Tag: temperament

Note: this post is part of a series based on the book Prayer and Temperament by Michael and Norrissey. This is only an overview and I’m indebted to the authors for most of what you’re about to read. Please excuse any confusion or errors on my part and turn to the original work for clarification. Part 1 of this series can be found here. Please take the test to know which type you are. Other personality types include SP (Franciscan), NT (Thomistic), and SJ (Ignatian).

Finally, those who are in the intuiting-feeling camp are Augustinian. Though only about 12% of people are Augustinian, the majority of canonized Saints are, as well as more than half of those who make retreats. It makes sense that people who are less driven by senses would have an easier time praying to a God who is pure spirit and that those who are less focused on the intellectual aspect of things would do better with a God who is beyond our capacity to understand. This doesn’t mean you (since if you’re reading this you’re more likely than not to be an NF) will necessarily have an easier time of it; it might just mean that more is expected of you. Augustinian types are generally optimistic and creative, communicating and listening well. They have big feelings and are people-oriented, which makes them quite conflict-averse. Idealistic by nature, they hunger for perfection and are future-oriented. More than any other type, they need silence. As best we can tell, St. Paul and St. Luke were Augustinian.

Unlike Ignatian prayer, in which one imagines oneself in the events of the past, Augustinian prayer brings the words of Scripture forward into the present. Augustinians ask, “What is this passage saying to me in my life?” They view Scripture as a personal letter from God and find great meaning in it, so they should generally meditate on shorter passages and find specific verses to memorize. This style of prayer finds great fruit in meditating deeply on small portions of Scripture and allowing the relationship with God to be deepened as a result.

Augustinians naturally feel the most drive for spiritual growth.¹ The idea of a “personal relationship with God,” while essential for everyone, will resonate most strongly with Augustinians, who are very relational by nature and inclined towards deep relational feelings in prayer. Symbols, parables, and analogies speak strongly to the Augustinian, who may find journaling a helpful way to sort through all this. While Augustinians are moved more by spontaneous prayer and tend to struggle with the repetitive, they need a disciplined structure to their prayer life to avoid procrastinating. They will be drawn most strongly to Isaiah, the Psalms, the Song of Songs, the Gospels, Paul’s epistles, and the book of Hosea.

From the book: (There are a dozen more in the book. Buy it and see what you think!)

Read Isaiah 43:1-5. Change the words “Jacob” and “Israel” to your own first name. Try to imagine the Lord speaking these words directly to you. What meaning would they have for you in your present situation? Try to transpose the message from God to yourself today. What is the Lord talking about when he tells you, “Fear not”? What fears do you have? Water and fire were the two great dangers which aroused the fears of ancient people; what are the greatest dangers you face in your life? What is the Lord telling you to do in time of danger? Imagine Jesus saying to you now, “You are precious in my eyes, and I love you.” “Fear not, I am with you.” How do you see this to be true in your own situation today?

(John 8:1-11) “Has no one condemned you?” “No one, Lord.” “Neither do I condemn you. Go now and sin no more.” Think of the faults you still have; consider them one by one. Imagine [people] bringing you to Jesus to have him condemn you. Instead he says to you, “Neither do I condemn you. Go now and sin no more.” How would this make you feel?

As a couple:

Pick a verse (possibly from the upcoming Sunday) to memorize. Each evening, discuss how that verse informed your day. What did you understand more about it? How did it keep your actions or emotions in check?

Practice lectio divina aloud.

With your children:

Pick a verse to memorize together. (It might help to set it to music.) Throughout the day, look for situations where this verse is particularly relevant and ask the children what it can teach them. For example, Colossians 3:14-15: “As the Lord has forgiven you, so you must also do. And over all these, put on love.” Then as they angry, talk with them about God’s forgiveness. And when they’re being spiteful, ask what it means to put on love.

Try a simplified version of lectio divina:

• Which part of this verse is most interesting to you?
• What do you think it’s telling you?
• Can you talk to God about that?
• How does all this make you feel?

Have kids finish the sentence “God is like…” (or “God’s love is like” or “Being a Christian is like”) and illustrate their analogy.

Other suggestions:

Pray for an image of your relationship with Christ–lovers, knight and squire, father and child, king and slave, comrades at arms–and learn through that.

Treat the Mass like the sacrifice it is. The whole thing is about Jesus giving himself completely for you, so listen to the readings like a challenge to surrender. Then offer your joys to him when the priest offers the bread. Offer your sorrows when he offers the wine. Offer your whole self when Jesus gives himself to you in the Eucharist. Come out changed.

Pray the Our Father slowly. Take ten minutes to pray it once.

Take a word or phrase that speaks to you (“Jesus,” “Lord, have mercy,” “I am yours”) and pray it very slowly for 5 minutes, trying to let go of everything but that one anchor.

