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Opening the Door with Yoga

Each month, we post a series of blogs around a common topic. This month, Rev. Michael McNamara is curating a series that will explore the theme of Christian contemplative practice, which has been central to the formation and development of Christianity. We will learn from writers exploring spirituality from both the secular and the religious, embracing the paradox within that — a paradox essential to contemplative practice itself. How can this Christian or secular tradition impact today’s church? We invite you to join the conversation on Facebook and Twitter.

by Sarah Pfeil

Yoga, like grace, arrived in my life when I needed it the most. I had gone through an arduous cancer journey and my spirit seemed broken. After my first yoga class, I knew I had found a way to regain a new sense of being, of wholeness.

The yoga path I am speaking of is a spiritual toolbox which includes all practices of yoga; ethics, breathing techniques, postures, mindfulness, and meditation. Through my practice of yoga, I integrated all aspects of myself into a personal relationship with God. However, the actual practice of yoga can take each person in a different direction. It is not necessary to subscribe to any particular religious beliefs in order to follow the yoga path. The yoga path can lead to a deeper understanding of God, to greater contentment, or to a stronger and healthier body. This is completely a personal matter and how a practitioner chooses to use yoga is up to them.

The heart of yoga is the cultivation of equanimity in mind and body, so the spiritual heart center can wake to the present moment of being alive and sink into the deep and sustaining relationship with God. We integrate all aspects of ourselves into relationship with God. The foundation of yoga, the 5 yamas and 5 niyamas, are the ethical precepts or core values of yoga. These ethics are about avoiding behaviors that produce suffering and difficulty and embracing those behaviors that promote love. The practice of the yamas and niyamas guides us into right relationship with ourselves, our neighbors, creation, and the Divine Spirit.

The practice of the physical postures strengthens our bodies. As physically embodied beings this vessel/body is where God has chosen to call home. Through yoga we appreciate and listen to our bodies. We release tension in our bodies and create openings for the Holy Spirit to move within us.

In every major religious tradition, the Spirit of God is the source of our life-giving breath. In yoga the focus is on mindful breathing. Yoga recognizes the breath as our life force. When we breath mindfully we remember that the breath of life that God breaths into us is the same breath that we share with all living creatures. We notice that with mindful breathing, our bodies relax, energy is flowing within us and we begin to feel a sense of peace on the inside. Our spiritual heart center softens and opens. The peace on the inside flows out to others as radiance and joyful light.

The practice of yoga is designed to move us into stillness and surrender. We develop awareness to notice thoughts as they arise and let them dissipate before we get entangled in them. As we witness our thoughts, the tight control of the ego-mind loosens. We create space in our minds to slip behind thoughts and surrender into the stillness. In this stillness we meet God.

The practice of yoga healed me…. physically, mentally, emotionally and spiritually. I became a Kripalu yoga teacher and had my own yoga studio. The biggest blessing of my studio was watching students allow their Divine within to radiate out. Minds quiet, the heart opens, change happens, and grace flows. Yoga is a contemplative practice and is an opportunity to remember lost aspects of our own Christian tradition. Namaste.


Sarah Pfeil is currently taking part in an 18-month spiritual formation program with the Shalem Institute in Washington, D.C. The program teaches leadership of contemplative prayer groups and retreat leadership. Sarah is a Kripalu Certified yoga teacher and a former Yoga Studio Owner. Sarah has a master’s degree in finance and spent 30 years as an executive in Health care Management and Consulting.

