient toward all that is unsolved in your heart and try to love the questions themselves... Live the questions now. Perhaps you will then gradually, without noticing it, live along some distant day into the answer."