It’s funny: I’ve had this blog title floating around in my head for months now. I thought the title was going to be referring to my return to Meeting for Worship after my hip surgery.
It’s not, though: it’s about my return to Jesus.
Five years ago, I began an annual tradition of reading the New Testament, starting on Christmas and finishing by the end of Lent. Two years ago, after I finished my annual reading, I felt that I was being called to take a break. I didn’t seem to get anything from that reading—I’d become too familiar with the text and had read it too frequently. So, last year come Christmas, I didn’t start reading the New Testament. Actually, I don’t think I’d even picked up my favorite translation (Richmond Lattimore’s) for over a year.
Today I had lunch with a dear friend of mine—I’ll call her R—who I hadn’t really gotten to visit with for several months. During lunch, she mentioned this worship meeting she attends every Tuesday night. She’d mentioned this a few times before. They read a section of the Bible, talk about the word or phrase that pops out at them, and then pray together. It sounded a lot like a modified lectio divina group.
Coincidentally, I just finished a book called “Centering Prayer and Inner Awakening” a few weeks ago that spoke about lectio devina, as well as centering prayer. (Centering prayer deserves its own entry, but I will chime in briefly that apparently centering prayer is what I’ve been doing at Meeting for Worship for years and just didn’t know what to call it. If you want to read a book that really, really explains just what we’re trying to do at Meeting for Worship in concrete, practical steps, this is THE book. And surprisingly, it’s written not by a Quaker, but a contemplative Episcopalian.) Lectio divina is a practice I’ve read about in quite a few books now, but never felt motivated to really try. I found the idea interesting, but just didn’t feel an urge to try it then and there.
After lunch today, I suddenly found myself interested in attending R’s worship meeting with her. But I didn’t know when my husband would be getting home tonight (he’s often out doing service calls at locations over half an hour away, so when we eat dinner is not predictable), so I told her I’d have to let her know later if I could come.
Shortly after I got home from lunch, my husband calls to let me know he’s coming home early.
Tonight’s focus was on two selections from the Gospel of John, chapter 1, lines 6-8 and 19-28. We read three translations: the NIV (1:6-8, 1:19-28), the King James (1:6-8, 1:19-28), and the Message (1:6-8, 1:19-28), in that order. For the first reading, we were encouraged to focus on a word that drew our attention and then share our thoughts about it.
The word that jumped out at me was “light” in lines 6-8:
6 There was a man sent from God whose name was John. 7 He came as a witness to testify concerning that light, so that through him all might believe. 8 He himself was not the light; he came only as a witness to the light.
This term has particular meaning to Quakers—we talk a lot about the “inner Light”, the “Light within”, etc.—but the source of our history with that term is biblical. I happen to be reading J. Brent Bill’s book “Mind the Light”, so the word “Light” really popped out of the page.
But that was the… somewhat predictable response. Looking at the same text a second time as seen through a different translation encouraged me to move beyond the predictable and the practiced responses and find something new.
The second word that called out to me was the word “through”:
The same came for a witness, to bear witness of the Light, that all men through him believe.
What struck me was the idea of coming to believe in something through another being. “Through him, all men believe.” It almost felt like the “through” was the verb in that clause, not a preposition. It is often “through” other people that we come to have faith; and Light works through us… We can be conduits to that Light and catalysts to the Light in those we meet.
The third reading revealed to me a pairing of phrases: “completely honest” and “plain truth”, from lines 19-20 in the Message translation:
19-20When Jews from Jerusalem sent a group of priests and officials to ask John who he was, he was completely honest. He didn’t evade the question. He told the plain truth: “I am not the Messiah.”
These phrases sound synonymous, but they’re not always. Sometimes when I’m focused on being “completely honest”, I speak too much and too long. I’m speaking honestly, but my overabundance of words obscures the truth. So there’s a difference between being “completely honest” and living “plain truth”.
What struck me the most, though, about the entire experience tonight was how different an experience it was to read the New Testament in this way. Hearing what words or phrases struck others—hearing the Spirit behind those words—made this text that I’ve now read or heard over a dozen times feel new. I was able to see the text with new eyes.
And what also struck me at the end, as we were praying out loud in a circle,one after another—which is a new experience for me!—was how centered I felt, how centered the entire group felt. It was the same sense that I’ve experienced at Meeting for Worship… but with people whose theological beliefs and practices are different than mine. Yet the Spirit was there, just as it is at Meeting for Worship.
I was called to put myself in an uncomfortable position, to be around people whose beliefs I believe to be different than mine, and to be open and vulnerable with them just the same. I expected to find it challenging—it was. I didn’t expect the experience to be so enjoyable and spiritually refreshing.
Friends, we are called not just to the Light, but to the Light through discomfort. Only by being uncomfortable can we be given the opportunities to respond to the Light within others who reflect the Light differently than we do.
But it is the same Light, Friends.