The Gift of Contemplative Practice

Each month, we post a series of blogs around a common topic. This month, Rev. Michael McNamara is curating a series that will explore the theme of Christian contemplative practice, which has been central to the formation and development of Christianity. We will learn from writers exploring spirituality from both the secular and the religious, embracing the paradox within that — a paradox essential to contemplative practice itself. How can this Christian or secular tradition impact today’s church? We invite you to join the conversation on Facebook and Twitter!

by Rev. Kevin Hershey

If I was to summarize the gift that I think contemplative practice has to offer to the Christian faith, it would be that contemplation is what allows my discipleship to truly be a way of life, rather than a series of activities or events that I engage in, or a set of beliefs that I articulate. Traditional Church offers opportunities to learn about our beliefs and chances to live out our faith in particular times and places (e.g. Adult ed., Sunday morning worship, mission events, fun community gatherings). Contemplation moves beyond expressions of faith that are bound by time and place. It is about practicing a constant awareness to what is around me, and where God is in it. It includes everything from my capacity to see everyone I encounter as both “guest and guide” (as those from the Northumbria Community say), to how my body feels at that moment, to an awareness of my thoughts, feelings, and reactions to anything and everything that I experience around me. It maintains an open curiosity about everything I am present to and what (if anything) God could be trying to show me through my awareness. Walking through life in this way of contemplation, then, becomes an expression of Paul’s praying without ceasing.

Mindfulness, as I understand it, carries this same sense of awareness to one’s surroundings and self.
Where I think contemplation deepens this is that it moves us beyond awareness of what’s happening around and within us, and into connecting with all that we are becoming present to. As I become more aware, contemplation then asks me to consider how I am connected to it all. Once I am aware of the sights and smells and beauty of nature around me, how am I connected as part of God’s common Creation? Beyond awareness of the pains and pleasures in my body, how do I experience awe and gratitude for how God has formed me? As I am increasingly present to another’s thoughts and feelings, and my reactions and responses to them, how can I express a sense of connection with that person as a fellow child of God? If mindfulness is a way of practicing a deeper sense of awareness about all things, then I think contemplation is the extension of this awareness into actively connecting with God, others, creation, and self. Contemplation is mindfulness-in-community.

When I do well with contemplation (which is a lifelong, up-and-down practice for me), I am aware of how I am constantly walking together with God, serving God by being present to others, receiving God’s guidance and love through the world around me… it all becomes a way of life from the time I get up, until the time I go to bed. It is part of what I carry with me to my job, to interactions with friends, family members, and strangers, as well as those I’m annoyed by, angry at, or hurt by. It becomes part of the most spiritual things I do, like walking in the wood or meditating, and I find it in every-day things like watching TV and playing Barbie with my girls. Any sense of separation between “holy” times and “ordinary” times of life gets blurred and, at its best, disappears. All time becomes holy time when I become aware of and connected to the Holy in it.

This is, I think, the most significant lesson that contemplative Christianity has to teach the mainline church. There is nothing inherently more sacred about worshiping God in a sanctuary on Sunday morning than there is worshiping God by going to the beach with one’s family. There is nothing more missional about taking a group on a trip to rebuild homes in another country, than there is in noticing someone who is painfully lonely and stopping to talk with them while you’re out on your daily walk. These are all acts of God’s love. Doing them one way engages our Christian living as a series of events, bound to particular times, spaces, and groups, that we hope carries something of the sacred into the rest of our lives. Christian contemplation is the practice of seeing the sacred in all of life, and connecting ourselves and others in the Christ’s love. A contemplative life, then, becomes prayer without ceasing, mission without ceasing, worship without ceasing, love without ceasing. Through contemplation, we awaken to our discipleship.


Kevin Hershey is an ordained minister in the Presbyterian Church (U.S.A.), and a former therapist, specializing in Contextual Therapy with couples and families. He is a New Monastic, a Contemplative, a Friend of the Northumbria Community, and is always at work becoming what Brother Wayne Teasdale and Dr. Christine Paintner call a “monk in the world.” In 2015, he founded Companions on the Way, a new monastic community which focuses on looking at how Jesus teaches us to be in relationship with one another, and practices this way of relating in the world. It draws its identity as a “School of Love” from the language of Brian McLaren, and is part of the 1001 New Worshipping Communities Initiative of the PC(USA).