 

Are you Augustinian? What other suggestions would you add?

1. “With great power comes great responsibility.”-the Gospel according to Spiderman [↩]

Note: this post is part of a series based on the book Prayer and Temperament by Michael and Norrissey. This is only an overview and I’m indebted to the authors for everything you’re about to read. Please excuse any confusion or errors on my part and turn to the original work for clarification. Part 1 of this series can be found here. Please take the test to know which type you are. Other personality types include SP (Franciscan), SJ (Ignatian), and NF (Augustinian).

People whose decisions are formed by intuiting and thinking are considered Thomistic, after St. Thomas Aquinas. Only 12% of people seem to fall into this category and they generally make up the leaders of a community. In their research, Michael and Norrisey found that only 8% or those actively involved in the Church were NT types. Thomistic types are inclined to be contemplative, driven by a love of truth that can lead to perfectionism and a need to be in control. Self-doubt and fear of failure are often a result of their competitive nature. Though more inclined to mysticism than other types, their intellectual approach to situations can at times make them insensitive. Thomists are future-oriented with strong goals. St. John the Evangelist, the contemplative mystic par excellence, and St. Teresa of Avila, a close runner-up, both seem to have been Thomistic in spirituality.

Thomistic prayer is by nature a search for the truth that becomes a prayerful dialogue. The temptation is to replace prayer with study, so Thomists must be careful always to engage the feelings as well as the intellect to avoid allowing prayer to become an impersonal exercise. Generally, Thomistic prayer means reflecting on a virtue, fault, truth, or mystery, using the questions who, where, what, when, why, how, and with what helps to flesh out the depths of what is being contemplated. An examination of conscience is a Thomistic form of prayer.

Being very driven, Thomistic types benefit from setting goals in the spiritual life. They will be drawn more readily to contemplation, but must know that contemplative prayer is only ever a gift, not something that can be achieved. When meditating, they should be sure to take a short lesson or consolation away from their time of prayer, something they can continue to focus on throughout the day. They will particularly be drawn to the books of John, 1 John, Wisdom, Hebrews, Psalms, Ephesians, and Colossians.

From the book: (There are a dozen more in the book. Buy it and see what you think!)

(Matthew 11:29; Luke 14:7-11; 1 Corinthians 4:7) Take the virtue of humility. Reflect upon it, What does it mean? What is the connection between humility and authenticity? What does Jesus mean when he says, “Learn of me, for I am meek and humble of heart”? If you have some good spiritual book, you might read what it says about the virtue of humility. Think of some examples of persons in the Bible who were humble (Moses, Mary, Joseph). Where have you been humble in the past? What are some examples of your failure to be humble? What changes do you need to make in your life in order to be more humble? What do you need to do in order to grow in humility? What might you do this day to practice humility? End the period of prayer with petitions to God, Jesus, Mary, and the saints to help you to be more humble.

(Matthew 5:20-26, John 2: 13-17) What is the difference between the anger of Jesus and the anger Jesus condemns in this passage from Matthew? Why is anger so wrong that Jesus equates it with the command against killing? St. Thomas defines anger as the desire to attack violently anyone who poses a threat to something we consider valuable. What about self-defense of our country, our family, ourselves? How far are we justified to go to defend ourselves? Is the anger you sometimes feel a justifiable anger, similar to that of Jesus, or the kind of anger Jesus condemns in the Sermon on the Mount? What does one do about one’s anger?

As a couple:

Pick a word or concept that’s significant in your relationship with one another or together with God, such as obedience, trust, or joy. Use a concordance to find instances of this word in Scripture. What does each verse teach you about this concept?

Pick a doctrine of the faith, such as the Immaculate Conception or the indwelling of the Holy Spirit. Read what the Catechism has to say about it, including any relevant Bible passages. Discuss how this doctrine actually applies to your day-to-day life.

With your children:

Discuss articles of the faith with them Socratically, encouraging them (using leading questions, if necessary) to discover these truths themselves. Possible topics could include why Jesus died, why we love Mary, or why the martyrs were willing to give their lives for Jesus.

Read a passage of Scripture together (such as the Sermon on the Mount). Interrupt the reading throughout to discuss the theological implications. (“What do you think it means to be poor in spirit?” “Does Jesus want us all to be poor?” “Who comforts people who mourn? How?”)

Other suggestions:

Read the same Bible verse in a few different translations. What light do the differences shed on the text?

Read the day’s readings each day. Write down five things you learn.

Do 15 minutes of spiritual reading. Spend 15 minutes talking to God about it.

Trace a character through the Bible (Absalom, Elijah, Peter). Make an outline of his life. What virtues or vices does he emulate?