Finding Home

Each month, we post a series of blogs around a common topic. This month, Rev. Michael McNamara is curating a series that will explore the theme of Christian contemplative practice, which has been central to the formation and development of Christianity. We will learn from writers exploring spirituality from both the secular and the religious, embracing the paradox within that — a paradox essential to contemplative practice itself. How can this Christian or secular tradition impact today’s church? We invite you to join the conversation on Facebook and Twitter.

by Paula Estornell, PhD

Everyone has a story to tell. This is my story of finding home.

I got the travel bug when I was 10. It was my turn to fly with to Spain to visit our relatives. (My older siblings had already gone.) The sights, sounds and smells of Spain were strange and captivating. So were the people and the slow-paced, fun-loving way of life. It was a wonderful experience and for the last 40 years I have been thrilled to discover new people and places across much of the United States and many countries. I’ve lived in the north east, north west, mid-west and southern parts of the United States as well as Europe.

I love newness and adventure and never stayed in one place for more than a few years. Too much stagnation makes me restless. In my early years, I was searching for excitement. In my later years, I began looking for home. A place to connect with the landscape and people and rhythm of an area. A place to belong. But a sense of home has eluded me. Even after I moved back to the town where I grew up, where I had family and old friends, married, and had a child. It wasn’t until I discovered, rather unexpectedly, a deeper connection with God and then with others that I felt a true sense of home.

I had grown up without religion in my life and no real concept of God. My tough single mother had left the church disillusioned by the patriarchy and lack of women’s voices. I came upon religion rather accidentally when, soon after returning from two years abroad in the US Peace Corps, I looked in the yellow pages of the phone book to see what community organizations I could join. I wanted to reconnect with Americans and make friends. Unitarian Universalist sounded intriguing and worldly so I went to a service. The exposure to the teachings of major world religions, open-mindedness, freedom of expression, and social justice appealed to me and I stayed an active member for almost 20 years. The faith fed my mind and provided a wonderful community of people to connect with.

When our daughter arrived, we needed to leave our small lovely UU Church in search of a church with a vibrant children’s program. We started attending a local Christian church and there I discovered more than a nice community of kids for our daughter. I found a church library and a deeper understanding of God.

Since I knew very little about mainstream Christianity, I wanted to read a little about the faith and about Jesus to better understand what was being said during Sunday services. Wisdom Jesus by Cynthia Bourgeault changed my understanding of God and Jesus and changed my life as I continued to read books she referenced and others from that church library. Until then, what little sense I had of God and Christianity was that they provided moral guidance for people and those morals were subject to cultural influences. Cynthia and other authors wrote about the indwelling of the light of God in everyone and of a mystical Jesus who launched a radical peace movement and love movement across the Middle East and beyond. Thomas Keating provided centering prayer practices from his Contemplative Outreach organization that guided people to sit quietly each day to hear the voice of God. These Christian spiritual teachings and practices fed my heart.

I’ve now read over 200 books and articles on spirituality and Christianity and am active in local Centering Prayer and Wisdom gatherings and also a student at Shalem Institute in Washington DC. The impact of this reading, community building, and prayer practice has been profound. My restlessness has disappeared, and been replaced with a great sense of peace and gratitude and awe. I no longer search for home because I found it deep inside and in all the people I encounter who carry the light of God within. I still cherish teachings of other faiths and remain active in interfaith dialogue and activities through local organizations. My sense of home is in a loving God, the Divine Spirit that I feel and know is alive in me and in all creation.


Paula Estornell is a wife, mother and travel enthusiast. Paula has worked for many years promoting sustainable community development in academia, government and private sector. She is training to be a spiritual retreat leader and travel guide.

An Opportunity to Practice

Each month, we post a series of blogs around a common topic. This month, Rev. Michael McNamara is curating a series that will explore the theme of Christian contemplative practice, which has been central to the formation and development of Christianity. We will learn from writers exploring spirituality from both the secular and the religious, embracing the paradox within that — a paradox essential to contemplative practice itself. How can this Christian or secular tradition impact today’s church? We invite you to join the conversation on Facebook and Twitter!

by Rev. Mark Greiner

Please take a moment to notice your breathing.

For a full minute, simply enjoy breathing. What do you notice? Before reading further, what you do notice about your own breaths?

Is the breathing more slow or more fast? Is it deep into your belly or more in your chest? What sounds come with your breathing? Is there any congestion, or are you breathing freely? While noticing your breathing, do any emotions arise? Do the qualities of our breathing shift as we pay attention?

Our physical body speaks all the time, and we can listen.

I’m an acupuncturist as well as a pastor. As an acupuncturist, I help people listen to their own bodies. Our bodies speak, responding to the food we eat, what we drink, how we move, and more. Listening to our bodies helps us become skillful. As we become aware of what give us life, we can cultivate those qualities. Daily, we are our own primary care physicians.

“Mindfulness” is a wonderful set of awareness practices. (For an excellent guide, see Peace Is Every Step: The Path of Mindfulness in Everyday Life by Thich Nhat Hanh.) We can also have more than mind-fulness. We can have bodyfulness – a rich and ongoing awareness of our physical selves.

We are, all at the same time, body AND mind AND spirit.

The Gospel of John proclaims of Jesus: “The Word was made flesh, and dwelt among us.” (John 1:14) What an amazing affirmation of our bodies. Not only did God delight in making creation, God entered creation in Jesus’ flesh!

Of any faith tradition, ours especially is about the flesh, about being embodied. Embodied faith flowers beautifully in both an outer journey and an inner journey.

All the time Jesus cared about people’s concrete, physical needs: being hungry or thirsty or needing a safe haven or healing. Following Jesus means embodying care in very tangible ways. The outer journey is about cultivating and safeguarding others’ well-being.

The inner journey cultivates and safeguards our own well-being. Jesus embraced the whole of his own humanity in body, mind, and spirit. So can we. We are minds, and more than minds. We are enfleshed temples of the Holy Spirit.

The inner and outer journeys are one in prayer. Jesus modelled regularly withdrawing to pray. As our own life in God deepens, we can become aware of more and more. Investing time in solitude increases our intimacy with ourselves, with God, and our capacity for intimacy with other people.

So we return to the simplest prayer of all: our breath. It’s said that the names root names of God are breathing itself. Jesus related to God as Abba (“daddy”). Breathing through the mouth, “Ab” is like the sound if an inhalation. “Ba” is an exhalation.

Let us breathe, and know God.


Pastor Mark Greiner focuses on healing and spirituality. Along with 25 years serving Presbyterian congregations, he sees patients as an acupuncture intern at the Maryland University of Integrative Health in Laurel, MD. His wife works with the Interfaith Partners for the Chesapeake, and they have a daughter in college.

More than Mindfulness

Each month, we post a series of blogs around a common topic. This month, Rev. Michael McNamara is curating a series that will explore the theme of Christian contemplative practice, which has been central to the formation and development of Christianity. We will learn from writers exploring spirituality from both the secular and the religious, embracing the paradox within that — a paradox essential to contemplative practice itself. How can this Christian or secular tradition impact today’s church? We invite you to join the conversation on Facebook and Twitter!

by Rev. Michael McNamara

Since contemplation can be a bit of a slippery term, I would like to try and define Christian contemplative practice as accurately as one can. It refers to a long practiced, deeply rooted Christian tradition that goes at least as far back as the first time Jesus went off by himself to pray (although its not like he was the first person to do that, so it rooted in something even more ancient than the Christian church). At its most basic level, Christian contemplative practice could be understood as meditation or silent prayer — but it has a far more robust history and practice than that.

Contemplative practice has been central to the formation and development of Christianity. There are thousands of years of Christian writers exploring and putting language to their contemplative experiences of God, people like Augustine, Benedict, Bernard of Clairvaux, Meister Eckhart, Julian of Norwich, John the Cross, Teresa of Avila, Brother Lawrence, Thomas Kelly, Howard Thurman, Thomas Merton, Thomas Keating, Anthony de Mello, Tilden Edwards, Richard Rohr, and Cynthia Bourgeault. There are also various formal and teachable modes of practice including lectio divina, psalm chanting, labyrinth walking, icon meditation, and centering prayer that have been handed down and developed over generations. Christian contemplative practice reveals a non-duality to the world that uncovers a unity with God. Put plainly, Christian contemplative practice could be summarized as: intent to simply be present to God in stillness.