 

 

Note: this post is part of a series based on the book Prayer and Temperament by Michael and Norrissey. This is only an overview and I’m indebted to the authors for most of what you’re about to read. Please excuse any confusion or errors on my part and turn to the original work for clarification. Part 1 of this series can be found here. Please take the test to know which type you are. Other personality types include NT (Thomistic), SJ (Ignatian), and NF (Augustinian).

Although around 38% of people are the sensing-perceiving type, at the time of Michael and Norrissey’s research, fewer than 10% of serious Catholics were. This is, of course, a challenge to the Church to see how her approach may be leaving Franciscan types behind. Franciscans are action-oriented, open, and flexible, tending to be rather impulsive. Generally optimistic, they are more focused on the present than the other types and thus are more easily able to live in the freedom of the Spirit. They need tangible, physical things to aid them in their prayer, such as sacramentals, incense, or movement in prayer. St. Mark, whose Gospel uses the word “immediately” 40 times (as opposed to Luke’s 7 and John’s 4), seems to have been Franciscan. And, of course, the Apostle who typifies the impetuous Franciscan is Peter.

Franciscan prayer is an experience of Christ through the senses. As such, it is more rooted in the physical than other types of prayer. Nature and visual art may play a bigger role, as will acts of service, which can themselves become prayer for the Franciscan.¹ Though Franciscans have the least need for formal prayer, the authors of Prayer and Temperament still recommend at least half an hour each day, aided throughout the day by moments stolen to be mindful of God’s presence.² Prayer should be more spontaneous, driven by praise and gratitude, rather than being characterized by the more rigid routine of the Ignatian. Often a simple conversation with Jesus will be most fruitful.

Franciscan prayer will be more creative than other spiritualities, possibly involving some work done with the hands (drawing or whittling), music, or a particular posture that leads one to prayer (such as standing cruciform or lying prostrate). Sacramentals may be helpful inasmuch as they engage the senses. Acts of service and self-sacrifice should be intentionally undertaken as forms of prayer and as a way of mortifying the Franciscan’s tendency to indulge the senses. More than anything, Franciscan prayer is incarnational, centered on the events of the life of Christ—particularly his passion—more than his teachings, though meditating on parables may also be quite fruitful. As such, the Gospels will be the most important Scriptures in Franciscan prayer, as well as the Psalms and canticles of praise (such as Daniel 3).

From the book: (There are a dozen more in the book. Buy it and see what you think!)

Take a walk through the woods or fields or along the road and look for signs of God’s love, beauty, power, wisdom, goodness, balance. Praise and thank God for revealing himself in all the events of history: in one’s personal history, in the history of the world, and in the history of salvation. Think of some of the mysteries in God’s creation which we cannot understand or explain—for example, the problem of sin and evil in the world. Try to make an act of blind faith and trust in God’s wisdom, power, and love even when we cannot see clear manifestations of his wisdom, power, and love.

Visit someone sick or old in a nursing home and talk to him/her about God. Before you leave, pray with this person and ask God to bless and help him/her. If you do not know anyone ill or aged who lives nearby, simply go unannounced to some nursing home and ask permission to visit some patient who seldom has visitors.

As a couple:

If you are musical, sing a hymn or praise song to the Lord. If you’re really musical, compose one. Or listen to a classical piece—Vierne’s Kyrie or Rachmaninov’s Bogoroditse Devo, perhaps.

Make a massive list of all the ways God has blessed you, taking time after you write each item to be still in God’s presence and thank him for his love.

With your children:

Go for a silent hike (or be more reasonable and spend 5 minutes of your hike silent). Ask your kids how they felt when they were walking silently with the Lord. Ask them if they noticed more what was going on around them than when they were running and talking. Find a particularly lovely place to sit and be silent for another 5 minutes.

Ask your children to think of someone who’s hurting. What can you do to help that person? (Write a card, give up dessert and donate the money you would have spent, clean the kitchen.) Discuss before you begin how helping God’s people is the same thing as giving Jesus extra love while he was suffering. Encourage them throughout the day to make little sacrifices to show Jesus extra love.

Have each child create and decorate his or her own prayer corner. Encourage them to sit and pray for just two or three minutes several times a day.

Other suggestions:

Go somewhere beautiful (I recommend Montana) and revel in the majesty of God.

Hold a crucifix while you pray.

Pick a small but regular sacrifice (no sugar in your coffee, no condiments, no added salt). Thank Jesus for his sacrifice every time you make yours.

Do something mindlessly physical while you pray–run or crochet or paint a wall. Engaging your body can make it easier to surrender your mind.

Every time you check your watch (or switch browser windows or change the channel or turn the page or something else frequent) stop for just a moment to remember God’s presence with you.

 

Are you Franciscan? What other suggestions would you add?