Over the past year, as I have been establishing foundations for a new worshipping community centered in contemplative practice, I have been meeting with folks across the religious/spiritual spectrum and a few things have emerged.

  1. There is clearly a longing for a deeper experience of life.
  2. There is a growing mistrust of the Church, particularly among millennials.
  3. There are burgeoning movements around mindfulness, yoga, and more general wellness, something for the sake of simplicity I will refer to (maybe unfairly) as secular spirituality since many (but certainly not all) practitioners in these emerging fields often go to great lengths to remain firmly secular.

It could be easy to worry about these developments, particularly when coupled with declining religious engagement, but I have seen reason for hope. If anything I believe there is an opportunity.

It starts with the fact that secular spirituality movements have offered a wonderful gift: through practices that grew out of ancient faith traditions more and more people are getting a glimpse of a “loving stirring” to the “naked being of God” (as put by the anonymous author of the 14th century spiritual classic The Cloud of Unknowing). Folks are experiencing something larger than themselves, a wordless formless expanse that resonates deeply.

Rarely, though, do the practitioners of secular spirituality have the language or infrastructure to help people more deeply engage in these experiences. Not all who experience these transcendent moments will seek to go deeper, but many will. The more rational approaches of secular spirituality — rooted in language that seeks scientific proof of its efficacy, language that speaks to the rational mind, words that tend to dwell in neuro-biological space — are not particularly useful in helping people encounter and embrace the paradoxes explored by the poetic and mythic language of faith and mysticism. As a result practicers are often left with beautiful experiences but lack ways to engage that experience beyond the rational mind.

This is where the Church can help. It can mentor and walk with those seeking a deeper spiritual journey. The Church can dig deep into its past and offer a robust framework for those looking to engage more deeply in these spiritual realms of the heart mind and soul. Church can offer language and a treasure trove of diverse experiences that can act as guides and way points for the journey deeper into God. The Church is also practiced in community building and can help form covenant communities of accountability around practice, a central element of Christian contemplative practice over the millennia.

The beauty of this is it is not just that the Church has something to offer in terms of experience and tradition and practice, but that it can also learn from those engaging in spirituality beyond the walls of a church. This month’s posts will explore both sides of this, from the secular side and the religious side, and will sometimes appear to be in paradoxical opposition to itself (just like good contemplative practice!). Hopefully these posts will get you to thinking, asking questions and seeking to dig a little bit deeper in this rich and abundant resource, a gift really, gift to the Church.

If we go back to our plain definition — intent to simply be present to God in stillness — in that simple presence exists amazing transformation. In that simple stillness we can trust that the “NEXT Church” will emerge out of the infinite love imbibed in creation by God.


Mike McNamara is a Presbyterian pastor serving Adelphi Presbyterian Church in Adelphi, MD, as well as forming a New Worshipping Community rooted in contemplative practice in Silver Spring, MD. Mike has a beautiful wife and two young boys ages 2 and 4. He has a particularly strong love of rock climbing and good coffee. Catch him at RevMcNamara.com and on instagram: @a_contemplative_life.

2017 National Gathering Ignite: Cultivated Ministry

Becca Messman and Chineta Goodjoin give an Ignite presentation at the 2017 NEXT Church National Gathering about NEXT Church’s latest project: Cultivated Ministry: Bearing Fruit through Theology, Accountability, Learning, and Storytelling.

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2017 National Gathering Transformative Learning III

Jen Kottler and Leslie Mott served as our Transformation Leaders at the 2017 National Gathering, joining us throughout the week during plenary sessions to help us find ways to process what we experienced and equip us to take those learnings home with us. Here is their third session from Tuesday morning.


Watch Jen and Leslie’s other sessions:

Transformative Learning I
Transformative Learning II
Transformative Learning IV