1. Here I must interrupt to beg the forgiveness of those who pray this way. “My work is my prayer” and “I find God in nature” always seemed to me to be ways of avoiding the serious business of prayer. It turns out that they are real ways of praying as long as they are undertaken as prayer and not instead of prayer. Mea culpa. [↩]
2. Check out The Practice of the Presence of God by Brother Lawrence. [↩]

If there’s one glaring absence I see in the modern Catholic Church (in the west, at least), it’s that we spend far more time telling people what to do and what to believe (or, worse, telling them to do and believe what they like) than how to love God. Morality and doctrine matter, of course. After all, how can you know God if you don’t know anything about him? And how can you love God if nobody’s told you what he asks of you? But most of us—even those of us who have spent years and years following him—have never been taught how to pray. We’re told to go to Mass and possibly handed a pamphlet on the rosary and then our pastors and teachers wash their hands of it and go back to whatever good or useless lesson they were teaching.

I’m guilty of it myself. There’s so much to learn about the faith that it’s awfully hard to take time out of the classroom to spend it in the school of prayer. I always figured if I could keep them Catholic by defending the faith beyond possibility of attack, someone else would teach them. But with rare exception, nobody really does.

The trouble with teaching prayer is that it’s hard. It’s hard because prayer is hard, but also because there’s no systematic way to do it. There’s no one-size-fits-all style of prayer. And while the Mass is certainly the highest form of prayer, other devotions can’t really be ranked in effectiveness or importance. So, what? Throw everything at people and see what sticks?

Well, yes and no. For all I play up the importance of the Examen when I speak, I know that it’s not as easy as just saying, “Tell God about your day and then you’ll be a saint.” Prayer is much more complicated than that—and, as it turns out, much more individualized.

Because I’m particularly self-centered, I assume that everyone is (or ought to be) just like me. As it turns out, though, God has made all different kinds of people. And just as different kinds of people learn differently or relate differently or love differently, they also pray differently. Some people pray really well with Scripture. Others need to find God in creation. No, really—this isn’t some hippie cop-out about meeting God in nature (as I may have assumed for several years). It’s an ancient expression of spirituality and a genuine encounter with the divine, just as much as the Rosary or the Liturgy of the Hours.

Last fall, Fr. Stephen Billington¹ handed me a copy of a book to flip through, thinking I might find it interesting. The cover of Prayer and Temperament had me thinking it might not be the most helpful book I’d ever encountered, but I flipped to my personality type to give it a shot. There I found a minute-by-minute description of my prayer regimen. So I looked at the Bible passages it recommended; I had fully half of them memorized already. That’s when I began to think this book might have something to offer.

Prayer and Temperament, by Fr. Chester P. Michael and Marie C. Norrisey, uses the Myers-Briggs personality types to explain how different people might profit more from certain types of spirituality. It’s a fascinating read, although I would recommend skipping the chapter on liturgy entirely and remembering throughout that the book was published in 1984 and is occasionally quite dated.² It’s certainly worth picking up a copy just for the prayer suggestions, which I won’t be able to reproduce in full here.

Over the next few weeks, I’ll be sharing a summary of the authors’ findings in an attempt to help you all discover styles of prayer that you’ll find more fruitful. Many of us, I think, expect prayer to follow a particular model. When that model proves frustrating and fruitless, we abandon any serious attempt at prayer. My hope is that this series (and the book, if you’re inclined to read the whole thing) will help you to find the way that you/your children/your spouse/your students/your friends pray best and that in doing so you come to a deeper love of the God who loves you more than you will ever know.

So if you haven’t taken the Myers-Briggs personality test recently, click over to this one (or recommend a more accurate one in the comments). According to Michael and Norrissey, there are four major schools of spirituality, determined by your MBTI (Myers-Briggs Type Indicator). These types are SJ (ESFJ, ISFJ, ESTJ, ISTJ), NT (ENTJ, INTJ, ENTP, INTP), SP (ESTP, ISTP, ESFP, ISFP), and NF (ENFJ, INFJ, ENFP, INFP). For a little clarification on the vocabulary, S stands for sensing, perceiving via the senses rather than intuition, and N for intuition. F is for feeling as opposed to T for thinking, a distinction about how decisions are reached. Finally, J is for judging, those who tend to see situations objectively, while P (perceiving) takes people and situations into account when making a judgment call.³

Take the test to figure out where you fall, then read on and prepare to be amazed. (Or, if you can’t wait for it all to be published, listen to the podcast explaining it all.)

 

Ignatian prayer, Augustinian prayer, Thomistic prayer, Franciscan prayer

1. Whose house I’m actually at right now. [↩]
2. Theologically dated, which is an odd thing to say but quite true. [↩]
3. I’m really no expert on this, so hopefully my attempt to put it all in layman’s terms isn’t entirely inaccurate. [↩]